劳者，五脏积劳也；伤者，七情受伤也。百忧感其心，万事劳其形，有限之气血，消磨殆尽矣。
思虑太过则心劳，言语太多则肺劳，怒郁日久则肝劳，饥饱行役则脾劳，酒色无度则肾劳。方其初
起，气血尚盛，虽日日劳之，而殊不自知；迨至愈劳愈虚，胃中水谷之气，一日所生之精血，不足
以供一日之用，于是营血渐耗，真气日亏，头眩耳鸣，心烦神倦，口燥咽干，食少气短，腰脚作痛
，种种俱见，甚者咳嗽咽痛，吐血衄血，而疾
不可为矣。秦越人谓虚劳则必有所损，精确不磨。其曰虚而感寒，则损其阳。阳虚则阴盛，损则自
上而下，一损损于肺，皮聚而毛落；二损损于心，血脉不能营养脏腑；三损损于胃，饮食不为肌肉
虚而感热，则损其阴。阴虚则阳盛，损则自下而上，一损损于肾，骨痿不能起于床；二损损于肝，
筋缓不能自收持；三损损于脾，饮食不能消化。自上而下者，过于胃则不可治；自下而上者，过于
脾则不可治。盖深知人身之气血，全赖水谷之气以生之，其急急于脾胃之旨可见。即因劳致虚，因
虚致损之故，亦昭然若发蒙矣。至其论治法，谓损其肺者益其气；损其心者调其营卫；损其脾者调其
饮食，适其寒温；损其肝者缓其中；损其肾者益其精；语语精当，度尽金针，后人恪遵成法，可以
不惑于歧途矣。七伤者，《金匮》谓食伤、忧伤、饮食伤、房室伤、饥伤、劳伤、经络营卫气伤。是
言此七者，皆是内伤，所以成虚劳之故。后人妄谓阴寒、阴痿、里急、精速、精少等为七伤，则专
主肾脏而言，岂有五脏之劳，专归一脏之理。盖七伤者，七情偏胜之伤也。夫喜怒忧思悲恐惊，人
人共有之境。若当喜而喜，当怒而怒，当忧而忧，是即喜怒哀乐发而皆中节也，此天下之至和，尚
何伤之有。惟未事而先意将迎，既去而尚多留恋，则无时不在喜怒忧思之境中，而此心无复有坦荡
之日，虽欲不伤，庸可得乎！然七情之伤，虽分五脏，而必归本于心。喜则伤心，此为本脏之病，
过喜则阳气太浮，而百脉开解，故心脏受伤也。至于怒伤肝，肝初不知怒也，心知其当怒，而怒之
太过，肝伤则心亦伤也。忧伤肺，肺初不知忧也，心知其可忧，而忧之太过，肺伤则心亦伤也。思
伤脾，脾初不知思也，心与为思维，而思之太过，脾伤则心亦伤也。推之悲也、恐也、惊也，统之
于心，何独不然。故治七伤者，虽为肝脾
肺肾之病，必兼心脏施治，始为得之。
劳，是指五脏因过度劳累而形成的积劳；伤，是指七情（喜、怒、忧、思、悲、恐、惊）过度导致的身心损伤。无数的忧虑困扰内心，繁杂的事务劳累形体，有限的气血被消磨殆尽。
思虑过多则导致心劳，言语过多则导致肺劳，愤怒郁结日久则导致肝劳，饥饱不匀且过度劳作则导致脾劳，酒色无度则导致肾劳。在疾病初起时，气血尚且旺盛，虽然每天都在劳累，但身体并不自知；等到越劳累越虚弱，胃中水谷化生的精气，一天所产生的精血，不足以支撑一天的消耗，于是营血逐渐耗损，真气日益亏损，出现头晕耳鸣、心烦神疲、口燥咽干、食少气短、腰脚疼痛等症状，各种表现相继出现，严重的甚至咳嗽咽痛、吐血衄血，此时疾病便难以治愈了。秦越人（扁鹊）说虚劳必然有所损耗，这一观点精确无误。他说：虚而感受寒邪，则损伤阳气。阳虚则阴盛，损耗自上而下发生：一损损于肺，表现为皮肤枯槁、毛发脱落；二损损于心，表现为血脉不能滋养脏腑；三损损于胃，表现为饮食无法转化为肌肉。虚而感受热邪，则损伤阴液。阴虚则阳盛，损耗自下而上发生：一损损于肾，表现为骨痿不能起床；二损损于肝，表现为筋缓不能自我收持；三损损于脾，表现为饮食不能消化。从上往下发展的，超过胃就不可治；从下往上发展的，超过脾就不可治。这是因为深知人身的气血，完全依赖水谷之气来生成，其急切重视脾胃的宗旨由此可见。即使是因劳致虚、因虚致损的缘故，也如同揭开蒙蔽一样清晰明了。至于他论述的治疗方法，说：损于肺的，补益其气；损于心的，调和其营卫；损于脾的，调节饮食，适应寒温；损于肝的，舒缓其中焦；损于肾的，补益其精；句句精当，尽得金针秘诀，后人严格遵循这些成法，就不会在歧途上迷惑了。关于七伤，《金匮要略》说是食伤、忧伤、饮食伤、房室伤、饥伤、劳伤、经络营卫气伤。这是说这七者都是内伤，所以成为虚劳的原因。后人错误地认为阴寒、阴痿、里急、精速、精少等是七伤，那就专门针对肾脏而言，哪有五脏之劳，专门归于一脏的道理呢？大概七伤，是指七情偏胜导致的损伤。喜怒忧思悲恐惊，是人人都有的情境。如果该喜则喜，该怒则怒，该忧则忧，这就是喜怒哀乐发作而都符合节度，这是天下的至和状态，还有什么伤害呢？只有在事情未发生时先意迎合，事情过去后还多留恋，那么无时无刻不在喜怒忧思的情境中，这颗心再也没有坦荡的日子，虽然想不受伤，怎么可能呢！然而七情的损伤，虽然分属五脏，但必然归根于心。喜则伤心，这是本脏的病，过喜则阳气太浮，百脉开解，所以心脏受伤。至于怒伤肝，肝起初并不知道生气，是心知道应当生气，而生气的太过，肝受伤则心也受伤。忧伤肺，肺起初并不知道忧愁，是心知道应当忧愁，而忧愁的太过，肺受伤则心也受伤。思伤脾，脾起初并不知道思考，是心与之共同思维，而思考的太过，脾受伤则心也受伤。推及悲、恐、惊，统归于心的道理，又有什么不同呢？所以治疗七伤的病，虽然是肝、脾、肺、肾的病，必须兼用心进行治疗，才算得当。
Labor refers to the accumulation of fatigue in the five Zang organs; injury refers to damage caused by the excessive influence of the Seven Emotions (Joy, Anger, Worry, Pondering, Sorrow, Fear, Fright). Countless worries trouble the mind, and myriad affairs exhaust the body, wearing down the limited Qi and Blood until they are nearly depleted.
Excessive pondering leads to Heart labor; excessive speech leads to Lung labor; long-standing anger and depression lead to Liver labor; irregular diet combined with overexertion leads to Spleen labor; and excess in alcohol and sexual activity leads to Kidney labor. In the early stages, when Qi and Blood are still robust, although one labors daily, there is little awareness of it; however, as labor increases and deficiency deepens, the essence and blood generated from food and water by the Stomach each day become insufficient to meet daily demands. Consequently, Ying Blood (nutritive blood) gradually depletes, and True Qi (Zhen Qi) declines daily. Symptoms such as dizziness, tinnitus, mental restlessness, fatigue, dry mouth and throat, poor appetite, shortness of breath, and pain in the lower back and legs appear successively. In severe cases, cough, sore throat, hematemesis (vomiting blood), and epistaxis occur, rendering the disease incurable. Qin Yue-ren (Bian Que) stated that deficiency-labor necessarily involves damage, a precise and unassailable view. He said: When deficiency is complicated by cold, Yang Qi is damaged. Yang deficiency leads to Yin excess, and damage proceeds from top to bottom: First damage affects the Lung, manifesting as flaccid skin and hair loss; second damage affects the Heart, manifesting as the inability of blood vessels to nourish the Zang-Fu organs; third damage affects the Stomach, manifesting as the failure of food intake to transform into muscle tissue. When deficiency is complicated by heat, Yin fluids are damaged. Yin deficiency leads to Yang excess, and damage proceeds from bottom to top: First damage affects the Kidney, manifesting as bone atrophy and inability to rise from bed; second damage affects the Liver, manifesting as lax tendons and inability to control movement; third damage affects the Spleen, manifesting as the inability to digest food. If damage progressing from top to bottom exceeds the Stomach, it is untreatable; if damage progressing from bottom to top exceeds the Spleen, it is untreatable. This underscores the understanding that the body's Qi and Blood rely entirely on the Qi derived from food and water to be generated, highlighting the critical importance placed on the Spleen and Stomach. Thus, the mechanism of labor leading to deficiency, and deficiency leading to damage, becomes as clear as lifting a veil. Regarding treatment methods, he stated: For damage to the Lung, benefit its Qi; for damage to the Heart, regulate Ying and Wei (nutritive and defensive) Qi; for damage to the Spleen, regulate diet and adapt to cold and warmth; for damage to the Liver, soothe the interior; for damage to the Kidney, benefit its Essence. Every word is precise, offering golden needles of wisdom. Later generations who strictly follow these established methods will not be misled onto wrong paths. Regarding the Seven Injuries, the *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet) lists them as dietary injury, emotional injury, improper diet injury, sexual injury, fasting injury, labor injury, and meridian Ying-Wei Qi injury. These seven are all internal injuries, which constitute the cause of deficiency-labor. Later authors erroneously defined the Seven Injuries as Yin-cold, impotence, inner urgency, rapid ejaculation, and scanty semen, focusing exclusively on the Kidney. How can the labor of the Five Zang organs be attributed solely to one organ? Essentially, the Seven Injuries refer to damage caused by the excessive dominance of the Seven Emotions. Joy, anger, worry, pondering, sorrow, fear, and fright are states shared by everyone. If one rejoices when appropriate, gets angry when appropriate, and worries when appropriate, this represents the emotions arising in accordance with proper measure, achieving the highest harmony of the world, leaving no room for injury. However, if one anticipates events before they happen or clings to them after they pass, one remains constantly within the realm of joy, anger, worry, and pondering, depriving the mind of any peaceful days. Although one wishes to avoid injury, is it possible? Although the injuries of the Seven Emotions are distributed among the Five Zang organs, they ultimately root in the Heart. Joy injures the Heart; this is a disease of the home organ. Excessive joy causes Yang Qi to float too high, opening all meridians, thus injuring the Heart. As for anger injuring the Liver, the Liver itself does not initially know anger; the Heart knows it should be angry, but anger becomes excessive, so when the Liver is injured, the Heart is also injured. Worry injures the Lung; the Lung itself does not initially know worry; the Heart knows it should worry, but worry becomes excessive, so when the Lung is injured, the Heart is also injured. Pondering injures the Spleen; the Spleen itself does not initially know pondering; the Heart engages in thinking with it, but pondering becomes excessive, so when the Spleen is injured, the Heart is also injured. Extending this logic to sorrow, fear, and fright, all unified under the Heart, why would it be different? Therefore, in treating injuries caused by the Seven Emotions, although the diseases may reside in the Liver, Spleen, Lung, and Kidney, treatment must concurrently address the Heart to be effective.