（《素问·举痛论》）
帝曰∶余知百病生于气也，（气之在人，和则为正气，不和则为邪气。凡表里虚实，逆顺缓急，无不因气而至，故百
病皆生于气。）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？（炅，居永切，热也。）岐伯曰∶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。及飧泄三字，《甲乙
经》作食而气逆，于义亦妥。飧音孙。）喜则气和志达，荣卫通利，故气缓矣。（气脉和调，故志畅达。荣卫通利，故气
徐缓。然喜甚则气过于缓而渐至涣散，故《调经论》曰∶喜则气下。《本神篇》曰∶喜乐者，神惮散而不藏。义可知也。）
悲则心系急，肺布叶举而上焦不通，荣卫不散，热气在中，故气消矣。（悲生于心则心系急，并于肺则肺叶举，故《宣明
五气篇》曰，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。《本神篇》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，荣卫通，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，则阳气动于阴分，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。）思则心有所存，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。愚按∶世有所谓七情者，即本经之五志也。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《阴阳应象大论》曰∶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
曰肾盛怒而不止则伤志，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。是心肺肝脾四脏，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
上。此外尚有病悲者，如曰肝悲哀动中则伤魂，悲伤于肝也。有曰精气并于肺则悲，有曰悲则肺气乘矣，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，心神散失也。
此肝胆胃心四脏皆病于惊而气为之乱也。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，是情志之伤，虽五脏各有所属，然求其所由，则无不从心而发。故《本神篇》曰∶心怵惕思虑则伤神，神伤则恐惧
自失。《邪气脏腑病形篇》曰∶忧愁恐惧则伤心。《口问篇》曰∶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，兼该志意。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，婉然从物而不争，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，邪亦安从奈我哉？）
（出自《素问·举痛论》）
黄帝说：我知道各种疾病都产生于气的失调。（气存在于人体中，调和时称为正气，不调和时则成为邪气。凡是表里、虚实、逆顺、缓急等病理变化，无不因气的影响而发生，所以各种疾病都源于气。）愤怒会使气上逆，喜悦会使气舒缓，悲伤会使气消耗，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，劳倦会使气耗损，思虑会使气郁结。这九种气机变化的情况不同，会引发什么样的疾病呢？（“炅”，音同“炯”，意为热。）
岐伯回答说：愤怒会导致气机上逆，严重时会出现呕血或完谷不化的腹泻，这就是气上逆的表现。（怒是肝的情志表现。怒气触动肝脏，导致气机上逆，逼迫血液上升，所以严重时会出现呕血。肝木克制脾土，所以会出现完谷不化的腹泻。肝属于阴中之阳，气发源于下部，所以表现为气上逆。“及飧泄”三个字，《甲乙经》作“食而气逆”，在义理上也通顺。“飧”音同“孙”。）喜悦会使气和顺、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。然而过度喜悦会使气过于舒缓而逐渐涣散，所以《调经论》说：“喜则气下。”《本神篇》说：“喜乐的人，神志涣散而不能内守。”其中的道理可以由此推知。）悲伤会使心脉拘急，肺叶扩张上举，导致上焦不通畅，营卫之气不能正常布散，热气郁积在中焦，所以气被消耗。（悲伤产生于心，导致心脉拘急；波及于肺，则肺叶上举，所以《宣明五气篇》说：“精气并入于肺则产生悲伤。”心和肺都位于膈肌之上，所以上焦不通畅。肺主气并运行于体表和体内，所以营卫之气不能正常布散。悲哀损伤气机，所以气被消耗。）恐惧会使肾精退却，精退则上焦闭塞，气闭塞则气还聚于下，气还聚于下则下焦胀满，所以气机运行不畅。（恐惧损伤肾脏从而损伤肾精，所以导致肾精退却。“却”的意思是后退。肾精退却则升降之气不再相交，所以上焦闭塞。上焦闭塞则气归于下部，病症表现为胀满且气机不行，所以说“恐则气下”。《本神篇》说：“忧愁的人，气机闭塞而不行；恐惧的人，神志动荡不安而不能收敛。”）寒冷会使腠理闭塞，气机运行受阻，所以气机收敛。（腠，指皮肤纹理；理，指肌肉纹理。寒气束缚于体表，则汗孔密闭，阳气不能宣通发散，所以收敛于体内而不能散发。）炎热会使腠理开泄，营卫之气通畅，大汗淋漓，所以气随汗外泄。（热则气血流通，所以腠理开泄。阳气随汗水散失，所以气也随之外泄。）受惊会使心神无所依托，神志无所归依，思虑无所定夺，所以气机紊乱。（突然的大惊大恐，会导致神志散失，血气分离，阴阳破散，所以气机紊乱。）劳倦会导致喘息和出汗，体内外之气都向外越出，所以气被耗损。（过度疲劳，则阳气动于阴分，所以上奔于肺而引发喘息，外达于体表而引发出汗。阳气发动则散失，所以内外之气都向外越出而导致气耗损。）思虑会使心神有所专注，神志有所归依，正气停留而不能运行，所以气机郁结。（思虑无休止，则系恋不舍，神志停留不散，所以气机郁结。我按语道：世间所谓的七情，即来源于本经的五志。在五志之外，尚余三种。总之说是：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《阴阳应象大论》说：“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。至于五志之间有互通致病的，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。因为喜生于阳，而心和肺都是阳脏，所以喜出于心而移于肺，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，气并于下，心烦闷善怒”，这是因为阳被阴胜，所以病及于心。有说法称“肾盛怒而不止则伤志”，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引起怒，所谓多阴者多怒，也说阴出之阳则怒。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”。因为心是脾之母，母气不行则病及其子，所以心脾都会因病于思而受损。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，中气受抑则生意不伸，所以郁结而为忧。这样看来，心肺肝脾四脏都能因病于忧而受损。又如恐本属于肾，但有说法称“恐惧则伤心”，神伤则恐。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，则怯懦而恐。有说法称“恐则脾气乘矣”，因为肾虚而脾胜之。有说法称“胃为气逆为哕为恐”，因为阳明土胜，也伤肾。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，既然如上所述详细。此外还有因病于悲的，如说“肝悲哀动中则伤魂”，这是悲伤于肝。有说“精气并于肺则悲”，有说“悲则肺气乘矣”，这也是金气伤肝。有说“心虚则悲”，有说“神不足则悲”，有说“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”，这些都是悲伤于心。这样看来，肝肺心三脏都能因病于悲而气为之消。还有因病于惊的，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“阳明所谓甚则厥，闻木音则惕然而惊者”，这是肝邪乘胃。有说“惊则心无所倚，神无所归者”，这是心神散失。这样看来，肝胆胃心四脏都能因病于惊而气为之乱。还有因病于畏的，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，然而探究其根源，则无不从心而发。所以《本神篇》说：“心怵惕思虑则伤神，神伤则恐惧自失。”《邪气脏腑病形篇》说：“忧愁恐惧则伤心。”《口问篇》说：“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，统帅魂魄，兼管志意。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，婉然顺从万物而不争，与时变化而无自我执着，那么志意平和，精神安定，悔恨愤怒不起，魂魄不散，五脏安宁，邪气又怎么能侵害我呢？）
(From *Suwen: Jutong Lun*)
The Yellow Emperor said: I know that all diseases arise from Qi. (Qi in the human body, when harmonious, is called Zhengqi [Correct Qi]; when disharmonious, it becomes Xieqi [Pathogenic Qi]. All pathological conditions regarding exterior-interior, deficiency-excess, reversal-smoothness, and urgency-slowness are caused by Qi; therefore, all diseases arise from Qi.) Anger causes Qi to ascend, joy causes Qi to slacken, grief causes Qi to consume, fear causes Qi to descend, cold causes Qi to contract, heat causes Qi to dissipate, shock causes Qi to become chaotic, fatigue causes Qi to be exhausted, and contemplation causes Qi to knot. These nine types of Qi changes differ; what diseases do they generate? ("Jiong" is pronounced like "jiong," meaning heat.)
Biqi replied: Anger causes Qi to flow upward; in severe cases, it leads to vomiting blood or diarrhea with undigested food, which is why it is called Qi ascending. (Anger is the emotion associated with the Liver. When anger stirs the Liver, Qi rebels and ascends, forcing blood upward, hence severe cases involve vomiting blood. Liver Wood overacts on Spleen Earth, leading to diarrhea with undigested food. The Liver is Yin within Yang, and Qi originates from below, thus manifesting as Qi ascending. In the *Jia Yi Jing*, the phrase "and diarrhea with undigested food" is written as "food intake with rebellious Qi," which is also semantically appropriate. "Sun" refers to undigested food.) Joy causes Qi to harmonize and will to reach, allowing Ying and Wei [Nutritive and Defensive Qi] to circulate freely, thus Qi slackens. (When Qi vessels are harmonious, the will is smooth. When Ying and Wei circulate freely, Qi moves slowly. However, excessive joy causes Qi to slacken too much and gradually scatter; thus, *Tiaojing Lun* states: "Joy causes Qi to descend." *Benshen Pian* states: "Those who experience joy and pleasure have a spirit that scatters and does not store." The meaning can be inferred from this.) Grief causes the Heart vessel to contract, lung lobes to expand and rise, blocking the Upper Jiao, preventing Ying and Wei from dispersing, and trapping heat in the middle, thus Qi is consumed. (Grief arises in the Heart, causing the Heart vessel to contract; involving the Lung, the lung lobes rise. Thus, *Xuanming Wuqi Pian* states: "When Essence and Qi congregate in the Lung, grief arises." Both the Heart and Lung reside above the diaphragm, so the Upper Jiao becomes blocked. The Lung governs Qi and circulates through the interior and exterior, so Ying and Wei fail to disperse. Sorrow injures Qi, thus Qi is consumed.) Fear causes Jing [Essence] to retreat; retreat leads to closure of the Upper Jiao; closure causes Qi to return; returning Qi causes distension in the Lower Jiao, thus Qi fails to move. (Fear injures the Kidney and thus injures Jing, causing Jing to retreat. "Retreat" means to recede. When Jing retreats, ascending and descending do not intersect, causing the Upper Jiao to close. Closure of the Upper Jiao causes Qi to return downward, resulting in distension and stagnation of Qi, hence "Fear causes Qi to descend." *Benshen Pian* states: "Those who worry have closed and stagnant Qi; those who fear have a scattered and unrestrained spirit.") Cold causes Couli [pores and skin texture] to close and Qi to stagnate, thus Qi contracts. ("Cou" refers to skin texture; "Li" refers to muscle texture. Cold binds the exterior, closing the Xu Fu [pores], preventing Yang Qi from spreading, so it contracts inward and cannot disperse.) Heat causes Couli to open, Ying and Wei to circulate, and sweat to pour out, thus Qi dissipates. (Heat promotes circulation, opening Couli. Yang dissipates with sweat, so Qi also leaks.) Shock leaves the Heart without support, the Spirit without a home, and thoughts without certainty, thus Qi becomes chaotic. (Sudden great shock or fear causes the Shen [Spirit] to scatter, Blood and Qi to separate, and Yin and Yang to break apart, thus Qi becomes chaotic.) Fatigue causes panting and sweating, with both interior and exterior Qi escaping outward, thus Qi is exhausted. (Excessive fatigue causes Yang Qi to stir within the Yin aspect, rushing up to the Lung causing panting, and reaching the exterior causing sweating. When Yang stirs, it scatters; thus, interior and exterior Qi escape outward, exhausting Qi.) Contemplation causes the Heart to focus, the Spirit to settle, and Zheng Qi to remain stagnant without moving, thus Qi knots. (Endless contemplation leads to attachment and inability to let go; the Spirit remains stuck and does not disperse, thus Qi knots. My commentary: The so-called Seven Emotions in the world originate from the Five Wills [Zhi] in this classic. Beyond the Five Wills, three others remain. In total, they are: Joy, Anger, Contemplation, Worry, Fear, Shock, Grief, and Dread—eight categories, not just seven. However, although there are eight emotions, they all stem from the Zang organs. As stated in *Yinyang Yingxiang Dalun*: "The Heart's will is Joy, the Liver's will is Anger, the Spleen's will is Contemplation, the Lung's will is Worry, and the Kidney's will is Fear." This is the attribution of Five Zang to Five Wills. Regarding mutual interactions among the Five Wills causing disease: Joy belongs to the Heart, but it is said that "extreme 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 Zang, Joy originates in the Heart and transfers to the Lung; thus, those with more Yang tend to be joyful. Anger belongs to the Liver, but it is said that "the Gallbladder is for Anger" because the Liver and Gallbladder are exterior-interior partners; although Liver Qi is strong, it depends on the Gallbladder. It is said that "Blood congregates above, Qi congregates below, causing heart vexation and irritability," due to Yang being overcome by Yin, affecting the Heart. It is said that "excessive unending anger injures the Zhi [Will]" and "pathogens invading the Foot Shaoyin meridian cause sudden anger," as anger arises from Yin and invades the Kidney. Thus, the Liver, Gallbladder, Heart, and Kidney can all cause anger; those with more Yin tend to be angry, or Yin emerging into Yang causes anger. Contemplation belongs to the Spleen, but here it says "Contemplation causes the Heart to focus... Zheng Qi remains stagnant," implying that since the Heart is the mother of the Spleen, if Mother Qi stagnates, it affects the Child, so both Heart and Spleen suffer from contemplation. Worry belongs to the Lung, but it is said that "the variation of the Heart is Worry" and "a small Heart is easily injured by worry," as worry injures the Spirit and thus the Heart. It is said that "congregation of Essence and Qi in the Liver causes worry" (Liver excess overacting on Spleen) and "unresolved worry injures the Yi [Intellect]" (Spleen governs Middle Qi; suppression leads to lack of growth and郁结 worry). Thus, Heart, Lung, Liver, and Spleen can all suffer from worry. Fear belongs to the Kidney, but it is said that "fear injures the Heart" (Spirit injury leads to fear), "blood deficiency leads to fear," and "Liver deficiency leads to fear" because the Liver is the General; insufficient Liver Qi leads to timidity and fear. It is said that "fear allows the Spleen to overcome" (Kidney deficiency allows Spleen excess) and "Stomach rebellion causes hiccups and fear" (Yangming Earth excess injures the Kidney). Thus, Heart, Kidney, Liver, Spleen, and Stomach all govern fear, and fear causes Qi to descend. Having detailed the mutual pathology of the Five Wills, there are also cases of grief: "Liver sorrow moves the center, injuring the Hun" (grief affecting the Liver); "congregation of Essence and Qi in the Lung causes grief"; "grief allows Lung Qi to overcome" (Metal Qi injuring Liver); "Heart deficiency causes grief"; "Spirit insufficiency causes grief"; "excessive grief severs the Bao Luo [Pericardium network], causing internal movement of Yang Qi, leading to uterine bleeding and frequent bloody urination"—all these indicate grief affecting the Heart. Thus, Liver, Lung, and Heart suffer from grief, consuming Qi. There are also cases of shock: "East corresponds to green, entering the Liver; its disease manifests as shock and terror," as the Liver corresponds to East Wind-Wood, where wind governs vibration and connects to the Gallbladder. It is said that "in Yangming, severe cases lead to collapse, and hearing wood sounds causes startled fear," indicating Liver pathogen attacking the Stomach. "Shock leaves the Heart without support..." indicates scattering of Heart Spirit. Thus, Liver, Gallbladder, Stomach, and Heart suffer from shock, chaotic Qi. There are also cases of dread: "Congregation of Essence and Qi in the Spleen causes dread," as congregation in the Spleen injures the Kidney, and dread arises from fear. From this, we see that although emotional injuries are attributed to specific Zang organs, their root always originates from the Heart. Thus, *Benshen Pian* states: "Heart alarm, fright, and contemplation injure the Shen; Shen injury leads to fear and loss of self-control." *Xieqi Zangfu Bingxing Pian* states: "Worry and fear injure the Heart." *Kouwen Pian* states: "Sorrow and worry move the Heart; moving the Heart shakes all five Zang and six Fu organs." This shows the Heart is the Great Master of the five Zang and six Fu organs, commanding the Hun and Po, and encompassing the Zhi and Yi. Therefore, 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 properly nourish this Heart, dwell in tranquility, avoid excessive fear, avoid excessive joy, gently follow things without contention, change with the times without ego, then the Zhiyi [Will and Intent] will be harmonious, the Jing Shen [Spirit] stable, regret and anger will not arise, Hun and Po will not scatter, the five Zang will be peaceful, and how could pathogens harm us?)