心 小肠 肝 胆 脾 胃 肺 大肠
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经曰∶心者，君主之官，神明出焉。
又曰∶心者，惺也。言心气旺，则惺惺而运其神明也。
《 言》曰∶心，深也。言深居高拱，相火代之行事也。
又曰∶其合，脉也；其荣，色也。开窍于舌。
《难经》曰∶心重十二两，中有七孔三毛，盛精汁三合，主藏神。
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又曰∶心象尖圆，形如莲蕊，其中有窍，多寡不同，以导引天真之气，下无透
窍，上通乎舌。其有四系以通四脏，心外有赤黄裹脂，是为心包络；心下有膈膜，与
脊胁周遭相着，遮蔽浊气，使不得上熏心肺也。
经曰∶手少阴经心。
又曰∶其经常少血多气。
又曰∶午时气血注于心。
《黄庭经》曰∶人身神名曰心神，丹元字守灵。
《灵枢》曰∶舌者，心之官也。心病者，舌卷短，颧赤。
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又曰∶心居肺下肝上。
又曰∶心者，在天为热，在地为火，在人为心，在时为夏，在方为南，在色为赤，通窍于舌。
经曰∶南方，火也，万物所以盛长也。
又曰∶脏真通于心，心藏血，脉之气也。肝木为母，脾土为子，小肠为腑，克
金，主血。若久视则伤血，司藏神，其类火，其畜羊，一作马。其卦离，其性礼，其
华面，其应四时，上为荧惑星，其病在脉，其音征，征者，止也，物盛则止也，其数
七，其臭焦，其声言，其气呵，其充血，其液汗，其味苦，外应掌，色赤，然赤如帛裹朱，不欲如赭。
《灵枢》曰∶心应脉，皮浓者脉浓，脉浓者小肠浓。更心主热，热则伤心。病主
惊热，痘主红斑。若忧愁思虑则伤心，寒气胜则病，其病候面赤喜笑，心烦掌热而
口干，开目妄语，脐上动气。若心实则上窜切牙口干，喜笑身热，汗血而肋胁膺背
痛满，或叫哭而搐；若心虚则恍惚多惊，忧烦少色，咳嗽舌强，腰背酸疼；若心绝则
摇头直视，形如烟熏。然心绝者，一日死。平脉则夏旺七十二日而脉洪缓，洪者，浮
大而散，来疾去迟，其贼脉则沉濡而微，与面黑亦逆，其危脉钩，如操带钩。
又曰∶心主夏，其日丙丁，南方生热，热生火，火生苦，苦生心，心者，生之本
也，神之变也，为阳中之太阳，通于夏气。
又曰∶在变动为忧，在声为笑，在虫为羽，在果为杏，在菜为薤。
《仙经》曰∶丹田有三，脑为髓海上丹田，心为绛宫中丹田，脐下三寸为下丹田。
下丹田藏精之腑也，中丹田藏神之腑也，上丹田藏气之腑也。
太乙真人曰∶少思虑，养心气，薄滋味，养血气。
《真诰》曰∶面者，神之庭。发者，脑之华。心忧则面戚，脑减则发白。
《回春》曰∶心者，一身之主，清净之府，外有包络以罗之，其中精华之聚萃者，
名之曰神，通阴阳，察纤毫，无所紊乱。
邵子曰∶神统于心，气统于肾，形统于首，形气交而神主乎其中，三才之道也。
《内经》曰∶太上养神，其次养形，故养神者，必知形之肥瘦，荣卫血气之盛衰，
血气者，人之神，不可不谨养也。（注云∶神安则寿延，神去则身毙，故可不谨养也。）
又曰∶天食人以五气，地食人以五味，五气入鼻，藏于心肺，上使五色修明，音
声能彰，五味入口，藏于肠胃，味有所藏，以养五气，气和而生津液相成，神乃自生。
曜仙曰∶心者，神明之舍，中虚不过径寸，而神明居焉。事物之滑，如理乱棼，
如涉惊涛，或怵惕，或惩创，或喜怒，若思虑一日之间，一时之顷，径寸之地，炎
如火矣，若嗜欲一萌，即不善也，归而勿纳，是与良心兢也。凡七情六欲之生于心
皆然，故曰心静可以通乎神明，事未至而先知，是不出户知天下，不窥牖见天道也。
盖心如水之挠久而澄清，洞见其底，是谓灵明宜乎静，可以固元气，则万病不生，故
能长久；若一念既萌，神驰于外，气散于内，血随气行，荣卫昏乱，百病相攻，皆
因心而生也。大概恬养天君，疾病不作，此治心之法也。
《内经》曰∶心藏神，神有余则笑不休，神不足则悲。（注云∶心藏脉，脉舍神，心气虚则悲，
实则笑不休也。）
皇甫士安曰∶心虚则悲，悲则忧；心实则笑，笑则喜。
经曰∶神者，精气之化成也。
又曰∶五脏藏七神。（心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志。又曰∶脾藏意与智，肾藏精与志，
是谓七神。）
又曰∶心在志为喜，喜伤心，恐胜喜。
又曰∶暴喜伤阳。
又曰∶喜怒伤气。
又曰∶喜怒不节，寒暑过度，生乃不固。
又曰∶喜则气缓。（盖喜则气和志达，荣卫通利，故气缓矣。）
皇甫谧曰∶喜发于心而成于肺，故过节则二脏俱伤。
《灵枢》曰∶喜乐者，神荡散而不藏。
丹溪曰∶喜伤心者，以恐胜之，以怒解之。
经曰∶得神者昌，失神者亡。（失神者，谓失精神而昏乱也。）
《灵枢》曰∶心气通于舌，心和则舌能知五味矣。（五脏当内通于上七窍也。）
又曰∶五脏不和，则七窍（七，一作九。）不通，六腑不和，则留结为痈。
岐伯曰∶愁、忧、恐、惧则伤心。
《难经》曰∶忧、愁、思、虑则伤心。
又曰∶邪客使魂魄不安者，血气少也。血气少者，属于心，心气虚者，其人多畏，
合目欲眠，梦远行而精神离散，魂魄妄行，阴气衰者为癫，阳气衰者为狂。
仲景曰∶心伤者，其人劳倦，则头面赤而下重，心中痛而自烦，发热，脐上跳，
其脉弦，此为心脏伤所至也。
《灵枢》曰∶邪在心，则病心痛喜悲，时眩仆。
又曰∶心实则胸中痛，胁支满，胁下痛，膺背肩胛间痛，两臂内痛，心虚则胸腹大，胁上与腰相引而痛。
又曰∶肾传之心，病筋脉相引而急，名曰螈。
经曰∶心热者，色赤而络脉溢也。
《难经》曰∶外证面赤口干善笑，内证脐上有动气，按之牢若痛，其病烦心，心
痛掌中热而 ，有是者心也，无是者非也。
《入门》曰∶健忘失记，惊悸不安，心内懊 不乐，皆心血少也。
《内经》曰∶大骨枯槁，大肉陷下，胸中气满，喘息不便，内痛引肩项，一月死，
真脏见，乃与之期日。（注曰∶此心之藏也，期后三十日内死。）
又曰∶病在心，愈在长夏，长夏不愈，甚于冬，冬不死，持于春，起于夏。
又曰∶心病者，愈在戊己，戊己不愈，加于壬癸，壬癸不死，持于甲乙，起于丙丁。
又曰∶病者日中慧，夜半甚，平旦静。
黄帝曰∶手少阴之脉，独无输，何也？岐伯曰∶少阴者，心脉也。心者五脏六腑
之大主也，为帝主，精神之所舍，其脏坚固，邪不能容，容之则伤心，心伤则神去，
神去则死矣。故诸邪在于心者，皆在心之包络，包络者，心主之脉也，故少阴无输
也。帝曰∶少阴无输，心不病乎？岐伯曰∶在外，经病而脏不病，故独取其经于掌后
锐骨之端。（即神门穴也。）
《直指》曰∶邪客于阴，神不守舍，故心有所感，梦而后泄也。其候有三∶少年
气盛，鳏旷矜持，强制情欲，不自知觉，此泄如瓶之满而溢者，人或有之，勿药可也；
心家气不能主宰，或心受热邪，阳气不收，此泄如瓶之侧而出者，人多有之，其病犹
轻，合用和平之剂；脏腑积弱，真元久亏，
心不摄念，肾不摄精，此泄如藏之罅而出者，人少有之，其病最重，须当大作补汤。
《入门》曰∶盖交感之精，常有一点白膜裹藏于肾，而元精以为此精之本者，实
在乎心，日有所思，夜梦而失之矣，宜黄连清心饮。
经曰∶无故而喑，脉不至，不治自已。谓气暴逆也，气复则已。
皇甫谧曰∶思虽发于脾，而成于心，过节则二脏俱伤。
经曰∶怵惕思虑则伤神，神伤则恐惧流淫而不止。
又曰∶血并于阴，气并于阳，故为惊狂。
又曰∶悸者，心跳动也。
《纲目》曰∶惊者，心卒动而不宁也。悸者，心跳动而怕惊也。
《三因》曰∶惊悸，因事有所大惊而成者，名曰心惊胆慑，病在心胆经，其脉大动。
又曰∶五饮停蓄，闭于中脘，最使人惊悸，属饮家。
仲景曰∶心悸者，火惧水也。惟肾欺心故为悸；伤寒饮水多，必心下悸。
又曰∶食少饮多，水停心下，甚者则悸，微者短气。
丹溪曰∶惊悸者，有时而作，大概属血虚与痰；瘦人多是血虚，肥人多是痰饮，时觉心跳者，亦是血虚。
《入门》曰∶惊悸，因思虑过度及大惊恐而作，甚则心跳欲厥，时作时止者，乃痰因火动。
又曰∶心胆虚怯，触事易惊，涎与气搏，变生诸证。
《直指》曰∶血虚心虚多惊。
《正传》曰∶忧、愁、思、虑伤心，令人惕然心跳动，惊悸不安。
《医鉴》曰∶忧、愁、思、虑伤心，或勤政劳心，以致心神不足，惊悸少睡，宜养心汤。
又曰∶劳心思虑，损伤精神，头眩目昏，心虚气短，惊悸烦热，宜清心补血汤。
《纲目》曰∶怔忡，心动而不宁也。
戴氏曰∶怔忡者，心中躁动不安，惕惕然如人将捕者是也。多因汲汲富贵，戚戚贫贱，不遂所愿而成也。
《直指》曰∶心虚而痰郁，则耳闻大声，目击异物，遇险临危，触事丧志，使人有
惕惕之状，是为惊悸。心虚而停水，则胸中渗漉怏怏之状，是为怔忡。
《正传》曰∶怔忡者，心中惕惕然，动摇而不得安静，无时而作者是也。
《入门》曰∶怔忡因惊悸久而成也。痰在下，火在上。（加味温胆汤加川连、栀子、当归、贝母。）
《直指》曰∶心下有水气，怔忡，水饮为怔，头眩心悸。（宜五苓散。）
《济生》曰∶思虑过度，耗伤心血，怔忡恍惚，宜益荣汤。
《得效》曰∶痰饮蓄于心胃，怔忡不已，宜茯苓饮子。
又曰∶虚人停饮怔忡，宜姜术汤。
《回春》曰∶心中无血，如鱼无水，怔忡跳动，宜四物安神汤。
《入门》曰∶心神不定，恍惚健忘，火不下降，时复振跳，宜朱雀丸。
怔忡亦曰怔忪，与惊悸同看。
《灵枢》曰∶黄帝问人之善忘者，何气使然？岐伯对曰∶上气不足，下气有余，肠
胃实而心肺虚，虚则荣卫留于下，久之，不以时上，故善忘也。
《内经》曰∶血并于下，气并于上。乱而善忘。
丹溪曰∶健忘之证，精神短少者多，亦有痰者。
戴氏曰∶健忘者，为事有始无终，言谈不知首尾，此以为病之名，非生成之愚顽，不知人事者。
《入门》曰∶怔忡久则健忘，由心脾血少神亏，引神归舍丹主之。（胆星、朱砂、附子、
猪心血为丸，梧桐子大，萱草根煎汤送下五十丸。）
又曰∶如所禀阴魄不足，善忘者，宜定志丸、开心散。
《医鉴》曰∶健忘，陡然而忘其事，尽心力思量不来也，主心脾二经。盖心之官
则思，脾之官亦主思，此由思虑过多，心伤则血耗散，神不守舍，脾伤则胃气衰惫
而虑愈深，二者皆令人事卒然而忘，治法必先养其心血，培其脾土，以凝神定智之
剂，调理之，亦当以幽闲之处，安乐之中，使其绝于忧虑，远其六淫七情，如此则日渐以安矣。
《纲目》曰∶心澹澹动也，因痰动也，谓不怕惊而心自动也，惊恐亦曰心中澹澹，谓怕惊而亦动也。
舌血谓之舌衄，汗孔出血谓之肌衄，属心与肝也。
凡惊而动血者属心。
血吐水碗中，如半沉半浮者是心血。
肿胀水肿，有十种之分，如气短不得卧，为心水。
经曰∶背为阳，阳中之阳，心也。心为牡脏，牡者，阳也。
《金匮真言论》曰∶夏气病在脏，心之应也。
经曰∶喜笑皆属心火，盖火得风而焰，笑之象也。
又曰∶诸血者，皆属于心。
又曰∶头者精明之府，头倾神深，精神将夺矣。
又曰∶诸痛痒疮，皆属于心。
又曰∶诸躁狂越，皆属于火。
又曰∶诸病跗肿，疼酸惊骇，皆属于火。
又曰∶诸热瞀螈，皆属于火。
又曰∶诸逆冲上，皆属于火。
又曰∶诸禁鼓栗，如丧神守，皆属于火。
黄帝问曰∶人生而有病癫疾者，病名曰何？安所得之？岐伯对曰∶病为胎病，此
得之在母腹中，时其母有所大惊，气上而不下，精气并居，故令子发为癫疾也。
又曰∶厥成为癫疾。
又曰∶邪搏阳则为癫疾。
《资生》曰∶风眩之病，起于心气不足，胸上蓄热，实痰热相感而动风，风心相乱
则昏瞀，故谓之风眩。
又曰∶痰在膈间，则眩微不仆，痰溢膈上，则眩甚仆倒于地而不知人，名曰癫痫。
又曰∶仆倒不省，皆由邪气逆上阳分，而乱于头中也。癫痫者，痰邪逆上也，痰
邪逆上则头中气乱，头中气乱则脉道闭塞，孔窍不通，故耳不闻声，目不识人，而昏
眩仆倒也，以其病在头巅，故曰癫疾。
《纲目》曰∶痫有五∶心曰马痫，肝曰鸡痫，脾曰牛痫，肺曰羊痫，肾曰猪痫，以
病名状偶类，故为名，其实痰与火与惊，三者而已。
又曰癫者异常也，平日能言；痫则沉默，平日不言。癫则呻吟，甚则僵仆直视，
心、小肠、肝、胆、脾、胃、肺、大肠。
[内景全图]
[脏腑背面全图]
经文说：心，是君主之官，人的精神意识由此产生。
又说：心，就是清醒的意思。意思是心气旺盛，就能清醒地发挥其精神作用。
《言》（注：指古代医籍）说：心，意为深奥。意思是心地位尊贵而高高在上，由相火代为行使职能。
又说：心的外在联系，对应脉；其荣华表现于面色。开窍于舌。
《难经》说：心脏重十二两，中间有七个孔和三根毛发，能容纳三合精汁，主要功能是藏神。
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又说：心脏形状尖圆，像莲花的花蕊，其中有关窍，数量多少不一，用来引导天真之气，下方没有透出的孔窍，上方连通舌头。心脏有四条系带连接其他四脏，心脏外面有赤黄色包裹的脂肪，这就是心包络；心脏下面有膈膜，与脊柱和胁部周围相连，遮蔽浊气，防止其向上熏蒸心肺。
经文说：手少阴经属于心。
又说：手少阴心经的特点是经常血少气多。
又说：午时气血灌注于心。
《黄庭经》说：人身中的神名为心神，丹元字守灵。
《灵枢》说：舌，是心的官窍。心病的人，会出现舌体卷缩短小，颧骨发红。
[心图]
又说：心脏位于肺之下、肝之上。
又说：心，在天为热，在地为火，在人为心，在季节为夏，在方位为南，在颜色为赤，通窍于舌。
经文说：南方，属火，是万物茂盛生长的原因。
又说：脏真之气通于心，心主藏血，这是脉的气机。肝木为母，脾土为子，小肠为腑，克制金，主司血液。如果长时间用眼则会伤血，心主管藏神，其属性为火，对应的家畜是羊，一作马。其卦象为离，其德性为礼，其荣华表现于面部，其应合四季，天上对应荧惑星，其病变部位在脉，其音为徵，徵的意思是停止，事物发展到极盛就会停止，其成数为七，其气味为焦，其声音为言，其气息为呵，其充盛的物质为血，其体液为汗，其味道为苦，外应于手掌，颜色为赤，但赤色应像丝绸包裹着朱砂，不希望像赭石那样暗红。
《灵枢》说：心应合于脉，皮厚的人脉也厚，脉厚的人小肠也厚。另外心主热，热邪容易伤心。病证主要表现为惊悸发热，痘疹表现为红斑。如果忧愁思虑过度则伤心，寒气过胜则发病，其病症候见面部发红喜欢笑，心烦手心发热且口干，睁眼胡言乱语，脐上跳动。如果心实证则出现气逆冲撞、咬紧牙关、口干、喜欢笑、身体发热、吐血或鼻衄以及胁肋胸背疼痛胀满，或者哭叫抽搐；如果心虚证则出现恍惚多惊、忧郁烦躁面色无华、咳嗽舌体僵硬、腰背酸痛；如果心气绝则出现摇头直视，形体如烟熏一样黑晦。然而心气绝的人，一天内就会死亡。平人脉象在夏季旺盛七十二天，脉象洪缓，洪脉的特征是浮大而散，来势急去势慢，其贼脉则是沉濡而微弱，与面色黑也是逆证，其危脉钩，就像握着带钩的东西。
又说：心主夏季，其日干为丙丁，南方生热，热生火，火生苦味，苦味生成心，心是生命的根本，是精神变化的场所，为阳中之太阳，通应于夏气。
又说：心的变动表现为忧，其声音为笑，其虫类为羽虫，其果实为杏，其蔬菜为薤。
《仙经》说：丹田有三个，脑为髓海即上丹田，心为绛宫即中丹田，脐下三寸为下丹田。下丹田是藏精的腑，中丹田是藏神的腑，上丹田是藏气的腑。
太乙真人说：减少思虑以养心气，清淡饮食以养血气。
《真诰》说：面是神的庭院。头发是脑的精华。心中忧虑则面容悲伤，脑气减少则头发变白。
《回春》说：心是一身的主宰，清净的府邸，外面有心包络包裹它，其中精华聚集的地方，称为神，通晓阴阳，洞察细微，没有任何混乱。
邵子说：神由心统帅，气由肾统帅，形由头统帅，形与气相交而神主宰其中，这是天、地、人三才的道理。
《内经》说：最高境界是养神，其次是养形，所以养神的人，必须知道形的肥瘦，营卫血气的盛衰，血气就是人的神，不可不谨慎养护。（注释说：神安则寿命延长，神去则身体死亡，所以不可不谨慎养护。）
又说：天通过五气供养人，地通过五味供养人，五气从鼻进入，藏于心肺，上面使五色鲜明，声音能彰显；五味入口，藏在肠胃，味道有所储藏，用来滋养五气，气调和而生津液，神就自然产生了。
曜仙说：心是神明的居所，中间空虚不过一寸大小，但神明居住在那里。事物的纷扰，如同梳理乱丝，如同涉入惊涛骇浪，有时恐惧警惕，有时受到惩戒创伤，有时喜怒交加，如果在一天之内、一时之间思虑不断，这一寸之地，就会像火一样燃烧，如果嗜好欲望刚一萌发，就是不善的念头，回归本心而不接纳这些杂念，这是与良心竞争。凡是七情六欲生于心都是这样，所以说心静可以通达神明，事情未发生就能预先知晓，这就是不出门户而知天下事，不透过窗户而见天道。大概心像水被搅动后久置而澄清，能洞见底部，这叫做灵明，适宜于静，可以固护元气，那么万病不生，所以能长久；如果一念萌生，神驰于外，气散于内，血随气行，营卫昏乱，百病相攻，都是因为心而产生的。大概恬淡修养天君（心），疾病就不会发作，这是治心的方法。
《内经》说：心藏神，神有余则笑个不停，神不足则悲伤。（注释说：心藏脉，脉舍神，心气虚则悲，实则笑个不停。）
皇甫士安（皇甫谧）说：心虚则悲，悲则忧；心实则笑，笑则喜。
经文说：神，是精气化生的结果。
又说：五脏藏七神。（心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志。又说：脾藏意与智，肾藏精与志，这叫做七神。）
又说：心在志为喜，喜伤心，恐胜喜。
又说：暴喜伤阳。
又说：喜怒伤气。
又说：喜怒不节制，寒暑过度，生命就不稳固。
又说：喜则气缓。（因为喜则气和志达，营卫通利，所以气缓。）
皇甫谧说：喜发于心而成于肺，所以过节制则两脏都受伤。
《灵枢》说：喜乐过度，神气荡散而不能收藏。
丹溪说：喜伤心的人，可以用恐来战胜它，用怒来化解它。
经文说：得神者昌盛，失神者灭亡。（失神，是指失去精神而昏乱。）
《灵枢》说：心气通于舌，心和则舌能辨别五味了。（五脏应当内通于上部的七窍。）
又说：五脏不和，则七窍（七，一作九）不通，六腑不和，则留结为痈肿。
岐伯说：愁、忧、恐、惧会伤心。
《难经》说：忧、愁、思、虑会伤心。
又说：邪气客居使魂魄不安，是因为血气少。血气少，归属于心，心气虚的人，大多害怕，闭眼想睡觉，梦见远行而精神离散，魂魄妄行，阴气衰的为癫证，阳气衰的为狂证。
仲景（张仲景）说：心受损的人，其人劳累疲倦，则头面发红而下肢沉重，心中疼痛而自感烦闷，发热，脐上跳动，其脉弦，这是心脏受伤所致。
《灵枢》说：邪气在心，则病心痛喜欢悲伤，时常眩晕跌倒。
又说：心实证则胸中痛，胁肋支撑胀满，胁下痛，胸背肩胛间痛，两臂内侧痛，心虚证则胸腹大，胁上与腰相互牵引而痛。
又说：肾病传变到心，病证为筋脉相互牵引而拘急，名叫瘛疭。
经文说：心热的人，面色赤红且络脉充盈溢出。
《难经》说：外证见面赤口干喜欢笑，内证见脐上有动气，按压坚硬若痛，其病为心烦，心痛手心热而...（原文此处似有缺漏，依文意推测可能为“热”或相关症状），有此症的是心病，无此症的就不是。
《入门》说：健忘失记，惊悸不安，心中懊恼不乐，都是心血少造成的。
《内经》说：大骨枯槁，大肉陷下，胸中气满，喘息不便，内痛牵引肩项，一月内死，真脏脉现，则告知预定期限。（注释说：这是心的败坏之象，期限过后三十日内死。）
又说：病在心，痊愈在长夏，长夏不愈，病情加重在冬季，冬季不死，维持于春季，好转在夏季。
又说：心病的人，痊愈在戊己日，戊己日不愈，加重在壬癸日，壬癸日不死，维持于甲乙日，好转在丙丁日。
又说：病人中午清醒，半夜加重，清晨安静。
黄帝说：手少阴经脉，唯独没有输穴，为什么呢？岐伯说：少阴，是心脉。心是五脏六腑的大主，是帝王之主，精神所居住的地方，其脏坚固，邪气不能容纳，如果容纳了则伤心，心伤则神去，神去则死。所以各种邪气在于心的，都在心的包络，包络是心主的经脉，所以少阴没有输穴。黄帝说：少阴没有输穴，心就不生病吗？岐伯说：在外，经络病而脏不病，所以只取经络上的穴，在掌后锐骨之端。（即神门穴。）
《直指》说：邪气客居于阴，神不守舍，所以心有所感触，做梦而后泄精。其病症候有三种：少年气盛，单身矜持，强制情欲，自己不觉察，这种泄精像瓶子满了而溢出，有人会有这种情况，不用药也可以；心家气不能主宰，或者心受热邪，阳气不收，这种泄精像瓶子侧倾而出，人多有这种情况，病情还轻，应当使用平和的药剂；脏腑积弱，真元久亏，心不能摄念，肾不能摄精，这种泄精像容器有裂缝而出，人少有这种情况，病情最重，必须大力进补汤药。
《入门》说：交感之精，常有一点白膜包裹藏在肾中，而元精作为此精的根本，实际上在于心，白天有所思，晚上做梦就遗失了，宜用黄连清心饮。
经文说：无故失音，脉不至，不治也会自愈。这是因为气突然逆乱，气复通则已。
皇甫谧说：思虑虽然发于脾，但完成于心，所以过节制则两脏都受伤。
经文说：恐惧思虑会伤神，神伤则恐惧流淫不止。
又说：血并于阴，气并于阳，所以为惊狂。
又说：悸，是心跳动。
《纲目》说：惊，是心突然跳动而不安宁。悸，是心跳动而害怕惊扰。
《三因方》说：惊悸，因为遇到事情大惊而成，名叫心惊胆慑，病在心胆经，其脉大动。
又说：五饮停蓄，闭塞于中脘，最使人惊悸，属于饮家。
仲景说：心悸，是火畏惧水。只有肾欺侮心故为悸；伤寒饮水多，必然心下悸。
又说：食少饮多，水停心下，严重的则悸，轻微的短气。
丹溪说：惊悸，有时发作，大概属于血虚与痰；瘦人多为血虚，胖人多为痰饮，时常觉得心跳的，也是血虚。
《入门》说：惊悸，因思虑过度及大惊恐而发作，严重的则心跳欲厥，时作时止的，乃是痰因火动。
又说：心胆虚怯，触事易惊，涎与气搏结，变生诸证。
《直指》说：血虚心虚多惊。
《正传》说：忧、愁、思、虑伤心，令人惕然心跳动，惊悸不安。
《医鉴》说：忧、愁、思、虑伤心，或者勤政劳心，以致心神不足，惊悸少睡，宜用养心汤。
又说：劳心思虑，损伤精神，头眩目昏，心虚气短，惊悸烦热，宜用清心补血汤。
《纲目》说：怔忡，是心动而不安宁。
戴氏说：怔忡，是心中躁动不安，惕惕然好像被人将要捕捉的样子。多因汲汲于富贵，戚戚于贫贱，愿望不能实现而成。
《直指》说：心虚而痰郁，则耳闻大声，目击异物，遇险临危，触事丧志，使人有惕惕的状态，这叫惊悸。心虚而停水，则胸中渗漉怏怏的状态，这叫怔忡。
《正传》说：怔忡，是心中惕惕然，动摇而不得安静，无时而作的。
《入门》说：怔忡因惊悸久而成。痰在下，火在上。（加味温胆汤加川连、栀子、当归、贝母。）
《直指》说：心下有水气，怔忡，水饮为怔，头眩心悸。（宜用五苓散。）
《济生方》说：思虑过度，耗伤心血，怔忡恍惚，宜用益荣汤。
《得效方》说：痰饮蓄于心胃，怔忡不已，宜用茯苓饮子。
又说：虚人停饮怔忡，宜用姜术汤。
《回春》说：心中无血，如鱼无水，怔忡跳动，宜用四物安神汤。
《入门》说：心神不定，恍惚健忘，火不下降，时常振跳，宜用朱雀丸。
怔忡也叫怔忪，与惊悸一同看待。
《灵枢》说：黄帝问人善于遗忘的原因，是什么气导致的？岐伯回答说：上气不足，下气有余，肠胃实而心肺虚，虚则营卫留于下，久而久之，不及时上行，所以善于遗忘。
《内经》说：血并于下，气并于上。扰乱而善于遗忘。
丹溪说：健忘的证候，精神短少的多，也有因为有痰的。
戴氏说：健忘，做事有始无终，言谈不知首尾，这被认为是病的名称，不是天生愚顽，不懂人事的人。
《入门》说：怔忡久了则健忘，由心脾血少神亏引起，引神归舍丹主治。（胆星、朱砂、附子、猪心血为丸，梧桐子大，萱草根煎汤送下五十丸。）
又说：如禀赋阴魄不足，善于遗忘的，宜用定志丸、开心散。
《医鉴》说：健忘，突然忘记事情，尽心力也想不起来，主要涉及心脾二经。大概心的功能主思，脾的功能也主思，这是由于思虑过多，心伤则血耗散，神不守舍，脾伤则胃气衰惫而思虑更深，两者都让人事突然忘记，治法必须先养心血，培脾土，用凝神定智的药剂调理，也应当在幽闲之处，安乐之中，使其断绝忧虑，远离六淫七情，如此则日渐平安。
《纲目》说：心澹澹动，是因痰动，谓不怕惊而心自动，惊恐也叫心中澹澹，谓怕惊而亦动。
舌出血叫舌衄，汗孔出血叫肌衄，属于心与肝。
凡是惊而动血的都属于心。
血吐在水碗中，半沉半浮的是心血。
肿胀水肿，有十种之分，如气短不得卧，为心水。
经文说：背为阳，阳中之阳，是心。心为牡脏，牡者，阳也。
《金匮真言论》说：夏气病在脏，是心的应合。
经文说：喜笑皆属心火，大概火得风而焰，是笑的象征。
又说：诸血者，皆属于心。
又说：头是精明之府，头倾神深，精神将夺矣。
又说：诸痛痒疮，皆属于心。
又说：诸躁狂越，皆属于火。
又说：诸病跗肿，疼酸惊骇，皆属于火。
又说：诸热瞀螈，皆属于火。
又说：诸逆冲上，皆属于火。
又说：诸禁鼓栗，如丧神守，皆属于火。
黄帝问：人生来就有癫疾，病名是什么？从哪里得到的？岐伯回答：病为胎病，这是在母腹中得到的，当时母亲有大惊，气上而不下，精气并居，所以让孩子发为癫疾。
又说：厥成为癫疾。
又说：邪搏阳则为癫疾。
《资生篇》说：风眩的病，起于心气不足，胸上蓄热，实痰热相感而动风，风心相乱则昏瞀，所以叫作风眩。
又说：痰在膈间，则眩微不仆，痰溢膈上，则眩甚仆倒于地而不知人，名叫癫痫。
又说：仆倒不省，皆由邪气逆上阳分，而乱于头中也。癫痫者，痰邪逆上也，痰邪逆上则头中气乱，头中气乱则脉道闭塞，孔窍不通，所以耳不闻声，目不识人，而昏眩仆倒也，以其病在头巅，所以叫癫疾。
《纲目》说：痫有五：心曰马痫，肝曰鸡痫，脾曰牛痫，肺曰羊痫，肾曰猪痫，以病名状偶类，所以为名，其实是痰与火与惊，三者而已。
又说癫者是异常，平日能言；痫则沉默，平日不言。癫则呻吟，甚至僵仆直视，
Heart, Small Intestine, Liver, Gallbladder, Spleen, Stomach, Lung, Large Intestine.
[Internal Landscape Full Diagram]
[Dorsal View of Zang-Fu Organs Full Diagram]
The Classics state: The Heart is the Sovereign Official, from which Spirit (Shen) emerges.
It is also said: The Heart means "awake" or "clear." This implies that when Heart Qi is vigorous, it remains clear and functions to manifest its Spirit.
The *Yan* text states: The Heart means "deep." This signifies that the Heart resides in a high and dignified position, with Ministerial Fire (Xiang Huo) acting on its behalf.
It is further stated: Its external connection is with the vessels; its flourishing aspect is shown in the complexion. It opens into the tongue.
The *Nan Jing* (Classic of Difficult Issues) states: The heart weighs twelve taels, contains seven apertures and three hairs, holds three he of essence fluid, and primarily stores the Spirit (Shen).
[Frontal View of Fu Organs Full Diagram]
It is also said: The heart is pointed and round in shape, resembling the stamen of a lotus. It contains apertures, varying in number, which guide the Tianzhen (Heavenly True) Qi. There are no apertures leading downward, but it connects upward to the tongue. The heart has four ligaments connecting to the other four Zang organs. Outside the heart, there is red-yellow fatty tissue wrapping it, known as the Pericardium (Xin Bao Luo); below the heart lies the diaphragm, attached around the spine and ribs, shielding turbid Qi from ascending to fumigate the Heart and Lungs.
The Classics state: The Hand-Shaoyin Meridian belongs to the Heart.
It is also said: The Hand-Shaoyin Heart Meridian typically has less blood and more Qi.
It is also said: At Wu hour (11 am - 1 pm), Qi and Blood flow into the Heart.
The *Huang Ting Jing* (Yellow Court Classic) states: The spirit within the human body is named Heart Spirit (Xin Shen), with the courtesy name Dan Yuan and pseudonym Shou Ling.
The *Ling Shu* (Spiritual Pivot) states: The tongue is the organ of the Heart. In cases of Heart disease, the tongue may be curled and short, and the cheekbones may appear red.
[Heart Diagram]
It is also said: The Heart is located below the Lungs and above the Liver.
It is also said: In Heaven, it corresponds to Heat; on Earth, to Fire; in Humans, to the Heart; in Seasons, to Summer; in Directions, to South; in Colors, to Red; and it opens into the tongue.
The Classics state: The South corresponds to Fire, which is the cause of the flourishing growth of all things.
It is also said: The Zhen Qi of the Zang organs connects to the Heart. The Heart stores Blood, which is the Qi of the vessels. Wood of the Liver is the Mother, Earth of the Spleen is the Child, the Small Intestine is the Fu organ, it overcomes Metal, and governs Blood. Prolonged visual strain injures Blood. The Heart governs the storage of Spirit. Its element is Fire, its associated animal is the Sheep (or Horse), its trigram is Li (Fire), its virtue is Propriety (Li), its flourishing aspect is the face, its correspondence to the four seasons places it at the Yinghuo Star (Mars). Its pathology lies in the vessels. Its musical note is Zhi (Zhi means stopping; things stop when they reach fullness). Its number is Seven. Its odor is Scorched. Its vocalization is Speech. Its breath is He. Its充盈 substance is Blood. Its fluid is Sweat. Its taste is Bitter. Externally it corresponds to the palms. Its color is Red, but should resemble silk wrapping cinnabar, not dark red like hematite.
The *Ling Shu* states: The Heart corresponds to the vessels. Those with thick skin have thick vessels; those with thick vessels have thick small intestines. Furthermore, the Heart governs Heat; Heat easily injures the Heart. Pathologies mainly present as fright-heat, and chickenpox presents with red spots. If one worries and ponders excessively, the Heart is injured. If Cold Qi prevails, disease occurs. Symptoms include a red face, propensity to laugh, mental restlessness, hot palms, dry mouth, staring with eyes open and delirious speech, and pulsation above the navel. In Heart Excess patterns, there is Qi rushing upward, grinding teeth, dry mouth, laughter, body heat, bleeding from nose or mouth, pain and fullness in the hypochondrium, chest, and back, or crying, wailing, and convulsions. In Heart Deficiency patterns, there is mental confusion, frequent fright, melancholy, irritability, lack of luster, cough, stiff tongue, and soreness/pain in the waist and back. If Heart Qi is exhausted, there is head shaking and fixed staring, and the form appears smoked/dark. Exhaustion of Heart Qi leads to death within one day. In normal pulse conditions, the pulse is prosperous for seventy-two days in summer, appearing Hong (Surging) and Huan (Relaxed). A Hong pulse is floating, large, and scattered, coming rapidly and departing slowly. Its thief pulse is Chen (Deep) and Ru (Soggy) and Wei (Fine), which is contrary to a black complexion. Its critical pulse is Gou (Hook-like), feeling like holding a belt hook.
It is also said: The Heart governs Summer. Its heavenly stems are Bing and Ding. The South generates Heat, Heat generates Fire, Fire generates the Bitter taste, Bitter taste generates the Heart. The Heart is the root of life and the transformation of Spirit. It is the Supreme Yang within the Yang, connecting with Summer Qi.
It is also said: Its movement manifests as Worry. Its sound is Laughter. Its insect category is Feathered insects. Its fruit is Apricot. Its vegetable is Scallion (Xie).
The *Xian Jing* (Immortal Classic) states: There are three Dantians. The Brain is the Sea of Marrow, the Upper Dantian. The Heart is the Crimson Palace, the Middle Dantian. Three cun below the navel is the Lower Dantian. The Lower Dantian is the Fu organ storing Essence. The Middle Dantian is the Fu organ storing Spirit. The Upper Dantian is the Fu organ storing Qi.
Taiyi Zhenren says: Reduce thinking to nourish Heart Qi; eat bland flavors to nourish Blood Qi.
The *Zhen Gao* states: The face is the courtyard of Spirit. Hair is the flower of the Brain. Worry in the Heart makes the face sorrowful; depletion of Brain Qi turns hair white.
The *Hui Chun* states: The Heart is the master of the body, a pure and clear residence. It is wrapped externally by the Pericardium. The gathering of its essence and brilliance is called Spirit, which understands Yin and Yang, perceives minute details, and remains unconfused.
Shaozi says: Spirit is governed by the Heart, Qi by the Kidney, Form by the Head. When Form and Qi intersect, Spirit presides within them; this is the Way of the Three Powers (Heaven, Earth, Human).
The *Nei Jing* (Inner Canon) states: The highest level is nourishing Spirit, followed by nourishing Form. Therefore, one who nourishes Spirit must know the fatness or thinness of the form, and the prosperity or decline of Ying and Wei Qi and Blood. Blood and Qi are the Spirit of humans and must be carefully nourished. (Note: If Spirit is peaceful, longevity extends; if Spirit departs, the body perishes. Thus, it must be carefully nourished.)
It is also said: Heaven feeds humans with Five Qi, and Earth feeds humans with Five Flavors. Five Qi enter through the nose and are stored in the Heart and Lungs, causing the five colors to become bright and the voice to be distinct. Five Flavors enter the mouth, are stored in the stomach and intestines, and their stored flavors nourish the Five Qi. When Qi harmonizes, body fluids are generated and complete each other, and Spirit arises naturally.
Yaoxian says: The Heart is the residence of Spirit. Though hollow inside and not exceeding an inch in diameter, Spirit resides there. The slipperiness of worldly affairs is like untangling chaos, like wading through stormy waves. One may feel fear, receive punishment, or experience joy and anger. If thoughts arise continuously within a day or even an instant, this inch-sized space burns like fire. If desires begin to sprout, it is already negative. Returning to the source and not accepting these thoughts is competing with the innate conscience. All emotions and desires arising in the Heart are thus. Hence, a quiet Heart can connect with Spirit, knowing beforehand before events occur. This is knowing the world without leaving the door, seeing the Heavenly Dao without peeking out the window. Essentially, the Heart is like water stirred up; after a long time, it clears, revealing the bottom. This is called Spiritual Clarity, suitable for stillness. Stillness can consolidate Yuan Qi, preventing all diseases, thus ensuring longevity. If a single thought arises, Spirit flies outward, Qi scatters inward, Blood follows Qi, Ying and Wei become confused, and hundred diseases attack each other. All arise from the Heart. Generally, tranquil cultivation of the Heavenly Lord (Heart) prevents disease; this is the method of treating the Heart.
The *Nei Jing* states: The Heart stores Spirit. If Spirit is excessive, one laughs incessantly; if Spirit is deficient, one feels sad. (Note: The Heart stores vessels, and vessels house Spirit. Heart Qi deficiency causes sadness; excess causes incessant laughter.)
Huangfu Shi'an (Huangfu Mi) says: Heart deficiency causes sadness, and sadness leads to worry. Heart excess causes laughter, and laughter leads to joy.
The Classics state: Spirit is the transformation and formation of Essence and Qi.
It is also said: The Five Zang store Seven Spirits. (The Heart stores Spirit, the Lung stores Po, the Liver stores Hun, the Spleen stores Yi, the Kidney stores Zhi. Also said: The Spleen stores Yi and Zhi, the Kidney stores Jing and Zhi. These are called the Seven Spirits.)
It is also said: The Heart's emotion is Joy. Joy injures the Heart, and Fear overcomes Joy.
It is also said: Violent Joy injures Yang.
It is also said: Joy and Anger injure Qi.
It is also said: Unregulated Joy and Anger, and excessive exposure to Cold and Heat, make life unstable.
It is also said: Joy causes Qi to relax. (Because Joy makes Qi harmonious and will reached, Ying and Wei flow freely, so Qi relaxes.)
Huangfu Mi says: Joy originates in the Heart and completes in the Lung; thus, excess injures both organs.
The *Ling Shu* states: Excessive joy causes Spirit to scatter and fail to be stored.
Danxi says: For Joy injuring the Heart, use Fear to overcome it and Anger to resolve it.
The Classics state: Those who possess Spirit prosper; those who lose Spirit perish. (Losing Spirit refers to losing spiritual clarity and becoming confused.)
The *Ling Shu* states: Heart Qi connects to the tongue. When the Heart is harmonious, the tongue can perceive the five flavors. (The Five Zang should internally connect to the seven orifices above.)
It is also said: If the Five Zang are disharmonious, the seven orifices (seven, or nine in some texts) do not open. If the Six Fu organs are disharmonious, stagnation forms abscesses.
Qibo says: Sorrow, Worry, Fear, and Fright injure the Heart.
The *Nan Jing* states: Worry, Sorrow, Thinking, and Deliberation injure the Heart.
It is also said: Evil pathogens lodging causing instability of Hun and Po are due to scanty Blood and Qi. Scanty Blood and Qi belong to the Heart. People with Heart Qi deficiency are often fearful, wish to close their eyes and sleep, dream of traveling far, with Spirit and Soul scattering and wandering erratically. Yin Qi exhaustion leads to Dian (epilepsy/depression-type), and Yang Qi exhaustion leads to Kuang (mania).
Zhongjing (Zhang Zhongjing) says: In cases of Heart injury, the person is fatigued and weary, with a red head and face and heavy lower body, painful sensation in the heart region, self-perceived vexation, fever, pulsation above the navel, and a Xian (Wiry) pulse. This is caused by Heart injury.
The *Ling Shu* states: When evil lodges in the Heart, disease presents as Heart pain, propensity to weep, and occasional dizziness/collapse.
It is also said: Heart Excess presents as pain in the chest, fullness and pain in the flanks and under the ribs, pain between the chest, back, and shoulder blades, and pain in the inner arms. Heart Deficiency presents as distension of the chest and abdomen, and pulling pain from the flanks to the waist.
It is also said: When Kidney disease transmits to the Heart, the pathology is tendon and vessel contraction and urgency, named Chi Zhang (spasms/convulsions).
The Classics state: Heart Heat presents as a red complexion and overflowing collateral vessels.
The *Nan Jing* states: External signs include a red face, dry mouth, and propensity to laugh. Internal signs include pulsation above the navel, hardness and pain upon pressure. The disease involves mental vexation, Heart pain, and hot palms. Having these indicates Heart disease; lacking them indicates otherwise.
The *Ru Men* states: Amnesia, forgetfulness, fright palpitations, and internal restlessness/discontent are all due to scanty Heart Blood.
The *Nei Jing* states: Withering of the large bones, sinking of the large muscles, fullness of Qi in the chest, difficult breathing, internal pain radiating to the shoulders and neck, death within one month, appearance of the True Zang pulse, then set a date for death. (Note: This indicates the collapse of the Heart. Death occurs within thirty days after the date.)
It is also said: Diseases of the Heart heal in Late Summer. If not healed in Late Summer, they worsen in Winter. If not dying in Winter, they persist in Spring, and recover in Summer.
It is also said: Heart diseases heal on Wu and Ji days. If not healed on Wu and Ji days, they worsen on Ren and Gui days. If not dying on Ren and Gui days, they persist on Jia and Yi days, and recover on Bing and Ding days.
It is also said: Patients are lucid at noon, worse at midnight, and calm at dawn.
Huangdi asked: Why do some people have epilepsy from birth? What is the disease name? How is it acquired? Qibo answered: The disease is prenatal. It is acquired in the womb. If the mother experiences great fright, Qi ascends and does not descend, Essence and Qi congregate, causing the child to develop epilepsy.
It is also said: Jue transforming into epilepsy.
It is also said: Evil attacking Yang leads to epilepsy.
The *Zi Sheng Pian* states: Wind-dizziness arises from Heart Qi deficiency, accumulation of Heat in the upper chest. Real Phlegm-Heat interacts and generates Wind. Wind and Heart confuse each other, leading to dizziness and clouding, hence called Wind-Dizziness.
It is also said: Phlegm between the diaphragm causes mild dizziness without collapse. Phlegm overflowing above the diaphragm causes severe dizziness, collapse to the ground, and loss of consciousness, named Dian-Xian (Epilepsy).
It is also said: Collapse and unconsciousness are all due to evil Qi reversing upward to the Yang portion and disturbing the head. Dian-Xian is Phlegm-Evil reversing upward. Phlegm-Evil reversing upward disturbs Qi in the head. Disturbed Qi in the head blocks the meridians and orifices, so the ears do not hear, the eyes do not recognize people, leading to dizziness and collapse. Since the disease is at the vertex, it is called Dian Ji.
The *Ben Cao Gang Mu* states: There are five types of Xian: Heart is Ma Xian (Horse Epilepsy), Liver is Ji Xian (Chicken Epilepsy), Spleen is Niu Xian (Ox Epilepsy), Lung is Yang Xian (Sheep Epilepsy), Kidney is Zhu Xian (Pig Epilepsy). They are named because the symptoms resemble these animals, but essentially they involve only Phlegm, Fire, and Fright.
It is also said: Dian is abnormality; the patient can speak normally. Xian is silent; the patient does not speak normally. Dian patients moan; severely, they stiffen, fall, and stare fixedly.