人之病，不外乎三因∶外因六淫，内因七情，与饥饱劳倦、跌扑为不内不外因。凡单感
六淫
，虽其人素弱，无甚大病。若兼伤七情，脏腑先虚复感外邪，为病必重。故七情之伤，过于
外感。夫七情之伤，各有所属。心为喜，肝为怒，脾为思，肺为忧，肾为恐，此为五志。尚
有悲属肺，惊属心，共为七情。七情者，人不能免，惟不可过耳，过则伤矣。其伤虽分五脏
，其实止一心耳。夫心为君主，其余各脏为臣，皆听命于君。惟君所使，臣下奉行而已。故
善养生者，心常有主，如岳家军，撼之不动，主师既能镇定，各营孰敢轻动耶？又如张魏公
在
军，夜闻营中喧扰，魏公安卧不动，俄顷寂然，明日廉得首乱者一人斩之。一见主不动而孰
敢动，一见众虽动而主为不动。心之于四脏亦然，在军则无乱，在人则无伤。至于不为饥饱
劳役所困，人自易为，非比七情之难伏，若跌扑何待言？
昔如谢傅之折屐，景文之敛棋，虽属矫情，终为雅量。一遇喜而若无喜，一逢悲恐而若
无悲
恐，心有所持也。古人以非理相加，横逆之来，在庸夫必勃然怒发矣。而贤者乃曰可以理遣
，可
以情恕，必不似庸人之勃然怒发焉。此无他，在明理。管幼安泛海值飓风，舟欲覆溺，众人
不胜恐惧，幼安面无忧容，语不改常。此无他，在知命。夫明理与知命，惟心能然。我故曰
∶七情虽分五脏，其实止一心而已。观此更觉晓畅。
人的疾病，不外乎三种病因：外因是六淫（风、寒、暑、湿、燥、火六种外感病邪），内因是七情（喜、怒、忧、思、悲、恐、惊七种情志变化），以及饥饱劳倦、跌打损伤等属于不内不外因。凡是单独感受六淫之邪，即使这个人平时体质虚弱，也不会产生严重的疾病。如果同时受到七情的伤害，导致脏腑先已虚弱，再感受外邪，那么产生的疾病必然严重。所以七情对身体的伤害，超过外感病邪。
七情的伤害，各自归属于不同的脏腑。心对应喜，肝对应怒，脾对应思，肺对应忧，肾对应恐，这称为五志。还有悲归属于肺，惊归属于心，合起来共为七情。七情是人无法避免的，只是不可过度罢了，过度就会造成伤害。这种伤害虽然分别涉及五脏，但实际上只关乎一心而已。心作为君主之官，其余各脏作为臣属，都听命于君主。只是听从君主的驱使，臣下执行命令罢了。所以善于养生的人，心中常有主宰，就像岳家军一样，难以撼动。主将既然能镇定自若，各个军营谁敢轻易行动呢？又比如张魏公在军中，夜里听到营中喧哗骚动，张魏公安稳地躺着不动，一会儿就安静下来了，第二天查访出带头闹事的一人将其斩首。一见主将不动而谁敢乱动，一见众人虽动而主将保持不动。心对于其他四脏也是如此，在军队中就不会混乱，在人身上就不会受伤。至于不被饥饱和劳役所困扰，人们自然容易做到，不像七情那样难以控制，至于跌打损伤就更不用说了。
从前谢安折断木屐时的喜悦，王徽之收敛棋子时的平静，虽然属于克制情感的表现，但最终体现了高雅的气度。遇到喜事却好像没有喜事，遇到悲伤恐惧却好像没有悲伤恐惧，是因为心中有坚守。古人用不合情理的事情相加，横逆之事来临时，平庸之人一定会勃然大怒。而贤德的人却说可以用道理来排遣，可以用情理来宽恕，一定不会像庸人那样勃然大怒。这没有别的原因，在于明白事理。管宁泛海遇到飓风，船将要翻覆沉没，众人不胜恐惧，管宁脸上没有忧愁的神色，说话也不改变常态。这没有别的原因，在于知晓天命。明白事理和知晓天命，只有心能做到。所以我所以说：七情虽然分属五脏，其实只关乎一心罢了。看了这些内容更觉得清晰通畅。
Human diseases are not beyond three categories of etiology: external causes include the Six Excesses (Wind, Cold, Summerheat, Dampness, Dryness, and Fire), internal causes involve the Seven Emotions (Joy, Anger, Worry, Pensiveness, Sorrow, Fear, and Fright), while factors such as improper diet, overwork, and trauma belong to neither purely internal nor external causes. When one is solely affected by the Six Excesses, even if the individual has a constitutionally weak physique, severe illness will not necessarily occur. However, if there is concurrent injury from the Seven Emotions, leading to prior deficiency of the Zang organs followed by the contraction of external pathogens, the resulting disease will inevitably be severe. Therefore, the damage caused by the Seven Emotions exceeds that of external contractive diseases.
The injuries caused by the Seven Emotions each have their specific organ associations. Joy is associated with the Heart, Anger with the Liver, Pensiveness with the Spleen, Worry with the Lung, and Fear with the Kidney; these constitute the Five Willful Emotions (Wu Zhi). Additionally, Sorrow is associated with the Lung, and Fright with the Heart, together forming the Seven Emotions. The Seven Emotions are unavoidable in human life, but they must not be excessive; excess leads to injury. Although this injury is distributed among the five Zang organs, it essentially pertains only to the Heart. The Heart serves as the Sovereign Monarch, while the other organs act as ministers, all obeying the commands of the monarch. They merely execute the orders issued by the sovereign. Thus, those skilled in health preservation maintain a firm mind, akin to Yue Fei’s army, which was unshakable. If the commander remains composed, who would dare to move rashly? Similarly, when Zhang Weigong was in the military camp, he heard noise and disturbance at night but lay still and calm. Soon, silence prevailed. The next day, upon investigating, he identified the instigator and executed him. Seeing the leader remain unmoved, no one dared to act; seeing the crowd move, yet the leader remained steadfast. The relationship between the Heart and the other four organs is analogous: in an army, order is maintained; in a person, harm is avoided. As for avoiding being troubled by hunger, fullness, or labor, people can generally manage this easily; it is not comparable to the difficulty of controlling the Seven Emotions, let alone physical trauma.
In ancient times, Xie An’s breaking of his wooden clogs and Jing Wen’s gathering of chess pieces, though involving emotional restraint, ultimately reflected elegant magnanimity. Encountering joy as if there were none, and meeting sorrow or fright as if there were none, indicates a mind that holds its ground. When faced with unreasonable treatment or sudden adversity, ordinary men would surely burst into anger. Yet the virtuous declare that such matters can be resolved through reason and forgiven through empathy, never reacting with the explosive anger of the common folk. This is due to understanding principles. When Guan You’an crossed the sea during a hurricane, with the boat threatening to capsize, the passengers were overwhelmed with fear, yet Guan displayed no look of worry and spoke in his usual tone. This too is because he understood destiny. Understanding principles and knowing destiny are capabilities unique to the Heart. Hence I say: although the Seven Emotions are distributed among the five Zang organs, they essentially pertain only to the Heart. Observing this makes the concept clear and lucid.