解诸郁。
苍术 香附（此味能横行胸臆，必须用童便浸过，焙干用，否则燥热） 抚芎 神
曲栀子（炒，各等分） 为末，水丸如绿豆大，每服五十丸，（吴鹤皋曰∶越鞠者，发越鞠郁
之谓也。香附开气郁，苍术燥湿郁，抚芎调血郁，栀子解火郁，神曲消食郁。陈来章曰∶
皆理气也，气畅而郁舒矣。）
丹溪曰∶郁为燥淫，燥乃阳明秋金之位，肺属金主气，主分布阴阳，伤则失职，
不能升降，故《经》曰∶诸气 郁，旨属于肺。又郁病多在中焦，中焦脾胃也。水谷之
海，五脏六腑之主，四脏一有不平，则中气不得其和而先郁矣。此方药兼升降。凡将欲
升之，必先降之；将欲降之，必先升之。苍术辛烈雄壮，因胃强脾，能径人诸经，疏泄
阳明之湿，通行敛涩，湿者用之而能发。香附阴中快气之药，下气最速，一升一降、故
郁散而平。抚芎足厥药，直达三焦，俾生发之气，上行头目，下行血海，为通阴阳血气
之使，不但专开中焦而已，胃主行气于三阳，脾主行气于三阴，脾胃既布，水谷之气
得行，则阴阳脏腑不受燥金之郁，皆由胃气而得通利矣。
夫气为人身之主，乃生死之关也。周流顺行，则无病矣。逆则诸病生焉。男子宜养
其气，以全其神。妇人宜平其气，以调其经。或内伤七情者，喜怒忧思悲恐惊是也。
喜则气散，怒则气逆，忧则气陷，思则气结，悲则气消，恐则气怯，惊则气乱也。外
感六淫者，风寒暑湿燥火也。风伤气者，为疼痛；寒伤气者，为战栗；暑伤气者，为热
闷；湿伤气者，为肿闷；燥伤气者，为闭结；火伤气者，为瞀螈。有虚气，有实气。
虚者正气虚，实者邪气实。丹溪有云∶气实不宜补，气虚宜补之。虽云气无补法，若痞
满壅塞实胀，似难于补。若正气虚而不补，则气何由而行？《经》云∶“壮者气行而愈，
怯者着而成病”，此气之确论也。故一切气滞食积腹胀痛者，宜消导也。一切气虚为病
者、宜补气也。然滞者，亦由气弱而不能健运，究竟亦非实也。（张按∶结为积聚，气不舒也，
逆为狂厥气不降也，即瘤之为留亦气之凝，单行克伐无益也。）破滞气高者，须用枳壳。
盖枳壳者，损胸中至高之气，二三服即已。又云∶滞气用青皮，然多用并伤真气，故禀受素壮而气刺
痛，暂用枳壳、乌药。若肥白气虚之人，气刺痛者，宜参术加木香，（张按∶气以形载，形以
气充，惟气与形两相维持，气和则生，气戾则病，岂可以作有形治也。）捍卫冲和不息之谓气，
扰乱妄动变常之谓火，当其和平之时，外护其表，复行于里，周流一身，循环无端总统于肺气，
曷尝病于人也？及其七情五志，乖戾失常，清者变而为浊，行者遏而反止，表失卫护而
不和，里失健悍而少降，营运渐远，肺失主持，妄动不已，五志厥阳之火起焉，上燔于
肺，气乃病焉。气本属阳，反胜则为火矣。河间曰∶五志过极，皆为火也。切不可概用
香辛燥热削伐大过之剂，如青皮、陈皮、三棱、蓬术、益智、官桂、甘草之类，此惟可
劫滞气，冲快于一时，以其气久抑郁者，借此暂行开发之意耳。要知气乃氤氲清虚之
象。若雾露之着物，虽滞易散，苟太用香辛散气燥热伤气之药，则真气耗散，浊气上
腾，犹曰∶肾气不能摄气归原，遂与苏子降气汤之类，则湿痰甚者，亦或当之。质弱
者，何堪峻削？况肺受火邪，子气亦弱，降令不行，火无以制，相扇而动，本势空虚，
命绝如缕，以无形之气，而作有形之治，一旦火气狂散，喘息奔急而死矣。
修养法曰∶凡患气血凝滞者，闭息澄心，先以左手摩滞处七七遍，右手亦然，复
以津涂之七日可开。
治疗各种郁证。
苍术、香附（此药能横行于胸膈之间，必须用童子小便浸泡后，焙干使用，否则药性燥热）、抚芎（川芎）、神曲、栀子（炒制），以上五味药各取等份，研成细末，用水泛丸，如绿豆大小。每次服用五十丸。（吴鹤皋说：越鞠，意思是发越舒展郁结之气。香附疏通气郁，苍术燥化湿郁，抚芎调理血郁，栀子解除火郁，神曲消除食郁。陈来章说：这些药物都是调理气的，气机通畅则郁结舒解。）
朱丹溪说：郁证多由燥邪淫溢所致，燥气对应阳明秋金之位。肺属金，主司一身之气，主管分布阴阳，若肺受伤则失职，不能正常升降，所以《内经》说：“各种气机郁滞的病证，都归属于肺。”另外，郁证多发生在中焦，即脾胃部位。脾胃是水谷之海，是五脏六腑的主宰，如果其他四脏有任何不平，中气就会失去和谐而首先发生郁结。这个方剂的药物兼具升提和降逆的作用。凡是要升提的，必须先降逆；凡是要降逆的，必须先升提。苍术气味辛烈雄壮，因为胃强脾弱，能直接进入各条经络，疏泄阳明经的湿气，通行收敛涩滞之性，对于湿邪，用它能使湿气发散。香附是阴分中快气（行气）的药物，下气作用最快，一升一降，所以郁结解散而病愈。抚芎归足厥阴肝经，直达三焦，使生发之气上行至头目，下行至血海，作为通调阴阳血气的使者，不仅仅局限于开通中焦。胃主将气运行于三阳经，脾主将气运行于三阴经，脾胃的气机布散正常，水谷的精微之气得以运行，那么阴阳脏腑就不会受到燥金的郁遏，这一切都依靠胃气的通利来实现。
气是人身的根本，是生死的关键。周流顺畅，就没有疾病。气机逆乱则产生各种疾病。男子宜保养其气，以保全精神。女子宜平调其气，以调和月经。内伤七情，指的是喜、怒、忧、思、悲、恐、惊这七种情绪。喜则气散，怒则气逆，忧则气陷，思则气结，悲则气消，恐则气怯，惊则气乱。外感六淫，指的是风、寒、暑、湿、燥、火六种外邪。风伤气，表现为疼痛；寒伤气，表现为战栗；暑伤气，表现为热闷；湿伤气，表现为肿胀闷堵；燥伤气，表现为闭塞便秘；火伤气，表现为神志昏蒙抽搐。有虚气，有实气。虚是指正气虚弱，实是指邪气盛实。丹溪说过：气实不宜补，气虚应当补。虽然常说气病没有补法，但如果出现痞满壅塞、实证胀满，似乎难以进补。然而如果正气虚弱而不补，气又靠什么运行呢？《内经》说：“身体强壮的人，气行则病愈；身体虚弱的人，气滞留则成病”，这是关于气的确切论述。所以，凡是因气滞、食积导致腹胀痛的，适宜用消导法。凡是因气虚导致的疾病，适宜用补气法。然而，气滞往往也是因为气弱而不能健运，归根结底也不是纯粹的实证。（张氏按语：结聚为积聚，是气不舒畅；逆乱为狂厥，是气不下降；即瘤之为留，也是气的凝滞，单纯使用攻伐之法并无益处。）破滞气的高者（指气滞在上焦胸膈），须用枳壳。因为枳壳会损耗胸中至高之气，服用二三剂即可停止。又说：滞气可用青皮，但多用会损伤真气，所以禀赋素来强壮且气刺痛的人，暂时使用枳壳、乌药。如果是肥白且气虚的人，出现气刺痛，适宜用人参、白术加木香。（张氏按语：气依附形体而存在，形体由气充盈，只有气和与形相互维持，气和则生，气逆则病，怎么能当作有形之物来治疗呢？）捍卫冲和不息的状态叫做气，扰乱妄动改变常态叫做火。在和平时期，气在外护卫体表，在内运行，周流全身，循环无端，统摄于肺气，何曾让人生病呢？等到七情五志乖戾失常，清轻之气变为浊重之气，运行之气受阻反而停止，体表失去卫护而不和，体内失去健悍之力而少降，营运逐渐迟缓，肺失主持，妄动不已，五志所化的厥阳之火兴起，上炎灼肺，气就生病了。气本属阳，反胜则为火。河间说：五志过极，都会化为火。切不可一概使用香辛燥热、削伐太过的大剂量药物，如青皮、陈皮、三棱、蓬术、益智、官桂、甘草之类，这些只能暂时劫夺滞气，冲快于一时，是因为气久被抑郁，借此暂时开发的意思罢了。要知道，气是氤氲清虚的景象，像雾露附着物体一样，虽然停滞也易消散，如果过度使用香辛散气、燥热伤气的药物，则真气耗散，浊气上腾，就像肾气不能摄纳气归原，于是用苏子降气汤之类的方剂，对于湿痰严重的人，或许适用。体质虚弱的人，怎能承受峻猛的削伐？况且肺受火邪，子气（肺气）也弱，肃降功能不行，火无法制约，互相煽动，根本之势空虚，命如游丝，将无形之气当作有形之邪来治，一旦火气狂散，喘息奔急而死。
修养方法说：凡是患有气血凝滞的，闭息澄心，先用左手按摩滞处七七四十九遍，右手也一样，再用唾液涂抹，七日可开。
Treats various types of Yu (depression/stagnation).
Cangzhu (Atractylodis Rhizoma), Xiangfu (Cyperi Rhizoma) [This herb can move freely through the chest and diaphragm; it must be soaked in urine from an uncircumcised boy, then dried by roasting before use, otherwise its nature is too drying and hot], Fuxiong (Chuanxiong Rhizoma), Shenqu (Massa Medicata Fermentata), Zhizi (Gardeniae Fructus, stir-fried). Take equal parts of these five herbs, grind into fine powder, make pills with water, size of mung beans. Take 50 pills per dose. (Wu Hegao said: "Yueju" means to vent and relieve stagnation. Xiangfu opens Qi stagnation, Cangzhu dries Dampness stagnation, Fuxiong regulates Blood stagnation, Zhizi resolves Fire stagnation, Shenqu eliminates Food stagnation. Chen Laizhang said: All these herbs regulate Qi; when Qi flows smoothly, stagnation dissipates.)
Zhu Danxi said: Yu (stagnation) is often caused by Dryness pathogen excess. Dryness corresponds to the position of Yangming Autumn Metal. The Lung belongs to Metal, governs Qi, and distributes Yin and Yang. If injured, it loses its function and cannot ascend or descend properly. Thus, the *Classic* states: "All disorders of Qi stagnation belong to the Lung." Furthermore, Yu diseases mostly occur in the Middle Jiao, which is the Spleen and Stomach. The Middle Jiao is the sea of water and grain, the master of the five zang and six fu organs. If any of the other four zang organs are imbalanced, the Central Qi will lose harmony and become stagnant first. This formula contains herbs that both ascend and descend. To ascend, one must first descend; to descend, one must first ascend. Cangzhu is pungent, acrid, and vigorous. Due to strong Stomach and weak Spleen, it enters all meridians directly, draining Dampness from the Yangming meridian, promoting circulation and resolving astringency. For Dampness, it promotes dispersion. Xiangfu is a Qi-moving herb within the Yin aspect, descending Qi most rapidly. Through ascending and descending, stagnation disperses and balance is restored. Fuxiong enters the Foot-Jueyin Liver Meridian, reaching the Sanjiao directly, allowing the generating Qi to ascend to the head and eyes and descend to the Blood Sea. It serves as the agent for connecting Yin-Yang and circulating Qi and Blood, not limited to opening the Middle Jiao alone. The Stomach directs Qi to the Three Yang meridians, and the Spleen directs Qi to the Three Yin meridians. Once the Spleen and Stomach distribute Qi properly, the Qi of water and grain can circulate, preventing the Yin-Yang and zang-fu organs from being stifled by Dryness-Metal. All this relies on the unobstructed flow of Stomach Qi.
Qi is the master of the human body, the gateway of life and death. When it circulates smoothly, there is no disease. When it rebels, various diseases arise. Men should nourish their Qi to preserve their Spirit. Women should calm their Qi to regulate their menstruation. Internal injuries from the Seven Emotions refer to Joy, Anger, Worry, Pensive thought, Grief, Fear, and Fright. Joy scatters Qi, Anger causes Qi to rebel, Worry causes Qi to sink, Pensive thought knots Qi, Grief consumes Qi, Fear makes Qi timid, and Fright disrupts Qi. External invasions from the Six Excesses refer to Wind, Cold, Summerheat, Dampness, Dryness, and Fire. Wind injuring Qi causes pain; Cold injuring Qi causes shivering; Summerheat injuring Qi causes heat and stuffiness; Dampness injuring Qi causes swelling and stuffiness; Dryness injuring Qi causes obstruction and constipation; Fire injuring Qi causes mental confusion and convulsions. There is Deficient Qi and Excess Qi. Deficiency refers to weakness of Righteous Qi; Excess refers to abundance of Pathogenic Qi. Danxi stated: Excess Qi should not be tonified; Deficient Qi should be tonified. Although it is said that Qi disorders have no tonification method, if there is fullness, blockage, and distension resembling excess, tonification seems difficult. However, if Righteous Qi is deficient and not tonified, how can Qi move? The *Classic* says: "The robust recover because Qi moves; the frail develop disease because Qi lingers." This is a definitive statement on Qi. Therefore, for abdominal distension and pain caused by Qi stagnation and Food retention, resolution and guidance methods are suitable. For diseases caused by Qi deficiency, tonification is suitable. However, stagnation often arises because Qi is weak and unable to transport vigorously; ultimately, it is not pure Excess. (Commentary by Zhang: Accumulation and masses result from Qi not flowing freely; rebellion and mania/coma result from Qi not descending; even tumors as "lingering" are due to Qi coagulation. Solely using attacking methods is of no benefit.) To break high-lying Qi stagnation, Zhiqiao (Aurantii Fructus) must be used. Zhiqiao damages the highest Qi in the chest; two or three doses suffice. It is also said: Qingpi (Citri Reticulatae Pericarpium Viride) is used for Qi stagnation, but excessive use injures True Qi. Therefore, for those with strong constitutions experiencing stabbing Qi pain, Zhiqiao and Wuyao (Linderae Radix) may be used temporarily. For fat, white-complexioned individuals with Qi deficiency experiencing stabbing Qi pain, Renshen (Ginseng Radix), Baizhu (Atractylodis Macrocephalae Rhizoma), and Muxiang (Aucklandiae Radix) are suitable. (Commentary by Zhang: Qi carries form; form fills Qi. Only when Qi and Form maintain each other does health prevail; when Qi rebels, disease occurs. How can one treat it as a tangible object?) Protecting the harmonious, ceaseless state is called Qi; disturbing,妄moving, and changing normalcy is called Fire. In times of peace, Qi protects the exterior, circulates internally, flows through the whole body, cycles endlessly, and is commanded by Lung Qi. How could it cause disease? But when the Seven Emotions and Five Wills deviate and lose normalcy, clear Qi becomes turbid, moving Qi stops and reverses, the exterior loses protection and becomes disharmonious, the interior loses vigor and descends less. Circulation slows, Lung loses control,妄movement continues, and the Fire of Jueyang arising from the Five Wills rises, burning upward to the Lung, causing Qi disorders. Qi belongs to Yang; when it overcomes, it becomes Fire. Hejian said: Extreme excess of the Five Wills all transforms into Fire. One must absolutely avoid indiscriminately using pungent, spicy, drying, hot, and overly attacking agents such as Qingpi, Chenpi (Citri Reticulatae Pericarpium), Sanleng (Sparganii Rhizoma), Pengze (Curcumae Zedoariae Rhizoma), Yizhi (Alpiniae Oxyphyllae Fructus), Guigui (Cinnamomi Cortex), and Gancao (Glycyrrhizae Radix et Rhizoma). These only temporarily seize stagnant Qi and provide fleeting relief, intended merely to briefly open up long-depressed Qi. One must know that Qi is a misty, clear, and empty phenomenon, like fog and dew attaching to objects; although stagnant, it easily dissipates. If one excessively uses pungent, spicy, Qi-scattering, and drying, hot, Qi-injuring herbs, True Qi will dissipate, and Turbid Qi will ascend. This resembles Kidney Qi failing to grasp Qi and return it to its root. In such cases, formulas like Suzi Jiangqi Tang (Perillae Fructus Decoction for Descending Qi) might be considered, especially for severe Phlegm-Damp. But how can fragile constitutions withstand harsh attacks? Moreover, if the Lung is injured by Fire, its Qi (the child organ) is also weak, descending functions fail, Fire cannot be controlled, they fan each other, the root becomes empty, life hangs by a thread. Treating intangible Qi as tangible pathology, once Fire and Qi scatter wildly, rapid panting and running out of breath lead to death.
Cultivation method states: For those suffering from Qi and Blood stagnation, hold breath and clarify the mind. First, massage the stagnant area with the left hand for seven sets of seven (49 times), then do the same with the right hand. Apply saliva to the area; after seven days, it will open.