气之称匪一，而气之为病亦匪一。盖上气、短气等，诸系气息者，既揭于《喘》门，气虚一证，收在《虚
劳》中。故此门所揭，专系情志所滞，而气中与郁证亦连类及之。
九气七气 阴阳虽大，未离乎气，故通天下一气耳。人生其间，大喜毗于阳，大怒毗于阴（按∶此二句
出《庄子·在宥》），一吐纳，一动静，何所逃哉，与气流通而已。故气平则宁，气不平则病。《内经》曰∶百
病生于气，喜则气缓，悲则气消，寒则气收，热则气泄，恐则气下，忧则气乱，劳则气耗，思则气结，怒则气逆。
盖荣卫通利，则气舒而不迫，此喜所以气缓也。神情惨悴，则气亏而不全，此悲所以气消也。经络凝涩，则气积
而不散，此寒所以气收也。腠理开通，则气升而汗出，此热所以气泄也。精却上闭，则气还而不行，此恐所以
气下也。心多愁虑，则气散而无归，此忧所以气乱也。内外烦动，则气喘而且汗，此劳所以气耗也。身心有止，则
气留而不行，此思所以气结也。嗔恚伤甚，则气上而呕血，此怒所以气逆也。（《圣济》）（按∶经文忧作惊，
其作忧者，盖据《太素》也。）
七气者，寒气、热气、怒气、恚气、忧气、喜气、愁气。凡七气积聚牢大，如杯如 ，在心下腹中，疾痛欲
死，饮食不能，时来时去，每发欲死，如有祸状，此皆七气所生（按∶《千金》状作祟）。寒气则呕吐恶心。
热气则说物不章，言而遑。（《千金》作说物不竟而迫。又七气丸主治曰∶热气状，恍惚眩冒失精）。怒气则上
气不可忍，热上抢心，短气欲死，不得气息也。恚气则积聚在心下，不可饮食。忧
气则不可极作（《千金》极作闲），暮卧不安席。喜气则不可疾行，不能久立。愁气则喜忘不识人，置物四方，
还取不得去处，若闻急，即手足筋挛不举。（《病源论》）（《千金》曰∶若闻急，则四肢 肿，手足筋挛，
捉不能举，如得病。此是七气所生，男子卒得饮食不时所致，妇人即产后中风诸疾也。）
夫五脏六腑，阴阳升降，非气不生。神静则宁，情动则乱。故有喜怒忧思悲恐惊七者不同，各随其本脏所生
所伤而为病。故喜伤心，其气散；怒伤肝，其气击；忧伤肺，其气聚；思伤脾，其气结；悲伤心胞，其气急；
恐伤肾，其气怯；惊伤胆，其气乱。虽七诊自殊，无逾于气。黄帝曰∶余知百病生于气也。但古论有寒热忧恚，
而无思悲恐惊，似不伦类，于理未然。然六腑无说，唯胆有者，盖是奇恒净腑，非转输例，故能蓄惊而为病。
（《三因》）（按∶情志之名，《阴阳应象大论》有喜怒悲忧恐之文，而或换悲以思。《宣明五气篇》以喜悲忧
畏恐，为五精所并。《本神篇》则其意与《应象论》相同。今陈氏凑合《举痛论》九气为说，盖七情之目至此而
始定矣。又《礼运》有云七情，其义自异。）
夫喜伤心者，自汗，不可急行，不可久立，故经曰喜则气散。怒伤肝者，上气不可忍，热来荡心，短气欲
绝，不得息，故经曰怒则气击（一作上）。忧伤肺者，心系急，上焦闭，荣卫不通，夜卧不安，故经曰忧则气聚。
思伤脾者，气留不行，积聚在中脘，不得饮食，腹胀满，四肢怠惰，故经曰思则气结。悲伤心胞者，善忘，不识
人，置物在处，还取不得，筋挛，四肢浮肿，故经曰悲则气急。恐伤肾者，上焦气闭不行，下焦回还不散，
犹豫不决，呕逆恶心，故经曰恐则精却。惊伤胆者，神无所归，虑无所定，说物不竟而迫，故
经曰惊则气乱。七者虽不同，本乎一气。（同上）
人以气为主，一息不运则机缄穷，一毫不续则穹壤判。阴阳之所以升降者气也，血脉之所以流行者亦气也，
荣卫之所以转运者气也，五脏六腑之所以相养相生者亦此气也。盛则盈，衰则虚，顺则平，逆则病，气也者，独非
人身之根本乎。人有七情，病生七气。七气者，寒热怒恚喜忧愁，或以为喜怒忧思悲惊恐，皆通也。（《直指》）
夫气之为病，大抵不过喜怒忧思悲恐惊寒热而已。喜则气散，怒则气激，忧则气涩，思则气结，悲则气紧，
恐则气沉，惊则气动，寒则气收，热则气滞，诸证不同，当审在何脏何腑，方乃不失病机也。（《简易》）
《灵枢》论神意魂魄志精所主之病，然无寒暑惊劳四证，余以是推而广之。怒气所至，为呕血，为飧泄，
为煎厥，为薄厥，为阳厥，为胸满胁痛，食则气逆而不下，为喘渴烦心，为消瘅，为肥气，为目暴盲，耳暴闭，
筋纵，发于外为疽痈。喜气所至，为笑不休，为毛发焦，为内病，为阳气不收，甚则为狂。悲气所至，为阴缩，
为筋挛，为肌痹，为脉痿，男为数溲血，女为血崩，为酸鼻辛 ，为目昏，为少气不能报息，为泣则臂麻。恐气
所至，为破 脱肉，为骨酸痿厥，为暴下绿水，为面热肤急，为阴痿，为惧而脱颐。惊气所至，为潮涎，为目HT ，
为口 ，为痴痫，为不省人，为僵仆，久则为痛痹。劳气所至，为咽噎病，为喘促，为嗽血，为腰痛骨痿，为肺
鸣，为高骨坏，为阴痿，为唾血，为冥视，为耳闭，男为少精，女为不月，衰甚则溃溃乎若坏都， 乎不可止。
思气所至，为不眠，为嗜卧，为昏瞀，为中痞，三焦闭塞，为咽嗌不利，为胆瘅呕苦，为筋痿，为白淫，为得后
与气快然如衰，为不嗜食。（《儒门事亲》）
脉候 脉滑者多血少气，脉涩者少血多气，脉大者血气俱多。又云∶脉来大而坚者，血气俱实。脉小
者，血气俱少。又云∶脉来细而微者，血气俱虚。（《脉经》）
尺脉涩而坚，为血实气虚也。尺脉细而微者，血气俱不足。（同上）
脉浮如数无热者，风也。若浮如数而有热者，气也。（同上）
洪则为气。浮而绝者气。（同上）（按∶此气并似言上气、短气之类，姑列于斯。）
九气者，证虽不同，大概诊寸口脉伏，胸中逆气。（《圣济》）
刘立之《脉理玄要》曰∶下手脉沉，便知是气。沉极则伏，涩弱难治。其或沉滑，气兼痰饮。（《微义》）
（按∶《医通》涩弱难治下曰∶皆由大气郁滞不舒，以故脉显沉伏。大都沉实有力则宜辛散，沉弱少力则宜温养，
气主煦之，总不离辛温散结也。）
其脉弦紧牢强者，可治；若虚细而弱者，为难治。（《医方选要》）
诸气之脉，洪大者，阴不足阳有余也，以滋补兼清之剂治之。长则气治而无病，若弦长则为怒气伤肝，当以
疏泄之药平之。短则气病，乃气郁不舒，宜以开郁之药化之。凡气病脉大而渐减者，为病退；久而不愈渐盛者，
为病进。（《证治百问》）
郁脉多沉伏，或结或促或代。（《医统》）
凡郁证之脉，在古人皆以结促止节为郁脉，使必待结促止节而后为郁，则郁证不多见矣。故凡诊郁证，但见
气血不顺而脉不和平者，其中皆有郁也。惟情志之郁，则如弦紧沉涩迟细短数之类，皆能为之。至若结促之脉，
虽为郁病所
常有，然病郁者未必皆结促也。惟血气内亏，则脉多间断，若平素不结而因病忽结者，此以不相接续，尤属内虚。
故凡辨结促者，又当以有神无神辨之。其或来去有力，犹可以郁证论；若以无力之结促，而悉认为气逆痰滞，妄
行消散，则十误其九矣。（《景岳》）（按《医统》引《诊家枢要》曰∶气血食积痰饮，一有留滞于其间，脉必
因之而止节矣，但当求其有神，何害之有。夫所谓有神者，即经所谓有胃气也。景岳盖据此说。）
郁脉虽多沉伏结促，不为患也，所虑在牢革弦强不和耳。盖沉伏结促，有气可散，气通则和。若牢革弦强，
则正气先伤，无气可散，即从事调补，尚难克效，况复误行耗气之药乎。所以郁证得弦强脉者，往往多成虚损也。
（《医通》）（按∶以上三条通诸气证，故拈于此。）
证治总说 脏气不行，郁而生涎，随气积聚，坚大如块，在心腹中，或塞咽喉如粉絮，吐不出，咽不下，
时去时来，每发欲死，状若神灵所作，逆害饮食，皆七气所生所成，治之各有方。（《三因》）
气之作恙，发而为寒热恚怒喜忧愁，聚而为积痞疝瘕 癖，上为头旋，中为五膈，下为脐间动气，或喘促，
或咳噫，聚则中满，逆则足寒，凡此者气使之然也。（《直指》）（按∶原论治法，录在《血病》中。）
气结则生痰，痰盛则气愈结，故调气必先豁痰，如七气汤以半夏主治而官桂佐之，盖良法也。况夫冷则生气，
调气虽用豁痰，亦不可无温中之剂，其间用桂，又所以温其中也。不然，七气相干，痰涎凝结，如絮如膜，甚
如梅核，窒碍于咽喉之间，咯不出，咽不下，或中满艰食，或上气喘急，曰气隔，曰气滞，曰气秘，曰气中，以至
五积六聚，疝癖瘕 ，心腹块痛，发即欲绝，殆无往而不至矣。气滞者，滞于胸膈
则胀满，滞于手足则浮肿，滞于腰间则坠痛胀满，用异香散、调气散、沉香降气汤，仍与神保丸或少蓬煎丸利之。
浮肿，用三和散加生料五苓散，或五皮散加桂吞青木香丸，《局方》流气饮加赤茯苓、枳壳。腰痛，俞山人降气
汤，《局方》七气汤加橘核，或辣桂煎汤点调气散吞青娥丸。（同上）（按∶此所举诸方皆出《和剂》。）
七情者，喜怒忧思悲恐惊是也。虽七证自殊，无逾于气，积之既久，脾胃衰弱，血气虚耗，至于上焦不纳，
中焦不化，下焦不渗，展转传变，渐成呕吐、噎膈、痰饮、诸般积聚、心腹疼痛之证。（《原病集》）
体虚之人，而为七情六淫所干，以致发而为诸气证，或为胀满，或为喘促，或为水肿，或为疼痛，以致为膈
为噎，为疝为瘕，为呕吐，为积聚，为泄为厥，为痰为风，其证不可悉数，惟当随其诸证而治之。（《选要》）
古今虽有治法疗七情。而无结散之方。用药难以应手。愚谓喜乐恐惊，耗散正气，怒忧思悲，郁结邪气，结
者行之，散者益之，此治七情之要法也。喜乐恐惊属心胆肾，过则为怔忡健忘失志、不足之证。当以归神、养血、
妙香、七气、宽中等散治之（按∶宽中散用枳、桔、苓、半、芍、甘）。怒忧思悲属肝脾肺，过则为狂痫噎膈、
肿胀疼痛、有余之证。苟或饮食所伤，寒冷所感，呕逆抢心绕脐刺痛，甚则结为有形积块，宜用蟠葱散、分气、
四七、槟榔丸消导之。（《诸证辨疑》）
盛怒成疾，面色青黄，或两胁胀满，沉香降气散、木香调气散，或四七汤加枳壳、木香（按∶此出《要诀》），
虚加人参、石菖蒲。肥人气滞，必有痰，以二陈、苍术、香附，燥以开之。瘦人气滞，必有火且燥，宜苏子、山栀、当
归、芍药、丹皮，降以润之。老人胸膈气滞，痞满不舒，或作痛，或不能食，脉虽数实滑大，当作虚治，慎不可用
耗气药，宜理中丸或六君子加香、砂之类；气不归源，补骨脂为主，白术、沉香佐之。一切冷气，及妇人血气
攻击，心腹撮痛，《局方》乌沉汤最捷。气从左边起者，肝火也。气刺痛，皆属火，当降火药中加枳壳。气郁不舒而
痛者，木香调气散。忧而痰郁，导痰汤加香附、乌药。因死血而痛者，桃仁、红花、归头。食积寒痰流入胁下，
背膂刺痛诸药不效者，神保丸。久患气结，诸药不开者，先服沉香化气丸三五服以开其结，后用六君子送降气散
调之。诸气为患，须分暴病久病。暴怒伤阴，阳气独亢，气厥不省者，可用辛香破气以通阴闭。若久抱抑郁，气
不宣通，营卫不和者，又当辛温散结以调营卫，始为合宜也。（《医通》）
郁证 气血冲和，万病不生，一有怫郁，诸病生焉，故人身诸病，多生于郁。（《丹溪》）（按∶《六元
正纪大论》有五郁之治，不析言为何病，至丹溪创立气湿痰热血食六郁之名。殊不知诸郁各病既有其证，不须别
设门目，且郁之为病，气郁为最，故兹特于诸家所说，摘其专系于气者，余不具载。）
戴云∶郁者，结聚而不得发越也。当升者不得升，当降者不得降，当变化者不得变化也。此为传化失常，六郁
之病见矣。气郁者，胸胁痛，脉沉涩。（《金匮钩玄》）
何氏云∶郁为七情不舒，遂成郁结，既郁之久，变病多端。男子得之，或变为虚怯，或变膈噎气满腹胀等证。
妇女得之，或为不月，或为堕胎崩带虚劳等证。治法必能内养，然后郁开，按证调理。（《医统》）
先顺后逆，虽不中邪，病从内生，令人饮食无味，神倦
肌瘦，名曰脱营，内服交感丹，外用香盐散，临卧擦牙（香盐散当考）。有郁结在脾，半年不食，或午后发热，
酉戌时退，或烦闷作渴虽呕，或困卧如痴，向里坐，亦喜向暗处，妇人经水极少，男子小便点滴，皆忧思气结，
治宜温胆汤，或二陈汤加参、术、红花。痰火甚者，以痰药吐之下之，后用越曲丸调理。（《入门》）
有素虚之人，一旦事不如意，头目眩晕，精神短少，筋痿气急，有似虚证，先当开郁顺气，其病自愈，宜交
感丹。不效，用归脾汤。（《赤水》）
凡五气之郁，则诸病皆有，此因病而郁也。至若情志之郁，则总由乎心，此因郁而病也。第自古言郁者，
气这一概念有多种称呼，而气引发的疾病也多种多样。其中，“上气”、“短气”等与呼吸气息相关的病症，已经在《喘证》章节中列出；“气虚”这一证候，收录在《虚劳》篇中。因此，本门（气病）所论述的，专门针对情志阻滞所致的气机失调，同时也连带涉及了气郁证。
九气与七气：阴阳虽然宏大，但未脱离气的范畴，所以说贯通天下不过是一气罢了。人生活在天地之间，大喜偏于阳，大怒偏于阴（按：这两句出自《庄子·在宥》），无论是吐纳还是动静，有什么能逃脱气的规律呢？无非是与气流通相应罢了。所以气平和则安宁，气不平则生病。《内经》说：百病生于气，喜则气缓，悲则气消，寒则气收，热则气泄，恐则气下，忧则气乱，劳则气耗，思则气结，怒则气逆。大概营卫通畅流利，则气舒展而不紧迫，这就是喜导致气缓的原因。神情凄惨憔悴，则气亏损而不完整，这就是悲导致气消的原因。经络凝滞涩阻，则气积聚而不散，这就是寒导致气收的原因。腠理开通，则气升发而出汗，这就是热导致气泄的原因。精气退缩、上部闭塞，则气返还而不能运行，这就是恐导致气下的原因。心中多愁善虑，则气散漫而无归宿，这就是忧导致气乱的原因。内外烦扰躁动，则气喘而且出汗，这就是劳导致气耗的原因。身心有所止息（指过度思虑停滞），则气停留而不能运行，这就是思导致气结的原因。嗔恚伤害严重，则气上逆而呕血，这就是怒导致气逆的原因。（《圣济总录》）（按：经文中的“忧”作“惊”，这里作“忧”，大概是依据《太素》。）
所谓七气，是指寒气、热气、怒气、恚气、忧气、喜气、愁气。凡是这七气积聚牢固盛大，像杯子或瓦器一样，在心下腹中，疼痛剧烈欲死，饮食不能进，时来时去，每次发作都感觉要死，好像有灾祸降临，这些都是由七气产生的（按：《千金方》中“状”作“祟”）。寒气会导致呕吐恶心。热气会导致说话不清晰，言语慌张。（《千金方》作说话未完迫促。另外七气丸的主治描述说：热气之状，恍惚眩晕冒闷失精）。怒气会导致上气不可忍受，热气上冲心胸，短气欲死，无法呼吸。恚气会导致积聚在心下，不能饮食。忧气会导致不能过度劳作（《千金方》作“极作闲”），晚上睡觉不安稳。喜气会导致不能快步行走，不能久站。愁气会导致喜欢遗忘、不认识人，东西放在各处，回头去找却找不到地方，如果听到紧急消息，就会手足筋脉挛缩不能举起。（《诸病源候论》）（《千金方》说：如果听到紧急消息，则四肢浮肿，手足筋脉挛缩，抓握不能举起，如同患病。这是七气所生，男子突然因饮食不规律所致，妇人则是产后中风等各种疾病。）
五脏六腑，阴阳升降，没有气就不能生成。神志安静则安宁，情志发动则混乱。所以有喜、怒、忧、思、悲、恐、惊这七种不同情况，各自随着其本脏所生所伤而成为疾病。所以喜伤心，其气散；怒伤肝，其气击（一说为“上”）；忧伤肺，其气聚；思伤脾，其气结；悲伤心包，其气急；恐伤肾，其气怯；惊伤胆，其气乱。虽然这七种诊断各不相同，但没有超出气的范畴。黄帝说：我知道百病生于气。但是古代论述中有寒、热、忧、恚，却没有思、悲、恐、惊，似乎类别不伦，从道理上讲不太妥当。然而六腑没有这种说法，只有胆有，大概因为胆是奇恒之腑，不属于传化之腑的常规，所以能蓄积惊邪而致病。（《三因极一病证方论》）（按：情志的名称，《阴阳应象大论》中有喜、怒、悲、忧、恐的文字，有时将“悲”换为“思”。《宣明五气篇》以喜、悲、忧、畏、恐为五精所并。《本神篇》则其意思与《应象论》相同。现在陈氏凑合《举痛论》的九气来解说，大概七情的名目至此才确定。另外《礼运》也有七情的说法，其含义自然不同。）
喜伤心的人，会自汗，不能急行，不能久立，所以经书说喜则气散。怒伤肝的人，上气不可忍受，热气荡涤心胸，短气欲绝，无法呼吸，所以经书说怒则气击（一作“上”）。忧伤肺的人，心系拘急，上焦闭塞，营卫不通，夜晚睡觉不安稳，所以经书说忧则气聚。思伤脾的人，气停留不行，积聚在中脘，不能饮食，腹胀满，四肢怠惰，所以经书说思则气结。悲伤心包的人，容易忘记，不认识人，东西放在各处，回头去找却找不到，筋脉挛缩，四肢浮肿，所以经书说悲则气急。恐伤肾的人，上焦气闭不行，下焦气回还不散，犹豫不决，呕逆恶心，所以经书说恐则精却（气下）。惊伤胆的人，神无所归，虑无所定，说话未完迫促，所以经书说惊则气乱。这七者虽然不同，但根本都是一气。（同上）
人以气为主，一息之气不运转则生机穷尽，一毫不续则天地判分。阴阳之所以升降，是因为气；血脉之所以流行，也是气；营卫之所以转运，是气；五脏六腑之所以相互滋养相生，也是此气。盛则充盈，衰则虚弱，顺则平和，逆则生病，气难道不是人身根本吗？人有七情，病生七气。七气，有的说是寒、热、怒、恚、喜、忧、愁，有的说是喜、怒、忧、思、悲、恐、惊，都是通用的。（《直指方》）
气引发的疾病，大体不过是喜、怒、忧、思、悲、恐、惊、寒、热而已。喜则气散，怒则气激，忧则气涩，思则气结，悲则气紧，恐则气沉，惊则气动，寒则气收，热则气滞，各种症状不同，应当审察是在何脏何腑，才不会违背病机。（《简易方论》）
《灵枢》论述神、意、魂、魄、志、精所主的疾病，但是没有寒、暑、惊、劳四种证候，我据此推演并加以扩充。怒气所致，会出现呕血、飧泄、煎厥、薄厥、阳厥、胸满胁痛、进食后气逆不下、喘渴烦心、消瘅、肥气、目暴盲、耳暴闭、筋纵，发于外部则为疽痈。喜气所致，会出现笑不休、毛发焦枯、内病、阳气不收，严重时则为狂症。悲气所致，会出现阴缩、筋挛、肌痹、脉痿，男性为数次尿血，女性为血崩、酸鼻辛痒、目昏、少气不能深吸气、哭泣则手臂麻木。恐气所致，会出现破腘脱肉、骨酸痿厥、暴下绿水、面热肤急、阴痿、惧而脱颐。惊气所致，会出现潮涎、目睛上视、口噤、痴痫、不省人事、僵仆，日久则成痛痹。劳气所致，会出现咽噎病、喘促、嗽血、腰痛骨痿、肺鸣、高骨坏、阴痿、唾血、冥视、耳闭，男性为少精，女性为闭经，衰败严重时则溃溃乎像都城崩塌，浩浩乎不可止。思气所致，会出现不眠、嗜卧、昏瞀、中痞、三焦闭塞、咽嗌不利、胆瘅呕苦、筋痿、白淫、得大便排气后感觉轻松如病衰、不嗜食。（《儒门事亲》）
脉候：脉滑者多血少气，脉涩者少血多气，脉大者血气俱多。又说：脉来大而坚者，血气俱实。脉小者，血气俱少。又说：脉来细而微者，血气俱虚。（《脉经》）
尺脉涩而坚，为血实气虚。尺脉细而微者，血气俱不足。（同上）
脉浮如数而无热者，是风邪。若浮如数而有热者，是气病。（同上）
洪脉则为气病。浮而断绝者为气病。（同上）（按：这里的“气”并似指上气、短气之类，暂列于此。）
九气之病，证候虽然不同，大概诊察寸口脉伏，伴有胸中逆气。（《圣济总录》）
刘立之《脉理玄要》说：下手脉沉，便知是气病。沉至极点则伏，涩弱难治。如果是沉滑，则是气兼痰饮。（《医宗金鉴·微义》）（按：《医宗金鉴》在“涩弱难治”下说：这都是由于大气郁滞不舒，所以脉象显现沉伏。大都沉实有力则宜用辛散，沉弱少力则宜用温养，气主煦润，总离不开辛温散结。）
如果脉弦紧牢强，可治；如果虚细而弱，为难治。（《医方选要》）
各种气病的脉象，洪大的，是阴不足阳有余，用滋补兼清热的药剂治疗。脉长则气治而无病，如果弦长则是怒气伤肝，应当用疏泄的药物平复它。脉短则是气病，乃气郁不舒，宜用开郁的药物化解它。凡是气病脉大且逐渐减小的，为病退；久而不愈且逐渐增盛的，为病进。（《证治百问》）
郁证的脉象多沉伏，或结、或促、或代。（《医统》）
凡是郁证的脉象，古人都认为结、促、止、节是郁脉，如果一定要等到出现结、促、止、节才认为是郁证，那么郁证就不多见矣。所以凡是诊察郁证，只要见到气血不顺而脉不和平的，其中都有郁。只有情志之郁，才会出现如弦、紧、沉、涩、迟、细、短、数之类的脉象。至于结、促之脉，虽然是郁病常有的，但患郁病的人未必都有结、促脉。只有血气内亏，脉才多有间断，如果平时不结而因病忽然出现结脉，这是因为不相接续，尤其属于内虚。所以凡是辨别结、促脉，又应当以有神无神来辨别。如果来去有力，还可以按郁证论治；如果用无力之结、促，全都认为是气逆痰滞，妄行消散之法，则十误其九了。（《景岳全书》）（按《医统》引用《诊家枢要》说：气血、食积、痰饮，一旦留滞在其中，脉必然因此出现止节，只应当求其有神，有什么妨害呢？所谓有神，就是经书所说的有胃气。张景岳大概是依据此说。）
郁脉虽然多沉伏结促，并不构成危害，令人担忧的是牢、革、弦、强、不和。因为沉伏结促，还有气可以疏散，气通则调和。如果牢革弦强，则正气先伤，无气可散，即使从事调补，尚且难以见效，何况再误用耗气之药呢？所以郁证得到弦强脉的，往往多变成虚损。（《医宗金鉴》）（按：以上三条通论诸气证，故拈出在此。）
证治总说：脏气不行，郁而生涎，随气积聚，坚大如块，在心腹中，或者堵塞咽喉像粉絮，吐不出，咽不下，时去时来，每次发作都感觉要死，状若神灵所作，阻碍饮食，都是七气所生所成，治疗各有方剂。（《三因极一病证方论》）
气作为疾病，发作表现为寒热、恚怒、喜忧愁，积聚形成积、痞、疝、瘕、癖，向上导致头旋，中间导致五膈，向下导致脐间动气，或者喘促，或者咳噫，聚则中满，逆则足寒，凡这些情况，都是气使然。（《直指方》）（按：原论治法，记录在《血病》中。）
气结则生痰，痰盛则气更结，所以调理气必须先豁痰，比如七气汤以半夏为主治而官桂为辅佐，这是好方法。况且冷则生气，调理气虽然用豁痰法，也不可没有温中之剂，其中用桂，又是为了温其中。不然，七气相干，痰涎凝结，像棉絮像薄膜，甚至像梅核，窒碍于咽喉之间，咯不出，咽不下，或者中满艰食，或者上气喘急，称为气隔、气滞、气秘、气中，以至于五积六聚、疝癖瘕、心腹块痛，发作时欲绝，几乎无处不到。气滞者，滞于胸膈则胀满，滞于手足则浮肿，滞于腰间则坠痛胀满，用异香散、调气散、沉香降气汤，仍配合神保丸或少蓬煎丸利导它。浮肿，用三和散加生料五苓散，或五皮散加桂吞青木香丸，《局方》流气饮加赤茯苓、枳壳。腰痛，俞山人降气汤，《局方》七气汤加橘核，或辣桂煎汤点调气散吞青娥丸。（同上）（按：此处列举的各方的均出自《和剂局方》。）
七情，就是喜、怒、忧、思、悲、恐、惊。虽然七种证候各自不同，但没有超出气的范畴，积累久了，脾胃衰弱，血气虚耗，以至于上焦不纳，中焦不化，下焦不渗，辗转传变，渐渐形成呕吐、噎膈、痰饮、各种积聚、心腹疼痛的证候。（《原病集》）
体质虚弱的人，被七情六淫所干扰，以致发作各种气证，或者为胀满，或者为喘促，或者为水肿，或者为疼痛，以致形成膈、噎、疝、瘕、呕吐、积聚、泄泻、厥逆、痰、风，证候不可胜数，只应当根据各种证候来治疗。（《选要》）
古今虽然有治疗七情的方法，但没有结散之方，用药难以应手。我认为喜乐恐惊，耗散正气，怒忧思悲，郁结邪气，结者行之，散者益之，这是治疗七情的要领。喜乐恐惊属心、胆、肾，过则为怔忡、健忘、失志、不足之证。当用归神、养血、妙香、七气、宽中等散剂治疗（按：宽中散用枳壳、桔梗、茯苓、半夏、芍药、甘草）。怒忧思悲属肝、脾、肺，过则为狂痫、噎膈、肿胀疼痛、有余之证。如果因饮食所伤，寒冷所感，呕逆抢心绕脐刺痛，甚则结为有形积块，宜用蟠葱散、分气、四七、槟榔丸消导。（《诸证辨疑》）
盛怒成疾，面色青黄，或两胁胀满，用沉香降气散、木香调气散，或四七汤加枳壳、木香（按：此出自《要诀》），虚者加人参、石菖蒲。肥人气滞，必有痰，用二陈汤、苍术、香附，燥湿以开之。瘦人气滞，必有火且燥，宜用苏子、山栀、当归、芍药、丹皮，降火以润之。老人胸膈气滞，痞满不舒，或者作痛，或者不能食，脉虽数实滑大，当作虚证治疗，慎用耗气药，宜用理中丸或六君子汤加香附、砂仁之类；气不归源，以补骨脂为主，白术、沉香辅佐。一切冷气，及妇人血气攻击，心腹撮痛，《局方》乌沉汤最快捷。气从左边起的，是肝火。气刺痛，皆属火，应当在降火药中加枳壳。气郁不舒而痛的，用木香调气散。忧而痰郁，用导痰汤加香附、乌药。因死血而痛的，用桃仁、红花、归头。食积寒痰流入胁下，背膂刺痛诸药不效的，用神保丸。久患气结，诸药不开的，先服沉香化气丸三五服以开其结，后用六君子汤送服降气散调理。诸气为患，须分暴病久病。暴怒伤阴，阳气独亢，气厥不省人事的，可用辛香破气以通阴闭。如果久抱抑郁，气不宣通，营卫不和的，又当辛温散结以调营卫，这才合适。（《医宗金鉴》）
郁证：气血冲和，万病不生，一有怫郁，诸病生焉，所以人身诸病，多生于郁。（《丹溪心法》）（按：《六元正纪大论》有五郁的治疗，不详细分析是何病，直到朱丹溪创立气、湿、痰、热、血、食六郁之名。殊不知诸郁各病既有其证，不须另设门目，且郁之为病，气郁为最，所以兹特从各家所说中，摘取专系于气的部分，其余不具载。）
戴云说：郁者，结聚而不得发越也。当升者不得升，当降者不得降，当变化者不得变化也。此为传化失常，六郁之病见矣。气郁者，胸胁痛，脉沉涩。（《金匮钩玄》）
何氏说：郁为七情不舒，遂成郁结，既郁之久，变病多端。男子得之，或变为虚怯，或变膈噎气满腹胀等证。妇女得之，或为不月，或为堕胎崩带虚劳等证。治法必能内养，然后郁开，按证调理。（《医统》）
先顺后逆，虽不中邪，病从内生，令人饮食无味，神倦肌瘦，名叫脱营，内服交感丹，外用香盐散，临卧擦牙（香盐散需考证）。有郁结在脾，半年不食，或午后发热，酉戌时退，或烦闷作渴虽呕，或困卧如痴，向里坐，亦喜向暗处，妇人经水极少，男子小便点滴，都是忧思气结，治疗宜用温胆汤，或二陈汤加人参、白术、红花。痰火严重的，用化痰药吐之下之，后用越曲丸调理。（《医学入门》）
有素体虚弱的人，一旦事情不如意，头目眩晕，精神短少，筋痿气急，有似虚证，先当开郁顺气，其病自愈，宜用交感丹。无效，用归脾汤。（《赤水玄珠》）
凡是五气之郁，则诸病皆有，这是因病而郁。至于情志之郁，则总由乎心，这是因郁而病。只是自古言郁者，
Qi has various names, and the diseases caused by qi are also diverse. Among them, conditions such as "Shang Qi" (Ascending Qi) and "Duan Qi" (Shortness of Breath), which relate to respiration and breath, have already been listed in the chapter on "Wheezing" (Chuan). The syndrome of "Qi Deficiency" (Qi Xu) is collected in the section on "Deficiency Consumption" (Xu Lao). Therefore, the content presented in this section specifically addresses qi stagnation caused by emotional obstruction, and also incidentally covers qi depression syndromes.
Nine Qi and Seven Qi: Although Yin and Yang are vast, they do not depart from qi; thus, it is said that the whole world consists of only one qi. Humans living within heaven and earth, excessive joy leans towards Yang, and excessive anger leans towards Yin (Note: These two sentences originate from *Zhuangzi: Zai You*). Whether through breathing or movement and stillness, what can escape the laws of qi? It merely corresponds to the flow of qi. Therefore, when qi is peaceful, there is tranquility; when qi is unpeaceful, disease arises. The *Neijing* states: "All diseases arise from qi." Joy causes qi to relax; grief causes qi to dissipate; cold causes qi to contract; heat causes qi to leak; fear causes qi to sink; worry causes qi to become chaotic; labor causes qi to be depleted; thought causes qi to knot; anger causes qi to rebel. Generally, when Ying (Nutritive) and Wei (Defensive) qi flow smoothly, qi is舒展 (comfortable/unrestricted) and not constrained; this is why joy leads to relaxed qi. When the spirit and demeanor are desolate and haggard, qi is deficient and incomplete; this is why grief leads to dissipating qi. When meridians and collaterals are coagulated and stagnant, qi accumulates and does not disperse; this is why cold leads to contracting qi. When pores and interstices open, qi rises and sweat is produced; this is why heat leads to leaking qi. When essence retreats and the upper part closes, qi returns and cannot circulate; this is why fear leads to sinking qi. When the heart is full of sorrow and anxiety, qi scatters without a destination; this is why worry leads to chaotic qi. When internal and external factors cause烦躁 (restlessness/agitation), panting and sweating occur; this is why labor leads to depleted qi. When body and mind remain static (referring to excessive mental stagnation), qi stays and does not move; this is why thought leads to knotted qi. Severe resentment injures deeply, causing qi to rebel upwards and lead to vomiting blood; this is why anger leads to rebelling qi. (*Shengji Zonglu*) (Note: In the classic text, "worry" is written as "fright"; here it is written as "worry," likely based on *Tai Su*.)
The so-called "Seven Qi" refers to Cold Qi, Heat Qi, Anger Qi, Resentment Qi, Worry Qi, Joy Qi, and Sorrow Qi. Whenever these seven types of qi accumulate firmly and massively, resembling a cup or vessel, in the epigastrium and abdomen, causing severe pain bordering on death, inability to eat or drink, coming and going intermittently, with each attack feeling like death, as if a disaster were striking, all these are generated by the Seven Qi (Note: In *Qianjin Fang*, "condition" is written as "spirit possession"). Cold qi causes vomiting and nausea. Heat qi causes unclear speech and hesitant talking. (*Qianjin Fang* writes "speech unfinished and pressing." Additionally, the indication for Seven Qi Pill states: Heat qi condition involves恍惚 (trance), dizziness, vertigo, and loss of essence.) Anger qi causes unbearable ascending qi, heat rushing to the heart, shortness of breath bordering on death, and inability to breathe. Resentment qi causes accumulation in the epigastrium and inability to eat. Worry qi prevents strenuous activity (*Qianjin Fang* writes "extreme exertion"), causing restless sleep at night. Joy qi prevents fast walking and prolonged standing. Sorrow qi causes forgetfulness and failure to recognize people, misplacing items and being unable to find them later; upon hearing urgent news, tendons and sinews in the hands and feet may spasm and become immobile. (*Zhubing Yuanhou Lun*) (*Qianjin Fang* says: Upon hearing urgent news, limbs swell, hand and foot tendons spasm, grip is lost, resembling illness. This is generated by Seven Qi; in men, it is suddenly caused by irregular diet; in women, it is various diseases following postpartum wind-stroke.)
The Five Zang and Six Fu organs, the rising and falling of Yin and Yang, cannot generate without qi. When the spirit is quiet, there is peace; when emotions move, there is chaos. Thus, there are seven different states: Joy, Anger, Worry, Thought, Grief, Fear, and Fright. Each becomes a disease according to the generation and injury of its corresponding Zang organ. Therefore, Joy injures the Heart, scattering its qi; Anger injures the Liver, striking its qi; Worry injures the Lungs, gathering its qi; Thought injures the Spleen, knotting its qi; Grief injures the Pericardium, accelerating its qi; Fear injures the Kidneys, weakening its qi; Fright injures the Gallbladder, chaoticizing its qi. Although these seven diagnostic categories differ, none exceed the scope of qi. The Yellow Emperor said: "I know that all diseases arise from qi." However, ancient discussions mention Cold, Heat, Worry, and Resentment, but omit Thought, Grief, Fear, and Fright, which seems incongruous and theoretically unsound. Yet, there is no discussion for the Six Fu organs, except for the Gallbladder. This is likely because the Gallbladder is an Extraordinary Fu organ, not following the transmission and transformation examples, so it can accumulate fright and cause disease. (*Sanyin Ji Yi Bing Zheng Fang Lun*) (Note: Regarding the names of emotions, *Yin Yang Ying Xiang Da Lun* mentions Joy, Anger, Grief, Worry, and Fear, sometimes replacing Grief with Thought. *Xuan Ming Wu Qi Pian* lists Joy, Grief, Worry, Dread, and Fear as merging of the Five Essences. *Ben Shen Pian* aligns with *Ying Xiang Lun*. Currently, Chen combines the Nine Qi from *Ju Tong Lun* for explanation; thus, the list of Seven Emotions was finalized here. Also, *Li Yun* mentions Seven Emotions, with distinct meanings.)
Those whose Joy injures the Heart experience spontaneous sweating, inability to walk quickly, and inability to stand for long periods; hence the classic says "Joy scatters qi." Those whose Anger injures the Liver experience unbearable ascending qi, heat sweeping the heart, shortness of breath bordering on death, and inability to breathe; hence the classic says "Anger strikes qi" (or "rises"). Those whose Worry injures the Lungs experience constriction of the Heart tie, closure of the Upper Jiao, blockage of Ying and Wei qi, and restless sleep at night; hence the classic says "Worry gathers qi." Those whose Thought injures the Spleen experience qi stagnation and immobility, accumulation in the Zhong Wan region, inability to eat, abdominal distension, and lethargy in the four limbs; hence the classic says "Thought knots qi." Those whose Grief injures the Pericardium experience forgetfulness, failure to recognize people, misplacing items, tendon spasms, and limb edema; hence the classic says "Grief accelerates qi." Those whose Fear injures the Kidneys experience closure and immobility of Upper Jiao qi, return and non-dispersion of Lower Jiao qi, indecision, vomiting, and nausea; hence the classic says "Fear retreats essence" (qi sinks). Those whose Fright injures the Gallbladder experience the spirit having no refuge, thoughts having no stability, and speech becoming fragmented and pressing; hence the classic says "Fright chaoticizes qi." Although these seven differ, they fundamentally stem from one qi. (Same source)
Humans are governed by qi. If breath does not move for even a moment, the mechanism of life ceases; if continuity is broken for even a hair's breadth, heaven and earth are separated. The reason for the rising and falling of Yin and Yang is qi; the reason for the circulation of blood vessels is also qi; the reason for the transport of Ying and Wei is qi; the reason for the mutual nourishment and generation of the Five Zang and Six Fu is this same qi. When abundant, it is full; when deficient, it is empty; when smooth, it is balanced; when rebellious, it is diseased. Is qi not the root of the human body? Humans have Seven Emotions, giving rise to Seven Qi diseases. The Seven Qi are variously described as Cold, Heat, Anger, Resentment, Joy, Worry, Sorrow, or Joy, Anger, Worry, Thought, Grief, Fear, Fright; both interpretations are valid. (*Zhizhi Fang*)
Diseases caused by qi generally involve only Joy, Anger, Worry, Thought, Grief, Fear, Fright, Cold, and Heat. Joy scatters qi; Anger agitates qi; Worry obstructs qi; Thought knots qi; Grief tightens qi; Fear sinks qi; Fright moves qi; Cold contracts qi; Heat stagnates qi. Although symptoms vary, one must examine which Zang or Fu organ is involved to avoid missing the pathogenesis. (*Ji Yi Fang Lun*)
*Ling Shu* discusses diseases governed by Shen, Yi, Hun, Po, Zhi, and Jing, but omits Cold, Summer-heat, Fright, and Labor. I deduce and expand upon this. Diseases caused by Anger include vomiting blood, undigested stool diarrhea (Sun Xie), Jian Jue (Frying Syncope), Bo Jue (Thinning Syncope), Yang Jue (Yang Syncope), chest fullness and hypochondriac pain, food intake leading to rebellious qi failing to descend, panting, thirst, vexation, Xiao Dan (Consumption Diabetes), Fei Qi (Fat Qi/Mass), sudden blindness, sudden deafness, flaccid tendons, and externally manifesting as carbuncles and sores. Diseases caused by Joy include incessant laughter, scorched hair, internal disease, unrestrained Yang qi, and in severe cases, mania. Diseases caused by Grief include yin retraction, tendon spasms, muscle Bi (impediment), pulse Wei (flaccidity), frequent hematuria in men, metrorrhagia in women, sour nose and nasal itching, blurred vision, shortness of breath with inability to complete inhalation, and arm numbness upon crying. Diseases caused by Fear include cracked heels and flesh wasting, bone soreness and flaccid syncope, sudden green watery diarrhea, facial heat and skin tension, impotence, and jaw dropping from terror. Diseases caused by Fright include tidal salivation, upward gaze, locked jaw, dementia and epilepsy, unconsciousness, rigid collapse, and chronic painful Bi. Diseases caused by Labor include dysphagia, panting, coughing blood, lower back pain and bone flaccidity, lung sounds, destruction of prominent bones, impotence, spitting blood, dim vision, deafness, reduced sperm in men, amenorrhea in women, and in severe decline, catastrophic collapse like a breached dam, unstoppable. Diseases caused by Thought include insomnia, hypersomnia, dizziness and confusion, central痞 (fullness/blockage), closure of the Three Jiao, difficulty in the throat, Gallbladder Dan (bitter vomiting), tendon flaccidity, white turbidity, relief after defecation and passing gas, and loss of appetite. (*Ru Men Shi Qin*)
Pulse Diagnosis: A slippery pulse indicates much blood and little qi; a choppy pulse indicates little blood and much qi; a large pulse indicates abundant blood and qi. It is also said: A pulse that is large and firm indicates excess in both blood and qi. A small pulse indicates deficiency in both. A fine and minute pulse indicates deficiency in both. (*Mai Jing*)
A choppy and firm Chi pulse indicates blood excess and qi deficiency. A fine and minute Chi pulse indicates deficiency in both blood and qi. (Same source)
A floating pulse resembling rapidity without fever indicates Wind. A floating pulse resembling rapidity with fever indicates Qi disease. (Same source)
A洪 (Surging) pulse indicates Qi disease. A floating pulse with interruption indicates Qi disease. (Same source) (Note: Here "Qi" likely refers to Ascending Qi or Shortness of Breath, listed tentatively here.)
For the Nine Qi diseases, although symptoms differ, generally the Cun Kou pulse is deep-hidden, accompanied by rebellious qi in the chest. (*Shengji Zonglu*)
Liu Lizhi in *Maili Xuanyao* states: If the pulse is deep upon palpation, it is known as Qi disease. If extremely deep, it is hidden; choppy and weak pulses are difficult to treat. If deep and slippery, it is Qi combined with Phlegm-Fluids. (*Yitong Micro-meanings*) (Note: *Yitong* adds below "choppy and weak difficult to treat": This is due to the stagnation of Great Qi, causing the pulse to appear deep and hidden. Generally, if deep, solid, and forceful, acrid dispersants are suitable; if deep, weak, and lacking force, warming tonics are suitable. Qi provides warmth, always involving acrid-warm resolution of knots.)
If the pulse is wiry, tight, firm, or strong, it is treatable; if fine and weak, it is difficult to treat. (*Yifang Xuanya*)
For various Qi disease pulses, a surging and large pulse indicates Yin deficiency and Yang excess, treated with tonifying and clearing agents. A long pulse indicates regulated Qi and health; a wiry and long pulse indicates Liver injury from Anger, treated with draining and purging herbs. A short pulse indicates Qi disease, caused by Qi depression and lack of comfort, treated with opening-depression herbs. For Qi diseases, if the large pulse gradually decreases, the disease recedes; if it persists and gradually increases, the disease progresses. (*Zhengzhi Baiwen*)
Depression (Yu) pulses are often deep-hidden, or choppy, rapid, or intermittent. (*Yitong*)
Regarding Depression pulses, ancients considered choppy, rapid, intermittent, and節 (segmented) pulses as Depression pulses. If one waited for these specific characteristics to diagnose Depression, Depression syndromes would rarely be seen. Therefore, when diagnosing Depression, any instance of disharmonious Qi and Blood with an unpeaceful pulse indicates Depression. Only Emotional Depression manifests as wiry, tight, deep, choppy, slow, fine, short, or rapid pulses. While choppy and rapid pulses are common in Depression, not all Depression cases present with them. Only when internal Qi and Blood are deficient do pulses frequently show interruptions. If a pulse is normally regular but becomes choppy due to illness, it indicates discontinuity and especially internal deficiency. Thus, distinguishing choppy and rapid pulses requires assessing the presence or absence of "Shen" (Spirit/Vitality). If the pulse comes and goes with strength, it can still be discussed as Depression; if the choppy/rapid pulse is weak and all are assumed to be rebellious Qi and stagnant Phlegm, mistakenly using dispersing methods will result in nine out of ten errors. (*Jingyue Quanshu*) (Note: *Yitong* quotes *Zhenjia Shuyao*: "When Qi, Blood, Food Stagnation, or Phlegm-Fluids stagnate, the pulse inevitably shows interruptions. One should only seek 'Shen' (Stomach Qi). Zhang Jingyue likely based this view on that saying.")
Although Depression pulses are often deep-hidden, choppy, or rapid, these are not the primary concern. The worry lies in firm,革 (leather-like), wiry, strong, and discordant pulses. Deep-hidden, choppy, or rapid pulses indicate Qi that can be dispersed; once Qi flows, harmony is restored. Firm, leather-like, wiry, or strong pulses indicate prior injury to Righteous Qi, leaving no Qi to disperse; even with regulation and tonification, efficacy is hard to achieve, let alone mistakenly using Qi-consuming drugs. Therefore, Depression patients with wiry-strong pulses often develop into deficiency consumptions. (*Yitong*) (Note: The above three passages discuss all Qi syndromes generally, so they are extracted here.)
General Discussion on Syndrome Treatment: When Zang Qi fails to move, depression generates saliva/phlegm, which accumulates with Qi, forming hard masses like lumps in the epigastrium and abdomen, or blocking the throat like cotton wool, impossible to spit out or swallow, coming and going, with attacks feeling fatal, appearing as if possessed by spirits, hindering diet. All are generated and formed by the Seven Qi, each having specific treatments. (*Sanyin Ji Yi*)
Qi as a pathogen manifests as Cold, Heat, Anger, Resentment, Joy, Worry, Sorrow; it aggregates into masses,痞 (痞块), Hernias, 瘕 (abdominal masses), and 癖 (hidden lumps); it ascends to cause dizziness, centers to cause Five Obstructions (Ge), descends to cause pulsation around the umbilicus, or causes panting, belching, central fullness upon aggregation, and cold feet upon rebellion. All these are caused by Qi. (*Zhizhi Fang*) (Note: Original treatment methods are recorded in the Blood Disease section.)
Qi knotting generates Phlegm; Phlegm abundance worsens Qi knotting. Therefore, regulating Qi must first involve resolving Phlegm. For example, Seven Qi Decoction uses Banxia (Pinellia) as the main herb and Guirou (Cinnamon Twig) as an assistant, which is a good method. Moreover, cold generates Qi issues; while regulating Qi involves resolving Phlegm, warming middle-jiao agents are also necessary. The use of Cinnamon therein warms the middle. Otherwise, the Seven Qi interfere, Phlegm-Saliva condenses like cotton or membranes, even like a plum pit, obstructing the throat, impossible to spit or swallow, or causing central fullness and difficulty eating, or upper body panting urgency, termed Qi Ge (Qi Obstruction), Qi Zhi (Qi Stagnation), Qi Mi (Qi Constipation), Qi Zhong (Qi Stroke), up to Five Accumulations and Six Gatherings, Hernias, Masses, and abdominal pain, with attacks bordering on death, reaching everywhere. Qi Stagnation in the chest and diaphragm causes distension; in hands and feet causes edema; in the waist causes dragging pain and distension. Treat with Yixiang San, Tiaoqi San, Chenxiang Jiangqi Tang, combined with Shenbao Wan or Shaopeng Jian Wan to promote drainage. For edema, use Sanhe San plus Shengliao Wuling San, or Wupi San plus Gui swallowed with Qingmuxiang Wan, or Ju Fang Liuqi Yin plus Chifuling and Zhike. For lower back pain, use Yu Shanren Jiangqi Tang, Ju Fang Seven Qi Tang plus Juhé, or Lat Gui decoction to mix with Tiaoqi San and swallow Qing'e Wan. (Same source) (Note: All formulas listed are from *Heji Jufang*.)
The Seven Emotions are Joy, Anger, Worry, Thought, Grief, Fear, and Fright. Although the seven syndromes differ, none exceed Qi. After long accumulation, Spleen and Stomach weaken, Qi and Blood deplete, leading to Upper Jiao failing to receive, Middle Jiao failing to transform, and Lower Jiao failing to seep. Through transmutation, they gradually form Vomiting, Yige (Dysphagia), Phlegm-Fluids, various Accumulations, and abdominal pain syndromes. (*Yuanbing Ji*)
In constitutionally weak individuals, disturbed by the Seven Emotions and Six Evils, various Qi syndromes arise, such as distension, panting, edema, or pain, leading to Ge, Yige, Hernia, Xia, Vomiting, Accumulation, Diarrhea, Jue, Phlegm, or Wind. Syndromes are countless; treatment must follow each specific syndrome. (*Xuanyao*)
Although ancients and moderns have methods for treating the Seven Emotions, there are no specific formulas for resolving knots and dispersing stagnation, making medication ineffective. I believe Joy, Pleasure, Fear, and Fright consume and scatter Righteous Qi; Anger, Worry, Thought, and Grief knot and stagnate Pathogenic Qi. For knots, use moving methods; for scatterers, use tonifying methods. This is the key to treating the Seven Emotions. Joy, Pleasure, Fear, and Fright belong to Heart, Gallbladder, and Kidney; excess leads to Palpitations, Forgetfulness, Loss of Will, and Deficiency syndromes. Treat with Guishen San, Yangxue San, Miaoxiang San, Seven Qi San, Kuanzhong San (Note: Kuanzhong San contains Zhike, Jiegeng, Fuling, Banxia, Shaoyao, Gancao). Anger, Worry, Thought, and Grief belong to Liver, Spleen, and Lung; excess leads to Mania/Epilepsy, Dysphagia, Distension/Pain, and Excess syndromes. If injured by diet or cold, with vomiting, Qi rushing to heart, periumbilical stabbing pain, or forming tangible masses, use Pansong San, Fenqi, Siqi, or Binglang Wan for digestion and elimination. (*Zhuzheng Bianyi*)
Illness from excessive anger presents with blue-yellow complexion or hypochondriac distension. Use Chenxiang Jiangqi San, Muxiang Tiaoqi San, or Siqi Tang plus Zhike and Muxiang (Note: From *Yaojue*); add Renshen and Shichangpu for deficiency. Fat people with Qi stagnation必有 (must have) Phlegm; use Erchen Tang, Cangzhu, and Xiangfu to dry and open. Thin people with Qi stagnation必有 (must have) Fire and Dryness; use Suzi, Shanzhi, Danggui, Shaoyao, and Danpi to descend and moisten. Elderly people with chest/diaphragm Qi stagnation, fullness, discomfort, pain, or anorexia, even if the pulse is rapid, solid, slippery, and large, should be treated as Deficiency; strictly avoid Qi-consuming drugs. Use Lizhong Wan or Liujunzi Tang plus Xiangfu and Sharen. For Qi failing to return to its source, use Buguzhi as chief, Baizhu and Chenxiang as assistants. For all Cold Qi and Women's Blood Qi attacking, causing cramping abdominal pain, Ju Fang Wuchen Tang is most effective. Qi rising from the left indicates Liver Fire. Stabbing Qi pain belongs to Fire; add Zhike to Fire-descending herbs. Pain from Qi depression is treated with Muxiang Tiaoqi San. Worry with Phlegm depression is treated with Daotan Tang plus Xiangfu and Wuyao. Pain from fixed blood stasis is treated with Taoren, Honghua, and Toutiao. For Food Stagnation and Cold Phlegm flowing into hypochondrium causing back/spine stabbing pain unresponsive to other drugs, use Shenbao Wan. For chronic Qi knotting unresponsive to other drugs, first take Chenxiang Huaqi Wan 3-5 doses to open the knot, then use Liujunzi Tang to send Jiangqi San for regulation. Qi diseases must be distinguished between acute and chronic. Acute anger injuring Yin, with sole hyperactivity of Yang Qi and syncope, can use acrid-aromatic Qi-breaking herbs to open Yin closure. If long-term depression causes Qi non-ventilation and Disharmony of Ying and Wei, acrid-warm knot-resolving herbs should be used to regulate Ying and Wei, which is appropriate. (*Yitong*)
Depression Syndrome: When Qi and Blood are harmonious, no disease arises; once there is frustration/depression, various diseases emerge. Thus, most human diseases arise from Depression. (*Danxi Xinfa*) (Note: *Liuyuan Zhengji Dalun* discusses Five Depressions without specifying diseases. Zhu Danxi created the names for Six Depressions: Qi, Dampness, Phlegm, Heat, Blood, Food. However, each depression has its own symptoms, requiring no separate categories. Since Qi Depression is the most significant, I extract only Qi-related discussions from various sources, omitting others.)
Dai Yun states: Depression means knotting and inability to vent. What should ascend cannot ascend; what should descend cannot descend; what should transform cannot transform. This is abnormal transmission and transformation, revealing the Six Depression diseases. Qi Depression presents with chest/hypochondriac pain and deep-choppy pulse. (*Jinkui Gouxuan*)
He Shi states: Depression results from unresolved Seven Emotions, forming knots. Long-standing depression transforms into many diseases. In men, it may become Deficiency/Frailty, Dysphagia, Qi Fullness, Abdominal Distension. In women, it may cause Amenorrhea, Miscarriage, Metrorrhagia, Leukorrhea, or Deficiency Consumption. Treatment must involve internal nourishment to open depression, followed by syndrome-based regulation. (*Yitong*)
Initially smooth then rebellious, though not struck by external pathogens, disease arises internally, causing loss of taste, mental fatigue, and emaciation, named Tuoying (Depletion of Camp). Internally use Jiaogan Dan; externally use Xiangyan San, rubbing teeth before bed (Xiangyan San needs verification). Depression knotting in the Spleen causes half-year anorexia, afternoon fever subsiding at You/Xu hours, or vexation/thirst despite vomiting, or lethargy like idiocy, preferring sitting inward or dark places. Women have scant menstruation; men have dribbling urination. All are due to Worry/Thought Qi knotting. Treat with Wendan Tang or Erchen Tang plus Renshen, Baizhu, Honghua. For severe Phlegm-Fire, use phlegm-resolving herbs to induce vomiting or purge, then regulate with Yuequ Wan. (*Rumen*)
In constitutionally weak individuals, sudden dissatisfaction causes dizziness, mental depletion, tendon flaccidity, and panting, resembling Deficiency. First, open depression and smooth Qi; the disease heals itself. Use Jiaogan Dan. If ineffective, use Guipi Tang. (*Chishui Xuanzhu*)
Five Qi Depressions involve all diseases; this is Depression caused by Disease. Emotional Depression stems from the Heart; this is Disease caused by Depression. Since ancient times, discussions on Depression...