百病之生于气也，（气之在人，和则为正，不和则为邪，故百病皆生于气也。）怒则气上，喜则气缓，
悲则气消，恐则气下，寒则气收，炅则气泄，惊则气乱，劳则气耗，思则气结。九气不同。怒则气逆，
甚则呕血及飧泄，故气上矣；（怒，肝志也。怒动于肝则气逆而上，气逼血升，故甚则呕血，肝木乘脾，
故为飧泄。肝为阴中之阳，气发于下，故气上矣。下乘则飧泄，上犯则食而气逆也。）喜则
气和志达，营卫通利，故气缓矣；（气脉和调，故志畅达。营卫通
利，故气徐缓。然喜盛则气于缓而渐至涣散过，故喜则气下。又喜乐者，神惮散而不藏也。）悲则心系急，
肺布叶举而上焦不通，营卫不散，热气在中，故气消矣；（悲生于心则心系急，并于肺则肺叶举，
故精气并于肺则悲也。心肺俱居膈上，故为上焦不通，肺主气而行表里，故为营卫不散。悲哀伤气，故气消矣。
）恐则精却，却则上焦闭，闭则气还，还则下焦胀，故气不行矣；（恐惧伤肾则伤精，故致精却。
却者，退也，精却则升降不交，故上焦闭，上焦闭则气归于下，病为胀满而气不行，故曰“恐则气下”也。
又曰，忧愁者，气闭塞而不行。恐惧者，神荡惮而不收。）寒则腠理闭，气不行，故气收矣；（腠，肤腠也。
理，肉理也。寒束于外则玄府闭密，阳气不能宣达，故收敛于中而不得散也。）炅则腠理开，营卫通，汗大
泄，故气泄矣；（热则流通，故腠理开。阳从汗散，故气亦泄。）惊则心无所倚，神无所归，虑无所
定，故气乱矣；（大惊卒恐，则神志散失，血气分离，阴阳破散，故气乱矣。）劳则喘息汗出，外内皆越，
故气耗矣；（疲劳过度则阳分动于阴分，故上奔于肺而为喘，外达于表而为汗。阳动则散，故内外皆越而
气耗矣。）思则必有所存，神有所归，正气留而不行，故气结矣。思之无已则系恋不释，神留不散，故气
结也。所谓七情者，即五志也。五志之外，尚余者三，总之曰喜、怒、思、忧、恐、惊、悲、畏，其目有八。
不止七也。然情虽有八，无非出于五脏，如心在志为喜，肝在志为怒，脾在志为思，肺在志为忧，肾在志为
恐，此五脏五志之分属也。至若五志有互通为病者，如喜本属心，而有曰“肺喜乐无极则伤魄”，是心肺皆
主于喜也。盖喜生于阳，而心肺皆为阳脏，故喜出于心而移于肺，所谓“多阳者多喜”也。又若怒本属肝，
而有曰“胆为怒”者，以肝胆相为表里，肝气虽强而取决于胆也。有曰“血并于上，气并于下，心烦惋善怒”
者，以阳为阴胜，故病及于心也。有曰“肾脏怒而不止则伤志”，有曰“邪客于足少阴之络，令人
无故善怒”者，以怒发于阴而侵乎肾也。是肝、胆、心、肾四
脏皆能病怒，所谓“多阴者多怒”，亦曰“阴出之阳则怒”也。又若思本属脾，而此曰“思则心有所存，
神有所归，正气留而不行，故气结矣”，盖心为脾之母，母气不行则病及其子，所以心、脾皆病于思也。又
若忧本属肺，而有曰“心之变动为忧”者有曰“心小则易伤以忧”者，盖忧则神伤，故伤心
也。有曰“精气并于肝则忧”者，肝胜而侮脾也。有曰“脾忧愁而不解则伤意”者，脾主中气，中气受抑则
生意不伸，故郁而为忧，是心、肺、脾、肝四脏皆能病于忧也。又若恐本属肾，而有曰“恐惧则伤心”者，
神伤则恐也。有曰“血不足则恐”，有曰“肝虚则恐”者，以肝为将军之官，肝气不足
则怯而恐也。有曰“恐则脾气乘矣”，以肾虚而脾胜之也。有曰“胃为气逆，为哕为恐”者，以阳明土胜，
亦伤肾也。是心、肾、肝、脾、胃五脏皆主于恐，而恐则气下也。五志互病之辨既详如此，尚有病悲者曰“
肝悲哀动中则伤魂”，悲伤于肝也。又曰“精气并于肺则悲”。又曰“悲则肺气乘矣”，亦金气伤肝也。有
曰“心虚则悲”，有曰“神不足则悲”，有曰“悲哀太甚则胞络绝，胞络绝则阳气内动，发则心下崩，数溲
血”者，皆悲伤于心也。此肝、肺、心三脏皆病于悲而气为之消也。有病为惊者，曰“东方色青，入通于肝，
其病发惊骇”，以肝应东方风木，风主震动而连乎胆也。有曰阳明所谓“甚则厥”，“闻木音则惕然而惊”
者，肝邪乘胃也，有曰“惊则心无所倚，神无所归”者，心神失散也。此肝、胆、胃、心四脏皆病于
惊，而气为之乱也。又有病为畏者，曰“精气并于脾则畏”，盖并于脾则伤于肾，畏由恐而生也。由此言之，
是惰志之伤，虽五脏各有所属，然求其所由，则无不从心而发，故曰“心怵惕思虑则伤神，神伤则恐惧自
失”，“忧愁恐惧则伤心”，“悲哀忧愁则心动，心动则五脏六腑皆摇”，可见心为五脏六腑之大主而总统魂
魄，兼该主意。故忧动于心则肺应，思动于心则脾应，怒动于心则肝应，恐动于心则肾应，此所以五志惟心
所使也。设能善养此心而居处安静，无为惧惧，无为欣欣，宛然从物而不争，与时变化
而无我，则志意和，精神定，悔怒不起，魂魄不散，五脏俱安，邪亦安从
而奈我哉！
百病的发生都与气有关，（气在人体中，调和则为正气，不调和则为邪气，所以各种疾病都产生于气的失调。）愤怒会使气上逆，喜悦会使气舒缓，悲哀会使气消减，恐惧会使气下陷，寒冷会使气收敛，炎热会使气外泄，受惊会使气紊乱，劳累会使气耗散，思虑会使气郁结。这九种气机变化各不相同。愤怒导致气机上逆，严重时会出现呕血或完谷不化的腹泻，这就是气上的表现；（怒是肝的情志。怒气触动肝脏则气机上逆，气逼迫血液上行，所以严重时呕血；肝木克制脾土，所以出现完谷不化的腹泻。肝属于阴中之阳，气发源于下部，所以表现为气上。下克则腹泻，上犯则进食后气逆。）喜悦使气和顺、情志通达，营卫之气通畅流利，所以气机舒缓；（气脉调和，所以情志畅达。营卫通畅流利，所以气机徐缓。然而喜乐过度则气机涣散，逐渐至过于松弛，所以说喜则气缓。另外，喜乐的人，神气容易涣散而不能内守。）悲哀使心脉拘急，肺叶张举而上焦不通畅，营卫之气不能布散，热气郁结在中焦，所以气被消减；（悲哀生于心脏则心脉拘急，波及肺部则肺叶张举，所以精气汇聚于肺则产生悲哀。心肺都位于膈肌之上，所以上焦不通畅，肺主气而运行于表里，所以营卫之气不能布散。悲哀损伤气机，所以气被消减。）恐惧使精气退缩，退缩则上焦闭塞，闭塞则气还归下部，还归下部则下焦胀满，所以气机不行；（恐惧损伤肾脏则损伤精气，所以导致精气退缩。退缩就是退却的意思，精气退缩则升降之气不交泰，所以上焦闭塞，上焦闭塞则气归于下部，病症表现为胀满而气机不行，所以说“恐则气下”。又说，忧愁的人，气机闭塞而不行。恐惧的人，神气动荡惊慌而不能收敛。）寒冷使腠理闭塞，气机运行不畅，所以气机收敛；（腠，指皮肤纹理间的空隙。理，指肌肉纹理。寒邪束于体表则玄府密闭，阳气不能宣通达表，所以收敛于体内而不能发散。）炎热使腠理开泄，营卫通畅，汗出大量外泄，所以气随汗外泄；（热则气血流通，所以腠理开泄。阳气随汗液散发，所以气也随之外泄。）受惊使心神无所依托，神气无所归依，思虑无所定夺，所以气机紊乱；（大惊卒恐，则神志散失，血气分离，阴阳破散，所以气机紊乱。）劳累则喘息出汗，内外之气皆越出耗散，所以气被耗损；（疲劳过度则阳气扰动阴分，所以上奔于肺而为喘，外达于体表而为汗。阳气妄动则散失，所以内外之气皆越出而气被耗损。）思虑必然有所专注，神气有所归依，正气停留而不运行，所以气机郁结。思虑无休止则牵挂不舍，神气留滞不散，所以气机郁结。所谓七情，也就是五志。在五志之外，尚余三种，总之称为喜、怒、思、忧、恐、惊、悲、畏，其目有八种，不止七种。然而情志虽有八种，无非出于五脏，如心在志为喜，肝在志为怒，脾在志为思，肺在志为忧，肾在志为恐，这是五脏与五志的分属关系。至于五志有互相影响致病的，如喜本属于心，但有说法称“肺喜乐无极则伤魄”，这是心肺都主司喜。大概喜生于阳，而心肺皆为阳脏，所以喜出于心而移及于肺，所谓“多阳者多喜”。又如怒本属于肝，但有说法称“胆为怒”，因为肝胆互为表里，肝气虽强但取决于胆。有说法称“血并于上部，气并于下部，心烦闷善怒”，这是因为阳为阴所胜，所以病及于心。有说法称“肾脏怒而不止则伤志”，有说法称“邪客于足少阴之络，令人无故善怒”，这是因为怒发于阴而侵及于肾。这样看来，肝、胆、心、肾四脏都能致病为怒，所谓“多阴者多怒”，也称“阴出之阳则怒”。又如思本属于脾，但此处说“思则心有所存，神有所归，正气留而不行，故气结矣”，因为心为脾之母，母气不行则病及其子，所以心、脾都因病于思。又如忧本属于肺，但有说法称“心之变动为忧”，有说法称“心小则易伤以忧”，因为忧则神伤，所以伤心。有说法称“精气并于肝则忧”，这是肝胜而侮脾。有说法称“脾忧愁而不解则伤意”，脾主中气，中气受抑制则生意不伸，所以郁结而为忧，这是心、肺、脾、肝四脏都能致病为忧。又如恐本属于肾，但有说法称“恐惧则伤心”，神伤则生恐。有说法称“血不足则恐”，有说法称“肝虚则恐”，因为肝为将军之官，肝气不足则怯懦而生恐。有说法称“恐则脾气乘矣”，是因为肾虚而脾胜之。有说法称“胃为气逆，为哕为恐”，是因为阳明土气过胜，也损伤肾。这样看来，心、肾、肝、脾、胃五脏都主司恐，而恐则气下。五志互病的辨析既然详细如此，尚有致病为悲的，说“肝悲哀动中则伤魂”，悲伤于肝。又说“精气并于肺则悲”。又说“悲则肺气乘矣”，也是金气伤肝。有说法称“心虚则悲”，有说法称“神不足则悲”，有说法称“悲哀太甚则胞络绝，胞络绝则阳气内动，发则心下崩，数溲血”，这些都是悲伤于心。这样看来，肝、肺、心三脏都因病于悲而气为之消。有病为惊的，说“东方色青，入通于肝，其病发惊骇”，因为肝应东方风木，风主震动而连及于胆。有说法称阳明经所谓“甚则厥”，“闻木音则惕然而惊”，这是肝邪乘胃。有说法称“惊则心无所倚，神无所归”，这是心神失散。这样看来，肝、胆、胃、心四脏都因病于惊而气为之乱。又有致病为畏的，说“精气并于脾则畏”，因为并于脾则伤于肾，畏由恐而生。由此而言，情志的伤害，虽然五脏各有所属，然而推求其根源，无不从心而发，所以说“心怵惕思虑则伤神，神伤则恐惧自失”，“忧愁恐惧则伤心”，“悲哀忧愁则心动，心动则五脏六腑皆摇”，可见心是五脏六腑的大主而统帅魂魄，兼管主意。所以忧动于心则肺应，思动于心则脾应，怒动于心则肝应，恐动于心则肾应，这就是五志唯心所驱使的原因。如果能善于养护此心，居处安静，不要过分恐惧，不要过分欣喜，顺应万物而不争，与时变化而无我执，那么意志平和，精神安定，悔恨愤怒不起，魂魄不散，五脏安宁，邪气又怎么能伤害我呢！
All diseases arise from Qi. (Qi in the human body, when harmonious, is righteous Qi; when disharmonious, it becomes pathogenic Qi; thus, all diseases arise from Qi.) Anger causes Qi to ascend, joy causes Qi to slacken, grief causes Qi to dissipate, fear causes Qi to sink, cold causes Qi to contract, heat causes Qi to leak, shock causes Qi to become chaotic, fatigue causes Qi to be depleted, and contemplation causes Qi to knot. These nine types of Qi changes differ. Anger leads to rebellious Qi; severely, it may cause vomiting of blood or undigested stool diarrhea, which demonstrates Qi ascending. (Anger is the emotion of the Liver. When anger stirs the Liver, Qi rebels and ascends, forcing blood upward, hence severe cases involve vomiting blood; Liver Wood overacting on Spleen Earth results in undigested stool diarrhea. The Liver belongs to Yin containing Yang, with Qi originating from below, hence manifesting as Qi ascending. Downward overaction causes diarrhea, upward invasion causes postprandial Qi rebellion.) Joy brings harmony to Qi and openness to will, allowing Ying and Wei Qi to flow freely, hence Qi slackens. (When Qi vessels are harmonious, the will is open. With free-flowing Ying and Wei Qi, Qi moves slowly. However, excessive joy makes Qi too slack and gradually scattered, hence "joy causes Qi to sink." Furthermore, joyful individuals have spirits that are easily scattered and fail to store.) Grief tightens the Heart vessel, raises the Lung lobes, obstructs the Upper Jiao, prevents Ying and Wei Qi from dispersing, and traps heat within, hence Qi dissipates. (Grief originates in the Heart, tightening the Heart vessel; affecting the Lung, it raises the Lung lobes; thus, essence and Qi congregate in the Lung, generating grief. As the Heart and Lung reside above the diaphragm, the Upper Jiao becomes obstructed. The Lung governs Qi and circulates through interior and exterior, preventing Ying and Wei Qi from dispersing. Sorrow injures Qi, causing it to dissipate.) Fear causes essence to recede; recession leads to obstruction of the Upper Jiao; obstruction causes Qi to return; returning Qi causes distension in the Lower Jiao, hence Qi fails to move. (Fear injures the Kidney and essence, causing essence to recede. Recession means retreating; when essence retreats, ascending and descending do not intersect, leading to Upper Jiao obstruction. Obstruction of the Upper Jiao causes Qi to return downward, resulting in distension and stagnant Qi, hence "fear causes Qi to sink." It is also said that worry causes Qi to close and stagnate, while fear causes the spirit to be agitated and uncollected.) Cold closes the interstices (Cou Li), obstructing Qi movement, hence Qi contracts. (Cou refers to skin texture; Li refers to muscle texture. Cold binding the exterior seals the pores, preventing Yang Qi from venting, so it contracts inward and cannot disperse.) Heat opens the interstices, unblocks Ying and Wei Qi, and causes profuse sweating, hence Qi leaks. (Heat promotes circulation, opening the interstices. Yang escapes with sweat, so Qi also leaks.) Shock leaves the Heart without support, the Spirit without a home, and thoughts without stability, hence Qi becomes chaotic. (Sudden great fright scatters the mind and spirit, separates blood and Qi, breaks Yin and Yang, and causes Qi chaos.) Fatigue causes panting and sweating, with both interior and exterior Qi escaping, hence Qi is depleted. (Excessive fatigue stirs Yang into Yin, causing it to rush to the Lung for panting and reach the surface for sweating. Yang movement leads to dispersion, so interior and exterior Qi escape, depleting Qi.) Contemplation involves fixation, where the Spirit returns, but Zheng Qi remains stagnant and does not move, hence Qi knots. Endless contemplation creates attachment, keeping the Spirit stagnant, thus knotting Qi. The so-called Seven Emotions are essentially the Five Wills. Beyond the Five Wills, three others remain: joy, anger, contemplation, worry, fear, shock, grief, and awe—totaling eight, not seven. Although there are eight emotions, they all originate from the Zang organs: Heart governs joy, Liver governs anger, Spleen governs contemplation, Lung governs worry, and Kidney governs fear. This is the attribution of Five Zang to Five Wills. However, Five Wills can interact pathologically. For instance, joy belongs to the Heart, yet it is said that "excessive joy of the Lung injures the Po," indicating both Heart and Lung govern joy. Since joy arises from Yang, and both Heart and Lung are Yang organs, joy originates in the Heart and transfers to the Lung, as stated, "those with more Yang tend to be joyful." Anger belongs to the Liver, yet it is said that "the Gallbladder governs anger" because Liver and Gallbladder are interior-exterior pairs; although Liver Qi is strong, it depends on the Gallbladder. It is said that "blood congregating above and Qi below causes heart vexation and irritability," indicating Yang defeated by Yin affects the Heart. It is said that "unrestrained anger injures the Kidney's Zhi," and "pathogens invading the Foot Shaoyin collateral cause inexplicable anger," showing anger originating from Yin invades the Kidney. Thus, Liver, Gallbladder, Heart, and Kidney can all induce anger, described as "those with more Yin tend to be angry," or "Yan exiting to Yang causes anger." Contemplation belongs to the Spleen, yet here it states "contemplation fixes the Heart, returns the Spirit, stagnates Zheng Qi, and knots Qi." Since Heart is the mother of Spleen, if Mother Qi stagnates, it affects the Child, so both Heart and Spleen suffer from contemplation. Worry belongs to the Lung, yet it is said that "the Heart's change is worry" and "a small Heart is easily injured by worry," implying worry injures the Spirit and thus the Heart. It is said that "essence and Qi congregating in the Liver causes worry," where Liver excess insults Spleen. It is said that "unresolved spleen worry injures Yi," as Spleen governs Middle Qi; suppression of Middle Qi stifles growth intent, leading to depressive worry. Thus, Heart, Lung, Spleen, and Liver can all suffer from worry. Fear belongs to the Kidney, yet it is said that "fear injures the Heart"; spirit injury manifests as fear. It is said that "blood deficiency causes fear" and "Liver deficiency causes fear," as the Liver is the General; insufficient Liver Qi leads to timidity and fear. It is said that "fear allows Spleen to overcome," due to Kidney deficiency and Spleen excess. It is said that "the Stomach causes rebellious Qi, hiccups, and fear," where Yangming Earth excess injures the Kidney. Thus, Heart, Kidney, Liver, Spleen, and Stomach all govern fear, and fear causes Qi to sink. Having detailed the mutual pathology of Five Wills, we consider grief: "Liver sorrow moving internally injures Hun," indicating grief affecting the Liver. "Essence and Qi congregating in the Lung causes grief." "Grief allows Lung Qi to overcome," showing Metal injuring Wood. "Heart deficiency causes grief," "Spirit insufficiency causes grief," and "excessive grief severs the Pericardium collateral; severance causes internal Yang movement, leading to uterine bleeding and frequent bloody urination," all indicating grief affecting the Heart. Thus, Liver, Lung, and Heart suffer from grief, causing Qi dissipation. Regarding shock: "East color green enters the Liver; its disease manifests as shock and terror," as Liver corresponds to East Wind-Wood, where wind causes vibration linked to the Gallbladder. Yangming states "severe cases involve厥 (Jue)," and "hearing wood sounds causes startled shock," indicating Liver pathogens attacking the Stomach. "Shock leaves the Heart without support and Spirit without a home" indicates scattered Heart Spirit. Thus, Liver, Gallbladder, Stomach, and Heart suffer from shock, causing Qi chaos. Regarding awe: "Essence and Qi congregating in the Spleen causes awe," implying congestion in Spleen injures Kidney; awe arises from fear. Therefore, although emotional injuries belong to specific Zang organs, their root originates from the Heart. Hence, "heart palpitations and overthinking injure the Spirit; spirit injury causes fear and loss of control," "worry and fear injure the Heart," "sorrow and worry move the Heart; moving the Heart shakes all Zang and Fu organs." This shows the Heart is the Great Master of all Zang and Fu, commanding Hun and Po, and governing Yi. Thus, worry moving the Heart responds in the Lung; contemplation moving the Heart responds in the Spleen; anger moving the Heart responds in the Liver; fear moving the Heart responds in the Kidney. This is why the Five Wills are commanded by the Heart. If one can nurture this Heart well, dwell in tranquility, avoid excessive fear, avoid excessive joy, follow things naturally without contention, and change with times without self-attachment, then will and intention will be harmonious, spirit settled, regret and anger will not arise, Hun and Po will not scatter, and all Zang organs will be peaceful. How could pathogens harm us?