生生子曰∶《灵枢经》云∶“汗者，心之液”。又曰∶“夺汗者无血，夺血者无汗”。故今人多认汗
为心血也。愚谓五脏皆有汗，不独心有之也。《经脉别论篇》曰∶“饮食饱甚，汗出于胃。惊而夺精，汗出
于心。持重远行，汗出于肾。疾走恐惧，汗出于肝。摇体劳苦，汗出于脾。”
夫汗，不过一气而已。此气者，乃五谷之精，气静则化而为血，以养生身（《灵枢经》曰∶血者，神气也
，血之与气，异名而同类焉）。扰则越而为汗（不待化而气先发越也）。《易》曰∶“地气上而为云，天
气下而为雨。”《阴阳应象大论篇》曰∶“阳之汗，以天地之雨名之。”良以此也（启玄子注曰∶夫人汗
泄于皮腠者，是阳气之发泄尔，然其取类于天地之间，则云腾雨降而相似也）。
生生子曰∶《内经》有五郁之论，谓“木郁达之，火郁发之，土郁夺之，金郁泄之，水郁折之。”虽统
揭夫郁之名，而未显言夫郁之症，与详明其达、发、夺、泄、折之义。惟是后之人认达为吐，认发为发汗，
以泄为解表利小便，以夺为下，以折为抑其冲逆，意义未必非是，恐于经义未之尽也，余故缕析五郁之症，
并治法焉。
夫五脏一有不平则郁。达，是条达或通达也，发是发越，泄是疏泄，夺是攘夺，折是决折。何者？夫《
内经》曰∶木郁达之，木郁者，肝郁也。达者，条达、通达之谓也。木性上升，怫逆不遂，则郁。故凡胁痛
耳鸣，眩运暴仆，目不认人，皆木郁症也。当条而达之，以畅其挺然不屈
之常（如食塞胸中，而肝胆之气不升，故胸腹大痛，宣而吐之，以舒其木之气，是在上者因而越之也。木
郁于下，胁疼日久，轻则以柴胡、川芎之类开而提之，亦条达之意也；重则用当归龙荟丸摧而伐之，孰非
通达之意欤）。
火郁发之，火郁者，心郁也。发者，发越之谓也。火性炎上，怫逆不遂，则郁。故凡瞀闷目赤，少气
疮疡，口渴溲黄，卒暴僵仆，呕哕吐酸，螈 狂乱，皆火郁症也。当发而越之，以返其自然之常（又如五
心烦热，肌肤大热，过食冷物，抑遏阳气于脾土之中，以火郁汤、升阳散火汤，皆发之之意也，又谓从其
性而扬之。思想无穷，所愿不遂，悒郁不乐，因生痰涎，不进饮食，或气不升降，如醉如痴，以木香、石
菖蒲、生姜、雄黄之类帅而动之，亦发之之意也。小便混浊，疮疡舌疳，以黄连解毒汤、导赤散、八正散
之类引而下之，孰非越之之意欤）。
土郁夺之，土郁者，脾郁也。夺者，攘夺之谓也。土性贵燥，惟燥乃能运化精微，而致各脏也。壅滞渍
濡，则郁。故凡肿满痞塞， 肿，大小便不利，腹疼 胀，皆土郁症也。当攘而夺之，以复其健运之常
（又如腹中窒塞，大满大实，以枳实导滞丸，木香槟榔丸、承气汤下而夺之，是中满者，泻之于内也。饮
食伤脾，痞闷，痰涎日生，以橘半枳术丸；忧思痞结，不思饮食，腹皮微急，以木香化滞汤、消痞丸消而
磨之，亦攘之之意也。诸湿肿满， 肿，湿热发黄，以实脾利水之
剂燥之，孰非攘而夺之之意欤）。
金郁泄之，金郁者，肺郁也。泄者，疏泄之谓也。金贵空清，壅塞窒密，则郁。故凡咳逆，喉疼
声哑，胸满喘息，抬肩撷项，肌热，鼻塞呕脓，皆金郁症也。当疏而泄之，以肃其清降之常（又如伤
风，咳嗽鼻塞，以参苏饮、人参败毒散，皆疏之之意。胸膈停饮，或水饮入肺，喉中如水鸡之声，或
肺痈呕脓血，以葶苈大枣泻肺汤治之，孰非泄之之意欤）。
水郁折之，水郁者，肾郁也。折者，决折之谓也。水贵沉静，搏激窒塞，则郁。故凡冷唾上涌，水
肿腹胀，腰膝不利，屈伸不便，皆水郁症也。决而折之，以导其东归之常（又如肾气抑郁，邪水泛上而
冷唾，以茯苓、泽泻之类导而下之，决之之意也。腰脐疼痛，不可俯仰，或如奔豚之状，以桂心之类折
之，或小便癃疼，久亢不泄，而为白浊，以小茴香、泽泻、黄柏之类治之，孰非决之之意欤）。是皆因其
曲而直之也，举其概则余可推矣。若以达为吐，以发为汗，以泄为解表利小便，以夺为下，以折为抑其冲
逆，然固然，于经义恐犹未尽善也。且后文又曰∶“然调其气，过者折之，以其畏也，所谓泻之。”愚谓
过者，淫胜之谓也，折之者，谓裁之也，如木胜助之以辛，火胜助之以咸之类，投其畏而伐之，故曰∶“
五脏一有不平，所胜平之，递相济养，交互克伐”，此之谓也。
生生子说：《灵枢经》中说：“汗，是心的体液。”又说：“大量出汗会导致阴血亏虚，大量失血的人不会出汗。”所以现在的人多认为汗就是心血。我认为五脏都能产生汗，不仅仅是心。《素问·经脉别论篇》说：“饮食过饱，汗出于胃；受惊导致精气耗损，汗出于心；负重远行，汗出于肾；疾走且恐惧，汗出于肝；身体摇动劳累，汗出于脾。”
汗，不过是一股气罢了。这股气，是五谷的精微物质，气静止时化为血，用来滋养身体（《灵枢经》说：“血，就是神气”，血与气，名称不同但本质同类）。气受到扰动则向外发散成为汗（不待化而为血，气先向外发散）。《易经》说：“地气上升变为云，天气下降变为雨。”《素问·阴阳应象大论篇》说：“人体的汗，可以用天地的雨来比喻。”确实是因为这个原因（启玄子王冰注解说：“人的汗从皮肤毛孔泄出，这是阳气的发泄，然而将其取类比于天地之间，就像云腾雨降那样相似）。”
生生子说：《内经》有关于五郁的论述，说“木郁达之，火郁发之，土郁夺之，金郁泄之，水郁折之”。虽然总括了“郁”的名称，但没有明确说明郁的症状，也没有详细阐明达、发、夺、泄、折的含义。只是后世之人将“达”理解为吐法，将“发”理解为发汗，将“泄”理解为解表利小便，将“夺”理解为下法，将“折”理解为抑制冲逆之气，这些意义未必不对，恐怕对经文原意的理解还不够全面。所以我详细分析五郁的症状，并阐述治疗方法。
五脏只要有一点不平衡就会产生郁滞。“达”，是条达或通达的意思；“发”是发越；“泄”是疏泄；“夺”是攘夺；“折”是决折。为什么呢？《内经》说：木郁达之，木郁就是肝郁。达，是指条达、通达的意思。木性主升，如果怫逆不畅，就会郁结。所以凡是胁痛、耳鸣、眩晕突然仆倒、眼睛看不清人，都是木郁的症状。应当条而达之，以恢复其挺拔不屈的正常状态（例如食物堵塞胸中，导致肝胆之气不能上升，从而引起胸腹剧痛，用宣散吐法，使在上部的邪气通过呕吐排出，以舒展木气，这就是“其在高者，因而越之”的意思。木郁在下部，胁痛日久，轻症用柴胡、川芎等药开提，也是条达的意思；重症用当归龙荟丸摧伐，哪一点不是通达的意思呢）。
火郁发之，火郁就是心郁。发，是指发越的意思。火性炎上，如果怫逆不畅，就会郁结。所以凡是视物模糊胸闷、目赤、少气、疮疡、口渴、小便黄、突然僵硬仆倒、呕吐呃逆吐酸、抽搐狂乱，都是火郁的症状。应当发而越之，以恢复其自然常态（例如五心烦热、肌肤大热，因过食冷物，遏制阳气在脾土之中，用火郁汤、升阳散火汤，都是发越的意思，这也叫顺着火的性质而扬散它。思虑无穷，愿望不遂，抑郁不乐，因而生痰涎，不进饮食，或者气机升降失常，如醉如痴，用木香、石菖蒲、生姜、雄黄等药引导而动之，也是发越的意思。小便混浊、疮疡舌疳，用黄连解毒汤、导赤散、八正散等药引而下之，哪一点不是发越的意思呢）。
土郁夺之，土郁就是脾郁。夺，是指攘夺的意思。土性喜燥，只有干燥才能运化精微，输送到各脏腑。如果壅滞湿濡，就会郁结。所以凡是肿胀满闷、痞塞、浮肿、大小便不利、腹痛腹胀，都是土郁的症状。应当攘而夺之，以恢复其健运的正常状态（例如腹中窒塞，大满大实，用枳实导滞丸、木香槟榔丸、承气汤攻下而夺之，这是“中满者，泻之于内”的意思。饮食伤脾，痞闷，痰涎日增，用橘半枳术丸；忧思痞结，不思饮食，腹皮微急，用木香化滞汤、消痞丸消除磨积，也是攘夺的意思。各种湿肿满闷、浮肿、湿热发黄，用实脾利水的药剂燥湿，哪一点不是攘夺的意思呢）。
金郁泄之，金郁就是肺郁。泄，是指疏泄的意思。金贵空清，如果壅塞窒密，就会郁结。所以凡是咳嗽气逆、喉痛声哑、胸满喘息、抬肩撷项、肌热、鼻塞呕脓，都是金郁的症状。应当疏而泄之，以肃清其清降的正常状态（例如伤风，咳嗽鼻塞，用参苏饮、人参败毒散，都是疏泄的意思。胸膈停饮，或者水饮入肺，喉中有如水鸡的声音，或者肺痈呕脓血，用葶苈大枣泻肺汤治疗，哪一点不是疏泄的意思呢）。
水郁折之，水郁就是肾郁。折，是指决折的意思。水贵沉静，如果搏激窒塞，就会郁结。所以凡是冷唾上涌、水肿腹胀、腰膝不利、屈伸不便，都是水郁的症状。决而折之，以引导其东归（下行）的正常状态（例如肾气抑郁，邪水泛上而冷唾，用茯苓、泽泻等药引导而下之，这是决折的意思。腰脐疼痛，不可俯仰，或者像奔豚病一样，用桂心等药折之，或者小便癃闭疼痛，久亢不泄，而成白浊，用小茴香、泽泻、黄柏等药治疗，哪一点不是决折的意思呢）。这些都是顺着其曲折而使其直复的方法，举出大概其余可以类推了。如果把“达”当作吐法，“发”当作汗法，“泄”当作解表利小便，“夺”当作下法，“折”当作抑制冲逆，虽然也有道理，但对经文原意的理解恐怕还不够完善。而且后文又说：“然调其气，过者折之，以其畏也，所谓泻之。”我认为“过者”，是指淫胜（过度亢盛），折之，是指裁制，比如木胜用辛味助之，火胜用咸味助之类，投其所畏而伐之，所以说：“五脏只要有一点不平衡，所胜者予以平抑，递相济养，交互克伐”，就是这个意思。
Shengshengzi said: The *Ling Shu Jing* (Spiritual Pivot) states, "Sweat is the fluid of the Heart." It also says, "Those who lose excessive sweat will lose blood; those who lose excessive blood will not sweat." Therefore, many people today consider sweat to be the blood of the Heart. I believe that all five Zang organs can produce sweat, not just the Heart. The *Su Wen · Bie Lun Mai Jing* (Treatise on Differences in Meridian Physiology) states, "When food intake is excessively full, sweat comes from the Stomach. When startled and essence is depleted, sweat comes from the Heart. When carrying heavy loads and traveling far, sweat comes from the Kidney. When running fast and fearing, sweat comes from the Liver. When the body shakes with labor and hardship, sweat comes from the Spleen."
Sweat is nothing more than a movement of Qi. This Qi is the essence of the five grains. When Qi is still, it transforms into blood to nourish the body (*Ling Shu Jing* states: "Blood is the spirit Qi"; blood and Qi have different names but are of the same category). When disturbed, it disperses outward to become sweat (Qi disperses outward before it has time to transform into blood). The *I Ching* (Book of Changes) states, "Earth Qi rises to become clouds; Heaven Qi descends to become rain." The *Su Wen · Yin Yang Ying Xiang Da Lun* (Great Treatise on Yin-Yang Correspondences) states, "Human sweat may be named after the rain of heaven and earth." This is indeed the reason (Wang Bing, courtesy name Qixuanzi, commented: "Human sweat excretes through the skin and pores; this is the venting of Yang Qi. However, when analogized to between heaven and earth, it resembles clouds rising and rain descending.")
Shengshengzi said: The *Nei Jing* (Inner Canon) contains discussions on the Five Depressions (Wu Yu), stating, "For Wood Depression, promote its free flow; for Fire Depression, vent it; for Earth Depression, purge it; for Metal Depression, drain it; for Water Depression, control it." Although it generally mentions the term "Depression," it does not explicitly describe the symptoms of depression, nor does it clearly explain the meanings of promoting free flow (Da), venting (Fa), purging (Duo), draining (Xie), and controlling (Zhe). Later scholars interpreted "promoting free flow" as emesis, "venting" as diaphoresis, "draining" as releasing the exterior and promoting urination, "purging" as purgation, and "controlling" as suppressing rebellious Qi. While these interpretations may not be entirely incorrect, they likely do not fully capture the original meaning of the classic. Therefore, I will analyze the symptoms of the Five Depressions in detail and expound upon their treatment methods.
When any of the five Zang organs is out of balance, depression occurs. "Promoting free flow" (Da) refers to smoothing or unblocking; "venting" (Fa) refers to dispersing upward/outward; "draining" (Xie) refers to dredging; "purging" (Duo) refers to removing forcefully; and "controlling" (Zhe) refers to cutting off or restraining. Why? The *Nei Jing* states: For Wood Depression, promote its free flow. Wood depression is Liver depression. "Promoting free flow" means smoothing and unblocking. The nature of Wood is ascending; if it becomes stagnant and fails to flow smoothly, depression occurs. Thus, symptoms such as hypochondriac pain, tinnitus, sudden dizziness and collapse, and blindness are all symptoms of Wood Depression. One should smooth and unblock them to restore their natural state of upright resilience (For example, if food blocks the chest, preventing Liver and Gallbladder Qi from ascending, causing severe chest and abdominal pain, one should use emesis to vent pathogens located above, thereby soothing Wood Qi. This aligns with the principle 'for pathogens above, induce vomiting.' If Wood is depressed below, causing chronic hypochondriac pain, mild cases use Chai Hu and Chuan Xiong to lift and open, which is also the intent of promoting free flow; severe cases use Dang Gui Long Hui Wan to suppress and attack, which is also the intent of unblocking).
For Fire Depression, vent it. Fire depression is Heart depression. "Venting" means dispersing upward/outward. The nature of Fire is flaming upward; if it becomes stagnant and fails to flow smoothly, depression occurs. Thus, symptoms such as blurred vision and chest oppression, red eyes, shortness of breath, sores and ulcers, thirst, yellow urine, sudden stiff collapse, vomiting and acid regurgitation, convulsions, and mania are all symptoms of Fire Depression. One should vent and disperse them to return to their natural state (For example, if there is heat in the five centers and high fever due to excessive consumption of cold foods suppressing Yang Qi within the Spleen and Earth, formulas like Huo Yu Tang or Sheng Yang San Huo Tang are used to vent it. This also means following the nature of Fire to scatter it. If endless thoughts and unfulfilled desires cause depression and unhappiness, leading to phlegm production, loss of appetite, or dysfunctional Qi mechanism resembling drunkenness or idiocy, herbs like Mu Xiang, Shi Chang Pu, Sheng Jiang, and Xiong Huang are used to guide and move Qi, which is also the intent of venting. For turbid urine, sores, and tongue ulcers, formulas like Huang Lian Jie Du Tang, Dao Chi San, or Ba Zheng San are used to guide downward, which is also the intent of dispersing).
For Earth Depression, purge it. Earth depression is Spleen depression. "Purging" means forcefully removing. The nature of Earth values dryness; only through dryness can it transport and transform fine essences to distribute to other organs. If it becomes obstructed and damp, depression occurs. Thus, symptoms such as swelling and fullness, stuffiness, edema, difficulty in urination and defecation, abdominal pain, and distension are all symptoms of Earth Depression. One should remove and purge them to restore its healthy transportation function (For example, if there is obstruction in the abdomen with great fullness and solidity, formulas like Zhi Shi Dao Zhi Wan, Mu Xiang Bin Lang Wan, or Cheng Qi Tang are used to purge downward, following the principle 'for fullness in the middle, drain from within.' If dietary injury damages the Spleen, causing stuffiness and increasing phlegm, Ju Ban Ji Zhu Wan is used; if worry and thought cause knotting, loss of appetite, and slight abdominal tension, Mu Xiang Hua Zhi Tang or Xiao Pi Wan are used to eliminate and grind stagnation, which is also the intent of purging. For various damp swellings, edema, and damp-heat jaundice, formulas that solidify the Spleen and promote water metabolism to dry dampness are used, which is also the intent of purging).
For Metal Depression, drain it. Metal depression is Lung depression. "Draining" means dredging. Metal values emptiness and clarity; if it becomes obstructed and dense, depression occurs. Thus, symptoms such as cough and asthma, sore throat and hoarseness, chest fullness and panting, raising shoulders and pulling the neck, skin heat, nasal congestion, and vomiting pus are all symptoms of Metal Depression. One should dredge and drain them to restore its clear descending function (For example, for wind-cold injury with cough, nasal congestion, formulas like Shen Su Yin or Ren Shen Bai Du San are used, which follow the intent of dredging. For retained fluid in the chest and diaphragm, or water-fluid invading the Lung causing sounds like a water fowl in the throat, or lung abscess with vomiting of pus and blood, Ting Li Da Zao Xie Fei Tang is used, which follows the intent of draining).
For Water Depression, control it. Water depression is Kidney depression. "Controlling" means cutting off or restraining. Water values tranquility; if it becomes turbulent and obstructed, depression occurs. Thus, symptoms such as cold saliva surging upward, edema and abdominal distension, stiffness in the waist and knees, and difficulty bending and stretching are all symptoms of Water Depression. One should cut off and restrain them to guide their normal downward flow (For example, if Kidney Qi is depressed and pathogenic water surges upward causing cold saliva, herbs like Fu Ling and Ze Xie are used to guide downward, which is the intent of cutting off. For waist and umbilical pain preventing bending and twisting, or symptoms resembling Ben Tun disease, Gui Xin is used to restrain it; for urinary retention with pain, prolonged hyperactivity without excretion leading to white turbidity, herbs like Xiao Hui Xiang, Ze Xie, and Huang Bo are used, which is also the intent of cutting off). These are all methods of straightening what is bent. By understanding the general principles, the rest can be deduced. If one interprets "promoting free flow" as emesis, "venting" as sweating, "draining" as releasing the exterior and promoting urination, "purging" as purgation, and "controlling" as suppressing rebellious Qi, although these have some validity, they may not fully capture the canonical meaning. Furthermore, the text later states, "However, regulate the Qi; for excess, control it, according to what it fears, which is called purging." I believe "excess" refers to hyperactive dominance. "Controlling" means restraining. For instance, if Wood is excessive, assist with Pungent flavors; if Fire is excessive, assist with Salty flavors, etc., attacking what it fears. Thus it is said, "If any of the five Zang organs is out of balance, the dominating organ is pacified; they mutually nourish and克制 each other." This is what is meant.