杨注《太素》，概释“邪”字为虚邪，最合经旨。经谓风雨寒暑，不能独伤人，必因于
天之
虚邪，与其人虚，两虚相得，乃客其形。于此知外来之病，无不挟有虚邪，故两经动辄言邪
，此“邪”字对太一之正风言也。《难经》始目一切病患之气为邪，如心邪、肝邪等脏腑之
邪，及饮食之邪云云，不必皆是虚邪，殆以“邪”字对人身之正气言也。仲景因之有大邪、
小邪、清邪、浊邪、谷饪之邪诸称，皆用《难经》而引申。其云邪哭者，又将虚邪之气，名
虚邪之病，是以“邪”字对他病之正状言也。《巢源》因之而有五邪之名，《千金》、《外
台》又皆衍为惊邪之名，皆由《金匮》而引申。《千金》又有邪思泄痢症，则又以“邪”字
对心术之正用言也。大抵名称随时而改，读者通其意勿泥其文，否则必执今疑古，而谓古方
不可治今病矣。
《金匮》五脏风寒篇有“邪哭”二字，自来注家皆谓非哭之正状，如有声无泪，或哭而
不悲
之比。是以邪为反正泛称也。然于本文血气少之原不协。惟巢氏《病源》中风门，有惊、邪
、狂、癫四症相类，而皆冠之以风。是古固有以一“邪”字为病名者，巢氏必本经说。邪哭
云者，谓得邪病而哭，《病源》所谓邪之为状，悲喜无度是也。义本直截，无俟深求。且其
病原于风，则于“血气少”三字允协。风胜则燥，理固然矣。考古之邪，即今之痴。凡《外
台》、《千金》治风邪诸方，皆可治痴。昧者以癫为痴，而别于痫。癫、痴强合，癫、痫强
分，皆于古训相背。详泉所撰《金匮方论注》及《证原》中。
杨上善在注释《太素》时，将“邪”字概括解释为虚邪（指乘人体正气虚弱而侵入的致病因素），这最符合经典的本意。经文说风雨寒暑不能单独伤人，必须借助于天空中的虚邪，加上人体自身的虚弱，两虚相合，病邪才能客居形体。由此可知，外来的疾病无不夹带虚邪，所以各篇经常提到“邪”，这里的“邪”字是相对于太一之正风（正常的、无害的风）而言的。《难经》开始将一切病患之气称为邪，如心邪、肝邪等脏腑之邪，以及饮食之邪等等，这些并不一定都是虚邪，大概是相对于人身正气而言的。张仲景因此有大邪、小邪、清邪、浊邪、谷饪之邪（饮食不节所致之邪）等各种称呼，都是沿用《难经》并加以引申。文中所说的“邪哭”，又是将虚邪之气命名为虚邪之病，所以“邪”字是相对于其他疾病的正常状态而言的。巢元方因此有了五邪的名称，《千金方》、《外台秘要》又进一步衍化为惊邪（因惊恐等异常刺激引起的病症）的名称，都是由《金匮要略》引申而来。《千金方》又有邪思泄痢症，则是以“邪”字相对于心术的正常运用而言的。大抵名称随时代改变，读者应通晓其意而不拘泥于文字，否则必定会执着于今人观点怀疑古人，从而认为古方不能治疗今病。
《金匮要略》五脏风寒历节脉证并治篇中有“邪哭”二字，历来注家都认为是非哭的正常状态，比如有声无泪，或哭而不悲伤等情况。因此把“邪”作为反常状态的泛称。但这与本文气血少的病因不相协调。只有巢元方《诸病源候论》中风门中，有惊、邪、狂、癫四种症状相似，且都冠以“风”字。这说明古代本来就有用“邪”字作为病名的情况，巢氏一定是依据经典说法。“邪哭”的意思，是说得了邪病而哭，《病源》所说邪的表现，就是悲喜无常。义理本直接明了，无需深求。况且其病原发于风，那么与“血气少”三字完全协调。风胜则燥，道理固然如此。考证古代的邪病，就是现在的痴病（精神失常）。凡是《外台秘要》、《千金方》治疗风邪的各种方剂，都可以治疗痴病。愚昧的人把癫病当作痴病，而又将其与痫病分开。强行将癫、痴合并，强行将癫、痫分开，都与古代训诂相违背。详见泉所撰写的《金匮方论注》及《证原》中。
Yang Shangshan, in his commentary on the *Tai Su* (Supreme Essential Classic), generally interpreted the character "Xie" (Pathogenic Factor) as Xu Xie (Deficiency Pathogen, pathogenic factors that invade when the body's righteous qi is deficient), which best aligns with the intent of the classics. The classics state that wind, rain, cold, and heat cannot harm humans alone; they must rely on the Tian Zhi Xu Xie (Heavenly Deficiency Pathogens from the environment) combined with the person's own deficiency. When these two deficiencies meet, the pathogen can take residence in the form. From this, we know that all external diseases involve Xu Xie. Therefore, various texts frequently mention "Xie"; here, the term "Xie" is used in contrast to Tai Yi Zhi Zheng Feng (Normal Wind of Tai Yi, benign environmental winds). The *Nan Jing* (Classic of Difficult Issues) began to classify all pathological energies as Xie, such as Xin Xie (Heart Pathogen), Gan Xie (Liver Pathogen), and dietary pathogens. These are not necessarily all Xu Xie; rather, "Xie" is used here in contrast to the body's Zheng Qi (Righteous Qi/Healthy Energy). Zhang Zhongjing adopted this, introducing terms like Da Xie (Great Pathogen), Xiao Xie (Small Pathogen), Qing Xie (Clear Pathogen), Zhuo Xie (Turbid Pathogen), and Gu Ren Zhi Xie (Pathogen from Food and Drink). All these extend the concepts from the *Nan Jing*. The text mentions "Xie Ku" (Abnormal Crying); it names the disease caused by Xu Xie as a disease of Xu Xie. Thus, "Xie" is used in contrast to the normal presentation of other diseases. Chao Yuanfang subsequently established the concept of Wu Xie (Five Pathogens). The *Qian Jin Fang* (Essential Prescriptions Worth a Thousand Gold) and *Wai Tai Mi Yao* (Important Single Prescriptions for Emergencies) further expanded this into Jing Xie (Startle Pathogen, disorders caused by fright or abnormal stimuli). All these derivations stem from the *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet). The *Qian Jin Fang* also mentions "Xie Si Xie Li Zheng" (Dysentery due to Errant Thoughts), where "Xie" is used in contrast to the proper function of the mind (Xin Shu). Generally, nomenclature changes with time. Readers should understand the underlying meaning without being rigid about the text; otherwise, one might cling to modern views to doubt ancient ones, erroneously concluding that ancient prescriptions cannot treat modern diseases.
The chapter on Cold, Wind, and Heat affecting the Five Viscera in the *Jin Gui Yao Lue* contains the phrase "Xie Ku." Commentators throughout history have interpreted this as an abnormal state of crying, such as crying with sound but no tears, or crying without sorrow. Thus, "Xie" was treated as a general term for abnormal states. However, this interpretation does not harmonize with the text's explanation of the root cause being low Blood and Qi. Only in the "Wind Stroke" section of Chao Yuanfang's *Bing Yuan* (Source of Diseases) are there four similar conditions: Jing (Startle), Xie, Kuang (Mania), and Dian (Epilepsy/Melancholia), all prefixed with "Feng" (Wind). This indicates that ancient medicine did use "Xie" as a disease name, and Chao likely based this on classic teachings. "Xie Ku" means crying due to contracting a Xie disease. As described in the *Bing Yuan*, the manifestation of Xie includes excessive and uncontrolled sadness or joy. The meaning is straightforward and requires no deep speculation. Moreover, since the pathology originates from Wind, it aligns perfectly with the three characters "Blood and Qi are scanty." Excess Wind leads to Dryness, which is logical. Historically, the ancient "Xie" disease corresponds to modern Chi Bing (Insanity/Dementia-like mental disorder). All formulas in the *Wai Tai Mi Yao* and *Qian Jin Fang* for treating Wind Xie can be used to treat Chi Bing. Ignorant practitioners confuse Dian (Melancholia/Epilepsy) with Chi, while separating it from Xian (Epileptic Seizures). Forcing the merger of Dian and Chi, or the separation of Dian and Xian, contradicts ancient exegesis. See Quan's *Jin Gui Fang Lun Zhu* and *Zheng Yuan* for details.