血气劣弱，力不任用而名也，故名。《内经·痿论》叙其皮肉筋骨痿弱于四属之外者，然而有诸外必
本诸内。至若五脏精神气血，性情魂魄，司动静之机于内者，而经亦尝举其端，所谓肾风而不能食，善惊，
惊已心气痿者死。又太阴司天，湿气下临，肾气上从，阴痿气大衰而不起，此非各从其所司之内症者欤！今
仲景更明肺脏所生气之虚实者又如此，脾、肝二脏虽无
明文，观此例则可知矣。六腑、九窍皆然。是故刘河间论气血者人之神，若气血或郁结，或衰虚。
不能宣通，则神无所用，而不遂其机，故劣弱也。当随其虚实补泻之，使气血宣行，则神自清利，而应机
能为用矣。
《内经》无有，始于《金匮要略》，奔豚条有惊怖，继云惊恐，可见惊怖即惊恐怖惧也。恐亦惧也，
凡连称惊恐者，以一阴一阳对待而言。如喜怒并称者，喜出于心，心居在阳；怒出于肝，肝居在阴。志意
并称者，志是静而不移，意是动而不定。静阴也，动阳也。惊恐并称者，惊因触于外事，内动其心，心动则
神摇；恐因惑于外事，内慊而精怯。《内经》谓惊则心无所倚，神无所归，虑无所定，故气乱矣。恐则精怯，
怯则上焦闭，闭则气外，外则下焦胀，故气不行矣。又谓尝贵后贱，尝富后贫，悲忧内结。至于脱营失精，
病深无气，则洒然而惊，此类皆病后，从外事所动内之心神者也。若夫在身之阴阳盛衰而致其惊恐者，则惊
是火热躁动其心，心动则神乱，神用无方故惊之。变状亦不一，为惊骇，为惊妄，为惊狂，为惊悸等。病恐
则热伤其肾，肾伤则精虚，虚则志不足，志本一定而不移，故恐亦无他状。《内经》有惊病之邪，有火、
热二淫，司天在泉，胜复之气，有各经热病所致，有三阳积并，有气并于阳，皆为诸惊等病，故病机统而
言曰∶诸病惊骇，皆属于火也。于恐病之邪者，有精气并于肾则恐，有血不足则恐，有少阳入阴，阴阳相
搏则恐，有胃热肾气微弱则恐，有肾是动者恐。然于肝之惊恐互作者，以其脏气属阳，居阴纳血藏魂，魂不
安则神动，神动则惊；血不足则志慊，志慊则恐。故二者肝脏兼而有之。似此之类，于火、热二淫并湿
属感邪之外，其余惊恐皆因气之阴阳所动而内生也。惊恐二病与内外所因治法同乎？异乎？曰∶惊则安其神，
恐则定其志，治当分阴阳也。心为离火，内阴而外阳；肾为坎水，内阳而外阴。内者是主，外者是用，又主
内者五神，外用者五气，是故心以神为主，阳为用；肾以志为主，阴为用。阳则气也，火也；阴则精也，水
也。及乎水火既济，全在阴精上承以安其神，阳气下藏以定其志；不然，则神摇不安于内，阳气散于外，
志感于中，阴精走于下。既有二脏水火之分，治法安得无异？所以惊者必先安其神，然后散之则气可敛，
气敛则阳道行矣；恐者必先定其志，然后走之则精可固，精固则阴
气用矣。于药而有二脏臣君佐使之殊，用内外所感者，亦少异会外事惊者。张子和谓惊者平之，平有二义∶
一云平常也，使病者时时闻之，习熟自然不惊；一云此固良法，不若使其平心易气以先之；而后药之也。吾
谓内气动其神者，则不可用是法，惟当以药平其阴阳之盛衰而后神可安，心可定矣。
这是指血气虚弱，力量不足以胜任生理功能而命名的病症。《黄帝内经·痿论》叙述了皮、肉、筋、骨在四肢（四属）之外的痿弱症状，然而外在的表现必然根源于内在脏腑。至于五脏的精神、气血、性情和魂魄，它们在内部主宰着动静变化的机理，经典中也曾提及其中一端，即“肾风而不能食，善惊，惊已心气痿者死”。又如“太阴司天，湿气下临，肾气上从，阴痿气大衰而不起”，这难道不是各随其内在所司之症吗？如今张仲景更明确地阐述了肺脏所生气之虚实的情况也是如此，脾、肝二脏虽然没有明文记载，但通过此类例子可以推知。六腑、九窍也都是如此。因此刘河间论述说，气血是人的神志所在，如果气血郁结或衰虚，不能宣通，那么神志就无所依托，无法发挥其机能，所以表现为劣弱。应当根据虚实情况采用补法或泻法，使气血宣行通畅，那么神志自然清明利落，从而能够应对外界变化发挥作用。
《黄帝内经》中没有相关记载，始于《金匮要略》，奔豚病条中有惊怖，接着又说惊恐，可见惊怖就是惊恐怖惧的意思。恐也是惧的意思，凡是连称惊恐的，是从一阴一阳相对的角度而言。比如喜怒并称，喜出于心，心居阳位；怒出于肝，肝居阴位。志意并称，志是静而不移，意是动而不定。静属阴，动属阳。惊恐并称，惊是因为受到外界事物的触动，内心动摇心神，心动则神摇；恐是因为被外界事物迷惑，内心欠缺而精气怯弱。《黄帝内经》说惊则心无所倚，神无所归，虑无所定，所以气机紊乱。恐则精气怯弱，怯弱则上焦闭塞，闭塞则气外泄，气外泄则下焦胀满，所以气机不行。又说曾经尊贵后来卑贱，曾经富有后来贫穷，导致悲忧内结。以至于脱营失精，病深无气，就会洒然而惊，这类情况都是病后，因外界事物触动内在心神所致。如果是由于身体内部阴阳盛衰而导致惊恐的，那么惊是火热躁动其心，心动则神乱，神用无常故为惊。变状也不一，有惊骇、惊妄、惊狂、惊悸等。病恐则热伤其肾，肾伤则精虚，虚则志不足，志本一定不移，所以恐也没有其他症状。《黄帝内经》提到惊病的邪气，有火、热两种淫邪，司天在泉，胜复之气，有各经热病所致，有三阳积并，有气并于阳，都导致各种惊病，所以病机总括来说：“诸病惊骇，皆属于火也。”对于恐病的邪气，有精气并于肾则恐，有血不足则恐，有少阳入阴，阴阳相搏则恐，有胃热肾气微弱则恐，有肾是动则恐。然而在肝脏中惊恐互作的原因，是因为脏气属阳，居阴纳血藏魂，魂不安则神动，神动则惊；血不足则志歉，志歉则恐。所以二者肝脏兼而有之。像这样的情况，除了火、热两种淫邪并湿感邪之外，其余惊恐都是因为气的阴阳被触动而内生。惊恐这两种病与内外病因治法相同吗？不同吗？回答说：惊则安其神，恐则定其志，治疗应当区分阴阳。心为离火，内阴而外阳；肾为坎水，内阳而外阴。内者是主，外者是用，又主内的是五神，外用的是五气，所以心以神为主，阳为用；肾以志为主，阴为用。阳则是气，是火；阴则是精，是水。等到水火既济，全在于阴精上承以安其神，阳气下藏以定其志；不然，则神摇不安于内，阳气散于外，志感于中，阴精走于下。既然有两脏水火之分，治法怎能没有差异？所以惊者必须先安其神，然后发散它，气就可以收敛，气敛则阳道运行；恐者必须先定其志，然后引导它，精就可以固摄，精固则阴气发挥作用。在药物配伍上有君臣佐使的区别，使用内外所感的治法，也有少许不同会合外事惊者。张子和说惊者平之，平有两个含义：一说平常，让病人经常听到，习惯自然就不惊；一说这确实是好方法，不如让他平心易气在先，然后再用药。我认为内气动其神的，就不能用这种方法，只应当用药平抑其阴阳的盛衰，然后神才可以安，心才可以定。
This refers to a condition named due to the inferiority and weakness of blood and qi, where strength is insufficient to perform physiological functions. The *Huangdi Neijing* (Yellow Emperor's Inner Canon) · *Wei Lun* (Treatise on Flaccidity) describes flaccidity and weakness of skin, flesh, sinews, and bones outside the four limbs (four affiliations); however, external manifestations must necessarily originate from internal causes. Regarding the spirit, blood, qi, temperament, and soul of the five zang organs, which govern the mechanism of movement and stillness internally, the classics have also mentioned certain aspects, such as "kidney wind with inability to eat, prone to fright; if fright leads to flaccidity of heart qi, death ensues." Furthermore, "when Taiyin governs the year, dampness descends from above, kidney qi follows upward, leading to impotence and great decline of qi without rising." Are these not conditions arising from the internal governance of each organ? Now, Zhang Zhongjing further clarifies the deficiency and excess of qi generated by the lung organ in this manner. Although there is no explicit text for the spleen and liver, this example allows us to infer. The same applies to the six fu organs and nine orifices. Therefore, Liu Wansu discussed that blood and qi are the spirit of humans. If blood and qi become stagnant or deficient and cannot circulate freely, the spirit has no foundation and cannot fulfill its functions, thus appearing weak. Treatment should follow the principles of tonification or purgation based on deficiency or excess, so that blood and qi circulate smoothly. Then the spirit will naturally become clear and sharp, enabling it to respond to changes and function effectively.
There is no mention in the *Huangdi Neijing*; it originated in the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet). In the section on Ben Tun (Running Piglet), there is mention of fright and terror, followed by fear and fright, indicating that "fright and terror" means being frightened and terrified. Fear is also a form of terror. Whenever "fright and fear" are mentioned together, it is discussed in terms of yin and yang opposition. For instance, joy and anger are mentioned together: joy originates from the heart, which resides in the yang aspect; anger originates from the liver, which resides in the yin aspect. Will and intention are mentioned together: will is still and unchanging, while intention is moving and unstable. Stillness belongs to yin, movement belongs to yang. Fright and fear are mentioned together: fright arises from external stimuli disturbing the heart internally, causing heart movement and thus spirit agitation; fear arises from confusion by external matters, leading to internal insufficiency and essence timidity. The *Huangdi Neijing* states that fright causes the heart to have no support, the spirit to have no return, and thoughts to be unsettled, resulting in chaotic qi. Fear causes essence timidity; timidity leads to closure of the upper jiao; closure leads to qi escaping outward; outward escape leads to distension of the lower jiao, resulting in stagnant qi. It also states that those who were once noble but became lowly, or once rich but became poor, suffer from internal binding of sorrow and grief. This leads to depletion of Ying qi and loss of essence, deep disease with lack of qi, resulting in sudden fright. These cases all occur after illness, where external events disturb the internal spirit. However, when fright and fear are caused by internal imbalance of yin and yang, fright is due to fire-heat agitating the heart, causing heart movement and spirit chaos, leading to unpredictable spirit usage, hence fright. Variations include fright shock, fright delirium, fright mania, and fright palpitations. Disease of fear damages the kidney with heat; kidney damage leads to essence deficiency; deficiency leads to insufficient will. Since will is inherently stable and unchanging, fear presents without other symptoms. The *Huangdi Neijing* mentions pathogenic factors for fright diseases, including excessive fire and heat, governing qi of Si Tian and Zai Quan, winning and reversing qi, heat diseases of various meridians, accumulation of three yang meridians, and qi merging into yang, all causing various fright diseases. Thus, the pathogenesis is summarized as: "All fright and shock diseases belong to fire." Regarding pathogenic factors for fear diseases: essence merging into the kidney causes fear; blood deficiency causes fear; Shaoyang entering yin and yin-yang struggling cause fear; stomach heat with weak kidney qi causes fear; kidney meridian activation causes fear. However, in the liver, fright and fear interact because the organ qi belongs to yang, resides in yin, stores blood, and houses the hun (ethereal soul). When hun is unsettled, spirit moves, causing fright; when blood is deficient, will is lacking, causing fear. Thus, both are associated with the liver. Apart from pathogenic factors of fire, heat, and dampness, most fright and fear arise internally due to disturbance of qi's yin and yang. Are the treatment methods for fright and fear diseases the same as or different from internal and external causes? The answer is: Fright requires calming the spirit; fear requires stabilizing the will. Treatment must distinguish between yin and yang. The heart is Li Fire, yin inside and yang outside; the kidney is Kan Water, yang inside and yin outside. The interior is the master, the exterior is the function. The interior masters the five spirits, while the exterior utilizes the five qi. Therefore, the heart takes spirit as master and yang as function; the kidney takes will as master and yin as function. Yang is qi and fire; yin is essence and water. When water and fire achieve mutual interaction, it relies entirely on yin essence ascending to calm the spirit and yang qi descending to stabilize the will. Otherwise, spirit agitates and remains unsettled internally, yang qi scatters externally, will is stimulated internally, and yin essence flows downward. Given the distinction of water and fire in these two organs, how can treatment methods differ? Therefore, for fright, one must first calm the spirit, then disperse it so that qi can converge; when qi converges, the yang pathway operates. For fear, one must first stabilize the will, then guide it so that essence can consolidate; when essence consolidates, the yin qi functions. In herbal prescriptions, there are differences in sovereign, minister, assistant, and courier roles. Treatments using internal and external causes also have slight variations regarding external fright. Zhang Zihe stated that fright should be treated with "Ping" (calming/leveling). "Ping" has two meanings: one is ordinary, allowing the patient to hear it frequently until habituation eliminates fright; the other is that while this is a good method, it is better to first let the patient calm their mind and regulate their qi before administering medicine. I believe that for internal qi disturbing the spirit, this method should not be used. Instead, medicine should be used to balance the excess and deficiency of yin and yang, so that the spirit can be calmed and the heart stabilized.