《素问》曰∶夫邪之生也，或生于阴，或生于阳，其生于阳者，得之风雨寒暑，其生于阴者，得之饮食居
处阴阳喜怒（娄全善曰∶此阴阳以内外言之，而总诸阴阳形气之伤。东垣所谓内外伤也，寒暑风湿属阳，为外
伤；饮食男女喜怒属阴为内伤）。故喜怒伤气，寒暑伤形，暴怒伤阴，暴喜伤阳，寒伤形，热伤气，气伤痛，
形伤肿。故先痛而后肿者，气伤形也；先肿而后痛者，形伤气也（娄全善曰∶即曰喜怒伤气矣，又曰暴怒伤阴，
暴喜伤阳；既曰寒暑伤形矣，又曰寒伤形，热伤气，言若矛盾而理则有归。盖统而言之，喜怒伤人，从内出而
先发于气，寒暑伤人从外入而先着于形。分而言之，则怒气从下上而先发于阴，喜气从上下而先发于阳，寒则
人气内藏，故寒之伤人先着于形，暑则人气外溢，故暑之伤人，先着于气也。 括《调经论》、《阴阳应象大
论》两篇文）。又曰∶夫邪之客于形也，必先舍于皮毛，留而不去，入舍于孙脉，留而不去，入舍于络脉，留
而不去，入舍于经脉，内连五脏，散于肠胃，阴阳俱感，五脏乃伤。此邪之从，皮毛而入，极于五脏之次也。
如此则治其经焉。亦有入舍于孙络，留而不去，闭塞不通，不得入于经，流溢于大络而生奇病者（大络，十五
络也，病在血络是为奇邪）。《缪刺论篇》又曰∶天之邪气，感则害人五脏；水谷之寒热，感则害于六腑（寒
伤肠及胆，热伤胃及膀胱）；地之湿气，感则害人皮肉筋脉（湿胜则营卫之气不行，感则害于皮肉筋脉）。故
善治者皮毛（止于萌也），其次治肌肤（救其已生），其次治筋脉（攻其已病），其次治六腑（治其已甚），
其次治五脏。
治五脏者，半死半生也（治其已成，病势已成，可得半愈）。（稍次《阴阳应象大论篇》文）
《灵枢》曰∶邪气之中人也，无有常，中于阴，则溜于腑；中于阳，则溜于经。盖身之中于风也，不必动
脏。故邪入于阴经，则其脏气实，邪气入而不能客，故还之于腑（《邪气脏腑病形篇》）。又曰∶身半已上邪
中之，身半以下湿中之（同上《病形篇》）。
《素问》又曰∶犯贼风虚邪者，阳受之而入六腑，则身热，不时卧，上为喘呼，食饮不节；起居不时者，
阴受之而入五脏，则填满闭塞，下为飧泄，久为肠（ 亦作癖，肠 为痔。次第《太阴阳明论篇》）。又曰∶
春者，天气始开，地气始泄，冻解冰释，水行经通，故人气在脉。夏者，经满气溢，入孙络受血，皮肤充实。
长夏者，经络皆盛，内溢肌中。秋者，天气始收，腠理闭塞，皮肤引急。冬者盖藏，血气在中，内着骨髓，通
于五脏。是故邪气者，常随四时之气血，而入客也，至其变化不可为度，然必从其经气，辟除其邪，除其邪
则乱气不生（《四时刺逆从论篇》）。
《素问》说：邪气的产生，有的生于阴分，有的生于阳分。那些生于阳分的，是由于风雨寒暑等外感因素；那些生于阴分的，是由于饮食、居处、阴阳失调及喜怒等内伤因素（娄全善说：这里的“阴阳”是从内外角度来论述的，总括了各种对形体和气机的损伤。李东垣所说的内外伤，寒暑风湿属于阳，是外感伤；饮食男女喜怒属于阴，是内伤）。所以，喜怒过度会损伤气机，寒暑侵袭会损伤形体；暴怒损伤阴分，暴喜损伤阳分；寒邪损伤形体，热邪损伤气机；气机受伤会导致疼痛，形体受伤会导致肿胀。因此，先出现疼痛而后出现肿胀的，是气机损伤了形体；先出现肿胀而后出现疼痛的，是形体损伤了气机（娄全善说：前面说喜怒伤气，又说暴怒伤阴、暴喜伤阳；前面说寒暑伤形，又说寒伤形、热伤气，说法似乎矛盾但道理却有归宿。统而言之，喜怒伤人，从内部发出而先发于气；寒暑伤人，从外部侵入而先着于形。分而言之，怒气从下向上发而先发于阴，喜气从上向下发而先发于阳；寒邪使人体的气机内藏，所以寒邪伤人先着于形；暑邪使人体的气机外溢，所以暑邪伤人先着于气。这是概括了《调经论》和《阴阳应象大论》两篇的内容）。又说：邪气客居于人体形体时，必定先停留在皮毛，停留不去，就进入孙脉（细小的脉络），停留不去，就进入络脉（较大的浅表脉络），停留不去，就进入经脉（主干脉络），向内连系五脏，散布于肠胃，阴阳都受到感应，五脏就会受损。这就是邪气从皮毛进入，进而极至五脏的顺序。像这样就要治疗其经脉。也有邪气进入孙络，停留不去，闭塞不通，不能进入经脉，而是流溢于大络（十五别络）而产生奇异病症的（病在血络称为奇邪）。《缪刺论篇》又说：天的邪气，感受后伤害人的五脏；水谷的寒热，感受后伤害六腑（寒邪伤肠和胆，热邪伤胃和膀胱）；地的湿气，感受后伤害人的皮肉筋脉（湿邪胜则营卫之气运行不畅，感受后伤害皮肉筋脉）。所以善于治病的人，在邪气尚在皮毛时就治疗（止于萌芽状态），其次在肌肤层面治疗（挽救已生的病势），其次在筋脉层面治疗（攻治已成的病），其次在六腑层面治疗（治疗已严重的病），其次在五脏层面治疗。治疗五脏的病，往往一半能治好，一半治不好（因为治疗时病势已成，只能得到一半的痊愈）。（这比《阴阳应象大论篇》的文字稍次一些）。
《灵枢》说：邪气侵犯人，没有固定的规律，中于阴分，就流注于腑；中于阳分，就流注于经。大概身体被风邪所中，不一定触动内脏。所以邪气进入阴经，如果该脏的气机充实，邪气进入而不能留驻，就会返还到腑（见《邪气脏腑病形篇》）。又说：身体上半部受邪气中伤，身体下半部受湿邪中伤（同上《病形篇》）。
《素问》又说：遭受贼风虚邪侵害的，阳经受之而入六腑，就会出现身热、不能按时卧睡、上部出现喘息呼叫、饮食不节制等症状；起居不规律的，阴经受之而入五脏，就会出现胸腹满闷闭塞、下部出现完谷不化的泄泻，日久形成肠癖（也作瘕积，肠癖指痔疮等症。次序参见《太阴阳明论篇》）。又说：春季，天气开始发散，地气开始泄露，冻土解冻冰层消融，水流畅通经络通畅，所以人气在脉中运行；夏季，经脉充满气机溢出，进入孙络接受血液，皮肤充实；长夏季节，经络都盛实，气血内溢于肌肉之中；秋季，天气开始收敛，腠理闭塞，皮肤紧缩；冬季，万物闭藏，血气在中焦，内着于骨髓，通连五脏。因此邪气，常常随着四时气血的变化而侵入客居体内，到了变化之时无法用常规衡量，但必须顺从其经气，驱除邪气，除去了邪气就不会产生乱气（见《四时刺逆从论篇》）。
The *Suwen* (Basic Questions) states: The generation of pathogenic factors arises either from Yin or from Yang. Those arising from Yang result from wind, rain, cold, and heat; those arising from Yin result from diet, dwelling, sexual activity, and emotional fluctuations (Lou Quanshan notes: Here, "Yin and Yang" refer to internal and external aspects, summarizing injuries to form and Qi. As Li Dongyuan described regarding internal and external injuries, cold, heat, wind, and dampness belong to Yang as external injuries; diet, sex, and emotions belong to Yin as internal injuries). Thus, excessive joy or anger injures Qi, while cold and heat injure Form; violent anger injures Yin, and violent joy injures Yang; cold injures Form, and heat injures Qi. Injury to Qi causes pain, and injury to Form causes swelling. Therefore, if pain precedes swelling, it is Qi injuring Form; if swelling precedes pain, it is Form injuring Qi (Lou Quanshan notes: It was stated that joy and anger injure Qi, and also that violent anger injures Yin and violent joy injures Yang; it was stated that cold and heat injure Form, and also that cold injures Form and heat injures Qi. Although these statements seem contradictory, their principles have a归宿. Generally speaking, joy and anger affect humans from within, starting with Qi; cold and heat affect humans from without, starting with Form. Specifically, anger rises from below and affects Yin first; joy descends from above and affects Yang first; cold causes human Qi to store internally, so cold pathogens affect Form first; heat causes human Qi to overflow externally, so heat pathogens affect Qi first. This summarizes the texts from the *Tiaojing Lun* and *Yinyang Yingxiang Dalun*). It further states: When pathogenic factors reside in the body's Form, they must first lodge in the skin and hair (mao); if they remain there, they enter the Sun vessels (fine collaterals); if they remain, they enter the Luo vessels (collaterals); if they remain, they enter the Jing vessels (main meridians), connecting internally to the Zang organs and spreading to the Fu organs. When both Yin and Yang are affected, the Zang organs are injured. This is the sequence of pathogens entering from the skin and hair to the extreme of the Zang organs. In such cases, one should treat the Jing vessels. However, some pathogens may enter the Sunluo (fine collaterals), remain there, causing blockage and preventing entry into the Jing vessels, instead overflowing into the Da Luo (major collaterals, i.e., the fifteen Luo vessels) and generating strange diseases (diseases in blood collaterals are called strange pathogens). The *Miocilun Pian* (Chapter on Mysterious Pricking) further states: Pathogens from Heaven, when contracted, harm the Five Zang organs; pathogens from water and grain (dietary cold and heat), when contracted, harm the Six Fu organs (cold harms the intestines and gallbladder, heat harms the stomach and bladder); pathogens from Earth (dampness), when contracted, harm the skin, flesh, sinews, and vessels (excess dampness impedes the circulation of Ying and Wei Qi, harming the skin, flesh, sinews, and vessels). Therefore, a skilled healer treats at the level of the skin and hair (stopping it at the bud stage), next at the level of muscles and skin (saving what has already arisen), next at the level of sinews and vessels (attacking what has already formed), next at the level of the Six Fu organs (treating what has become severe), and lastly at the level of the Five Zang organs. Treating diseases of the Five Zang organs results in half dying and half surviving (treating after the disease pattern has fully established allows for only half recovery). (This text is slightly inferior to that in the *Yinyang Yingxiang Dalun Pian*).
The *Lingshu* (Spiritual Pivot) states: Pathogenic Qi invading humans has no fixed pattern; if it strikes Yin, it flows into the Fu organs; if it strikes Yang, it flows into the Jing vessels. Generally, when the body is struck by wind, it does not necessarily disturb the Zang organs. Thus, when pathogens enter Yin vessels, if the Zang Qi is solid, the pathogens cannot lodge and will return to the Fu organs (*Xieqi Zangfu Bixing Pian*). It further states: The upper half of the body is struck by pathogens, and the lower half is struck by dampness (same *Bingxing Pian*).
The *Suwen* further states: Those who suffer from thief-wind and empty-pathogens receive them in the Yang vessels, which enter the Six Fu organs, resulting in fever, inability to sleep at proper times, wheezing and calling from above, and irregular diet; those whose daily life is irregular receive pathogens in the Yin vessels, which enter the Five Zang organs, resulting in fullness and blockage, diarrhea with undigested food below, and over time, intestinal masses (also written as *pi*, intestinal masses refer to hemorrhoids etc.; see order in *Taiyang Yangming Lun Pian*). It further states: In spring, Heaven's Qi begins to open, Earth's Qi begins to leak, ice melts, waters flow, and meridians connect, so human Qi resides in the vessels. In summer, vessels are full and Qi overflows, entering fine collaterals to receive blood, making the skin firm. In late summer, both vessels and collaterals are abundant, and Qi overflows internally into the muscles. In autumn, Heaven's Qi begins to收 (gather), pores close, and the skin becomes tight. In winter, things are covered and stored, Qi and Blood reside in the center, attaching internally to the bone marrow and connecting to the Five Zang organs. Therefore, pathogens often follow the Qi and Blood of the four seasons to invade and reside; although changes at this point are immeasurable, one must follow the Jing Qi to dispel the pathogens. Once the pathogens are removed, chaotic Qi will not arise (*Sishi Ni Cong Lun Pian*).