气血冲和，万病不生，一有怫郁，诸病生焉。郁者，滞而不通之义，故脉亦沉而涩
也。然气郁则生湿，湿郁则生热，热郁则成痰，痰郁则血不行，血郁则食不消，而成
痞。六者，相因为病，治当顺气为先，气调而郁亦散矣。故诸病多生于郁，然郁皆
在中焦，苍术、抚芎总解诸郁，随症加入诸药，开提其气以升之。假如食在气上，提其
气则食自降矣。郁者，结聚而不得发越，当升者不得升，当降者不得降，当变化者不得
变化，此为传化失常，六郁之病见矣。六郁者，血郁、痰郁、火郁、湿郁、食郁是也
六者，以气为主，气行则郁散矣。六郁不得发越者，风寒郁则为热也。气郁者，胸胁
痛，脉沉涩，宜香附、苍术、抚芎、木香、槟榔∶湿郁者，周身走痛，或关节痛，遇阴
寒则发，脉沉缓，宜白芷、苍术、川芎、茯苓；痰郁者，动则喘急，或背膊一片冰冷，
四肢麻痹，寸口脉沉滑，宜海石、香附、星、半、栝蒌、苍术；热郁者，瞀闷，小便
赤涩，脉沉数，目干目赤，宜山栀、青黛、香附、苍术、抚芎；血郁者，四肢无力，能
食便红，脉沉涩，宜桃仁、红花、青黛、香附、抚芎；食郁者，暖酸腹饱，恶心不能
食，人迎脉平和，气口脉紧盛，宜苍术、香附、查曲、麦芽、砂仁、针砂。《经》曰∶
木郁达之。宜用吐剂令条达也。火郁发之。宜用汗剂令疏散之。土郁夺之。宜用下剂令
无壅滞也。金郁泄之。宜渗泄解表，利小便也。水郁折之。折之制其冲逆也。然百病不
出乎气血痰三者，而用药亦随之。气用四君子汤，血用四物汤，痰用二陈汤，郁用越鞠
丸。盖气血痰三病，多有兼郁者，或郁久而生病，或病久而生郁，或误药杂乱而成郁，
治病当以郁法参之。或气或血或痰，施以四君四物二陈加减为妙。
《经》曰，忧恐悲喜怒，令不得以其次，故令人有大病矣。盖五志之火，触发无常，
不根据传次也。然七情致病，乃发于至情太过，郁结于内而成病也。情则神识有知，无
迹可寻，触境乃发。若凭有形无知之药，以攻有情无迹之痛，纵能疏通已前之郁滞，焉
能解其后来复结之万绪乎？况以疏气平肝舒郁为事，益令气血日伤，惟宜以识遣识，以
理遣情，所谓心病还须心药医耳！病去之外不无心脾气血受伤者，用气血心脾之药以调理之。
气血运行通畅调和，各种疾病就不会产生；一旦气机怫郁（气机阻滞不畅），诸病便会由此而生。所谓“郁”，是指气机滞涩而不通的意思，因此脉象也会呈现沉而涩的特征。
然而，气机郁滞则生湿邪，湿邪郁滞则化热，热邪郁滞则凝结成痰，痰浊郁滞则导致血液运行不畅，血液郁滞则食物无法消化，从而形成痞满证。这六种病理因素相互关联致病，治疗应当以顺理气机为先，气机调畅则郁结自然消散。所以许多疾病多由郁结引起，但郁结主要位于中焦，苍术和抚芎（川芎）总能够解除各种郁结，应根据具体症状加入相应的药物，提升气机使其升发。假如食积停滞在气分之上部，提升其气机则食积自然下降。
郁结，是指气机结聚而不能发散，该升发的不能升发，该降下的不能降下，该转化的不能转化，这就是传化功能失常，六郁的病证就显现出来了。所谓的六郁，是指血郁、痰郁、火郁、湿郁、食郁这五种（注：原文虽列五名，前文统称六者，此处依原文列举）。这几种郁结以气机为主导，气行则郁散。
若六郁不得发散，风寒郁闭则会化为热邪。
气郁的症状是胸胁疼痛，脉象沉涩，适宜使用香附、苍术、抚芎、木香、槟榔；
湿郁的症状是周身游走性疼痛，或关节疼痛，遇阴寒天气则发作，脉象沉缓，适宜使用白芷、苍术、川芎、茯苓；
痰郁的症状是活动后喘促急迫，或背部一片冰冷，四肢麻木，寸口脉象沉滑，适宜使用海浮石、香附、天南星、半夏、瓜蒌、苍术；
热郁的症状是头昏闷乱，小便赤红涩痛，脉象沉数，眼睛干涩发红，适宜使用山栀、青黛、香附、苍术、抚芎；
血郁的症状是四肢无力，能进食但大便带血（便红），脉象沉涩，适宜使用桃仁、红花、青黛、香附、抚芎；
食郁的症状是嗳气酸腐、腹部饱胀、恶心不能进食，人迎脉平和，气口脉紧盛，适宜使用苍术、香附、山楂神曲、麦芽、砂仁、针砂。
《黄帝内经》说：“木郁达之。”适宜使用吐法使气机条达舒畅。
“火郁发之。”适宜使用汗法使邪气疏散。
“土郁夺之。”适宜使用下法使壅滞消除。
“金郁泄之。”适宜使用渗利泄下和解表的方法，通利小便。
“水郁折之。”折之是指制约其冲逆之势。
然而百病不出于气、血、痰三者，用药也随之而定。治气用四君子汤，治血用四物汤，治痰用二陈汤，治郁用越鞠丸。大概气、血、痰三种病症，多有兼夹郁结的情况，或是因郁久而生疾病，或是因病久而生郁结，或是因误药杂乱而成郁结，治病时应当参考郁证的治疗方法。无论是气、血还是痰，施用四君子汤、四物汤、二陈汤进行加减变化最为巧妙。
《黄帝内经》说：“忧、恐、悲、喜、怒，使人情志不能有序，从而导致大病。”大概五志之火，触发无常，不遵循正常的传变次序。然而七情致病，是由于情感太过，郁结于内而成为疾病。情志涉及神识知觉，没有具体的形迹可寻，接触外境才会发作。如果凭借有形而无知的药物，去攻伐有情而无迹的情志之痛，纵然能疏通之前的郁滞，怎么能解开后来重新纠结的万绪呢？况且以疏气、平肝、舒郁为事，只会让气血日益受损，只适宜以理智遣除情志，以道理遣除情绪，这就是所谓的“心病还须心药医”！疾病去除之后，往往有心脾气血受伤的情况，需用调理心脾气血的药物来调养。
When Qi and Blood are smooth and harmonious, myriad diseases do not arise; once there is a state of Fuyu (Qi stagnation and constraint), various diseases will emerge. "Yu" refers to the meaning of stagnation and obstruction without flow; therefore, the pulse also becomes deep and choppy.
However, Qi stagnation generates Dampness; Dampness stagnation generates Heat; Heat stagnation condenses into Phlegm; Phlegm stagnation impedes Blood circulation; Blood stagnation prevents food digestion, resulting in Pi syndrome (fullness and obstruction). These six factors cause disease mutually. Treatment should prioritize regulating Qi first; once Qi is regulated, the stagnation will dissipate. Thus, many diseases originate from Yu, but Yu generally resides in the Middle Jiao. Cangzhu (Atractylodis Rhizoma) and Fuxiong (Chuanxiong Rhizoma) can generally resolve various types of Yu. One should add appropriate herbs according to symptoms to lift and ascend the Qi. For instance, if food retention is located above the Qi level, lifting the Qi will cause the food to descend naturally.
Yu refers to aggregation that cannot be dispersed. What should ascend cannot ascend; what should descend cannot descend; what should transform cannot transform. This constitutes abnormal transmission and transformation, manifesting as the diseases of Six Yu. The Six Yu refer to Blood Yu, Phlegm Yu, Fire Yu, Dampness Yu, and Food Yu. Among these, Qi is primary; when Qi moves, Yu disperses. When the Six Yu cannot be dispersed, Wind-Cold stagnation transforms into Heat.
Symptoms of Qi Yu include chest and hypochondriac pain, with a deep and choppy pulse. It is suitable to use Xiangfu (Cyperi Rhizoma), Cangzhu, Fuxiong, Muxiang (Aucklandiae Radix), and Binglang (Arecae Semen).
Symptoms of Dampness Yu include wandering pain throughout the body or joint pain, which exacerbates in cold and damp weather, with a deep and slow pulse. It is suitable to use Baizhi (Angelicae Dahuricae Radix), Cangzhu, Chuanxiong, and Fuling (Poria).
Symptoms of Phlegm Yu include panting and urgency upon movement, or a sensation of coldness across the back and shoulders, and numbness in the four limbs, with a deep and slippery pulse at the Cun Kou position. It is suitable to use Haishi (Aragonis Concha), Xiangfu, Xingren (Arisaematis Rhizoma prepared), Banxia (Pinelliae Rhizoma), Gualou (Trichosanthis Fructus), and Cangzhu.
Symptoms of Heat Yu include dizziness and oppression, red and scanty urine, a deep and rapid pulse, dry and red eyes. It is suitable to use Shanzhi (Gardeniae Fructus), Qingdai (Indigo Naturalis), Xiangfu, Cangzhu, and Fuxiong.
Symptoms of Blood Yu include weakness in the four limbs, ability to eat but blood in stool, and a deep and choppy pulse. It is suitable to use Taoren (Persicae Semen), Honghua (Carthami Flos), Qingdai, Xiangfu, and Fuxiong.
Symptoms of Food Yu include belching with sourness, abdominal fullness, nausea, and inability to eat. The Renying pulse is peaceful, while the Qikou pulse is tight and vigorous. It is suitable to use Cangzhu, Xiangfu, Shenzhequ (Massa Medicata Fermentata with Hawthorn), Maiya (Hordei Fructus Germinatus), Sharen (Amomi Fructus), and Zhensha (Hematitum).
The Classic states: "For Wood Yu, promote its free flow." It is suitable to use emetic methods to ensure smooth and unobstructed flow.
"For Fire Yu, vent it." It is suitable to use diaphoretic methods to disperse it.
"For Earth Yu, purge it." It is suitable to use purgative methods to remove congestion.
"For Metal Yu, drain it." It is suitable to use draining and resolving exterior methods, promoting urination.
"For Water Yu, restrain it." Restraint means controlling its rebellious upward surge.
However, all diseases do not exceed Qi, Blood, and Phlegm, and medication follows accordingly. For Qi disorders, use Sijunzi Tang (Four Gentlemen Decoction); for Blood disorders, use Siwu Tang (Four Substance Decoction); for Phlegm disorders, use Erchen Tang (Two-Aged Decoction); for Yu disorders, use Yueju Wan (Regulating Qi Pill). Generally, Qi, Blood, and Phlegm disorders often involve concurrent Yu. Sometimes Yu persists long enough to generate disease; sometimes disease persists long enough to generate Yu; sometimes chaotic or incorrect medication causes Yu. In treating diseases, one should refer to methods for Yu. Whether addressing Qi, Blood, or Phlegm, modifying Sijunzi Tang, Siwu Tang, and Erchen Tang is optimal.
The Classic states: "Worry, fear, grief, joy, and anger prevent orderly conduct, thus causing severe illness." The Fire of the Five Emotions triggers unpredictably, not following normal transmission sequences. However, diseases caused by the Seven Emotions arise from excessive emotional expression, leading to internal stagnation and disease formation. Emotions involve consciousness and awareness, leaving no physical trace, only manifesting upon contact with external stimuli. If one relies on tangible, insensible herbs to attack the intangible, conscious pain of emotions, even if previous stagnation is cleared, how can one untangle the myriad knots that re-form later? Moreover, focusing solely on soothing Qi, calming Liver, and relieving Yu will further injure Qi and Blood daily. One should instead use reason to dispel emotion, and understanding to dispel feelings—this is what is meant by "Heart diseases require heart medicine"! After the disease is cured, there may still be injury to Heart and Spleen Qi and Blood; one should use herbs that tonify Heart and Spleen Qi and Blood to regulate recovery.