治胃虚火盛而作渴。
竹叶（二钱） 黄 生地 麦冬 当归 川芎 甘草 黄芩 石膏 芍药 人参
水煎服。
清心莲子饮、地黄饮子
并见燥门。
八味地黄丸
见痨瘵门。
惊者，恐怖之谓。《经》曰∶东方青色，入通于肝，其病发惊骇，肝应东方于卦为
震，于象为风，风木多震动，故病为惊骇也。凡外有危险，触之而惊，心胆强者，不
能为动，心胆怯者，触而易惊，气郁生涎，涎与气搏变生诸证，或短气，或自汗，眠多
异梦，随即惊觉，卧多惊魇，口中有声，或热郁生痰，或气郁生痰。丹溪曰∶惊则神出
于舍，舍空得液，痰涎永系于胞络之间，变生诸症，此论惊也。悸者心下筑筑然跳动
也。《经》曰∶心痹者脉不通，烦则心下鼓，闭而不通则病热郁而为涎，涎成则烦，心下
鼓动，鼓者，跳动如击鼓也。《原病式》云∶水袁火旺，心胸躁动。《伤寒论》曰∶心为
火而恶水，水停心下筑筑然跳动，不能自安，亦有汗吐下后，正气虚而悸，不得卧者，
丹溪责之虚与痰证状不齐，总不外于神劳而血耗，心伤而火动，火郁而生涎也。或
因怒气伤肝，或因惊气入胆，母令子虚，因而亡血不足，又或遇事繁冗，思想无穷，则
心阴耗损，而神明为之不安矣。然更有由于胆虚者，盖胆以温为候，虚则寒，寒则不
眠，而多惊悸，口苦呕涎，所以有温胆汤也。
恐者，与惊有异，夫惊从外来，而恐由内起。《经》曰∶在脏为肾，在志为恐。又
云∶精气并于肾则恐，恐者，肾之情志下牵之言他脏者，亦莫不由于肾也。肝藏血，血
不足则恐，肝者肾之子也，水强则胆壮，水
薄则血虚，而为恐矣。胃为恐，胃属土肾属水，土邪伤水则为恐也。心怵惕思虑则伤
神，神伤则恐惧自失，心藏神，神伤则心怯。所以恐惧自失，火伤畏水之故，经又论
恐，有肾肝心胃四脏之分，而肝胆于肾，乙癸同源也，胃之于肾，侮所不胜也。心之于
肾，畏其所胜也。故恐之证，属肾之本志而旁及于他脏，治法则有别焉，治肾伤者宜
味浓，治肝胆者宜养荣，治阳明者壮其气，治心君者镇其神，惊则安其神，而散乱之气
可敛，恐则定其志，而走失之精可固。
怔忡者，心中跳动不安，惕惕如人将
捕，有思虚便动者，皆属血虚也。若时作时止者，或痰因火动也，瘦人是血少，肥人多属
痰，若真觉心跳者，尤属血少，宜四物朱砂安神丸之类，如因惊而得者，盖惊则神出舍，舍空则痰生也。
健忘者，为事有始无终，言谈不知首尾，有因精神短少者，亦有因痰者，亦有肾虚伤志者。
《经》曰∶肾盛怒而不止者伤志，喜忘其前言。丹溪曰∶此证皆由忧思过度，求望高远，所愿不遂，
损其心胸，以致神舍不清，遇事多忘，病在心脾，凡思伤脾，故令转 遗忘，治之以归脾汤，兼理心脾，
神宁意定其证自除。总之不耐于事务之扰扰者，则血气之阴者将竭，故失其清明之体，
而善忘也。夫药固有安心养血之功，不若宁神静虑，返观内守为尤胜也。《经》又曰∶
上气不足，下气有余，肠胃实而心气虚，虚则荣卫留于下，久之不以时上，故善忘也。
上气者，心家之清气也，下气者，肠胃之浊气也，荣卫留于下，则肾中之精气不能时时
上交于心，故健忘也。又曰∶血并于下，气并于上，乱而喜忘。血并于下，则无以养其
心，气并于上，则无以充其肾，水下火上，坎离不交，乱其揆度，故善忘也。夫心知将
来，肾藏已往，故内经之论，健忘俱责之心肾不交。心不下交于肾，浊火乱其神明，肾
不上交于心，精气伏而不用，火居上则因而为痰，水居下则因而生躁，扰扰纭纭，昏而
不宁，故补肾而使之时上，养心而使之善下，则神气清明，志意常治，而何健忘之有？
人之所主者心，心之所藏者神，神之所养者血，心血一虚，神无所根据，此惊悸怔
忡之所肇端也。曰惊悸，曰怔忡，岂可无辨乎？郁痰而心虚，则耳闻大声，目击异物，
遇险临危，触事丧忘，心为之忏，使人有惕惕之状，是为惊悸也。心虚而停水，则胸中
渗漉，虚气流动，水既上乘，心火恶之，心不自安，使人有怏怏之状，是为怔忡也。然
有触而心动曰惊，无惊而自动曰悸，悸者即怔忡也，治法不过调养心血，和平心气，因痰因火因湿，
随症治之，尤以血虚为主。
《经》曰∶尝贵后贱，虽不中邪，病从内生，名曰脱营。盖心为君主，神明出焉，肺为相辅，
主行荣卫，日夜五十度，此营气之所行也。若君主有伤，则十二官相使，各失乃司，使道闭塞而
不通，由是经营之气脱去，不能灌溉周身百脉，失其天度，形乃大伤矣。尝富后贫，名曰失精，
谓心有所郁，而气不舒畅也。总心为君主之官，神明出焉，思虑过度，耗其心血，失去向导，则
神明伤而成心劳，故怔忡健忘也。宜静以养之，使百骸听命，外邪安得而犯？设为七情
所郁，则六淫得以伤之，外邪与内火交炽，暗中亏损，不待岁月，牢固不可拔矣。故无
论富贵贫贱，病生于内者难治，伤于外者易合。老子曰，毋劳尔形，毋摇汝精，毋使汝
思虑营营，是以农夫寒暑耘耨，而无寒暑之疾，相习以忘，而勿伤其君主也。寒热燥
湿，有形之病，忧愁思虑，无形之疾。有形之病，可以寒热攻之，无形之疾，必须喜以
胜愁，慰以解忧，然后用药有功，心专神明用事，非他脏可比。谚云∶心病须心药医
也。古无怔忡之名，曰∶心掣，心悬者是也。
大抵惊则不自知，而证属阳，从外入也。书曰∶寸口脉动为惊，惊者，其脉止而
复来，其人目睛不转，不能呼气者是也。悸者，自知如人将捕之状，不能独卧，
而证属阴，从内出也。悸即怔忡，心中如有物撞，谓之忡，忽然跳跃谓之怔，此血自内虚也。
凡志由心出，事由心定，当养血以补心，健忘心中若了了，口欲言而忍然中止，甚则随
语随忘，此平素失意抑郁，而涎饮渗于心窍，更多由肾虚而不能藏已往也。治宜养心
滋肾，兼开导其痰，亦须补其太阴，盖心肾不交，原于神之失养也。
又有虚烦者，心中扰乱，郁郁不宁也。
因津液去多，五内枯燥，荣血不足，阳胜阴微，或肾水下竭，心火上炎，故虚热而烦生
焉，甚则至于躁也。多由大病之后，精神短少，不能候事而畏烦者亦有之。然人之所生
者神也。所托者形也。神大用则伤，形大劳则敝，形神离则死，故圣人重之。
治疗胃气虚弱、火热亢盛所致的口渴。
竹叶（二钱） 黄芩 生地 麦冬 当归 川芎 甘草 黄芩 石膏 芍药 人参
水煎服。
清心莲子饮、地黄饮子
详见燥证门。
八味地黄丸
详见痨瘵门。
惊，是指恐惧害怕的意思。《黄帝内经》说：东方青色，内通于肝，其病变为惊骇。肝对应东方，在八卦中属震卦，在自然现象中对应风，风木之气多具有震动特性，所以疾病表现为惊骇。凡是外界有危险情况，受到触动而惊吓，如果心胆强壮的人，不会被惊动；如果心胆怯弱的人，容易因接触外物而受惊。气机郁结产生痰涎，痰涎与气机搏结，变化生出各种证候，有的出现短气，有的自汗，睡眠中多异梦，随即惊醒，卧睡时常做噩梦，口中发出声音，或者是热邪郁结生痰，或者是气机郁结生痰。朱丹溪说：惊则神志出于舍宅（心神离散），舍宅空虚则津液停聚，痰涎永远系结在心包络之间，变化生出各种病症，这是关于惊的论述。悸，是指心下筑筑然跳动的感觉。《黄帝内经》说：心痹患者脉道不通，心烦时心下如击鼓般跳动，闭塞不通则病热郁结而为涎，涎形成则心烦，心下鼓动，所谓鼓，就是跳动如击鼓一样。《原病式》说：水衰火旺，心胸躁动。《伤寒论》说：心属火而恶水，水停于心下，筑筑然跳动，不能安宁。也有在发汗、催吐、泻下之后，正气虚弱而导致心悸，无法安卧的情况。朱丹溪认为这责之于虚和痰，症状虽不齐一，但总不外乎神劳导致血耗，心伤导致火动，火郁而生涎。或者因为怒气伤肝，或者因为惊气入胆，母脏令子脏虚弱，因而亡血不足。又或者遇事繁杂冗乱，思虑无穷，导致心阴耗损，神明因此不安。然而更有由于胆虚引起的，盖因胆以温煦为正常状态，虚则生寒，寒则不眠且多惊悸、口苦呕涎，所以有温胆汤这一方剂。
恐，与惊不同，惊从外来，而恐由内起。《黄帝内经》说：在五脏中属于肾，在五志中属于恐。又说：精气并于肾则产生恐。恐，是肾的情志向下牵引的表现，其他脏腑的恐，也无不源于肾。肝藏血，血不足则产生恐，肝是肾之子，水强则胆壮，水薄则血虚，从而产生恐。胃产生恐，胃属土，肾属水，土邪伤水则产生恐。心受到怵惕思虑则损伤神，神伤则恐惧自失，心藏神，神伤则心怯。所以恐惧自失，是因为火伤畏水的缘故。《内经》又论述恐，有肾、肝、心、胃四脏的区别，而肝胆与肾，乙癸同源；胃与肾，是侮其所不胜的关系；心与肾，是畏其所胜的关系。所以恐的证候，属于肾的本志而旁及其他脏腑，治法就有区别。治疗肾伤者宜用味浓之药，治疗肝胆者宜养血荣身，治疗阳明者宜壮其气，治疗心君者宜镇其神。惊则安定其神，散乱之气可收敛；恐则定其志，走失之精可固摄。
怔忡，是指心中跳动不安，惕惕然好像有人要抓捕自己，有因思虑虚损就发作的，都属于血虚。如果是时作时止的，或者是痰因火动所致。瘦人多是血少，肥人多属痰，如果真觉得心跳剧烈，尤其属于血少，适宜用四物汤合朱砂安神丸之类。如果是因惊而得的，盖因惊则神出舍，舍空则痰生。
健忘，是指做事有始无终，言谈不知首尾。有因精神短少的，也有因痰的，也有因肾虚伤志的。《黄帝内经》说：肾盛怒而不止会伤志，喜忘其前言。朱丹溪说：此证皆由忧思过度，求望高远，所愿不遂，损伤心胸，以致神舍不清，遇事多忘，病在心脾。凡思虑伤脾，故令人转遗忘，治疗用归脾汤，兼理心脾，神宁意定，其证自然消除。总之，不耐受事务纷扰的人，则是血气之阴将竭，失去了清明之体，所以善忘。药物固然有安心养血的功效，不如宁神静虑、返观内守更为优越。《黄帝内经》又说：上气不足，下气有余，肠胃实而心气虚，虚则营卫留滞于下，久而久之不能按时上行，所以善忘。上气，是心家的清气；下气，是肠胃的浊气。营卫留滞于下，则肾中之精气不能时时上交于心，所以健忘。又说：血并于下，气并于上，混乱而喜忘。血并于下，则无以养心；气并于上，则无以充肾。水下火上，坎离不交，扰乱了揆度，所以善忘。心知将来，肾藏已往，所以《内经》的论述，健忘都责之心肾不交。心不下交于肾，浊火扰乱神明；肾不上交于心，精气伏匿而不用。火居上则因而生痰，水居下则因而生躁，扰扰纭纭，昏而不宁。所以补肾使其时上，养心使其善下，则神气清明，志意常治，哪里还有健忘呢？
人所主宰的是心，心所藏的是神，神所滋养的是血。心血一虚，神无所凭借，这是惊悸怔忡的肇端。曰惊悸，曰怔忡，难道可以没有辨别吗？郁痰而心虚，则耳闻大声，目击异物，遇险临危，触事丧忘，心为之忏，使人有惕惕的状态，这叫惊悸。心虚而停水，则胸中渗漉，虚气流动，水既上乘，心火厌恶它，心不自安，使人有怏怏的状态，这叫怔忡。然而有触而心动叫惊，无惊而自动叫悸，悸就是怔忡。治法不过是调养心血，和平心气，因痰、因火、因湿，随症治疗，尤其以血虚为主。
《黄帝内经》说：曾经尊贵后来卑贱，虽然不中邪气，病从内生，名叫脱营。盖因心为君主，神明由此而出；肺为相辅，主行营卫，日夜五十度，这是营气所行的路径。如果君主受伤，则十二官相互驱使，各自失去职能，使道闭塞不通，由此经营之气脱去，不能灌溉周身百脉，失去天度，形体乃大伤。曾经富有后来贫穷，名叫失精，谓心有所郁，而气不舒畅。总之心为君主之官，神明由此而出，思虑过度，耗其心血，失去向导，则神明伤而成心劳，所以出现怔忡健忘。宜静以养之，使百骸听命，外邪怎能侵犯？如果被七情所郁，则六淫得以伤之，外邪与内火交炽，暗中亏损，不待岁月，牢固不可拔除。所以无论富贵贫贱，病生于内的难治，伤于外的易愈。老子说，不要劳累你的形体，不要动摇你的精气，不要让你的思虑营营不息。因此农夫寒暑耕耘，而无寒暑之疾，相习以忘，而不伤其君主。寒热燥湿，是有形的病；忧愁思虑，是无形的疾。有形的病，可以用寒热攻治；无形的疾，必须用喜来胜愁，用慰藉来解忧，然后用药才有效。心专司神明，非他脏可比。谚语说：心病须心药医。古时无怔忡之名，叫心掣、心悬，就是这个意思。
大抵惊则不自知，而证属阳，从外入也。书说：寸口脉动为惊，惊者，其脉止而复来，其人目睛不转，不能呼气，就是这样。悸者，自知如人将捕之状，不能独卧，而证属阴，从内出也。悸即怔忡，心中如有物撞，谓之忡，忽然跳跃谓之怔，这是血自内虚所致。
凡志由心出，事由心定。当养血以补心。健忘者，心中若了了，口欲言而忍然中止，甚则随语随忘，此平素失意抑郁，而涎饮渗于心窍，更多由肾虚而不能藏已往也。治宜养心滋肾，兼开导其痰，亦须补其太阴，盖心肾不交，原于神之失养也。
又有虚烦者，心中扰乱，郁郁不宁。因津液去多，五内枯燥，荣血不足，阳胜阴微，或肾水下竭，心火上炎，故虚热而烦生焉，甚则至于躁。多由大病之后，精神短少，不能候事而畏烦者亦有之。然而人生之神，所托之形。神大用则伤，形大劳则敝，形神离则死，所以圣人重视这一点。
Treats thirst caused by deficiency of Stomach Qi and flourishing Fire.
Zhu Ye (Two Qian) Huang Qin, Sheng Di, Mai Dong, Dang Gui, Chuan Xiong, Gan Cao, Huang Qin, Shi Gao, Shao Yao, Ren Shen.
Decoct in water and take orally.
Qing Xin Lian Zi Yin (Clear Heart Lotus Seed Decoction), Di Huang Yin Zi (Rehmannia Decoction).
See also the section on Dryness Syndrome.
Ba Wei Di Huang Wan (Eight-Ingredient Rehmannia Pill).
See also the section on Consumption Syndrome.
Jing (Fright/Shock) refers to fear and terror. The *Classic* states: "The color of the East is green, which communicates internally with the Liver. Its disease manifests as fright and shock." The Liver corresponds to the East, belongs to the Zhen trigram in the Eight Trigrams, and corresponds to Wind in natural phenomena. Since Wind and Wood possess many vibrating characteristics, the disease presents as fright and shock. Whenever there is danger externally, being touched causes fright. Those with strong Heart and Gallbladder are not moved; those with weak Heart and Gallbladder are easily frightened upon contact. Qi stagnation generates phlegm-fluids; phlegm-fluids struggle with Qi, transforming into various syndromes. Some present with shortness of breath, some with spontaneous sweating, sleep with strange dreams and wake suddenly, lie awake often with night terrors, make sounds in the mouth, or have heat stagnation generating phlegm, or Qi stagnation generating phlegm. Danxi said: "Fright causes the Spirit to leave its residence. When the residence is empty, fluids accumulate. Phlegm-fluids remain bound between the Pericardium and Collaterals, transforming into various symptoms." This discusses Jing. Ji (Palpitation) refers to a thumping sensation in the lower chest. The *Classic* states: "In Heart Bi obstruction, the vessels are blocked. When vexed, the lower chest beats like a drum." Blockage prevents flow, causing Heat stagnation to generate phlegm. Once phlegm forms, vexation arises, and the lower chest beats. "Beating" means throbbing like a drum. The *Yuan Bing Shi* says: "Water declines, Fire flourishes, causing restlessness in the heart and chest." The *Shang Han Lun* states: "The Heart belongs to Fire and dislikes Water. When Water stops below the Heart, it thumps and cannot settle." There are also cases after sweating, vomiting, or purging, where Righteous Qi is deficient leading to palpitations and inability to lie down. Danxi attributes this to deficiency and phlegm. Although symptoms vary, it essentially stems from mental labor consuming Blood, Heart injury causing Fire movement, and Fire stagnation generating phlegm. It may also result from Anger injuring the Liver, or Fright entering the Gallbladder, where the Mother organ causes the Child organ to become deficient, leading to Blood loss and insufficiency. Or, due to complex affairs and endless thoughts, Heart Yin is consumed, and the Spirit becomes unsettled. Furthermore, there are cases due to Gallbladder deficiency. The Gallbladder requires warmth as its normal state; deficiency leads to Cold, causing insomnia, frequent fright and palpitations, bitter taste, and vomiting of phlegm-fluids. Hence, the Wen Dan Tang (Warm the Gallbladder Decoction) exists.
Kong (Fear/Dread) differs from Jing. Jing comes from outside, while Kong arises from within. The *Classic* states: "In the Zang organs, it belongs to the Kidney; in the Five Emotions, it is Fear." It further says: "When Essence and Qi congregate in the Kidney, Fear arises." Fear is described as the downward pulling emotion of the Kidney. Fear in other organs also originates from the Kidney. The Liver stores Blood; insufficient Blood leads to Fear. The Liver is the Child of the Kidney. Strong Water makes the Gallbladder robust; thin Water leads to Blood deficiency, resulting in Fear. The Stomach relates to Fear; the Stomach belongs to Earth, the Kidney to Water. Earth pathogen injuring Water causes Fear. If the Heart is startled and over-thought, the Spirit is injured. Spirit injury leads to self-loss of fear. The Heart houses the Spirit; Spirit injury makes the Heart timid. Thus, self-loss of fear occurs because Fire fears Water. The *Classic* further discusses Fear, distinguishing among the Kidney, Liver, Heart, and Stomach. The Liver and Gallbladder share the same source with the Kidney (Yi-Gui Tong Yuan). The Stomach's relationship with the Kidney is one of insulting the invincible (Earth overcoming Water inversely). The Heart's relationship with the Kidney is one of fearing the conquerable (Fire fearing Water). Therefore, Fear syndromes belong primarily to the Kidney's native emotion but extend to other organs, requiring different treatment methods. For Kidney injury, use pungent/flavor-rich herbs; for Liver/Gallbladder, nourish Ying Blood; for Yangming, strengthen Qi; for the Heart Monarch, anchor the Spirit. For Jing, calm the Spirit so scattered Qi can gather; for Kong, stabilize the Will so lost Essence can be secured.
Zheng Chong (Severe Palpitation) refers to restless beating in the heart, feeling terrified as if someone were about to catch you. Cases triggered by mental deficiency belong to Blood deficiency. If intermittent, it may be Phlegm stirred by Fire. Thin people often have Blood deficiency; fat people often have Phlegm. If one truly feels intense heart beating, it especially indicates Blood deficiency. Suitable formulas include Si Wu Tang combined with Zhu Sha An Shen Wan (Cinnabar Calm the Spirit Pill). If caused by Jing, since Fright causes the Spirit to leave its residence and emptiness generates Phlegm.
Jian Wang (Forgetfulness) refers to starting things without finishing them, speaking without knowing beginning or end. It can be due to shortness of Spirit, Phlegm, or Kidney deficiency injuring the Will. The *Classic* states: "Excessive anger in the Kidney injures the Will, causing forgetfulness of previous words." Danxi said: "This syndrome results from excessive worry and thought, aiming too high, unfulfilled desires, damaging the chest and heart, causing the Spirit's residence to be unclear, leading to forgetting matters. The disease lies in the Heart and Spleen. Excessive thought injures the Spleen, causing forgetfulness. Treat with Gui Pi Tang (Restore the Spleen Decoction) to regulate both Heart and Spleen. When the Spirit is calm and the Will settled, the syndrome resolves. In general, those who cannot tolerate worldly disturbances have exhausted their Yin aspect of Qi and Blood, losing their clarity, hence prone to forgetting. Medicines indeed have the merit of calming the Spirit and nourishing Blood, but calming the Spirit, quieting thoughts, and turning inward for preservation are superior. The *Classic* again states: "Upper Qi is insufficient, Lower Qi is excessive. Intestines and Stomach are full, while Heart Qi is deficient. Deficiency causes Ying and Wei to remain below, failing to ascend in time, hence prone to forgetting." Upper Qi is the clear Qi of the Heart; Lower Qi is the turbid Qi of the intestines and stomach. Ying and Wei remaining below means Kidney Essence and Qi cannot constantly ascend to the Heart, hence forgetfulness. It also states: "Blood congregates below, Qi congregates above, chaos ensues and forgetfulness follows." Blood below fails to nourish the Heart; Qi above fails to fill the Kidney. Water below, Fire above, Kan and Li do not interact, disturbing regulation, hence forgetfulness. The Heart knows the future; the Kidney stores the past. Thus, the *Nei Jing* attributes forgetfulness to the non-interaction of Heart and Kidney. If the Heart does not descend to the Kidney, turbid Fire disturbs the Spirit; if the Kidney does not ascend to the Heart, Essence hides and is unused. Fire above generates Phlegm; Water below generates Restlessness. Chaos and confusion lead to drowsiness and unrest. Therefore, tonify the Kidney to help it ascend, nourish the Heart to help it descend. Then the Spirit and Qi will be clear, the Will stable, and forgetfulness eliminated.
What humans govern is the Heart; what the Heart houses is the Spirit; what nourishes the Spirit is Blood. Once Heart Blood is deficient, the Spirit has no foundation. This is the origin of Jing, Ji, and Zheng Chong. Can Jing Ji and Zheng Chong be distinguished without differentiation? With Phlegm stagnation and Heart deficiency, hearing loud noises, seeing strange objects, encountering danger, or touching matters causing forgetfulness, the Heart trembles, causing a terrified state; this is Jing Ji. With Heart deficiency and Water retention, there is gurgling in the chest, moving deficient Qi. As Water ascends, Heart Fire dislikes it, and the Heart feels uneasy, causing a depressed state; this is Zheng Chong. However, movement triggered by contact is called Jing; spontaneous movement without contact is called Ji. Ji is Zheng Chong. Treatment involves regulating Heart Blood, harmonizing Heart Qi, and treating according to Phlegm, Fire, or Dampness, with Blood deficiency as the primary focus.
The *Classic* states: "Once noble, later humble; although not struck by evil pathogens, disease arises internally, named Tuo Ying (Depletion of Ying)." The Heart is the Monarch, from which the Spirit emerges. The Lung is the Assistant, governing Ying and Wei circulation fifty times day and night; this is the path of Ying Qi. If the Monarch is injured, the twelve officials lose their functions, pathways close and block, causing Ying Qi to deplete and fail to irrigate the hundred vessels, losing heavenly measure, and the form suffers greatly. "Once rich, later poor," is named Shi Jing (Loss of Essence), meaning the Heart is郁 (stagnant) and Qi is not smooth. In summary, the Heart is the Monarch official, from which the Spirit emerges. Excessive thought consumes Heart Blood, losing guidance, injuring the Spirit and causing Heart Labor, leading to Zheng Chong and Forgetfulness. One should cultivate stillness to nourish it, letting all limbs obey, so how can external pathogens invade? If constrained by the Seven Emotions, the Six Evils can injure it. External pathogens and internal Fire blaze together, causing hidden depletion. Without waiting for years, it becomes firm and incurable. Thus, regardless of wealth or poverty, diseases arising internally are hard to treat, while those from outside are easier to resolve. Laozi said: "Do not exhaust your form, do not shake your essence, do not let your thoughts run rampant." Therefore, farmers plowing through cold and heat do not suffer cold and heat diseases; they adapt and forget, not injuring their Monarch. Cold, Heat, Dryness, and Dampness are tangible diseases; Worry and Thought are intangible illnesses. Tangible diseases can be treated with Cold and Heat therapies; intangible illnesses must be overcome with Joy to counteract Sorrow, and comfort to relieve grief, before medication can be effective. The Heart exclusively governs the Spirit, incomparable to other organs. The proverb says: "Heart diseases require heart medicine." In ancient times, there was no name for Zheng Chong; it was called Xin Che (Heart Pulling) or Xin Xuan (Heart Hanging).
Generally, Jing is unknown to oneself, belongs to Yang, and enters from outside. Books say: Pulsation at the Cun Kou position indicates Jing. In Jing, the pulse stops and then returns; the patient's eyes do not move, and they cannot exhale. Ji is known to oneself, feeling as if someone is about to catch them, unable to sleep alone, belonging to Yin, and arising from inside. Ji is Zheng Chong. If something hits in the heart, it is called Chong; sudden jumping is called Zheng. This is due to internal Blood deficiency.
All Will originates from the Heart, and all Affairs are decided by the Heart. One should nourish Blood to tonify the Heart. In Forgetfulness, the mind seems clear, but speech stops abruptly when attempting to speak, or even forgets mid-sentence. This is usually due to past frustration and depression, with phlegm-fluids seeping into the Heart orifices, and more often due to Kidney deficiency failing to store the past. Treatment should nourish the Heart and moisten the Kidney, guide out Phlegm, and also tonify the Taiyin (Lung/Spleen). The non-interaction of Heart and Kidney originates from the lack of nourishment of the Spirit.
There is also Xu Fan (Deficiency Vexation), where the heart is disturbed and郁郁 (depressed/restless). Due to excessive loss of body fluids, dryness of the five viscera, insufficient Ying Blood, Yang prevailing over Yin, or Kidney Water exhausting below and Heart Fire flaming above, deficiency Heat and vexation arise, severe cases reaching Restlessness. This mostly occurs after major illnesses, with shortness of Spirit, unable to attend to matters and fearing vexation. However, what gives life to humans is Spirit; what supports it is Form. Great use of Spirit injures it; great labor of Form damages it. Separation of Form and Spirit leads to death; thus sages value this.