《内经》曰∶心者，君主之官，神明出焉。
心者，生之本，神之变也。其华在面，其充在血脉，为阳中之太阳，通于夏气。
南方赤色，入通于心，开窍于舌，藏精于心。故病在五脏，其味苦，其类火，其畜羊，
其谷黍，其应四时，上为荧惑星，是以知病之在脉也；其音征，其数七，其臭焦，其液汗。
南方生热，热生火，火生苦，苦生心，心生血，血生脾，心主舌。其在天为热，在地为
火，在体为脉，在脏为心，在声为笑，在变动为忧，在志为喜。喜伤心，恐胜喜，热伤气，
寒胜热，苦伤气，咸胜苦。
九穴午时手少阴，极泉、青灵、少海深，灵道、通里、阴 邃，神门、少府、少冲寻（左
右一十八穴）。
此一经起于极泉，终于少冲。取少冲、少府、神门、灵道、少海，与井荥俞经合也。
脉起心中，出属心系，下膈络小肠；其支者，从心系，上侠咽，系目；其直者，复从
心系却上肺，出腋下，下循 内后廉，行太阴心主之后，下肘内廉，循臂内后廉，抵掌后锐
骨之端，入掌内后廉，循小指之内，出其端。多气少血，午时气血注此。
丁火之脏，脉在左寸。实则热而虚则寒，静则安而动则燥。虚寒者怯怕多惊，健忘恍惚
，清便自可，诊必濡细迟虚；实热者癫狂谵语，腮赤舌干，二腑涩黄，脉须数洪沉实。心
盛则热见乎标，心虚则热收于内。虚则补其母，实则泻其子。虚实既知，补泻必当。味甘泻
而补之以咸，气热补而泻之以冷。心阳不足，桂心代赭紫石英，补须参附；离火有余，竹叶
大黄山栀子，泻用芩连。凉心者朱砂，壮心者琥珀。舌长过寸，研冰片敷之即收；血衄如泉
，炒槐花掺之即止。除疮琥珀膏，犀角与辰砂；定志宁神丸，朱砂共莲草。蔓荆子凉诸经之
血，草连翘泻六经之火，惊悸不安，须龙脑沙参小草；健忘失记，必茯神远志当归。多睡饮
卢同之苦茶，不眠服雷公之酸枣。凉血补阴生地黄，行津止渴天花粉。文蛤末敷愈口疮，铁
锈粉噙消舌肿。中风不语，烧竹沥凉之更良；感热多言，飞朱砂镇之又善。胸间痞痛，开之
枳实栝蒌；心内懊 ，治之栀子豆豉。热心痛，炒菖蒲川楝，栀子宜焦；冷心痛，须木香肉
桂，玄胡可炒。心惊盗汗，飞辰砂与六黄；鼻衄流血，煮黄芩炒芍药。惊热独妙珍珠，癫狂
独加铁粉。安镇灵台，琥珀丹砂和玉屑；开清神府，茯神远志共菖蒲。大哉离兮，应物无迹
。倘真血之有亏，觅真铅而补实；至灵心也，操存有要，或元气之有损，求真汞而填完。用
药固可言传，上达必由心悟。
《导引本经》∶夫心乃一身之主宰，生死之路头也。是故心生则种种欲生，而神不入气
；心静则种种欲静，而神气相抱也。《内经》曰∶夏月人身，阳气发外，伏阴在内，是脱精神之
时，忌疏通以泄精气。夏三月，此谓蕃秀，天地气交，万物华实，夜卧早起，无厌于日，使
志无怒，英华成秀，此夏气之应，养成之道也。逆之则伤心，秋为 疟。故人常宜燕居
静坐，调心息气，食热戒冷，常要两目垂帘，迈光内照，降心火于丹田，使神气相抱。故
太玄养初曰∶藏心于渊，美厥灵根。神不外也。心牵于事，则火动于中矣。心火
夏令正旺，脉本洪大，若缓是伤暑，至晚少餐饮食，睡勿挥扇，风邪易入。昔邝子元有心疾
，或曰∶有僧不用符药，能治心疾。元叩其僧，曰∶贵恙起于烦恼，烦恼生于妄想，夫妄想
之
到眼前，可以顺应，却又畏首畏尾，三番四复，犹豫不决，此是现下妄想也。或期望日后富
贵皆如愿，或期望功成名遂，告老归田；或期望子孙登庸，以继书香，与夫一切不可必成，
不可必得之事，此是未来妄想也。三者妄想，忽然而生，忽然而灭，禅家谓之幻心。能照见
其妄，而斩断念头，禅家谓之觉心。故曰∶不患念起，惟患觉迟，此心若同太虚，烦恼何处
安脚？又曰∶贵恙亦原于水火不交，凡溺爱冶容，而作色荒，禅家谓之外感之欲。夜深枕上
，思得冶容，或成宵寐之变，禅家谓之内生之欲。二者之欲，绸缪染着，消耗元精。若能离
之，则肾水自然滋生，可以上交于心。至若思索文本，忘其寝食，禅家谓之理障。经纶头班
，罔顾劬劳，禅家谓之事障。二者虽非人欲，亦损性灵，若能遣之，则火不至上炎，可下交
于肾。故曰∶尘不相缘，根无所偶，返流全一，六用不行。又曰∶苦海无边，回头是岸。子
元如其言，乃独处一室，扫空万缘，坐静月余，心疾如失。
《黄帝内经》说：心，是君主之官，人的精神意识由此产生。
心，是生命的根本，神志变化的根源。它的光华表现在面部，其充养的组织在血脉，属于阳中的太阳，与夏季的气候相通。
南方的赤色，内通于心，开窍于舌，精气藏于心。所以疾病在五脏时，对应的心味为苦，五行属性为火，对应的家畜为羊，对应的谷物为黍米，它与四季相应，在天体上对应荧惑星（火星），因此可以知道病邪在脉管中；它的音律为徵音，成数为七，气味为焦味，体液为汗。
南方产生热，热产生火，火产生苦味，苦味滋养心，心化生血液，血液滋养脾，心主管舌头。它在自然界表现为热，在地面表现为火，在人体形体表现为脉，在五脏表现为心，在五声表现为笑，在变动表现为忧，在五志表现为喜。喜悦过度会损伤心脏，恐惧可以克制喜悦；热邪会耗伤气，寒可以克制热；苦味过度会损伤气，咸可以克制苦。
手少阴心经的九个穴位在午时（11:00-13:00）气血旺盛，分别是极泉穴、青灵穴、少海穴（深刺）、灵道穴、通里穴、阴郄穴、神门穴、少府穴、少冲穴（左右共十八个穴位）。
这条经脉起于极泉穴，终于少冲穴。选取少冲、少府、神门、灵道、少海，分别对应井、荥、输、经、合五类特定穴。
脉气起于心中，出来归属于心系，向下穿过膈肌，联络小肠；它的分支，从心系向上沿着咽喉两旁，联系眼球内部；它的直行主干，又从心系退回上行入肺，出于腋下，向下沿上臂内侧后缘，行在手太阴肺经和手厥阴心包经之后，下行至肘内侧，沿前臂内侧后缘，到达手掌后高骨（豌豆骨）的末端，进入掌心后缘，沿小指内侧，到达其末端。此经多气少血，午时气血灌注于此。
心属丁火之脏，脉象反映在左寸部。实证表现为热，虚证表现为寒，安静则安宁，躁动则烦躁。虚寒证者胆怯易惊，健忘恍惚，大小便正常，诊察脉象必见濡、细、迟、虚；实热证者出现癫狂、胡言乱语，腮红舌干，二便涩滞黄赤，脉象必须数、洪、沉、实。心气盛则热象显露于体表，心气虚则热邪郁结于体内。虚证要补其母（肝木），实证要泻其子（土）。虚实既然明确，补泻手法必须得当。心味甘能泻，用咸味来补；心热气热宜补，用冷性药物泻。心阳不足，可用桂心、代赭石、紫石英，补气需用人参、附子；离火（心火）有余，可用竹叶、大黄、山栀子，泻火需用黄芩、黄连。清心的药物有朱砂，壮心的药物有琥珀。舌体伸长超过一寸，研碎冰片外敷即可收回；鼻出血如泉水涌出，炒槐花外掺即可止血。治疗疮疡用琥珀膏，犀角配合辰砂；定志宁神丸，由朱砂和莲草组成。蔓荆子能凉诸经之血，连翘能泻六经之火，惊悸不安，需用龙脑、沙参、小草；健忘失记，必用茯神、远志、当归。嗜睡饮用卢同的苦茶，失眠服用雷公炮制的酸枣仁。凉血补阴用生地黄，生津止渴用天花粉。文蛤末外敷可治愈口疮，铁锈粉含服可消除舌肿。中风不语，烧竹沥液冷却后服用效果更好；感受热邪多言，飞朱砂镇心安神效果更佳。胸间痞闷疼痛，用枳实、瓜蒌开散；心中烦闷懊恼，用栀子、豆豉治疗。热心痛，用炒石菖蒲、川楝子，栀子宜炒焦；冷心痛，需用木香、肉桂，玄胡索可炒用。心惊盗汗，用飞辰砂配合六味地黄丸；鼻衄流血，煮黄芩炒芍药。惊热症珍珠最为奇妙，癫狂症加入铁粉效果独特。安镇心神，琥珀、丹砂混合玉屑；开通清利神府，茯神、远志配合石菖蒲。伟大啊离卦（象征心），应物而无痕迹。如果真阴之血亏损，寻找真铅（肾水）来填补充实；最灵验的心，操持存养要有要领，如果是元气受损，寻求真汞（心火/神）来填完。用药固然可以言传，但上达境界必须由心领悟。
《导引本经》说：心是一身的主宰，生死的关键所在。所以心生则种种欲望产生，而神不能入气；心静则种种欲望静止，而神气相抱。《黄帝内经》说：夏季人身阳气发散于外，伏阴在内，这是消耗精神的时期，忌讳疏通以泄露精气。夏季三个月，叫做蕃秀，天地之气相交，万物开花结果，晚睡早起，不厌恶日光，使情志不发怒，英华成就秀美，这是顺应夏气的表现，是养成的道理。违背它则会伤心，秋季发生疟疾。所以人常宜闲居静坐，调心息气，饮食宜热忌冷，常要使两目垂帘，目光内照，将心火降于丹田，使神气相抱。所以《太玄养初》说：将心藏于深渊，美化其灵根。神不外泄。心被事务牵绊，则火在心中妄动。心火在夏令正旺，脉象本应洪大，如果脉缓则是伤暑，到了晚上少吃饮食，睡觉不要挥扇，风邪容易侵入。过去邝子元有心疾，有人说：有个僧人不用符咒药物，能治心疾。邝子元询问那个僧人，僧人说：您的病起于烦恼，烦恼生于妄想。妄想来到眼前，可以顺应，却又畏首畏尾，反复犹豫不决，这是当下的妄想。或者期望日后富贵都如愿，或者期望功成名就，告老还乡；或者期望子孙显贵，继承书香，以及一切不可能必然成功、必然得到的事情，这是未来的妄想。这三种妄想，忽然而生，忽然而灭，禅家称之为幻心。能照见其虚妄，而斩断念头，禅家称之为觉心。所以说：不怕念头升起，只怕觉察迟缓，这颗心如果如同太虚，烦恼何处落脚？又说：您的病也源于水火不交。凡是溺爱美色，而因美色荒废德行，禅家称为外感之欲。夜深枕上，思念美色，或导致睡眠变化，禅家称为内生之欲。这两种欲望，缠绵染着，消耗元精。如果能远离它们，则肾水自然滋生，可以上交于心。至于思索文本，忘记寝食，禅家称为理障。忙于政务，不顾辛劳，禅家称为事障。这两者虽然不是人欲，但也损害性灵，如果能遣除它们，则火不至上炎，可下交于肾。所以说：尘境不相缘，根无所偶，返流全一，六用不行。又说：苦海无边，回头是岸。邝子元按照他的话，于是独处一室，扫空万缘，静坐月余，心疾消失。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: The Heart is the official of the sovereign, from which Shen (Spirit/Mind) emerges.
The Heart is the root of life and the source of changes in Shen. Its luster manifests in the face, its nourishment fills the blood vessels, it belongs to Taiyang (Greater Yang) among the Yang organs, and communicates with the Qi of Summer.
The red color of the South enters and connects with the Heart, opening into the tongue, and storing Jing (Essence) in the Heart. Therefore, when disease is in the five Zang organs, the corresponding taste is Bitter, the element is Fire, the animal is Sheep, the grain is Millet, it corresponds to the four seasons, and above in the heavens it corresponds to the planet Yinghuo (Mars). Thus, one can know that the disease is in the Mai (Vessels); its musical note is Zhi, its number is seven, its odor is scorched, and its fluid is Sweat.
The South generates Heat; Heat generates Fire; Fire generates Bitterness; Bitterness generates the Heart; the Heart generates Blood; Blood generates the Spleen; the Heart governs the Tongue. In Heaven it is Heat, on Earth it is Fire, in the body it is the Vessels, in the Zang organs it is the Heart, in the sounds it is Laughter, in its transformations it is Worry, and in the emotions it is Joy. Excessive Joy damages the Heart; Fear overcomes Joy; Heat damages Qi; Cold overcomes Heat; Excessive Bitterness damages Qi; Salt overcomes Bitterness.
At Wu hour (11:00–13:00), the nine acupoints of the Hand-Shaoyin (Heart) Meridian are active: Jiquan (HT1), Qingling (HT12), Shaohai (HT3) needled deeply, Lingdao (HT4), Tongli (HT5), Yinxi (HT6), Shenmen (HT7), Shaofu (HT8), and Shaochong (HT9) are sought (eighteen points on both sides).
This meridian originates at Jiquan (HT1) and terminates at Shaochong (HT9). Selecting Shaochong (HT9), Shaofu (HT8), Shenmen (HT7), Lingdao (HT4), and Shaohai (HT3) corresponds to the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points respectively.
The pulse originates in the Heart, emerges to belong to the Heart system, descends through the diaphragm, and connects with the Small Intestine; its branch arises from the Heart system, ascends along the pharynx, and connects with the eye; its main trunk again rises from the Heart system to enter the Lung, emerges from the axilla, descends along the posterior medial aspect of the upper arm, runs posterior to the Hand-Taiyin (Lung) and Hand-Jueyin (Pericardium) meridians, descends to the medial elbow, follows the posterior medial aspect of the forearm, reaches the end of the styloid process of the ulna (Rui Gu), enters the posterior medial aspect of the palm, follows the medial side of the little finger, and exits at its tip. This meridian has abundant Qi and scarce Blood; Qi and Blood pour into it during Wu hour.
The Heart is the Zang organ of Ding Fire; its pulse is reflected at the Left Cun position. Excess presents as Heat, deficiency presents as Cold; stillness brings peace, agitation brings restlessness. Deficiency-Cold manifests as timidity and frequent fright, forgetfulness and confusion, normal urination and defecation; the pulse must be Soft (Ru), Fine (Xi), Slow (Chi), and Deficient (Xu). Excess-Heat manifests as mania, delirious speech, red cheeks, dry tongue, scanty yellow urine and stool; the pulse must be Rapid (Shuo), Surging (Hong), Deep (Chen), and Full (Shi). When Heart Qi is excess, Heat appears on the exterior; when Heart Qi is deficient, Heat is retained internally. For deficiency, tonify its mother (Wood); for excess, sedate its child (Earth). Once deficiency and excess are known, tonification and sedation must be appropriate. Sweet flavor sedates and supplements with Salty; Hot Qi is supplemented and cooled with Cold properties. If Heart Yang is insufficient, use Rougui Cortex (Guixin), Haematitum (Daizhe Shi), or Magnesitum (Zhi Shiyingshi); to supplement Qi, use Ginseng Radix et Rhizoma (Renshen) and Aconiti Lateralis Radix Praeparata (Fuzi). If Li Fire (Heart Fire) is excessive, use Folium Bambusae in Temulae (Zhuye), Rheum Palmatum (Dahuang), and Gardeniae Fructus (Shanzhizi); to sedate, use Scutellariae Radix (Huangqin) and Coptidis Rhizoma (Huanglian). To cool the Heart, use Cinnabar (Zhusha); to strengthen the Heart, use Amber (Hupo). If the tongue extends beyond one cun, apply pulverized Borax (Bingpian) externally to retract it; if epistaxis flows like a spring, sprinkle fried Sophorae Flos (Huaihua) to stop it. For sores, use Hupo Ointment; combine Cornu Bubali (Xijiao) with Zhusha. To calm the mind and spirit, use Zhusha and Lotus Seed Plumule (Liancao). Vitex Fruit (Manjingzi) cools blood in all meridians; Forsythiae Fructus (Lianqiao) clears fire in all six meridians. For palpitations and unrest, use Long Nao (Borneol), Adenophorae Radix (Shashen), and Herba Siegesbeckiae (Xiaocao); for forgetfulness, use Poria Cum Ramo (Fushen), Polygalae Radix (Yuanzhi), and Angelicae Sinensis Radix (Danggui). For hypersomnia, drink bitter tea prepared by Lu Tong; for insomnia, take Ziziphi Spinosae Semen (Suanzaoren) processed by Lei Gong. To cool blood and nourish Yin, use Rehmanniae Radix (Shengdihuang); to promote fluids and quench thirst, use Trichosanthis Radix (Tianhuafen). Apply powder of Clam Shell (Wenge) to cure mouth sores; hold Rust (Tiexiu Fen) to reduce tongue swelling. For stroke-induced aphasia, cool bamboo sap (Zhuli) after burning is better; for heat-induced loquacity, fly-dusted Zhusha settles the spirit excellently. For chest stuffiness and pain, open with Aurantii Fructus (Zhishi) and Trichosanthis Fructus (Gualou); for internal vexation and oppression, treat with Gardeniae Fructus (Shanzhizi) and Fermented Soybean (Douchi). For hot heart pain, use fried Acori Tatarinowii Rhizome (Changpu) and Toosendan Fructus (Chuanlianzi), with roasted Shanzhizi; for cold heart pain, use Aucklandiae Radix (Muxiang) and Cinnamon Bark (Rougui), with fried Corydalis Rhizoma (Yanhusuo). For startling palpitations and night sweats, use Zhusha and Liuwei Dihuang Wan; for epistaxis and bleeding, decoct Scutellariae Radix (Huangqin) and fried Paeoniae Radix Rubra (Shaoyao). For heat-induced fright, Pearl (Zhenzhu) is exquisite; for mania, add Iron Powder (Tiefen). To calm the spiritual altar, mix Hupo, Dan Sha (Zhusha), and Jade Dust (Yuxie); to clear the divine mansion, combine Fushen, Yuanzhi, and Changpu. Great is Li (Fire/Heart), responding to things without trace. If true blood is deficient, seek true Lead (Kidney Water) to replenish; the most spiritual Heart requires proper cultivation; if Yuan Qi is damaged, seek true Mercury (Heart Spirit) to complete it. Medicinal use can indeed be transmitted by words, but reaching the highest level must be understood by the Heart.
The *Daoyin Benjing* states: The Heart is the master of the whole body, the path of life and death. Therefore, when the Heart arises, various desires arise, and Shen does not enter Qi; when the Heart is still, various desires are quiet, and Shen and Qi embrace. The *Neijing* says: In summer, human Yang Qi disperses outward, while Yin is hidden inward; this is a time when Jing and Shen are consumed, so one should avoid unblocking to leak Essence and Qi. The three months of summer are called Fanxiu (Flourishing and Beautiful); Heaven and Earth Qi intersect, and all things flower and fruit. Sleep late and rise early, do not dislike the sun, keep the will free from anger, let brilliance become beautiful; this is responding to the Qi of Summer, the way of nurturing. Violating this damages the Heart, leading to malaria in autumn. Therefore, people should often sit quietly in leisure, regulate the Heart and breathe, eat hot and avoid cold, keep eyelids lowered, gaze inward, descend Heart Fire to the Dantian, and make Shen and Qi embrace. Thus, *Taixuan Yangchu* says: Hide the Heart in the abyss, beautify its spiritual root. Shen does not escape. If the Heart is tied to affairs, Fire moves within. Heart Fire is flourishing in summer; the pulse should naturally be Hong (Surging). If it is Huan (Slow), it is heatstroke. Eat less at night, do not fan while sleeping, as wind pathogens easily enter. Previously, Kuang Ziyuan had heart disease. Someone said: A monk can treat heart disease without talismans or medicine. Ziyuan asked the monk, who said: Your illness arises from distress, and distress arises from delusion. Delusions appearing before you can be accommodated, yet you hesitate and waver, repeating many times without decision; this is present delusion. Or expecting future wealth and honor to come true, or expecting success and fame to retire to the fields; or expecting descendants to succeed and continue the scholarly tradition, and all matters that cannot necessarily succeed or be obtained; this is future delusion. These three types of delusions arise suddenly and vanish suddenly; Zen calls them Illusory Mind. To see their falsity and cut off thoughts is called Awakened Mind. It is said: Do not worry about thoughts arising, only worry about late awakening. If this Heart is like the Great Void, where can distress find footing? It is also said: Your illness also originates from the failure of Water and Fire to interact. Any infatuation with beauty and indulgence in lust is called External Desire by Zen. At night on the pillow, thinking of beauty may cause sleep disturbances, called Internal Desire by Zen. These two desires entangle and consume Yuan Jing. If one can separate from them, Kidney Water will naturally generate and ascend to the Heart. As for pondering texts and forgetting sleep and food, Zen calls it Obstacle of Reason. Managing affairs while ignoring toil is called Obstacle of Affairs. Although these are not human desires, they damage spirituality. If dispelled, Fire will not flare upward but descend to the Kidney. It is said: When dust does not touch, roots have no object; returning flow becomes one, and the six functions cease. It is also said: The sea of bitterness is boundless; turning back is the shore. Ziyuan followed his words, dwelt alone in a room, cleared all conditions, sat in meditation for over a month, and his heart disease disappeared.