如是其巨哉？然则结者带者，皆理之所有也。至若雨凝为雪，露结为霜，是又无待于辨者。天道茫茫，诚非易测，姑纪
管窥，以资博雅之择云。）
帝曰∶善。郁之甚者，治之奈何？（此以下详明五郁之治也。天地有五运之郁，人身有五脏之应，郁则结聚不行，
乃致当升不升，当降不降，当化不化，而郁病作矣。故或郁于气，或郁于血，或郁于表，或郁于里，或因郁而生病，或
因病而生郁。郁而太过者，宜裁之抑之；郁而不及者，宜培之助之。大抵诸病多有兼郁，此所以治有不同也。）岐伯曰∶
木郁达之，（达，畅达也。凡木郁之病，风之属也。其脏应肝胆，其经在胁肋，其主在筋爪，其伤在脾胃、在血分。然土
喜调畅，故在表者当疏其经，在里者当疏其脏，但使气得通行皆谓之达。诸家以吐为达者，又安足以尽之？）火郁发之，
（发，发越也。凡火郁之病，为阳为热之属也。其脏应心主、小肠、三焦，其主在脉络，其伤在阴分。凡火所居，其有
结聚敛伏者，不宜蔽遏，故当因其势而解之、散之、升之、扬之，如开其窗，如揭其被，皆谓之发，非独止于汗也。）土
郁夺之，（夺，直取之也。凡土郁之病，湿滞之属也。其脏应脾胃，其主在肌肉四肢，其伤在胸腹。土畏壅滞，凡滞在上
者夺其上，吐之可也；滞在中者夺其中，伐之可也；滞在下者夺其下，泻之可也。凡此皆谓之夺，非独止于下也。）金郁
泄之，（泄，疏利也。凡金郁之病，为敛为闭、为燥为塞之属也。其脏应肺与大肠，其主在皮毛声息，其伤在气分。故或
解其表，或破其气，或通其便，凡在表在里、在上在下皆可谓之泄也。）水郁折之，（折，调制也。凡水郁之病，为寒为
水之属也。水之本在肾，水之标在肺，其伤在阳分，其反克在脾胃。水性善流，宜防泛溢。凡折之之法，如养气可以化
水，治在肺也；实土可以制水，治在脾也；壮火可以胜水，治在命门也；自强可以帅水，治在肾也；分利可以泄水，治
在膀胱也。凡此皆谓之折，岂独抑之而已哉？）然调其气，（然，如是也。用是五法以去其郁，郁去则气自调矣。）过者
折之，以其畏也，所谓泻之。（此承上文而言郁之甚者，其邪聚气实则为太过之病，过者畏泻，故以泻为畏。如《至真要
大论》曰木位之主、其泻以酸、火位之主、其泻以甘、土位之主、其泻以苦、金位之主、其泻以辛、水位之主、其泻以
咸之类，是即治以所畏也。）帝曰∶假者何如？岐伯曰∶有假其气，则无禁也。所谓主气不足、客气胜也。（假，假借也。
气有假借者，应热反寒，应寒反热也，则亦当假以治之，故可以热犯热、以寒犯寒而无禁也。温凉亦然。如《五常政大
论》曰假者反之，《至真要大论》曰反者反治，即无禁之义。然气之有假者，乃主不足而客胜之。盖主气之寒热有常，而
客气之阴阳多变，故有非时之相加，则亦当有变常之施治也。假者反治诸义，当考论治会通。）帝曰∶至哉圣人之道！天
地大化营运之节，临御之纪，阴阳之政，寒暑之令，非夫子孰能通之？！请藏之灵兰之室，署曰六元正纪，非斋戒不敢
示，慎传也。（此总结六元正纪，以示珍重也。
(Is the principle of nature so grand and profound? However, conditions of qi stagnation or dispersion are all inherent in natural laws. As for rain condensing into snow and dew freezing into frost, these are matters that require no further explanation. The Way of Heaven is vast and obscure, truly difficult to fathom completely. Herein, I record these glimpses from a tube, hoping to provide material for scholars to select and consider.)
The Yellow Emperor said: Excellent. How should one treat severe cases of stagnation (Yu)? (The following details the treatment of the Five Stagnations. There are stagnations in the Five Movements of Heaven and Earth, corresponding to the Five Zang organs in the human body. When stagnated, qi knots and fails to move, resulting in failure to ascend when it should, failure to descend when it should, and failure to transform when it should, thereby causing stagnation diseases. Thus, stagnation may occur in Qi, in Blood, at the Exterior, or at the Interior; it may cause disease due to stagnation, or cause stagnation due to disease. For excessive stagnation, one should restrain and suppress it; for deficient stagnation, one should nourish and assist it. Generally, many diseases involve concurrent stagnation, which is why treatments vary.)
Qibo said: For Wood stagnation, promote its free flow (Da). (Da means smooth and unobstructed flow. Diseases of Wood stagnation belong to the category of Wind. The associated Zang organs are Liver and Gallbladder, the meridians traverse the hypochondrium, the primary tissues are sinews and nails, and damage affects Spleen, Stomach, and the Blood level. Since Earth favors smoothness, if stagnation is at the Exterior, one should unblock the meridians; if at the Interior, one should unblock the Zang organs. As long as Qi circulation is restored, it is called "Da". Some schools equate "Da" solely with emesis, which is insufficient.) For Fire stagnation, disperse and vent it (Fa). (Fa means to vent and expand. Diseases of Fire stagnation belong to the categories of Yang and Heat. The associated Zang organs are Pericardium, Small Intestine, and Sanjiao (Triple Burner), the primary tissues are vessels and collaterals, and damage affects the Yin level. Wherever Fire resides, if there is knotting, gathering, or concealment, it should not be suppressed or blocked. Therefore, one should resolve, scatter, elevate, and扬 (raise) it according to its trend, like opening a window or lifting a quilt. This is called "Fa", and is not limited to sweating alone.) For Earth stagnation, attack and remove it (Duo). (Duo means direct removal. Diseases of Earth stagnation belong to the category of Dampness obstruction. The associated Zang organs are Spleen and Stomach, the primary tissues are muscles and four limbs, and damage affects the chest and abdomen. Earth fears congestion. If obstruction is in the Upper Jiao, remove it from above via emesis; if in the Middle Jiao, remove it from the middle via purgation or reduction; if in the Lower Jiao, remove it from below via catharsis. All these are called "Duo", not limited to downward purgation.) For Metal stagnation, drain and unblock it (Xie). (Xie means to dredge and facilitate flow. Diseases of Metal stagnation belong to the categories of contraction, closure, dryness, and blockage. The associated Zang organs are Lung and Large Intestine, the primary tissues are skin, hair, voice, and respiration, and damage affects the Qi level. Thus, one may release the Exterior, break Qi stagnation, or open bowels. Whether at the Exterior or Interior, Upper or Lower, this is called "Xie".) For Water stagnation, regulate and control it (Zhe). (Zhe means modulation and regulation. Diseases of Water stagnation belong to the categories of Cold and Water. The root of Water is in Kidney, the branch is in Lung, damage affects the Yang level, and counter-acting influence affects Spleen and Stomach. Water flows easily, so one must prevent flooding. Methods of "Zhe" include: nourishing Qi to transform Water (treating Lung); solidifying Earth to control Water (treating Spleen); strengthening Fire to overcome Water (treating Mingmen/Ministerial Fire); strengthening oneself to command Water (treating Kidney); and separating fluids to drain Water (treating Bladder). All these are called "Zhe", not merely suppression.) However, harmonize the Qi. (Ran means thus. By using these five methods to eliminate stagnation, once stagnation is removed, Qi will naturally harmonize.) For excess conditions, apply restraint using what they fear, which is called purging (Xie). (This continues the discussion on severe stagnation. When pathogenic factors gather and Qi is substantial, it constitutes an Excess condition. Excess conditions fear purging, hence purging is used based on what the pathogen fears. As stated in *Su Wen: Zhi Zhen Yao Da Lun*: For primary diseases of Wood position, purge with Sour; for Fire, with Sweet; for Earth, with Bitter; for Metal, with Acrid; for Water, with Salty. This is treating by utilizing what the pathogen fears.)
The Yellow Emperor said: What about conditions involving false signs (Jia)? Qibo said: If there is false Qi, there are no prohibitions. This refers to Deficiency of Host Qi and Excess of Guest Qi. (Jia means borrowing or feigning. Conditions of borrowed Qi manifest as cold appearing when heat is expected, or heat appearing when cold is expected. In such cases, one should also use borrowed properties for treatment, so using hot drugs for heat syndromes or cold drugs for cold syndromes is permissible without prohibition. The same applies to warm and cool therapies. As stated in *Su Wen: Wu Chang Zheng Da Lun*, "For false conditions, reverse the treatment"; and in *Su Wen: Zhi Zhen Yao Da Lun*, "For contrary conditions, use contrary treatment," implying no prohibition. However, false Qi arises because Host Qi is deficient and Guest Qi prevails. Host Qi's cold and heat are constant, while Guest Qi's Yin and Yang are variable, leading to non-seasonal pathogenic influences. Therefore, variable treatments contrary to routine are necessary. The principles of false Qi and contrary treatment should be studied comprehensively.)
The Yellow Emperor said: Truly great is the Way of the Sages! The rhythms of the Great Transformation of Heaven and Earth, the epochs of governance, the policies of Yin and Yang, and the commands of Cold and Heat—who but you, Master, can comprehend them?! Please store this in the Linglan Chamber, title it *Liu Yuan Zheng Ji* (Six Primary Ordinances), and do not show it unless after fasting and purification. Transmit it with caution. (This concludes the *Liu Yuan Zheng Ji* chapter, emphasizing its value.)