《素问》宣明五气篇曰∶精气并于心则喜。阴阳应象大论曰∶在藏为心，在声为笑，在
志为
喜。调经论曰∶心藏神，神有余则笑不休。然乐不可极，极则终凶。《灵枢》本神篇曰∶喜
乐者，神惮散而不藏。又曰∶肺喜乐无极则伤魄。《素问》天元正纪大论曰∶少阴所至为语
笑。五常政大论曰∶火太过为赫曦，赫曦之纪，其病笑狂妄。河间云∶笑者，犹燔烁太甚而
鸣，笑之象也。盖喜则气散，心阳大动，百脉沸腾，所谓暴喜伤阳，其病为笑不休，为毛革
焦，为内病，为阳气不收，甚则为狂。且心火过炽，上先刑肺，下反克肾，金水受伤，病必
及目。经曰∶心合诸脉。五脏生成篇曰∶诸脉者，皆属于目。凡人五脏六腑之精液，尽上注
于目，阳亢阴微，炎蒸空窍，遂有 肉攀睛等症。其起于大 者，属心为实火。其起于小
者，属心胞为虚火。甚则 肉双斗，蚀及神水，乃心火克肾所致，治以清补为主。清则心火
不升，心阳得静，补则心气得宁，心血不耗。或通利小肠，使火气由水道而泄，以心与小肠
为表里也。或凉解心胞，以心胞为心之外廓也。至于变端不一，又当活治，不可执一也。
《素问》五营运大论曰∶东方生木，木生酸，酸生肝，肝在志为怒。调经论曰∶肝藏血
，血
有余则怒。宣明五气篇曰∶胆为怒，以肝胆相为表里，肝气虽强，取决于胆也。调经论曰∶
血并于上，气并于下，心烦惋善怒，以阳为阴胜，病及于心也。《灵枢》本神篇曰∶肾盛怒
而不止则伤志。缪刺论曰∶邪客于足少阴之络，令人无过大怒，以怒发于阴而侵乎肾也。是
肝胆心肾四脏，皆能病怒，所为多阴者多怒，亦曰阴出之阳则怒也。五常政大论曰∶木太过
曰发生，其病怒。气交变大论曰∶岁木太过，风气流行，甚则善怒。又曰∶岁土不及，风反
大行，民病善怒，其证餐泄，薄厥呕血，胸胁痛，气逆不下，喘渴烦心，消瘅肥气，以及外
发痈疽等症。况目为肝窍，尤易受伤。初但昏如雾露中行，渐渐空中有黑花，久则神光不收
，胆汁不应，则内急外干，睹物成歧。种种皆怒之贻戚也。盖怒必因内动而起，但动由于内
，邪每乘之，当各从其所动之因而治之。因热而动者治其热，因风而动者治其风，因厥逆逼
上者，则治所厥之邪。因阴虚而动者，补其阴，抑其阳，按而收之。因阳虚而气浮上者，则
补其阳，敛其浮游之气。因五志而动者，各安其脏气以平之。因郁而发者，治其所郁之邪，
开之达之。因精血不足者补之，不已则求其属以衰之。因胜克而动者，从盛衰之气而补泻之
。中气虚衰而动者，补土以安之。上焦清明之气，不能主持而动者，亦当补中焦之谷气，推
而扬之。因五脏六腑上注之精气不足而动者，察其何者之虚而补之。总以疏肝解郁为先，兼
养精液，使精盈则气盛。气盛则神全，自然视物明朗，但木能克土，胃当其冲，肝病则胃病
，切不可再加劳倦，以伤其脾。医者不察，以为目病皆热所致，竟以凉药投之，又伤其胃，
肝胃俱伤，真元难复，终不免有失明之叹矣。
《素问·宣明五气篇》说：精气汇聚于心则表现为喜。《素问·阴阳应象大论》说：在五脏中心对应心，在五声对应笑，在五志对应喜。《素问·调经论》说：心藏神，神有余则笑个不停。然而快乐不可达到极点，到了极点最终会导致凶险。《灵枢·本神篇》说：喜乐过度，会使神气涣散而不能内守。又说：肺如果喜乐无节制就会损伤魄。《素问·天元正纪大论》说：少阴君火所至的表现是言语和嬉笑。《素问·五常政大论》说：火气太过称为赫曦（盛大炽热），赫曦之年，人们容易患笑、狂妄的病。刘河间说：笑，就像燃烧太甚而发出的声响，是笑的象征。大概喜悦会使气机涣散，心阳大动，全身血脉沸腾，这就是所谓的“暴喜伤阳”，其病症表现为笑个不停，皮肤毛发枯焦，属于内脏病变，阳气不能收敛，严重时会发狂。而且心火过盛，向上先克制肺金，向下反克肾水，导致金水受伤，疾病必然会波及眼睛。医经说：心与诸脉相合。《素问·五脏生成篇》说：所有的脉络，都归属于目。凡是人体五脏六腑的精液，都向上灌注于眼睛，如果阳亢阴微，火热蒸腾空窍，就会出现胬肉攀睛等症状。胬肉从大眦（内眼角）发起的，属于心经实火；从小眦（外眼角）发起的，属于心包络虚火。严重时胬肉双斗，侵蚀神水（房水），这是心火克制肾水所致，治疗以清补为主。清热则心火不升，心阳得以平静；滋补则心气安宁，心血不致耗损。或者通利小肠，使火气通过水道排泄，因为心与小肠互为表里。或者凉解心包络，因为心包络是心的外围屏障。至于变化端绪不一，又应当灵活治疗，不可固执一端。
《素问·五运行大论》说：东方生木，木产生酸味，酸味滋养肝，肝在五志对应怒。《素问·调经论》说：肝藏血，血有余则易怒。《素问·宣明五气篇》说：胆主怒，因为肝胆互为表里，肝气虽然强盛，但取决于胆。《素问·调经论》说：血瘀滞于上，气郁结于下，心中烦闷且容易发怒，这是因为阳气被阴气胜过，病势波及心脏。《灵枢·本神篇》说：肾气盛极而大怒不止，就会损伤志。《素问·缪刺论》说：邪气客居足少阴肾经的络脉，使人无故大发雷霆，因为怒气发源于阴分而侵犯肾脏。因此，肝、胆、心、肾四脏都能导致怒的病证，所谓多阴者多怒，也说阴气出于阳位则发怒。《素问·五常政大论》说：木气太过称为发生，其病症为怒。《素问·气交变大论》说：岁运木气太过，风气流行，严重时容易发怒。又说：岁运土气不及，风气反而大行，民众容易患病发怒，其症状包括飧泄（完谷不化的腹泻）、薄厥（气血逆乱之厥证）、呕血、胸胁痛、气逆不下、喘促口渴、心烦、消瘅（消渴类疾病）、肥气（积聚病名），以及外发痈疽等症状。况且眼睛是肝的窍道，尤其容易受到伤害。起初只是视物昏蒙如雾露中行，渐渐感觉空中有黑花飞舞，时间久了则神光不收摄，胆汁不应期，导致内部急迫外部干燥，看东西出现重影。种种情况都是愤怒带来的祸害。大概愤怒必定因体内气动而起，但气动由于内在因素，邪气往往趁机侵袭，应当分别根据其所动的病因进行治疗。因热而动者的，治疗其热；因风而动者的，治疗其风；因厥逆逼迫气机上行的，则治疗引起厥逆的邪气。因阴虚而动者的，滋补其阴，抑制其阳，按捺并收敛其气。因阳虚而气浮越于上的，则补益其阳，收敛其浮游之气。因五志（喜怒忧思恐）而动者的，各安其脏腑之气以使之平和。因郁结而发散的，治疗其郁结的邪气，开导发散它。因精血不足者的，予以补益，若无效则求其本源以衰退其病势。因五行胜克关系而动者的，根据盛衰之气进行补泻。中气虚衰而动者的，补益脾胃以安定它。上焦清明之气不能主持而气动者，也应当补益中焦的水谷之气，推扬它。因五脏六腑上注之精气不足而气动者，观察是何者虚弱而予以补益。总之以疏肝解郁为先，兼养精液，使精充盈则气旺盛。气旺盛则神气完备，自然视物明朗。但是木能克土，胃处于受冲的位置，肝病则累及胃病，切不可再加劳倦，以损伤脾脏。医生如果不加考察，认为眼病都是热所致，竟然用凉药投治，又损伤了胃气，肝胃俱伤，真元难以恢复，最终难免发出失明的叹息。
The *Suwen* (Basic Questions), chapter "Xuanming Wuqi" (Manifestation of the Five Qi), states: When essence and qi converge in the Heart, it manifests as joy. The chapter "Yinyang Yingxiang Dalun" (Great Treatise on Yin-Yang Correspondences) states: In the Zang organs, it corresponds to the Heart; in the five vocalizations, it corresponds to laughter; in the five emotions, it corresponds to joy. The chapter "Tiaojing Lun" (Discourse on Regulating the Channels) states: The Heart stores the Shen (Spirit); when Shen is in excess, there is incessant laughter. However, pleasure should not be taken to the extreme; if taken to the extreme, disaster will follow. The *Lingshu* (Spiritual Pivot), chapter "Benshen" (Root of the Spirit), states: Excessive joy and pleasure cause the Shen to scatter and fail to remain stored. It further states: If the Lung experiences unbounded joy and pleasure, the Po (Corporeal Soul) will be injured. The *Suwen*, chapter "Tianyuan Zhengji Dalun" (Great Treatise on the Heavenly Origins and Regular Ordinances), states: Where Shaoyin (Lesser Yin) arrives, it manifests as speech and laughter. The chapter "Wuchang Zheng Dalun" (Great Treatise on the Normal Policies of the Five Constants) states: When Fire is in excess, it is called "Hexi" (blazing heat). In the era of Hexi, diseases include laughter and madness. Liu Hejian stated: Laughter is like the sound made when burning is too intense; it is the image of laughter. Generally, joy causes Qi to disperse, causing a great movement of Heart Yang, with all vessels boiling. This is what is meant by "sudden joy injures Yang"; its symptoms include incessant laughter, withered skin and hair, internal disease, and failure of Yang Qi to retain itself. Severe cases may lead to mania. Furthermore, excessive Heart Fire first attacks Lung Metal from above, and conversely overacts on Kidney Water from below, injuring Metal and Water, so the disease inevitably affects the eyes. The classics state: The Heart harmonizes with all vessels. The chapter "Wuzang Shengcheng Lun" (Discourse on the Generation of the Five Zang Organs) states: All vessels belong to the eyes. All the essence and fluids of the five Zang and six Fu organs ascend and pour into the eyes. When Yang is hyperactive and Yin is deficient, inflammatory steaming occurs in the empty orifices, leading to conditions such as pterygium (fleshy growth climbing onto the cornea). Pterygium originating from the inner canthus belongs to excess fire of the Heart. That originating from the outer canthus belongs to deficient fire of the Pericardium. In severe cases, double pterygium develops, eroding the Shen Shui (aqueous humor). This is caused by Heart Fire overacting on the Kidney. Treatment should focus on clearing and tonifying. Clearing prevents Heart Fire from ascending and allows Heart Yang to calm; tonifying stabilizes Heart Qi and prevents consumption of Heart Blood. One may also promote urination through the Small Intestine to drain fire via the water pathways, as the Heart and Small Intestine are exterior-interior pairs. Alternatively, one may cool and resolve the Pericardium, as it serves as the outer shield of the Heart. Since variations are numerous, treatment must be flexible and not rigid.
The *Suwen*, chapter "Wuyun Xing Dalun" (Great Treatise on the Movement of the Five Phases), states: The East generates Wood; Wood generates sour taste; sour taste nourishes the Liver; in the emotions, the Liver corresponds to anger. The chapter "Tiaojing Lun" states: The Liver stores Blood; when Blood is in excess, anger arises. The chapter "Xuanming Wuqi" states: The Gallbladder governs anger, because the Liver and Gallbladder are exterior-interior pairs; although Liver Qi may be strong, it depends on the Gallbladder. The chapter "Tiaojing Lun" states: When blood stagnates upward and Qi stagnates downward, there is mental restlessness and propensity to anger, because Yang is overcome by Yin, and the disease affects the Heart. The *Lingshu*, chapter "Benshen", states: If the Kidney is盛 (excessively full) and anger is unceasing, the Zhi (Willpower) will be injured. The chapter "MiCi Lun" (Discourse on Mysterious Acupuncture) states: Pathogenic factors lodging in the collaterals of the Foot-Shaoyin (Kidney) meridian cause people to become enraged without reason, because anger originates from the Yin and invades the Kidney. Thus, the Liver, Gallbladder, Heart, and Kidney can all cause disorders of anger. It is said that those with abundant Yin tend to be angry; this is also described as "when Yin emerges into Yang, anger arises." The chapter "Wuchang Zheng Dalun" states: When Wood is in excess, it is called "Fasheng" (promoting growth); its disease is anger. The chapter "Qijiao Bian Da Lun" (Great Treatise on Changes at the Intersection of Qi) states: When the annual Wood Qi is excessive, wind patterns prevail, and severe cases involve propensity to anger. It further states: When the annual Earth Qi is insufficient, wind acts excessively, and the people suffer from propensity to anger. Symptoms include suncie (diarrhea with undigested food), bojue (syncope due to rebellious Qi), hematemesis, chest and hypochondriac pain, rebellious Qi failing to descend, panting and thirst, vexation, xiaodan (wasting-thirst disorders), feiqi (mass accumulation), and external development of carbuncles and sores. Moreover, the eyes are the orifice of the Liver and are particularly susceptible to injury. Initially, vision may be dim as if walking in fog or dew; gradually, black spots appear in the visual field. Over time, Shen Guang (spiritual light/vision) fails to be retained, bile does not respond appropriately, leading to internal urgency and external dryness, resulting in diplopia (double vision). All these conditions are misfortunes brought about by anger. Anger invariably arises from internal movement of Qi, but since the movement originates internally, pathogenic factors often take advantage. Treatment should address the specific cause of the movement. For movement due to heat, treat the heat; for movement due to wind, treat the wind; for movement forced upward by jue-ni (rebellious cold/qi reversal), treat the pathogen causing the reversal. For movement due to Yin deficiency, tonify Yin and suppress Yang, restraining and collecting the Qi. For movement due to Yang deficiency with floating Qi, tonify Yang and gather the floating Qi. For movement due to the five emotions (anger, joy, worry, thought, fear), stabilize the Qi of the respective Zang organs to achieve balance. For manifestation due to stagnation, treat the stagnant pathogen by opening and dispersing it. For insufficiency of essence and blood, tonify them; if ineffective, seek the root source to diminish the pathology. For movement due to overacting/underacting relationships among the Five Phases, apply tonification or sedation based on the excess or deficiency of the Qi. For movement due to deficiency of Middle Jiao Qi, tonify Earth (Spleen/Stomach) to stabilize it. For movement due to the inability of clear Qi of the Upper Jiao to govern, tonify the grain Qi of the Middle Jiao and push it upward. For movement due to insufficiency of essence and Qi ascending from the Zang and Fu organs, observe which is deficient and tonify it. The primary approach is always to soothe the Liver and resolve stagnation, while simultaneously nourishing essence and fluids, so that sufficient essence leads to abundant Qi. Abundant Qi ensures completeness of Shen, naturally resulting in clear vision. However, Wood overacts on Earth, and the Stomach bears the brunt; Liver disease affects the Stomach. One must absolutely avoid fatigue to prevent damaging the Spleen. Physicians who fail to investigate may assume eye diseases are solely caused by heat and indiscriminately administer cooling medicines, thereby injuring the Stomach. With both Liver and Stomach injured, the True Yuan (Original Qi) becomes difficult to restore, ultimately leading to lamentations of blindness.