《灵枢·决气篇》曰∶人有精、气、津、液、血、脉也。精脱者，耳聋；气脱者，目不明；津脱者，腠理
开，汗大泄，液脱者，骨属屈伸不利，色夭，脑髓消，胫 ，耳数鸣；血脱者，色白，夭然不泽，其脉空虚，
此其候也。
精为阴而能化气，气为阳而能生精，此阴阳互根，互相生化者也。阳气蒸腾之水为津而行于表，水凝为液
而行于里，中焦受气，取汁变化而赤为血，赤即火色，血即水质，此阴阳合体所成，故周行于身，表里、经脉、
肌肉、脏腑无处不到也。精藏于脏，津润皮肤，液滋筋骨，血充脉中，此四者，必赖阳气生化流行，敷布表里，
故气为五者之帅，而其功用各别。故其脱也，各有现证不同。色泽者，血之华也，故血脱则色白不泽，而脉赖
血充，由气鼓动，无血则脉虽动而内空也。
《素问·举痛论》帝曰∶余知百病生于气也，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，何病之生？岐伯曰∶怒则气逆，甚则呕血及飧泄，故气
上矣；喜则气和志达，营卫通利，故气缓矣；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；恐则精却，却则上焦闭，闭则气还，还则下焦胀，故气不行矣；寒则腠理闭，气不行，故气收矣；炅
则腠理开，营卫通，汗大泄，故气泄矣；惊则心无所倚，神无所归，虑无所定，故气乱矣；劳则喘且汗出，外
内皆越，故气耗矣；思则心有所存，神有所归，正气留而不行，故气结矣。
此言九气致病，惟寒热二气兼括外感，故现腠理营卫之证，其余七气，皆内伤情欲，盖心之所之，气亦至
焉，情欲起于心，而气随心变，则伤而致病。是故怒则肝气逆，肝藏血，血随气升，故呕血，肝主疏泄，木邪
犯土，故食不化而飧泄也；喜主于心，悲主于肺，故气缓气消，各有不同；恐主于肾，肾藏精，故精却，却者
流溢，即上所云恐惧流淫而不止也；惊则动心伤肝，心藏神，肝藏魂，故神魂摇荡而气乱矣；劳则内外之气皆
浮动奔越，故耗矣；脾主思，而心神执着一端，故气留止，结而不行也。凡七情之病，虽属各脏，而皆统于心，
心为君主之官，一身气血随心所使，故心静则气血静，情欲动则气血伤耗，而七情之病，必先自治其心，否则
药亦无功。此章当与前《灵枢·本神篇》合观，以究其义也。
《灵枢·决气篇》说：人拥有精、气、津、液、血、脉这六种物质。精气脱失，会出现耳聋；气脱失，会出现视物不明；津液脱失，会出现腠理（皮肤毛孔）开张，大汗淋漓；液脱失，会出现关节屈伸不利，面色枯槁，脑髓减少，小腿酸软无力，耳朵经常鸣响；血液脱失，会出现面色苍白，干枯无光泽，脉搏空虚，这就是它们的征候。
精属阴而能化生为气，气属阳而能化生为精，这是阴阳互根，互相化生的关系。阳气蒸腾的水液成为津并运行于体表，水液凝结成为液并运行于体内。中焦接受水谷之气，汲取汁液，变化而成红色的血。红色即火的颜色，血即水的质地，这是阴阳结合而成的物质，所以在全身周流运行，无论是表里、经脉、肌肉还是脏腑，无处不到。精藏于五脏，津滋润皮肤，液滋养筋骨，血充盈在脉管中。这四种物质，必须依赖阳气的生化流行，敷布于表里，所以气是这五种物质的统帅，但各自的功能不同。因此它们发生脱失时，各有不同的现证表现。色泽是血的荣华表现，所以血脱失则面色苍白无光泽，而脉管依赖血液充盈，并由气来鼓动，没有血液，脉管虽然跳动但内部是空的。
《素问·举痛论》黄帝说：我知道百病都生于气机失调。愤怒会使气机上逆，喜悦会使气机舒缓，悲伤会使气机消减，恐惧会使气机下陷，寒冷会使气机收敛，炎热会使气机外泄，惊吓会使气机紊乱，劳倦会使气机耗损，思虑会使气机郁结。这九种气机变化不同，会产生什么疾病呢？岐伯回答说：愤怒会使气机逆乱，严重时会导致呕血和完谷不化的腹泻，所以说是气机上逆；喜悦会使气和顺、情志通达，营卫之气通畅流利，所以说是气机舒缓；悲伤会使心脉拘急，肺叶上举，导致上焦不通畅，营卫之气不能散布，热气郁积在中焦，所以说是气机消减；恐惧会使精气退却，退却则上焦闭塞，闭塞则气机还留，还留则下焦胀满，所以说是气机不行；寒冷使腠理闭塞，气机运行受阻，所以说是气机收敛；炎热使腠理开张，营卫通畅，大汗淋漓，所以说是气机外泄；惊吓使心神无所依托，神志无所归依，思虑无法安定，所以说是气机紊乱；劳倦使人喘息且出汗，内外之气皆向外越散，所以说是气机耗损；思虑使心神专注于某处，神志有所归依，正气停留而不运行，所以说是气机郁结。
这里所说的九气致病，只有寒热二气兼括了外感因素，所以出现腠理和营卫的证候，其余七气，都是内伤情欲所致。大概心之所向，气也到达那里，情欲起于心，而气随心动，从而受伤致病。因此愤怒会使肝气上逆，肝藏血，血随气上升，所以呕血；肝主疏泄，木邪侵犯脾土，所以食物不消化而完谷不化地腹泻；喜悦主要关乎心，悲伤主要关乎肺，所以气缓和气消，各有不同；恐惧主要关乎肾，肾藏精，所以精气退却，退却就是流溢，即上面所说的恐惧导致滑精不止；惊吓会扰动心脏、损伤肝脏，心藏神，肝藏魂，所以神魂摇荡而气机紊乱；劳倦使内外之气都浮动奔越，所以耗损；脾主管思虑，而心神执着于一端，所以气机停留停止，郁结而不运行。凡是七情引起的疾病，虽然分别属于各个脏腑，但都由心统领。心是君主之官，一身的气血随心意驱使，所以心静则气血静，情欲发动则气血受伤耗损。因此七情致病，必须先调理自己的心神，否则药物也无效。这一章应当与前文《灵枢·本神篇》结合观看，以探究其深意。
The *Ling Shu: Jue Qi Pian* states: Humans possess Jing (Essence), Qi, Jin (Thin Fluids), Ye (Thick Fluids), Blood, and Mai (Vessels). When Jing is depleted, deafness occurs; when Qi is depleted, vision becomes unclear; when Jin is depleted, the Cou Li (skin pores) open, leading to profuse sweating; when Ye is depleted, joint flexion and extension become difficult, complexion becomes dull, brain marrow diminishes, legs feel weak, and tinnitus frequently occurs; when Blood is depleted, the complexion turns pale, dry and lusterless, and the pulse feels empty. These are their respective signs.
Jing belongs to Yin and can transform into Qi, while Qi belongs to Yang and can generate Jing; this represents the mutual root of Yin and Yang and their mutual generation. Water vaporized by Yang Qi becomes Jin and circulates on the exterior, while water condensed becomes Ye and circulates in the interior. The Middle Jiao receives Qi from food and drink, extracts juices, and transforms them into red Blood. Red is the color of Fire, and Blood is the substance of Water; this is formed by the union of Yin and Yang, thus circulating throughout the body, reaching everywhere in the interior and exterior, meridians, muscles, and Zang-Fu organs. Jing is stored in the Zang organs, Jin moistens the skin, Ye nourishes the sinews and bones, and Blood fills the Mai. These four substances must rely on the transformation, production, and circulation of Yang Qi to be distributed throughout the interior and exterior. Therefore, Qi is the commander of these five substances, yet each has its distinct function. Consequently, when they are depleted, they present different clinical manifestations. Complexion and luster are the splendor of Blood; thus, when Blood is depleted, the complexion is pale and lusterless. The Mai relies on Blood for fullness and on Qi for pulsation; without Blood, although the Mai may beat, it is hollow inside.
In the *Su Wen: Ju Tong Lun*, the Emperor said: "I know that all diseases arise from Qi disorders. Anger causes Qi to rise upward; joy causes Qi to slacken; grief causes Qi to dissipate; fear causes Qi to sink downward; cold causes Qi to contract; heat causes Qi to leak out; shock causes Qi to become chaotic; overexertion causes Qi to be exhausted; and contemplation causes Qi to knot together. Since these nine Qi changes differ, what diseases do they produce?" Qibo replied: "Anger causes Qi to rebel; in severe cases, it leads to vomiting blood and undigested diarrhea, hence Qi rises upward. Joy causes Qi to harmonize and the will to be accessible, allowing Ying and Wei Qi to flow freely, hence Qi slackens. Grief causes the Heart vessel to contract and lung lobes to elevate, blocking the Upper Jiao, preventing Ying and Wei Qi from dispersing, and trapping heat in the center, hence Qi dissipates. Fear causes Essence to retreat; retreatment closes the Upper Jiao; closure causes Qi to return; returning Qi causes distension in the Lower Jiao, hence Qi fails to move. Cold closes the Cou Li, obstructing Qi movement, hence Qi contracts. Heat opens the Cou Li, allowing Ying and Wei Qi to flow, resulting in profuse sweating, hence Qi leaks out. Shock leaves the Heart without support, the Shen (Spirit) without a refuge, and thoughts without stability, hence Qi becomes chaotic. Overexertion causes panting and sweating, with both internal and external Qi escaping outward, hence Qi is exhausted. Contemplation fixes the mind on one object and the Shen on one place, causing Zheng Qi (Upright Qi) to remain stagnant and not move, hence Qi knots together."
This passage discusses how the Nine Qi cause disease. Only Cold and Heat encompass external pathogens, presenting symptoms related to Cou Li and Ying-Wei Qi. The other seven Qi changes stem from internal emotional injuries. Generally, where the Heart directs, Qi follows. Emotions arise from the Heart, and Qi changes with the Heart, leading to injury and disease. Therefore, anger causes Liver Qi to rebel; since the Liver stores Blood, Blood ascends with Qi, causing hematemesis. As the Liver governs free flow, Wood pathogen invading Earth (Spleen/Stomach) causes food indigestion and undigested diarrhea. Joy primarily concerns the Heart, and grief primarily concerns the Lung, so Qi slackening and dissipation differ accordingly. Fear primarily concerns the Kidney; since the Kidney stores Essence, Essence retreats. Retreat implies leakage, as mentioned earlier regarding uncontrollable seminal emission due to fear. Shock agitates the Heart and injures the Liver; since the Heart stores Shen and the Liver stores Hun (Ethereal Soul), the Shen and Hun become unsettled, causing Qi chaos. Overexertion causes internal and external Qi to float and rush outward, leading to exhaustion. The Spleen governs contemplation, but if the Shen fixates on one point, Qi stagnates and knots. Although diseases of the Seven Emotions belong to various Zang organs, they are all governed by the Heart. The Heart is the sovereign official; the body's Qi and Blood are directed by the Heart. Thus, a calm Heart means calm Qi and Blood; emotional agitation injures and exhausts Qi and Blood. Therefore, for diseases caused by the Seven Emotions, one must first regulate the Heart/Mind; otherwise, medication will be ineffective. This chapter should be studied in conjunction with the preceding *Ling Shu: Ben Shen Pian* to thoroughly explore its meaning.