经言五郁者，言五行之化也，气运有乖和，则五郁之病生矣。其在于人，则凡气血一有
不调而致病者，皆得谓之郁证，亦无非五气之化耳。故以人之脏腑，则木应肝胆，木主风邪
，畏其滞抑，故宜达之，或表或里，但使经络通行，则木郁自散，是即谓之达也。火应心与
小肠，火主热邪，畏其陷伏，故宜发之，或虚或实，但使气得升扬，则火郁自解，是即谓之
发也。土应脾胃，土主湿邪，畏其壅淤，故宜夺之，或上或下，但使浊秽得净，则土郁可平
，是即谓之夺也。金应肺与大肠，金主燥邪，畏其秘塞，故宜泄之，或清或浊，但使气液得
行，则金郁可除，是即谓之泄也。水应肾与膀胱，水主寒邪，畏其凝溢，故宜折之，或阴或
阳，但使精从气化，则水郁可清，是即谓之折也。
虽然，夫论治之法固当辨此五者，而不知经语之玄，本非凿也，亦非专治实邪而虚邪不
在是也。即如木郁之治，宜于达矣，若气陷不举者，发即达也；气壅不开者，夺即达也；气
秘不行者，泄亦达也；气乱不调者，折亦达也。又如火郁之治，当用发矣。若元阳被抑，则
达非发乎？脏腑留结，则夺非发乎？肤窍闭塞，则泄非发乎？津液不化，则折非发乎？且夺者挽
回之谓，大实非大攻不足以荡邪，大虚非大补不足以夺命，是皆所谓夺也。折者折中之谓，
火实则阳亢阴虚，火虚则气不化水，制作随宜，是皆所谓折也。由是观之，可见五者之中，
皆有通融圆活之道，第《内经》欲言五法，不得不借五气以发明其用，但使人知此义，则五
行之中各具五法，而用有无穷之妙矣，安得凿训其说，以隘人神思耶？学人于此，当默会其
意，勿使胶柱，则心灵智能而无有不通矣。
《内经》所说的“五郁”，是指五行化生运行的规律。如果气运出现乖违不和，那么五郁的病证就会产生。落实到人体上，凡是气血一旦不调和而致病的情况，都可以称为郁证，这无非是五种气机变化罢了。
因此，就人体的脏腑而言，木对应肝胆，木主风邪，畏惧气机滞塞压抑，所以适宜用“达”法（疏通畅达），无论是表证还是里证，只要使经络通畅，木郁自然消散，这就叫做“达”。火对应心与小肠，火主热邪，畏惧气机陷伏不升，所以适宜用“发”法（发散升扬），无论是虚证还是实证，只要使气机得以升发昂扬，火郁自然解除，这就叫做“发”。土对应脾胃，土主湿邪，畏惧气机壅滞淤积，所以适宜用“夺”法（攻逐祛除），无论是从上焦还是下焦入手，只要使浊秽之物得以清除，土郁就可以平复，这就叫做“夺”。金对应肺与大肠，金主燥邪，畏惧气机闭塞不通，所以适宜用“泄”法（宣降通泄），无论是清肃还是通降，只要使气液得以运行，金郁就可以消除，这就叫做“泄”。水对应肾与膀胱，水主寒邪，畏惧气机凝滞溢散，所以适宜用“折”法（制约调控），无论是阴证还是阳证，只要使精气能够随气化而行，水郁就可以澄清，这就叫做“折”。
虽然如此，论述治疗法则固然应当辨别这五种情况，但如果不了解经文的深奥含义，原本就不是僵死固定的，也并非专门治疗实邪而忽略虚邪。就像木郁的治疗，适宜用“达”法，但如果气机下陷不能提升，用“发”法也就是“达”；如果气机壅塞不能开通，用“夺”法也就是“达”；如果气机秘结不能运行，用“泄”法也就是“达”；如果气机紊乱不调和，用“折”法也就是“达”。又如火郁的治疗，应当用“发”法。如果元阳被抑制，用“达”法难道不是“发”吗？如果脏腑有留滞结聚，用“夺”法难道不是“发”吗？如果皮肤孔窍闭塞，用“泄”法难道不是“发”吗？如果津液不能化生，用“折”法难道不是“发”吗？况且，“夺”的意思是挽回挽救，大实证非用大攻伐不足以荡涤邪气，大虚证非用大补益不足以挽救生命，这些都属于所谓的“夺”。“折”的意思是折中调控，火实则阳亢阴虚，火虚则气不能化水，制作方药随宜而定，这些都属于所谓的“折”。
由此看来，可见在这五种方法之中，都有融通圆活的原则。只是《内经》想要阐述五种治法，不得不借助五行之气来阐明其作用，只要让人明白这个义理，那么在五行之中各自具备五种治法，运用起来就有无穷的精妙了，怎么能拘泥于字面解释来局限人的神思呢？学习的人在这里，应当默默领会其中的意旨，不要像胶柱鼓瑟那样固执不知变通，那么心灵智慧就能通达无碍了。
The *Neijing* (Classic of Internal Medicine) refers to "Five Stagnations" (Wu Yu), which describes the transformative processes of the Five Elements. When the movement and transformation of Qi deviate from harmony, diseases of the Five Stagnations arise. In the human body, any condition caused by disharmony of Qi and Blood can be termed a Stagnation Syndrome (Yu Zheng), which is essentially a manifestation of the transformations of the Five Qi.
Therefore, regarding the Zang-Fu organs: Wood corresponds to the Liver and Gallbladder. Wood governs Wind Pathogens and fears stagnation and suppression; thus, it is appropriate to use the method of "Da" (Shu Tong / Unblocking and Smoothness). Whether the pathogen is in the exterior or interior, as long as the meridians are unblocked, Wood Stagnation will naturally dissipate; this is called "Da". Fire corresponds to the Heart and Small Intestine. Fire governs Heat Pathogens and fears sinking and entrapment; thus, it is appropriate to use the method of "Fa" (Fa San / Dispersing and Ascending). Whether the condition is deficiency or excess, as long as Qi is allowed to ascend and rise, Fire Stagnation will naturally resolve; this is called "Fa". Earth corresponds to the Spleen and Stomach. Earth governs Damp Pathogens and fears obstruction and accumulation; thus, it is appropriate to use the method of "Duo" (Gong Zhu / Purging and Removing). Whether acting on the upper or lower jiao, as long as turbid filth is cleared, Earth Stagnation can be pacified; this is called "Duo". Metal corresponds to the Lungs and Large Intestine. Metal governs Dryness Pathogens and fears blockage and constipation; thus, it is appropriate to use the method of "Xie" (Xuan Jiang / Venting and Descending). Whether clearing or purging, as long as Qi and fluids are able to circulate, Metal Stagnation can be eliminated; this is called "Xie". Water corresponds to the Kidneys and Bladder. Water governs Cold Pathogens and fears coagulation and overflow; thus, it is appropriate to use the method of "Zhe" (Zhi Yue / Restraining and Regulating). Whether dealing with Yin or Yang patterns, as long as Essence can transform according to Qi dynamics, Water Stagnation can be clarified; this is called "Zhe".
Nevertheless, while discussing treatment methods, one must certainly distinguish these five categories, one must not fail to understand that the profound language of the classics is not rigidly fixed, nor does it exclusively treat Excess pathogens while ignoring Deficiency pathogens. For instance, regarding the treatment of Wood Stagnation, although "Da" is indicated: if Qi sinks and fails to rise, using "Fa" (Ascending) constitutes "Da"; if Qi is obstructed and fails to open, using "Duo" (Purging) constitutes "Da"; if Qi is sealed and fails to move, using "Xie" (Venting) constitutes "Da"; if Qi is chaotic and disordered, using "Zhe" (Restraining) constitutes "Da". Similarly, for Fire Stagnation, although "Fa" is indicated: if Original Yang is suppressed, is using "Da" not also "Fa"? If there are lingering knots in the Zang-Fu organs, is using "Duo" not also "Fa"? If skin pores are blocked, is using "Xie" not also "Fa"? If fluids fail to transform, is using "Zhe" not also "Fa"? Furthermore, "Duo" implies rescuing and reversing. For severe Excess conditions, only major attacking measures are sufficient to sweep away pathogens; for severe Deficiency conditions, only major tonifying measures are sufficient to save life. These all fall under the category of "Duo". "Zhe" implies moderation and regulation. In cases of Fire Excess, there is Hyperactive Yang and Deficient Yin; in cases of Fire Deficiency, Qi fails to transform water. Formulations are made according to circumstances, all falling under the category of "Zhe".
From this perspective, it is evident that within these five methods, there are principles of flexibility and adaptability. The *Neijing* merely borrowed the concept of the Five Qi to elucidate the application of these five methods, intending to teach that within each of the Five Elements, all five methods exist, offering infinite subtlety in application. How can one adhere to literal interpretations to restrict the mind's spiritual insight? Students should silently comprehend the underlying meaning here, avoiding rigidity like a fixed zither bridge (Jiao Zhu Gu Se), so that their mental acuity may become unobstructed and comprehensive.