《内经》一十九条，实察病机之要旨，末言“有者求之，无者求之，盛者责之，虚者责之”，以答篇首
“盛者泻之，虚者补之”之旨，总结一篇十九条之要
法，此正先圣心传妙旨。刘河间略其颠末，遗此一十六字，独取其中十九条病机，着为《原病式》，偏言
盛气实邪，俱归重于火者十之七八，至于不及虚邪，全不相顾。又云∶其为治，但当泻其过甚之气，不可
反误其兼化。立言若此，虚者何堪？如病机大要，各司其属。其在太过所化之病为盛。盛者，真气也。其
在受邪所化之病为虚。虚者，假气也。故有其病化者，恐其气之假，故有者亦必求之。无其病化者，恐
其邪隐于中，凡寒胜化火，燥胜化风，及寒伏反躁，热伏反厥之类，故无者亦必求之。其病之化似盛者，
恐其盛之未的，故盛者亦必责之。其病之化似虚者，恐其虚之未真，故虚者亦必责之。此一十六字，为病机
之要，今全去之，犹有舟无操舟之工，有兵无将兵之帅矣。实智士之一失也！
孙真人言人身之病，四百有四。其载之《素问》、《灵枢》者，病能已详八九。而病邪之来，外不过
风、寒、暑、湿、火、燥六淫之气，内不过喜、怒、忧、思、惊、恐、悲七情之伤，变现于十二脏腑、经
络、皮毛之间而为病。病亦安有所谓怪也？即有云怪病者，如人入庙登冢，飞尸、鬼击、容忤，亦由本
人气血虚弱，邪乘虚入，见为谵妄邪祟，若有神灵所凭，而为怪耳！故《灵枢》亦有黄尸鬼、青尸鬼、白
尸鬼、赤尸鬼、黑尸鬼之症，何一非五脏素虚，而为之见形也。庸工不晓病机，一遇不识之症，辄谓怪
病，即以痰为推测，而曰∶“怪病多属痰”。夫痰，非病也。人身无痰，痰本身之津液，岂得指痰为怪以藉
口？虽王隐君着痰病，见症种种，亦不过推原痰之变化不测，而未尝以为怪也。其以怪病而多属之痰者，实
庸工不识病能，以藏拙也。悲夫！
《黄帝内经》中的十九条病机，确实是考察疾病机理的关键所在。文末所说的“有者求之，无者求之，盛者责之，虚者责之”，是为了回答篇首提出的“盛者泻之，虚者补之”的宗旨，总结了整篇十九条病机的核心法则，这正是古代圣人的心传妙旨。刘河间忽略了这些内容的始末，遗漏了这十六个字，只选取了其中的十九条病机，撰写成《原病式》，片面地谈论盛气实邪，将十分之七八都归重于火，而对于不足和虚邪的情况，则完全不予顾及。他又说：治疗时，只应当泻除过盛的气，不可反而误治其兼化的情况。提出这样的言论，对于虚证患者来说，怎么能承受呢？比如病机的大要，各自归属于不同的脏腑经络。那些因太过所化生的病症属于盛证。所谓的盛，是指真气（正气）的亢盛。那些因受邪所化生的病症属于虚证。所谓的虚，是指假气（邪气）。所以，当出现病症表现时，担心这是气的假象，因此对于“有”的症状也必须探求其根源；没有出现病症表现时，担心邪气潜伏在体内，凡是寒胜而化火、燥胜而化风，以及寒伏而反见躁动、热伏而反见厥逆等情况，因此对于“无”的症状也必须探求其根源。病症的表现看似盛证，担心这种盛的判断不准确，因此对于“盛”的情况也必须追究其实质；病症的表现看似虚证，担心这种虚的判断不真实，因此对于“虚”的情况也必须追究其实质。这十六个字，是病机的关键所在，现在将其全部去掉，就如同有船却没有掌舵的工匠，有军队却没有统帅一样。这确实是明智之士的一个失误！
孙思邈曾说人身上的疾病有四百零四种。其中记载在《素问》、《灵枢》里的，疾病的能事（机理）已经详细说明了八九成。而致病邪气的来源，外不过风、寒、暑、湿、火、燥六淫之气，内不过喜、怒、忧、思、惊、恐、悲七情之伤，显现于十二脏腑、经络、皮毛之间从而形成疾病。疾病哪里有什么所谓“怪”的呢？即使有所谓怪病的说法，比如人进入庙宇登上坟墓，遭遇飞尸、鬼击、容忤等，也是因为本人气血虚弱，邪气乘虚而入，表现为谵妄邪祟，好像有神灵依附，从而显得怪异罢了！所以《灵枢》中也有黄尸鬼、青尸鬼、白尸鬼、赤尸鬼、黑尸鬼的症状，哪一种不是五脏原本虚弱，从而显现出形症呢？平庸的医生不懂病机，一遇到不认识的病症，就说是怪病，立刻用痰来推测，并说：“怪病多属痰”。痰，并不是独立的疾病。人体没有所谓的“痰”，痰本身就是身体的津液，怎么能指着痰作为借口说是怪病呢？虽然王隐君撰写了关于痰病的著作，列举了种种症状，也不过是推究痰的变化莫测，而从未将其视为怪病。那些认为怪病多属于痰的说法，实际上是平庸的医生不认识疾病机理，以此来掩饰自己的无能罢了。可悲啊！
The nineteen pathogenesis patterns in the *Huangdi Neijing* (Yellow Emperor's Inner Canon) indeed represent the essential principles for investigating disease mechanisms. The concluding statement, "For those that exist, seek their origin; for those that do not exist, seek their origin; for those that are excess, investigate them; for those that are deficiency, investigate them," serves to answer the principle stated at the beginning of the chapter: "Excess conditions are treated by reducing, deficiency conditions are treated by tonifying." This summarizes the core methods of the nineteen pathogenesis patterns, representing the profound transmission of wisdom from the ancient sages. Liu Wansu overlooked the context and omitted these sixteen characters, selecting only the nineteen pathogenesis patterns to compose the *Yuanbing Shi* (Treatise on the Origins of Disease). He biasedly discussed excess qi and solid pathogens, attributing seventy to eighty percent of them to Fire (Huohuo), while completely neglecting insufficiency and deficiency pathogens. Furthermore, he stated that treatment should merely reduce excessive qi and avoid mistakenly treating its accompanying transformations. With such assertions, how can patients with deficiency conditions endure? Regarding the general principles of pathogenesis, each belongs to a specific category. Diseases transformed from excess belong to Excess syndromes. What is called "excess" refers to the hyperactivity of True Qi (Zhengqi, healthy energy). Diseases transformed from pathogenic invasion belong to Deficiency syndromes. What is called "deficiency" refers to False Qi (Jiaqi, pathogenic manifestation mimicking deficiency). Therefore, when pathological manifestations exist, fearing they may be false signs of qi, one must also investigate the "existing" symptoms. When pathological manifestations do not exist, fearing pathogens may be hidden within, such as Cold overcoming and transforming into Fire, Dryness overcoming and transforming into Wind, or Cold latent causing restlessness, Heat latent causing cold limbs, one must also investigate the "non-existing" symptoms. When disease manifestations appear similar to Excess, fearing the judgment of excess may be inaccurate, one must scrutinize the "excess" condition. When disease manifestations appear similar to Deficiency, fearing the judgment of deficiency may be untrue, one must scrutinize the "deficiency" condition. These sixteen characters are the crux of pathogenesis. To discard them entirely now is like having a boat without a helmsman, or an army without a commander. This is indeed a lapse even for wise scholars!
Sun Simiao stated that there are 404 types of diseases in the human body. Those recorded in the *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot) have detailed the mechanisms of most diseases, eight or nine out of ten. As for the sources of pathogenic factors, externally they are no more than the Six Excesses (Liuyin): Wind, Cold, Summerheat, Dampness, Fire, and Dryness; internally, they are no more than the Seven Emotions (Qiqing): Joy, Anger, Worry, Thought, Fright, Fear, and Sorrow. These manifest among the Twelve Zang-Fu organs, meridians, skin, and hair, resulting in disease. Where then is there any so-called "strange" disease? Even if there are claims of strange diseases, such as entering temples or climbing tombs, encountering Flying Corpse, Ghost Strike, or Rongwu, these arise because the person's Qi and Blood are weak, allowing pathogens to enter due to deficiency. They present as delirious evil spirits, appearing as if possessed by deities, thus seeming strange! Therefore, the *Lingshu* also mentions symptoms of Yellow Corpse Ghost, Green Corpse Ghost, White Corpse Ghost, Red Corpse Ghost, and Black Corpse Ghost. Are any of these not manifestations of inherent weakness in the Five Zang organs? Mediocre physicians, ignorant of pathogenesis, upon encountering unfamiliar symptoms, immediately label them as strange diseases and speculate based on Phlegm (Tan), saying, "Strange diseases mostly belong to Phlegm." Phlegm is not a disease itself. There is no independent entity called "phlegm" in the human body; phlegm is essentially the body's Jin-Ye (body fluids). How can one point to phlegm as an excuse for strangeness? Although Wang Yinjun wrote about Phlegm diseases, listing various symptoms, he merely traced the unpredictable changes of phlegm and never considered it strange. The assertion that strange diseases mostly belong to Phlegm is actually mediocre physicians lacking knowledge of disease mechanisms, using this notion to conceal their incompetence. How sad!