夫人禀天地阴阳而生者，盖天有六气，人以三阴三阳而上奉之；地有五行，人以五脏五
腑而下应之。于是资生皮肉筋骨、精髓血脉、四肢九窍、毛发齿牙唇舌，总而成体，外则气
血循环，流注经络，喜伤六淫；内则精神魂魄志意思，喜伤七情。六淫者，寒暑燥湿风热是
；七情者，喜怒忧思悲恐惊是。若将护得宜，怡然安泰，役冒非理，百 生焉。病诊既成，
须寻所自，故前哲示教，谓之病源。《经》不云乎，治之极于二者因得之，闭户塞牖，系之
病者，数问其经，以从其意。是欲知致病之本也。然六淫，天之常气，冒之则先自经络流入
，内合于脏腑，为外所因；七情，人之常性，动之则先自脏腑郁发，外形于肢体，为内所因
；其如饮食饥饱，叫呼伤气，尽神度量，疲极筋力，阴阳违逆，乃至虎野狼毒虫，金疮
折，疰忤附着，畏压溺等，有背常理，为不内外因。《金匮》有言∶千般 难，不越三条，
以此详之，病源都尽。如欲救疗，就中寻其类例，别其三因，或内外兼并，淫情交错；推其
深浅，断其所因为病源，然后配合诸证，随因施治，药石针艾，无施不可。
夫六淫者，寒暑燥湿风热是也。以暑热一气，燥湿同源，故《上经》收而为四，即冬伤
寒，春温病；春伤风，夏飧泄；夏伤暑，秋 疟；秋伤湿，冬咳嗽。此乃因四时而序者，若
其触冒，则四气皆能交结以病患。且如温病，憎寒发热，不特拘伤寒也，冒风暑湿，皆有是
证。但风散气，故有汗；暑消气，故倦怠；湿溢血，故重着。虽折伤诸证不同，经络传变咸
尔，不可不知。飧泄亦然。《经》曰∶寒甚为肠癖。又热湿久客肠胃，滑而下利，亦不止于
伤风； 疟诸证，亦以寒暑风湿互络而为病因，初不偏胜于暑也。咳论以微寒为咳，热在上
焦咳为肺痿，厉风所吹，声嘶发咳，岂独拘于湿也。由是观之，则知四气本乎六化，六化本
乎一气，以运变而分阴阳，反则为六淫。故《经》曰∶阴为之主，阳与之正。逆之则为病，
乃乱生化之常矣，常则天地四塞矣。治之必求其本，当随交络互织而推之。所谓风寒、风
温、风湿、寒湿、湿温，五者为并；风湿寒、风湿温，二者为合；乘前四单，共十一变，倘
有所伤，当如是而推之。又兼三阳经络亦有并合，能所简辨，甄别脉证，毫厘不滥，乃可论
治。非通明淫化邪正之精微，其孰能与于此。
人禀受天地阴阳之气而生成，大概天有六气（风、寒、暑、湿、燥、火），人通过三阴三阳经脉与之相应；地有五行（木、火、土、金、水），人通过五脏六腑与之相合。于是形成皮肉筋骨、精髓血脉、四肢九窍、毛发齿牙唇舌等身体组成部分，整体构成人体。在外，气血循环，流注于经络，容易受到六淫（风、寒、暑、湿、燥、火六种外感病邪）的侵害；在内，精神魂魄志意思等情志活动，容易受到七情（喜、怒、忧、思、悲、恐、惊七种情志变化）的影响。六淫，指的是寒、暑、燥、湿、风、热；七情，指的是喜、怒、忧、思、悲、恐、惊。如果调养得当，就会安然安泰；如果违背常理强行劳作或接触致病因素，各种疾病就会产生。病症诊断既已形成，必须追溯其来源，所以前代哲人教导我们，称之为“病源”。《内经》不是说过吗？治疗的最高境界在于探究病因，要闭门塞窗，专注于病人，详细询问病情以顺应患者的意愿。这是为了探求致病的根本原因。然而，六淫是自然界正常的气候变化，冒犯它则先由经络流入体内，内合于脏腑，属于外所因；七情是人类正常的性情表现，触动它则先从脏腑内部郁结发作，外部表现为肢体症状，属于内所因；至于像饮食饥饱不均，大声呼号损伤元气，过度使用心神和体力，筋骨极度疲劳，阴阳逆乱，乃至被虎狼毒蛇毒虫咬伤，金属利器造成的创伤，骨折，以及疰忤（一种传染性或精神性疾患）、附着邪气、畏惧压迫溺水等情况，这些违背了常规情理，属于不内外因。《金匮要略》有言：千般疢难（各种疾病），不超过三条，据此详细分析，疾病的源头就完全清楚了。如果想要救治治疗，就要从中寻找其类别，辨别这三种病因，或者是内外兼有，六淫与七情交错；推究病情的深浅，判断其病因作为病源，然后配合各种证候，根据病因施治，药物、砭石、针灸、艾灸，没有不能施用的。
所谓六淫，就是寒、暑、燥、湿、风、热。因为暑和热同属一气，燥和湿同源，所以《上经》将其归纳为四种，即冬天感受寒邪，春天发生温病；春天感受风邪，夏天发生飧泄（完谷不化的腹泻）；夏天感受暑邪，秋天发生疟疾；秋天感受湿邪，冬天发生咳嗽。这是按照四季顺序变化的规律，如果触犯冒犯，那么这四种气候都能交织结合而导致疾病。比如温病，憎恶寒冷且发热，并不仅仅局限于伤寒，冒犯风、暑、湿邪，都有这样的证候。但是风性疏散，所以会有汗出；暑性耗气，所以会倦怠无力；湿性溢滞，所以身体沉重困着。虽然折伤等各种证候不同，但经络传变都是相同的，不可不知道。飧泄也是如此。《内经》说：寒邪严重会导致肠癖（痢疾）。另外，热湿久留肠胃，导致滑脱而下利，也不仅仅是因为伤风；疟疾的各种证候，也是因为寒暑风湿互相络结而成为病因，起初并不偏重于暑邪。咳论认为微寒会导致咳嗽，热在上焦导致咳嗽则为肺痿，厉风（恶性风邪）吹袭，声音嘶哑引发咳嗽，难道仅仅局限于湿邪吗？由此看来，四气本源于六化（六气的变化），六化本源于一气，随着运化变化而分为阴阳，反过来就成为六淫。所以《内经》说：阴为主宰，阳给予正气。逆乱它们就会导致疾病，这是扰乱了生化运行的常态，常态一旦丧失，天地四方就会闭塞不通。治疗必须探求根本，应当随着经络交络互织的情况来推究。所谓风寒、风温、风湿、寒湿、湿温，这五种是并见；风湿寒、风湿温，这两种是合病；加上前面的四种单一情况，共有十一变，如果有所伤害，应当这样来推究。再加上三阳经络也有合并的情况，能够对所感之邪进行简别辨析，仔细甄别脉象和证候，毫厘不差，才可以讨论治疗。如果不通晓六淫化生邪正的精微道理，谁能参与到此项论述中呢？
Human beings are born by inheriting the Yin and Yang of Heaven and Earth. Heaven possesses Six Qi (Wind, Cold, Summer Heat, Dampness, Dryness, Fire), to which humans correspond through the Three Yin and Three Yang meridians; Earth possesses Five Elements (Wood, Fire, Earth, Metal, Water), to which humans correspond internally through the Zang-Fu organs. Thus, the body is formed comprising skin, flesh, sinews, bones, marrow, essence, blood, vessels, four limbs, nine orifices, hair, teeth, lips, and tongue. Externally, Qi and Blood circulate and flow into the meridians, making them susceptible to injury by the Six Excesses (Liuyin, pathogenic factors of Wind, Cold, Summer Heat, Dampness, Dryness, and Fire); internally, the Spirit, Soul, Ethereal Soul, Corporeal Soul, Will, and Intent are susceptible to injury by the Seven Emotions (Joy, Anger, Worry, Pensiveness, Sorrow, Fear, Fright). The Six Excesses refer to Cold, Summer Heat, Dryness, Dampness, Wind, and Heat; the Seven Emotions refer to Joy, Anger, Worry, Pensiveness, Sorrow, Fear, and Fright. If one protects oneself appropriately, one remains peaceful and tranquil; if one acts against reason, myriad diseases arise. Once a disease pattern is diagnosed, one must trace its origin; thus, ancient sages taught that this is called the "Source of Disease." Does not the *Classic* say: "The ultimate treatment lies in identifying the two causes"; close the doors and windows, focus on the patient, ask repeatedly about their condition to follow their intent. This is intended to know the root cause of illness. However, the Six Excesses are the normal atmospheric changes of Heaven; violating them allows pathogens to first enter via the meridians and then combine internally with the Zang-Fu organs, constituting the External Cause; the Seven Emotions are the normal nature of humans; stirring them causes internal stagnation within the Zang-Fu organs first, manifesting externally on the limbs, constituting the Internal Cause; as for dietary irregularities (hunger and fullness), shouting damaging Qi, exhausting mental capacity, extreme physical fatigue, reversal of Yin and Yang, as well as injuries from tigers, wolves, poisonous insects, metal wounds, fractures, Zhuyu (a type of infectious or spiritual affliction), attachment of evil spirits, fear, compression, drowning, etc., which go against common sense, constitute the Neither-Internal-Nor-External Cause. The *Jin Gui Yao Lue* states: "A thousand kinds of difficulties do not exceed three categories." Analyzing this thoroughly, the sources of all diseases are exhausted. To seek cure, one must categorize them, distinguish the three causes, whether they involve both internal and external factors or an intermingling of excesses and emotions; deduce the depth of the pathology, determine the cause as the source of disease, then match various symptoms and treat according to the cause. Medicines, Bian stones, acupuncture, and moxibustion can all be applied without exception.
The so-called Six Excesses are Cold, Summer Heat, Dryness, Dampness, Wind, and Heat. Since Summer Heat and Heat belong to one Qi, and Dryness and Dampness share the same source, the *Shang Jing* consolidates them into four. These are: Winter injury by Cold leads to Spring Warmth disease; Spring injury by Wind leads to Summer Sundown diarrhea (inspissated stool/diarrhea with undigested food); Summer injury by Summer Heat leads to Autumn Malaria; Autumn injury by Dampness leads to Winter Cough. This follows the sequence of the four seasons. If violated, these four Qi can intertwine to cause illness. For instance, Warmth disease involves aversion to cold and fever; it is not restricted solely to Cold damage. Exposure to Wind, Summer Heat, or Dampness also presents such symptoms. However, Wind disperses Qi, hence sweating occurs; Summer Heat consumes Qi, hence fatigue ensues; Dampness overflows into the blood vessels, hence heaviness and stiffness occur. Although various trauma syndromes differ, their meridian transmission is identical, which must be known. Sundown diarrhea is similar. The *Classic* says: "Severe Cold leads to intestinal dysentery." Furthermore, prolonged Heat and Dampness lodging in the intestines and stomach causes slippery downward discharge, which is not limited to Wind injury; Malaria syndromes are also caused by the mutual entanglement of Cold, Summer Heat, Wind, and Dampness, initially not biased towards Summer Heat alone. The Treatise on Cough states that slight Cold causes cough; Heat in the Upper Jiao causing cough results in Lung萎 (Lung Atrophy); blowing of severe Wind causes hoarseness and cough. Is this solely restricted to Dampness? From this, we know that the Four Qi originate from the Six Transformations, and the Six Transformations originate from One Qi. Through movement and transformation, they divide into Yin and Yang; reversing this process creates the Six Excesses. Thus, the *Classic* says: "Yin serves as the master, Yang provides the rectitude." Violating them causes disease, disrupting the normal generation and transformation. When normalcy is lost, the four directions of Heaven and Earth become blocked. Treatment must seek the root, deducing based on the interwoven meridians. The so-called Wind-Cold, Wind-Warmth, Wind-Dampness, Cold-Dampness, and Damp-Warmth are five combined patterns; Wind-Damp-Cold and Wind-Damp-Warmth are two combined patterns; adding the previous four single patterns makes eleven variations. If injured, one should deduce accordingly. Additionally, the Three Yang meridians also have combinations. By distinguishing the affected and affecting factors, carefully differentiating pulse and symptoms without error, one can discuss treatment. Without thorough understanding of the subtleties of Excess transformations, pathogenic and righteous Qi, who could participate in this discussion?