天以阴阳五行而成四时，其生长收藏者则在厥阴风木、少
阳相火、少阴君火、阳明燥金、太阴湿土、太阳寒水，是谓六气。六气之发耶，发而皆中节，则万物俱生。六气
之止耶，止而皆不宜时，则万物俱死。故曰生于六，死于六。人身脏腑百骸而总万事，其老病死苦者，则为喜伤
阳、怒伤肝、忧伤心、思伤脾、悲伤肺、恐伤肾、惊伤胆，是谓七情。七情之来耶，薄以待之，其去也速，则九
窍俱生。七情之感耶，溺而爱之，其陷也惨，则九窍俱死。故曰生于七，死于七。目窍，其一也，极芒毫之细，
极山川之大与云霄之高、泉沙之深，精华洞彻，容光必照，盖生生自然之神，即造物亦莫能究其所以然也。乃人
不珍惜，七情内召，六气外从，且从且召，则生生自然之体，不为生生自然之用，以故克我冲我，乘我侮我，未
能承制于阴阳脏腑之间，乃致其病。其病不一，大而言之，凡病凡因，莫不由此始。小而言之，固只六气七情而
已。虽然气则六矣，夫人所以干犯斯六者，书无注释。情则七矣，其书所以体贴斯七者，吾不服膺。何则？六气
本言景运，既与人身相涉，曷不究其所自。且分布阴阳与脏腑不符，如肺与大肠为脏腑，肺为金，大肠为阳明，
何燥金不在肺而在大肠？相火者，命门也，肝也，何乃又属少阳？且命门与肝两阴交尽，何火为少阳而木为厥阴
耶？七情拂人天性，其源皆根于心，然后各从其属，何可忧之事则伤心，而有所思者独伤脾乎。且喜居泰道，亦
云伤阳，则天下除土俑木偶以外，无一非带伤之人矣。吾日持此数说，质诸老宿，卒无有折衷者，其言自可寝尔。
但思有济于物，不得不强作解事，使人于六气、七情，得其体贴，知所干犯而已矣，岂故好为穿凿，贻笑于大方
家也哉。其略曰∶劳役躁暴之人，所动者阳，故风木从之。忧郁过虑之人，所夺者神，故君火从之。酒肉困瘦之
人，所停者痰，故湿土从之；
好勇斗狠之人，所激者气，故燥金从之。妄想作强之人，所输者精血，故相火从之。沉静衰迈之人，所淫者阴，
故寒水从之。夫如是而注释，则六气属两仪，为四象，总可以不问矣。思而固结主伤乎心，怒而 骂主伤乎肝，
馋而极味主伤乎脾胃，哭而失声主伤乎肺，恐而战栗主伤乎肾，惊而震跳主伤乎胆，欲而癃痿主伤乎命门。夫
如是而体贴，则七情归某脏，移某腑，庶几或妥当矣。人知天气即人情，阴阳即脏腑，则知情气元不干人，顾人
自召而从之耳。七情弗召，六气曷从。故曰生于六，死于六，生于七，死于七。君子曰∶夫夫也，不揣谫陋，轻
议古人，庭镜有罪焉。而曰尽信书则不如无书，理至义晰，何妨自我作古，庭镜少逃其责。
天地凭借阴阳五行而成就四季，其生长收藏的变化体现在厥阴风木、少阳相火、少阴君火、阳明燥金、太阴湿土、太阳寒水这六气之中，这被称为六气（Six Qi）。六气的发动，如果发动得合乎节度，万物就能生长。六气的消退，如果消退得不合时宜，万物就会死亡。所以说，生命源于六气，死亡也源于六气。人体脏腑形体总括万事，其衰老、疾病、痛苦和苦难，则表现为喜伤阳气、怒伤肝、忧伤心、思伤脾、悲伤肺、恐伤肾、惊伤胆，这被称为七情（Seven Emotions）。七情的到来，如果能从容应对，它们离去得就快，九窍（眼、耳、鼻、口等孔窍）就能保持生机。七情的侵扰，如果沉溺其中并喜爱它，它们陷入得就越惨烈，九窍就会走向死亡。所以说，生命源于七情，死亡也源于七情。目窍（眼睛），只是其中之一，它能极尽毫毛之细微，极尽山川之宏大与云霄之高、泉沙之深，精华通透，容光必照，这大概是生生不息的自然之神性，即使是造物主也无法穷究其所以然。然而人们不珍惜，七情在内召唤，六气在外顺从，且从且召，那么生生自然的本体，就不能发挥生生自然的作用，因此被克制、冲击、乘虚而入、侮慢，未能承继制约于阴阳脏腑之间，从而导致疾病。其病证不一，大体而言，所有病证病因，无不由此开始。小而言之，固然是只有六气和七情罢了。虽然气有六种，但人之所以触犯这六气，书中没有注释。情有七种，书中用来体贴这七情的道理，我不信服。为什么呢？六气原本谈论的是天象运势，既然与人身体相关，为什么不探究其本源？而且分布的阴阳与脏腑不符，如肺与大肠为脏腑，肺属金，大肠属阳明，为什么燥金不在肺而在大肠？相火者，是命门，也是肝，为什么又归属于少阳？而且命门与肝都是两阴交尽之处，为什么火属于少阳而木属于厥阴呢？七情违背人的天性，其根源都在于心，然后各自归属相应的脏腑，为什么令人忧愁的事就伤心，而有所思虑的就独独伤脾呢？况且喜处于安泰之道，也说伤阳，那么天下除了土俑木偶以外，没有一个人不是带伤的。我每日持守这些说法，向老前辈请教，最终没有能折中定论的，那些言论自然可以搁置了。但我思考若能有益于世人，不得不勉强自作主张，使人在六气、七情上，能得到体贴理解，知道所触犯的对象罢了，难道是故意喜欢穿凿附会，被大方之家嘲笑吗？其大略如下：劳役躁暴的人，所调动的是阳气，所以风木随之。忧郁过虑的人，所剥夺的是神志，所以君火随之。酒肉困瘦的人，所停滞的是痰湿，所以湿土随之；好勇斗狠的人，所激发的是气机，所以燥金随之。妄想作强的人，所耗损的是精血，所以相火随之。沉静衰迈的人，所淫溢的是阴邪，所以寒水随之。像这样进行注释，那么六气属于两仪，成为四象，总可以不问自明了。思考固结愤怒辱骂主要伤害心，愤怒骂詈主要伤害肝，贪馋极致口味主要伤害脾胃，哭泣失声主要伤害肺，恐惧战栗主要伤害肾，惊吓震跳主要伤害胆，欲望导致癃闭痿软主要伤害命门。像这样进行体贴，那么七情归于某脏，移于某腑，或许就妥当了吧。人们知道天气即人情，阴阳即脏腑，就知道情气本来不侵犯人，只是人自己召唤并顺从它罢了。七情不召唤，六气从何顺从。所以说，生命源于六气，死亡也源于六气，生命源于七情，死亡也源于七情。君子说：这位先生，不自量力，轻率议论古人，黄庭镜是有罪的。但是如果说完全相信书本不如没有书本，道理至为清晰，何妨由我自己开创古法，黄庭镜难以逃脱这个责任。
Heaven and Earth accomplish the four seasons through Yin-Yang and the Five Elements. Their processes of growth, flourishing, harvesting, and storage manifest in the Six Qi (Six Atmospheric Influences): Jueyin Wind-Wood, Shaoyang Ministerial Fire, Shaoyin Sovereign Fire, Yangming Dryness-Metal, Taiyin Dampness-Earth, and Taiyang Cold-Water. This is referred to as the Six Qi. When the Six Qi emerge, if their emergence adheres to proper measure, all things are born. When the Six Qi cease, if their cessation is untimely, all things die. Thus it is said: Life arises from the Six, death arises from the Six. The human body’s Zang-Fu organs and hundred bones encompass all affairs; its aging, disease, suffering, and bitterness manifest as Joy injuring Yang, Anger injuring the Liver, Worry injuring the Heart, Pensive thought injuring the Spleen, Grief injuring the Lung, Fear injuring the Kidney, and Shock injuring the Gallbladder. This is called the Seven Emotions (Seven Affective States). When the Seven Emotions arise, if one meets them with composure, they depart quickly, and the Nine Orifices (sensory openings) remain vital. When the Seven Emotions invade, if one indulges in and loves them, their entrapment is tragic, and the Nine Orifices perish. Thus it is said: Life arises from the Seven, death arises from the Seven. The Eye Orifice is but one of them; it can perceive the finest hair and the grandest mountains, the highest clouds, and the deepest springs and sands. Its essence is penetrating, its light must shine. This is likely the divine spirit of natural generation, which even the Creator cannot fully fathom. Yet people do not cherish it. The Seven Emotions summon internally, and the Six Qi follow externally. As they follow and summon, the natural body of generation fails to function naturally. Consequently, it is controlled, clashed with, overpowered, and insulted, failing to maintain balance within Yin-Yang and the Zang-Fu, leading to disease. The diseases vary, but broadly speaking, all pathological causes originate here. Specifically, they are merely the Six Qi and the Seven Emotions. Although there are six types of Qi, books lack annotations on why humans violate these six. Although there are seven types of Emotions, I do not accept the books' explanations for understanding these seven. Why? The Six Qi originally refer to celestial cycles. Since they involve the human body, why not investigate their origin? Moreover, their distribution of Yin-Yang does not match the Zang-Fu. For instance, the Lung and Large Intestine are Zang-Fu pairs; the Lung belongs to Metal, and the Large Intestine to Yangming. Why is Dryness-Metal located in the Large Intestine rather than the Lung? Ministerial Fire resides in the Mingmen (Gate of Life) and the Liver, yet why is it attributed to Shaoyang? Furthermore, both Mingmen and the Liver represent the extreme of two Yins; why is Fire associated with Shaoyang while Wood is associated with Jueyin? The Seven Emotions contradict human nature; their source lies in the Heart, then each follows its corresponding organ. Why does sorrow injure the Heart, while pensive thought specifically injures the Spleen? Also, joy is a state of peace, yet it is said to injure Yang. If so, except for clay idols and wooden puppets, no person in the world would be without injury. I have held these views and questioned elders, but no consensus was reached, so those theories could be set aside. However, considering the benefit to others, I must reluctantly act as an interpreter, helping people understand the Six Qi and Seven Emotions and know what they violate. Is this merely a desire to make forced interpretations and be laughed at by experts? The outline is as follows: Those who labor and act rashly mobilize Yang, so Wind-Wood follows. Those who are depressed and overthink deplete Shen (Spirit), so Sovereign Fire follows. Those weakened by alcohol and meat have stagnated Phlegm-Dampness, so Dampness-Earth follows. Those brave and violent excite Qi mechanism, so Dryness-Metal follows. Those with delusions and excessive striving lose Essence and Blood, so Ministerial Fire follows. Those quiet and aged have excess Yin pathogens, so Cold-Water follows. With such annotations, the Six Qi belonging to the Two Modes (Liangyi) and forming the Four Images (Sixiang) need not be questioned. Regarding the Seven Emotions: Pensive fixation and angering cursing primarily injure the Heart; angry scolding primarily injures the Liver; gluttonous craving for extreme flavors primarily injures the Spleen and Stomach; crying until losing voice primarily injures the Lung; fearful trembling primarily injures the Kidney; startled jumping primarily injures the Gallbladder; lustful impotence and urinary retention primarily injure the Mingmen. With such understanding, the Seven Emotions returning to specific Zang organs and shifting to Fu organs would be appropriate. People should know that Heavenly conditions mirror Human emotions, and Yin-Yang corresponds to Zang-Fu. Thus, they realize that Emotions and Qi do not inherently harm humans; rather, humans summon and follow them. If the Seven Emotions do not summon, how can the Six Qi follow? Thus it is said: Life arises from the Six, death arises from the Six; life arises from the Seven, death arises from the Seven. A gentleman said: This man, disregarding his own shallowness, lightly criticizes the ancients; Tingjing bears guilt. Yet, as the saying goes, "Believing everything in books is worse than having no books." Since the principles are clear, why not establish new traditions myself? Tingjing cannot escape this responsibility.