夫七情本属无形，然出于有形，五脏神明之用，而寓于盈虚气血之间，无日不有
也。节制有常，何病之有？作用太过，胜克相乘，便为内伤。元气之邪，本出五脏之虚
滞，则不去而为实，祸起萧墙，盗泄精滋，贼害情性，非若外邪先由皮毛以渐而入，只
伤躯谷气血者，比如过喜则伤心，而神浮肺散。《经》曰∶暴喜伤阳。《灵枢》曰∶喜乐
无极，则伤魄。如过怒则伤肝，而魂飞精散。《经》曰∶暴怒伤阴。如过忧则伤意。
而气滞神衰。《经》曰∶虽不中邪，病从内生，名曰脱营。《灵枢》曰∶忧愁不解则伤
意。如多思则伤脾，而意郁倦怠，昼思过度则伤阳，夜思过度则伤阴。《经》曰∶思则
心有所存，神有所归，正气留而不行，故气结。《灵枢》曰∶怵惕思虑则伤神。如过悲
则气促神乱，火热亢极，反兼水化，五液俱出。《灵枢》曰∶悲哀动中则伤魂。如恐同
伤肾，精却气下。《灵枢》曰∶恐惧不解则伤精。如惊则气乱。《经》曰∶惊则心无所
倚，神无所归，虑无所定，故气乱矣。然徒知受惊伤于心，而不知五脏俱能伤之。盖五
脏皆藏神，神也者，虚灵变化之谓，非瑰然无知者也。且人之气血，昼夜循环不息，气
血所至之处，迟惊所触，则真气耗散，而患不足之病。若气血错乱，而致逆滞，则患有
余之症。有余者，病机也。不足者，正气也。如房劳时受惊，则所伤在肾；饮食时受
惊，则所伤在胃之类。但惊气先入心者，以心主神也，夹别症而伤及他脏者，以无形之
惊气易散，而有迹之疾病难消也。明此则七情内起之病，与六淫外来之邪不同矣。百病
立名虽繁，然不越阴阳、五行、生克、六淫、七情、五火与饮食劳倦相挟传变而已。
《经》所谓∶“知其要者，一言而终；不知其要，流散无穷”者，此耳。
七情本来属于无形的范畴，然而它们产生于有形的身体之中，是五脏神明功能的表现，并寄托在气血的盈亏变化之间，无时无刻不在发生作用。如果节制得当、合乎常度，怎么会生病呢？一旦作用过度，导致五行胜克相乘，就会成为内伤疾病。元气之邪，原本源于五脏的虚弱与滞涩，如果不及时去除而转化为实证，祸患便从内部兴起，盗泄精气滋养，贼害性情，这不同于外邪先从皮毛逐渐侵入，仅仅损伤躯壳和气血的情况。例如，过度喜悦则伤害心脏，导致神气浮越、肺气涣散。《内经》说：“突然的喜悦会损伤阳气。”《灵枢》说：“喜乐没有节制，就会损伤魄。”如果过度愤怒则伤害肝脏，导致魂飞魄散、精气耗散。《内经》说：“突然的愤怒会损伤阴气。”如果过度忧愁则伤害脾意，导致气机滞涩、精神衰败。《内经》说：“即使没有遭受外邪侵袭，病也从体内产生，名叫脱营。”《灵枢》说：“忧愁不能解脱就会伤害脾意。”如果思虑过多则伤害脾脏，导致意念郁结、倦怠乏力，白天思虑过度则损伤阳气，夜晚思虑过度则损伤阴气。《内经》说：“思虑会使心神有所存留，神志有所归宿，正气停留而不运行，所以气机郁结。”《灵枢》说：“恐惧忧虑会损伤神志。”如果过度悲伤则气促神乱，火热亢盛到了极点，反而兼有水化的表现，五种体液全部流出。《灵枢》说：“悲哀触动内心就会损伤魂。”如果恐惧同样伤害肾脏，导致精气退缩、气机下沉。《灵枢》说：“恐惧不能解脱就会损伤精气。”如果受惊则气机紊乱。《内经》说：“惊吓使心无所依托，神无所归宿，思虑无定，所以气机紊乱了。”然而人们只知道受惊伤心，却不知道五脏都能受到损伤。因为五脏都藏有神，所谓神，是指虚灵变化的特性，并不是僵硬无知觉的东西。况且人的气血，昼夜循环不息，气血到达的地方，遇到惊吓的触动，真气就会耗散，从而产生不足的疾病。如果气血错乱，导致逆乱滞涩，就会产生有余的病症。有余的，是病机的表现；不足的，是正气的表现。例如房事时受到惊吓，那么所伤就在肾脏；饮食时受到惊吓，那么所伤就在胃腑之类。但是惊气首先入心的原因，是因为心主司神志，夹杂其他病症而伤害到其他脏腑的原因，是因为无形的惊气容易消散，而有形迹的疾病难以消除。明白这一点，就知道七情从内部引发的疾病，与六淫从外部侵入的邪气是不同的。百病确立名称虽然繁杂，但都不超出阴阳、五行、生克、六淫、七情、五火以及饮食劳倦相互挟带传变而已。《内经》所说的：“懂得要领的人，一句话就能终结（阐明道理）；不懂得要领的人，就会流散无穷（迷失方向）”，说的就是这个道理。
The Seven Emotions (Qī Qíng) are originally formless, yet they arise from the physical body, representing the functional activity of the Shen (Spirit) of the Five Zang Organs, and reside within the fluctuations of Qi and Blood. They are present at all times. If regulated with constancy, what disease could there be? If their action is excessive, leading to mutual over-restriction and multiplication (Shèng Kè Xiāng Chéng), they become internal injuries. The pathogenic factors affecting Yuan Qi (Original Qi) originate from the deficiency and stagnation of the Five Zang Organs; if not expelled, they transform into excess conditions. Disaster arises from within ("Huò Qǐ Xiāo Qiáng"), stealing essence and nourishment, and harming temperament and nature. This differs from external pathogens that first enter gradually through the skin and hair, merely damaging the body's Qi and Blood. For example, excessive joy injures the Heart, causing the Shen to float and Lung Qi to scatter. The *Classic* states: "Sudden joy injures Yang." The *Ling Shu* states: "Unrestrained joy injures the Po." Excessive anger injures the Liver, causing the Hun to fly and essence to scatter. The *Classic* states: "Sudden anger injures Yin." Excessive worry injures the Yi (Intellect/Thought), causing Qi stagnation and spiritual decline. The *Classic* states: "Even without invasion by evil pathogens, diseases arise from within, named 'Tuo Ying' (Depletion of Camp)." The *Ling Shu* states: "Unresolved worry injures the Yi." Excessive thinking injures the Spleen, causing depression of thought and fatigue; excessive daytime thinking injures Yang, and excessive nighttime thinking injures Yin. The *Classic* states: "Thinking causes the mind to retain focus and the Shen to return, so Zheng Qi (Upright Qi) remains stagnant and does not move, thus Qi becomes knotted." The *Ling Shu* states: "Fear and apprehension injure the Shen." Excessive grief causes rapid breathing and chaotic Shen, extreme hyperactivity of Fire, which may manifest with Water characteristics, causing all five fluids to discharge. The *Ling Shu* states: "Grief moving internally injures the Hun." Fear similarly injures the Kidney, causing essence to retreat and Qi to sink. The *Ling Shu* states: "Unresolved fear injures Essence." Shock causes Qi to become chaotic. The *Classic* states: "Shock leaves the Heart without support, the Shen without a home, and thoughts without certainty, thus Qi becomes chaotic." However, people only know that shock injures the Heart, not realizing that all Five Zang Organs can be injured. Since all Five Zang Organs store the Shen, and Shen refers to vacuous, spiritual transformation, it is not rigid and ignorant. Moreover, human Qi and Blood circulate ceaselessly day and night. Wherever Qi and Blood reach, if touched by shock, True Qi will dissipate, resulting in deficiency diseases. If Qi and Blood become disordered, leading to rebellion and stagnation, excess syndromes result. Excess pertains to the mechanism of disease; deficiency pertains to Zheng Qi. For instance, if shock occurs during sexual intercourse, the injury is in the Kidney; if shock occurs during eating, the injury is in the Stomach, and so on. The reason shock Qi enters the Heart first is because the Heart governs the Shen. The reason it involves other organs alongside other symptoms is because formless shock Qi disperses easily, while tangible diseases are difficult to eliminate. Understanding this clarifies that diseases arising internally from the Seven Emotions differ from evils invading externally from the Six Evils (Liú Yín). Although the naming of hundred diseases is complex, it does not exceed the interactions and transmission variations involving Yin-Yang, Five Elements, generation and restriction, Six Evils, Seven Emotions, Five Fires, and dietary irregularities and fatigue. As stated in the *Classic*: "He who knows the essentials concludes in one word; he who does not know the essentials wanders infinitely." This is what is meant.