治骨虚极，面肿垢黑，脊痛不能久立，气衰发落齿槁，腰背相引痛；甚则喜唾
不了。(方见五痿门)
夫五脏六腑，阴阳升降，非气不生。神静则宁，情动则乱，故有喜怒忧思悲恐惊，七者
不同，各随其本脏所生所伤而为病。故喜伤心，其气散；怒伤肝，其气击；忧伤肺，其气聚
；思伤脾，其气结；悲伤心胞，其气急；恐伤肾，其气怯；惊伤胆，其气乱。虽七诊自殊，
无逾于气。黄帝曰∶余知百病生于气也。但古论有寒热忧恚，而无思悲恐惊，似不伦类，于
理未然。然六腑无说，惟胆有者，盖是奇恒净腑，非转输例，故能蓄惊而为病。
夫喜伤心者，自汗，不可疾行，不可久立，故《经》曰∶喜则气散。怒伤肝者，上气，
不可忍，热来荡心，短气欲绝，不得息，故《经》曰∶怒则气击(一作上)。忧伤肺者，心系
急，上焦闭，荣卫不通，夜卧不安，故《经》曰∶忧则气聚。思伤脾者，气留不行，积聚在
中脘，不得饮食，腹胀满，四肢怠惰，故《经》曰，思则气结。悲伤心胞者，善忘，不识人
，置物在处，还取不得，筋挛，四肢浮肿，故《经》曰∶悲则气急。恐伤肾者，上焦气闭不
行，下焦回还不散，犹豫不决，呕逆恶心，故《经》曰∶恐则精却。惊伤胆者，神无所归，
虑无所定，说物不竟而迫，故《经》曰∶惊则气乱。七者虽不同，本乎一气。脏气不行，郁
而生涎，随气积聚，坚大如块，在心腹中，或塞咽喉如粉絮，吐不出，咽不下，时去时来，
每发欲死状，如神灵所作，逆害饮食，皆七气所生所成。治之各有方。
治疗骨虚至极，面部浮肿且污秽发黑，脊柱疼痛无法久站，元气衰败导致头发脱落、牙齿枯槁，腰背相互牵引作痛；严重时喜欢吐唾沫不止。（方剂见“五痿”门）
五脏六腑的阴阳升降，没有气就不能化生。精神宁静则安宁，情志波动则紊乱，因此有喜、怒、忧、思、悲、恐、惊这七种情绪，它们各不相同，各自随着其所归属的本脏所产生或所损伤的情况而引发疾病。所以，喜伤心，使心气涣散；怒伤肝，使肝气上逆冲击；忧伤肺，使肺气郁结聚滞；思伤脾，使脾气结滞不行；悲伤心包，使气机急促；恐伤肾，使肾气怯弱；惊伤胆，使胆气紊乱。虽然这七种诊断表现各异，但都不超出气的范畴。黄帝说：我知道百病都生于气。但是古代医论中有寒、热、忧、恚（愤怒），却没有思、悲、恐、惊，似乎类别不伦不类，从道理上讲是不完善的。然而六腑中没有专门论述，只有胆有论述，这是因为胆属于奇恒之腑（形态似腑、功能似脏的器官），不属于传化物的常规类别，所以能蓄积惊恐而致病。
喜伤心的人，会出现自汗，不能快速行走，不能久站，所以《内经》说：喜则气散。怒伤肝的人，会出现气机上逆，难以忍受，热气冲荡心胸，短气几乎要断绝，呼吸不畅，所以《内经》说：怒则气击（另一种版本作“气上”）。忧伤肺的人，会出现心脉拘急，上焦闭塞，营卫之气不通畅，夜间睡眠不安稳，所以《内经》说：忧则气聚。思伤脾的人，气机停留不行，积聚在中脘部位，不能进食，腹胀满，四肢倦怠懒惰，所以《内经》说：思则气结。悲伤心包的人，容易健忘，不认识人，东西放在某处，再去取却找不到，筋脉拘挛，四肢浮肿，所以《内经》说：悲则气急。恐伤肾的人，上焦气机闭塞不行，下焦气机回转而不消散，犹豫不决，呕吐恶心，所以《内经》说：恐则精却（精气退却）。惊伤胆的人，神志无所依附，思虑没有定准，说话未说完就迫促中断，所以《内经》说：惊则气乱。这七种情绪虽然不同，但根本都源于一气。脏腑之气运行不畅，郁结而生出涎沫，随着气机积聚，坚硬如块状，在心腹之中，或者堵塞咽喉像粉絮一样，吐不出来，咽不下去，时好时坏，每次发作都像要死的样子，如同神灵所作祟，阻碍饮食，这都是七气所产生和形成的。治疗它们各有相应的方剂。
Treats extreme deficiency of the bone, facial edema with a dirty and dark complexion, spinal pain preventing prolonged standing, decline of vital energy leading to hair loss and dry teeth, pulling pain between the waist and back; in severe cases, excessive salivation that is difficult to control. (The prescription is found in the section on "Five Withered Syndromes")
The ascending and descending of Yin and Yang within the Five Zang and Six Fu organs cannot generate life without Qi. When the spirit is tranquil, there is peace; when emotions move, there is chaos. Thus, there are seven emotions: Joy, Anger, Worry, Pensive worry, Sorrow, Fear, and Fright. These differ from one another and each causes disease according to the specific Zang organ it affects or damages. Therefore, Joy damages the Heart, causing its Qi to scatter; Anger damages the Liver, causing its Qi to strike upward; Worry damages the Lung, causing its Qi to gather; Pensive worry damages the Spleen, causing its Qi to knot; Sorrow damages the Pericardium, causing Qi to become rapid/urgent; Fear damages the Kidney, causing its Qi to become timid; Fright damages the Gallbladder, causing its Qi to become chaotic. Although these seven diagnostic presentations are distinct, they do not exceed the realm of Qi. The Yellow Emperor said: "I know that all diseases arise from Qi." However, ancient treatises mentioned Cold, Heat, Worry, and Resentment, but omitted Pensive worry, Sorrow, Fear, and Fright, which seems inconsistent and theoretically incomplete. Nevertheless, among the Six Fu organs, only the Gallbladder has specific discussions because it is an Extraordinary Fu organ (an organ with the shape of a Fu but function of a Zang), not following the usual pattern of transmission and transformation, thus capable of accumulating Fright to cause disease.
Those whose Heart is damaged by Joy experience spontaneous sweating, inability to walk quickly, and inability to stand for long periods; hence, the *Classic* states: "Joy causes Qi to scatter." Those whose Liver is damaged by Anger experience upward rushing of Qi, unbearable distress, heat surging into the chest and heart, shortness of breath nearly to the point of cessation, and difficulty breathing; hence, the *Classic* states: "Anger causes Qi to strike" (another version reads "Qi ascends"). Those whose Lungs are damaged by Worry experience urgency of the Heart vessels, closure of the Upper Jiao, obstruction of Ying and Wei Qi, and restless sleep at night; hence, the *Classic* states: "Worry causes Qi to gather." Those whose Spleens are damaged by Pensive worry experience stagnation of Qi, accumulation in the Zhongwan region, inability to eat, abdominal distension and fullness, and lethargy of the four limbs; hence, the *Classic* states: "Pensive worry causes Qi to knot." Those whose Pericardium is damaged by Sorrow experience forgetfulness, failure to recognize people, inability to locate objects previously placed, muscle spasms, and edema of the four limbs; hence, the *Classic* states: "Sorrow causes Qi to become urgent." Those whose Kidneys are damaged by Fear experience closure and stagnation of Qi in the Upper Jiao, failure of Qi in the Lower Jiao to disperse, indecision, vomiting, and nausea; hence, the *Classic* states: "Fear causes Essence to retreat." Those whose Gallbladder is damaged by Fright experience a spirit without refuge, thoughts without stability, and speech interrupted abruptly before completion; hence, the *Classic* states: "Fright causes Qi to become chaotic." Although these seven emotions differ, they originate from the same single Qi. When Zang-Qi fails to circulate, stagnation generates saliva/phlegm, which accumulates with Qi, becoming hard and mass-like in the chest and abdomen, or blocking the throat like cotton fibers, impossible to spit out or swallow down, coming and going intermittently. Each attack feels as if death is imminent, resembling demonic possession, hindering diet and digestion. All these are generated and formed by the Seven Qi. There are specific prescriptions for treating each.