华氏《石函经》曰∶夫病有宜汤者、宜丸者、宜散者、宜下者、宜吐者、宜
汗者。汤可以荡涤脏腑，开通经络，调品阴阳；丸可以逐风冷，破坚积，进饮食；
散可以去风、寒、暑、湿之气，降五脏之结伏，开肠利胃。可下而不
下，使人心腹胀满，烦乱鼓〔胀〕；可汗而不汗，则使人毛孔闭塞，闷绝而终；可
吐而不吐，则使人结胸上喘，水食不入而死。
《内经》治法云∶天之邪气感，则害人五脏，肝、心、脾、肺、肾，实而不满，
可下之而已。水谷之寒热感，则害人六腑，胆、胃、三焦、膀胱、大肠、小肠，满而不
实，可吐之而已。地之湿气感，则害人肌肤，从外而入，可汗而已。
注云∶外有风寒暑湿，天之四令，无形者也；内有饥饱劳逸，亦人之四令，有形者也。
一者，始因气动而内有所成者，谓积聚 瘕，瘤气、瘿气、结核，（狂瞀）癫痫。
二者，始因气动而外有所成者，谓痈肿疮疡，疥癞疽痔，掉〔 〕浮肿，目赤
〔胗〕（者 ）， 肿痛痒。
三者，〔不因气〕动而病生于内者，谓留饮癖食，饥饱劳逸，宿食霍乱，悲恐喜
怒，想慕忧结。
四者，不因气动而病生于外者，谓瘴气魅贼，虫蛇蛊毒，〔蜚〕尸鬼击，〔冲
薄〕坠堕，风寒暑湿，〔斫〕射刺割等。
（注云∶五运之法也。）
木郁之病，肝酸〔木风〕。
注云∶故民病胃脘当心而痛，（四肢）两胁，（咽鬲）不通，饮食不下，甚则耳
鸣眩转，目不识人，善暴僵仆，筋骨强直而不用，卒倒而无所知也。经曰∶木郁则达
之，谓吐令其调达也。
火郁之病，心苦火暑。
注云∶故民病少气，疮疡痈肿，〔胁腹胸背，面首〕四肢，〔 胪胀〕，疡痱
呕逆，螈 骨〔痛，节乃有动〕，注下温疟，腹中暴痛，血溢流注，精液乃少，目赤
心热，甚至瞀闷懊 ，善暴死。经曰∶火郁发之，谓汗令其发散也。
土郁之病，脾甘〔土湿〕。
注曰∶故民病〔心〕腹胀，肠鸣而为数（便），甚则心痛胁 ，呕（吐）霍
乱，饮发注下，〔 〕肿身重，则脾热之生也。经曰∶土郁夺之，谓下〔之令〕
无壅滞也。
金郁之病，肺辛〔金燥〕。
注云∶故民病咳逆，心〔胁〕满，引〔少腹〕，〔善〕暴痛，不可反侧，
嗌干面尘色〔恶〕，乃金胜木而病也。经曰∶金郁泄之，解表利小便也。
水郁之病，肾咸〔水寒〕。
注云∶故民病寒〔客〕心痛，腰椎痛，大关节〔不利〕，屈伸不便，善厥逆，
痞坚腹满，阴乘阳也。经曰∶水郁〔折〕之，谓抑之制其冲逆也。
五运之政，犹权衡〔也〕，高者抑之，下者举之，化者应之，变者复之，〔此生长
化收藏之〕理也，失常则天地四〔塞〕也。
华氏《石函经》说：疾病有适宜用汤剂治疗的，有适宜用丸剂治疗的，有适宜用散剂治疗的，有适宜用泻下法治疗的，有适宜用催吐法治疗的，有适宜用发汗法治疗的。汤剂可以荡涤脏腑，疏通经络，调和阴阳；丸剂可以驱逐风邪和寒邪，破除坚硬的积滞，增进食欲；散剂可以祛除风、寒、暑、湿等外邪，降泄五脏中郁结伏留的病气，开通肠道，利和胃气。应当使用泻下法而不使用，会使人心胸腹部胀满，烦躁混乱甚至鼓胀；应当使用发汗法而不使用，则会使人体毛孔闭塞，郁闷窒息而死亡；应当使用催吐法而不使用，则会使人形成结胸证并伴有气喘，水谷饮食无法进入而死。
《黄帝内经》的治法说：天之邪气侵袭，会伤害人的五脏（肝、心、脾、肺、肾），表现为实而不能满，可以使用泻下法治疗即可。水谷之寒热邪气侵袭，会伤害人的六腑（胆、胃、三焦、膀胱、大肠、小肠），表现为满而不能实，可以使用催吐法治疗即可。地之湿气侵袭，会伤害人的肌肤，病邪从外部侵入，可以使用发汗法治疗即可。
注释说：外在的风、寒、暑、湿，是天的四时命令，属于无形的邪气；内在的饥饿与饱食、劳累与安逸，也是人的四种情况，属于有形的致病因素。第一种，起初因气机运动而在体内形成的病变，称为积聚、瘕聚、瘤气、瘿气、结核，以及狂乱昏厥、癫痫。第二种，起初因气机运动而在体表形成的病变，称为痈肿疮疡、疥癣癞疾、疽痔、抽搐浮肿、目赤疹、肿痛瘙痒。第三种，不因为气机运动而病生于体内的，称为留饮癖食、饥饱劳逸不当、宿食霍乱、悲恐喜怒过度、思慕忧结不解。第四种，不因为气机运动而病生于体外的，称为瘴气魅贼、虫蛇蛊毒、飞尸鬼击、冲撞薄碰、坠落跌打、风寒暑湿、砍射刺割等伤害。
（注释说：这是五运的理论。）
木郁的病症，对应肝脏，味酸，属木风。
注释说：所以百姓患病会出现胃脘部当心而痛，两侧胁肋部不适，咽喉膈部不通畅，饮食难以下咽，严重时出现耳鸣眩晕，眼睛看不清人，容易突然僵硬仆倒，筋骨强直不能活动，突然昏倒而没有知觉。经文说：木郁则达之，意思是使用催吐法使其调达舒畅。
火郁的病症，对应心脏，苦受火暑之邪。
注释说：所以百姓患病会出现少气，疮疡痈肿，胁腹胸背及头面四肢肿胀，疡痱呕逆，抽搐骨痛，关节颤动，腹泻温疟，腹部突然疼痛，血液溢出流注，精液减少，眼睛发红心中发热，甚至昏闷懊恼，容易突然死亡。经文说：火郁发之，意思是使用发汗法使其发散。
土郁的病症，对应脾脏，味甘，属土湿。
注释说：所以百姓患病会出现心胸腹胀，肠鸣且频繁大便，严重时心痛胁痛，呕吐霍乱，饮水发病腹泻，身体浮肿沉重，这是脾热的产生。经文说：土郁夺之，意思是使用泻下法使其没有壅滞。
金郁的病症，对应肺脏，味辛，属金燥。
注释说：所以百姓患病会出现咳嗽气逆，心胸胁肋胀满，牵引少腹，容易突然疼痛，不能翻身侧卧，咽喉干燥，面色如蒙尘色恶，这是金胜木而导致的疾病。经文说：金郁泄之，意思是解表通利小便。
水郁的病症，对应肾脏，味咸，属水寒。
注释说：所以百姓患病会出现寒气客居心痛，腰椎疼痛，大关节不利，屈伸不便，容易四肢厥冷，痞块坚硬腹部胀满，这是阴乘阳的现象。经文说：水郁折之，意思是抑制它以制约其冲逆之气。
五运的政令，就像权衡一样，高的要压制它，低的要举升它，化生的要顺应它，变化的要回复它，这是生长化收藏的道理，如果失去常态，天地四方就会闭塞不通。
Hua Shi's "Shi Xin Jing" states: Diseases may be suitable for treatment with decoctions (Tang), pills (Wan), powders (San), purgatives (Xia), emetics (Tu), or diaphoretics (Han). Decoctions can cleanse the Zang-Fu organs, open and unblock the meridians, and regulate Yin and Yang; pills can drive out wind-cold, break down hard accumulations, and promote appetite; powders can dispel wind, cold, summer-heat, and dampness, descend the knotted and latent qi of the five Zang organs, and open the intestines while benefiting the stomach. If purgation is indicated but not used, it causes chest and abdominal distension, restlessness, and drum-like bloating; if sweating is indicated but not used, it causes closure of the pores, leading to suffocation and death; if vomiting is indicated but not used, it leads to chest binding with panting, inability to take in water and food, resulting in death.
The treatment principles in the "Nei Jing" state: Pathogenic qi from heaven affects the five Zang organs (Liver, Heart, Spleen, Lung, Kidney), presenting as fullness without emptiness, which can be treated by purgation. Cold and heat from food and water affect the six Fu organs (Gallbladder, Stomach, San Jiao, Bladder, Large Intestine, Small Intestine), presenting as emptiness without fullness, which can be treated by emesis. Dampness from earth affects the skin and muscles, entering from the exterior, which can be treated by diaphoresis.
The commentary states: Externally, there are wind, cold, summer-heat, and dampness, which are the four commands of Heaven, formless pathogens; internally, there are hunger and satiety, labor and rest, which are also four conditions of humans, forming tangible pathogenic factors. The first category refers to diseases formed internally due to the movement of Qi, such as accumulations (Ji Ju), masses (Jia), tumor qi, goiter qi, tubercles, mania, confusion, epilepsy. The second category refers to diseases formed externally due to the movement of Qi, such as carbuncles, sores, ulcers, scabies, leprosy, gangrene, hemorrhoids, convulsions, edema, red eyes, rashes, swelling, pain, and itching. The third category refers to diseases arising internally not due to Qi movement, such as retained fluid and癖食 (food stagnation), improper hunger/satiety or labor/rest, residual food, cholera, excessive grief/fear/joy/anger, obsessive longing, and sorrowful knotting. The fourth category refers to diseases arising externally not due to Qi movement, such as miasma, malevolent spirits, insect and snake venom, gu poison, flying corpse attacks, ghost strikes, collisions, falls, wind-cold-summer-heat-dampness, cuts, stabs, and lacerations.
(The commentary states: This is the theory of the Five Movements.)
Diseases of Wood Depression involve the Liver, sour taste, and wood-wind.
Commentary: Therefore, people suffer from epigastric pain centered behind the heart, discomfort in the bilateral hypochondrium, obstruction in the throat and diaphragm, difficulty swallowing, tinnitus, vertigo, inability to recognize people, sudden stiff collapse, rigidity of sinews and bones with loss of function, and sudden fainting with unconsciousness. The Classic states: "Wood depression should be reached," meaning using emesis to make it smooth and unobstructed.
Diseases of Fire Depression involve the Heart, bitterness from fire and summer-heat.
Commentary: Therefore, people suffer from shortness of breath, carbuncles, sores, and swellings in the hypochondrium, abdomen, chest, back, face, head, and limbs; distension, ulcers, flaccidity, vomiting, and counterflow; convulsions, bone pain, joint tremors, diarrhea, warm malaria, sudden abdominal pain, blood extravasation, depletion of essence and fluids, red eyes, heart heat, severe mental cloudiness and vexation, and sudden death. The Classic states: "Fire depression should be dispersed," meaning using sweating to allow dispersion.
Diseases of Earth Depression involve the Spleen, sweet taste, and earth-dampness.
Commentary: Therefore, people suffer from chest and abdominal distension, borborygmus with frequent defecation, severe heart pain and hypochondriac pain, vomiting, cholera, fluid retention with diarrhea, edema, and heavy body, which arise from spleen heat. The Classic states: "Earth depression should be seized," meaning using purgation to remove stagnation.
Diseases of Metal Depression involve the Lung, pungent taste, and metal-dryness.
Commentary: Therefore, people suffer from cough and reverse flow of Qi, chest and hypochondriac fullness, pulling pain in the lower abdomen, sudden pain preventing turning over, dry throat, and a dusty, ugly complexion, caused by Metal overcoming Wood. The Classic states: "Metal depression should be drained," meaning releasing the exterior and promoting urination.
Diseases of Water Depression involve the Kidney, salty taste, and water-cold.
Commentary: Therefore, people suffer from cold invading causing heart pain, lumbar spine pain, dysfunction of large joints, difficulty in flexion and extension, frequent cold extremities, palpable hardness and abdominal fullness, caused by Yin overcoming Yang. The Classic states: "Water depression should be restrained," meaning suppressing it to control its rushing and counterflow.
The administration of the Five Movements is like a balance: what is high is suppressed, what is low is lifted, what transforms is responded to, and what changes is restored. This is the principle of growth, transformation, and storage. If this order is失常 (abnormal), the four directions of Heaven and Earth become blocked.