寒热薄煎食气血，尸痰蛔统名十厥，大知是症致命多，神珠卒尔病稀得，资身木火土金水，流行对待生无已，
太过不及郁深沉，达发夺泄折能起。
此章言因郁而致目病，病而复厥。症，治郁有五，《经》曰∶木郁则达之，火郁则发之，土郁则夺之，金郁
则泄之，水郁则折之。达者，畅茂条达之意。肝性急，怒气逆胁，腋或痛，火时上炎。治以辛散，不愈则用逍遥
散，或升散之品加厥阴报使而从治之。久风入中为飧泄，则以清扬之剂四君子加桂枝、芍药举而散之。凡此类皆
达之之法。注《内经》者曰∶达之，吐之也，吐中虽有发散之义，只保得无害，便可以吐字该达字耶？发之，注
曰汗之也，东垣升阳散火汤，使穷其势则已。其实发与达不相远，盖火在木中，木郁则火郁，即以达之之药发之，
无有不应。夺之，注曰下之也，如中满腹胀困甚，非咸寒峻下以劫夺其势，决不能平。然食塞胃中，厥逆不省，
不吐则死，当以吐为上夺，而衰其胃土之郁。《经》曰高者因而越之，非夺而何。至曰泄之，渗泄、解表、利小
便也，夫肺主皮毛，纵诸气 郁，解表则金气已达，再加渗利，不惟便涉水郁，端恐虚其虚而郁愈郁耳。折之，
谓制其冲逆，固是妙解，然调其气，过者折之，以其畏也。所谓泻之，又当体认，凡水道皆气化，气止则化绝，
非过而折，郁将转变为厥矣。由此言之，折之须当有术。或左右合归，暖其肾气，气运则郁泄。或补中益气，升
提肺气，使上窍开而下窍自通，或建中助其脾土，制以所畏，不利之利，即所谓泻之也。丹溪曰∶气血冲和，百
病不生，一有拂郁，肇基于此。乃制六郁论，曰气，曰湿，曰热，曰痰，曰血，曰食。且谓六郁以气为先，气郁
而成湿滞，湿滞而成热，热郁而成痰，痰 而血不行，血不行而食不消，此六者相因为病者也，故立越鞠丸以治
郁，薛氏因越鞠变逍遥，加减出入，尤为平允。厥有十∶阳气衰乏者阴必凑之，令人五指至膝上皆寒，曰寒厥，
是寒逆于下也，宜六物附子汤、八物回阳饮主之；阴退则阳进，阴气衰于下，则阳往凑之，令人足下热，热甚则
循三阴而上，曰热厥，且六味地黄汤主之；暴怒则火起，激血上行，令血菀于上，气乱于中，血气相搏而厥，曰
搏厥，蒲黄汤主之；诸动属阳，烦则阳气张大，劳火亢矣，火炎则水干，故令精绝，是以迁延辟积至于夏月，内
外皆热，孤阳飞越，如煎如煞，曰煎厥，宜人参固本丸主之；五尸之气暴淫于人，乱人阴阳，形气相离，不相顺
接，令人暴厥如死，曰尸厥，二十四味流气饮或苏合香丸主之；寒痰迷闷，四肢逆冷，曰痰厥，或吐蛔，曰蛔厥，
并宜姜附汤，不则乌梅丸、理中汤主之，气为人身之阳，一有拂郁，阳气不能四达，故令手足厥冷，曰气厥，与
中风绝似，但中风身温，此身冷耳，宜八物顺气散主之；饮食自倍，适有感冒，胃气不行，阳并于上，须臾昏迷，
身半以上闷而热，或心烦头痛，身半以下冷于冰铁，拥炉不热，曰食厥，医以为阴寒，中风而温补之，立毙，须
阴阳淡盐汤探吐，食出即愈，或平胃加减，保和丸主之；汗出过多，血少气并，血上不下，气亦拥塞，倏尔如死，
气过血还，阴阳复通，移时方寤，曰血厥，妇人多有患者，宜白薇汤、仓公散主之。总之，十厥五郁，证则尔尔，
而治常不等。得意忘
言，毋徒从事成法。
寒热之邪，若仅用薄煎之法饮食调理，无法解决气血问题；尸厥、痰厥、蛔厥统称为“十厥”中的几种。要深知此症致死率极高，而神珠（指眼睛）突然患病的情况却很少见。
人体赖以生存的基础是木、火、土、金、水五行之气，它们流行运转、相互对待，生生不息没有穷尽。如果五行之气太过或不及，导致郁滞深沉，可以通过通达、发散、攻夺、宣泄、制约等方法来使病情好转。
本章论述因郁滞而导致的眼病，以及因病进而引发厥证。症状与治疗郁滞有五种方法，《黄帝内经》说：木郁则通达它，火郁则发散它，土郁则攻夺它，金郁则宣泄它，水郁则制约它。“达”，意思是畅茂条达。肝性急，怒气上逆会导致胁肋疼痛，腋下或痛，火热时常上炎。治疗用辛散的方法，如果不愈，则使用逍遥散，或者加入升散的药物及厥阴经的引经药进行从治法。久风入中导致完谷不化的泄泻，则用清扬性质的药剂，如四君子汤加桂枝、芍药，以升举并疏散之。凡此类情况都属于“达之”的方法。注释《内经》的人说：“达之”，就是吐法。吐法中虽然含有发散的意思，但仅仅保全无害就可以用“吐”字来概括“达”字吗？“发之”，注释说是汗法。东垣的升阳散火汤，使其穷尽其势然后停止。其实“发”与“达”不相远近，因为火在木中，木郁则火郁，就用通达的药来发散它，没有不应验的。“夺之”，注释说是下法。如中满腹胀困顿严重，不用咸寒峻下的药物来劫夺其势，决不能平息。然而食物堵塞胃中，导致厥逆不省人事，如果不吐就会死亡，应当以吐为上等的“夺”法，从而削弱胃土的郁滞。《内经》说：“高者因而越之”，这不是夺是什么？至于“泄之”，是指渗泄、解表、利小便。肺主皮毛，纵然诸气郁滞，解表则金气已经通达，再加渗利，不仅会涉水气郁滞，恐怕还会虚其虚而郁滞更甚。“折之”，谓制其冲逆，固然是妙解，然而调其气，过者折之，是因为它有所畏惧。所谓泻之，又应当体认，凡是水道都是气化作用，气停止则化绝，如果不是过盛而折之，郁滞将转变为厥证了。由此说来，折之必须有术数。或者左右合归，温暖肾气，气运则郁滞消散。或者补中益气，升提肺气，使上窍开而下窍自然通畅，或者建中助其脾土，用其所畏制的药物，不利的利，就是所谓的泻之。丹溪说：气血冲和，百病不生，一旦有拂郁，便肇基于此。于是制定六郁论，即气、湿、热、痰、血、食。并且认为六郁以气为先，气郁而成湿滞，湿滞而成热，热郁而成痰，痰阻而血不行，血不行而食不消，这六者互为因果致病，所以立越鞠丸来治疗郁滞，薛氏因越鞠丸变化出逍遥散，加减出入，尤为平允。
厥证有十种：阳气衰乏，阴气必凑之，令人五指至膝上皆寒，称为寒厥，这是寒逆于下，宜用六物附子汤、八物回阳饮主治；阴退则阳进，阴气衰于下，则阳往凑之，令人足下热，热甚则循三阴而上行，称为热厥，且用六味地黄汤主治；暴怒则火起，激血上行，令血郁积于上，气乱于中，血气相搏而厥，称为搏厥，蒲黄汤主治；各种动属阳，烦则阳气张大，劳火亢盛，火炎则水干，故令精绝，因此迁延积累直到夏月，内外皆热，孤阳飞越，如煎如杀，称为煎厥，宜用人参固本丸主治；五尸之气暴淫于人，乱人阴阳，形气相离，不相顺接，令人暴厥如死，称为尸厥，二十四味流气饮或苏合香丸主治；寒痰迷闷，四肢逆冷，称为痰厥，或者吐蛔虫，称为蛔厥，都适宜姜附汤，否则乌梅丸、理中汤主治。气为人身之阳，一旦有拂郁，阳气不能四达，故令手足厥冷，称为气厥，与中风极相似，但中风身体温，此症身体冷罢了，宜用八物顺气散主治；饮食自倍，适有感冒，胃气不行，阳并于上，须臾昏迷，身半以上闷而热，或心烦头痛，身半以下冷于冰铁，拥炉不热，称为食厥，医生误以为阴寒、中风而温补之，立即毙命，须用阴阳淡盐汤探吐，食出即愈，或用平胃散加减、保和丸主治；汗出过多，血少气并，血上不下，气亦拥塞，倏尔如死，气过血还，阴阳复通，移时方醒，称为血厥，妇人多有患者，宜用白薇汤、仓公散主治。总之，十厥五郁，证候如此，而治疗常常不同。得意忘言，不要只拘泥于成法。
Cold and heat pathogens, if only treated with thin decoctions or dietary adjustments, cannot resolve issues of Qi and Blood; Shi Jue (Corpse Jue), Tan Jue (Phlegm Jue), and Hui Jue (Roundworm Jue) are collectively referred to as types within the "Ten Jues." One must deeply understand that this syndrome has a high mortality rate, whereas sudden diseases of the Shen Zhu (Eye) are rare.
The foundation of life relies on the Five Elements: Wood, Fire, Earth, Metal, and Water. They circulate and interact, generating endlessly without cessation. If these elements are excessive or deficient, leading to deep stagnation (Yu), recovery can be achieved through methods of unblocking (Da), dispersing (Fa), purging/robbery (Duo), draining (Xie), and restraining (Zhe).
This chapter discusses eye diseases caused by stagnation, which subsequently lead to Jue syndromes. There are five treatment methods for addressing stagnation. The *Classic* states: For Wood stagnation, unblock it; for Fire stagnation, disperse it; for Earth stagnation, purge/rob it; for Metal stagnation, drain it; for Water stagnation, restrain it. "Da" (Unblock) implies promoting smooth growth and flow. The Liver is impetuous; anger causes Qi rebellion, leading to hypochondriac pain, armpit pain, and frequent upward flare-up of Fire. Treatment uses acrid-dispersing methods. If ineffective, Xiaoyao San (Free Wanderer Powder) is used, or ascending-dispersing herbs combined with Jueyin meridian guiding drugs for counter-treatment. Long-standing Wind entering the interior causing undigested stool diarrhea is treated with clear-and-rising agents, such as Sijunzi Tang (Four Gentlemen Decoction) added with Guizhi Twig (Cinnamon Twig) and Shaoyao (Peony Root) to lift and disperse. All such cases belong to the method of "Da." Commentators on the *Neijing* state: "Da" means vomiting. Although vomiting contains the meaning of dispersion, can one simply use "vomiting" to encompass "Da"? "Fa" (Disperse) is annotated as sweating. Dongyuan's Shengyang Sanhuo Tang (Raise Yang Disperse Fire Decoction) works by exhausting the pathogenic force until it ceases. In reality, "Fa" and "Da" are not far apart. Since Fire resides within Wood, Wood stagnation leads to Fire stagnation; thus, using drugs that unblock also dispels the Fire, yielding effective results. "Duo" (Purge/Rob) is annotated as purgation. For severe abdominal fullness and distension, harsh saline-cold purgatives are required to劫夺 (rob/seize) the pathogenic force; otherwise, it cannot be平息 (calmed). However, when food blocks the Stomach, causing Jue with loss of consciousness, failure to vomit leads to death. Therefore, vomiting is the superior "Duo" method to weaken Earth-Stomach stagnation. The *Classic* says: "For those high above, cause them to ascend/vomit." Is this not Duo? As for "Xie" (Drain), it refers to渗泄 (percolating/drainage), releasing the exterior, and promoting urination. The Lung governs skin and hair. Even if various Qi stagnate, releasing the exterior allows Metal Qi to flow freely. Adding drainage/percolation may not only involve Water stagnation but also risk emptying the deficiency, worsening the stagnation. "Zhe" (Restrain) means controlling rebellious rushing Qi, which is indeed a profound interpretation. However, regulating Qi involves restraining excess because each element fears its controller. Regarding "Xie" (Draining/Purging), one must comprehend that water passages rely on Qi transformation; if Qi stops, transformation ceases. If not restrained when excessive, stagnation will transform into Jue. Thus, "Zhe" requires skill. One may harmonize left and right, warm Kidney Qi, allowing Qi movement to dissipate stagnation. Or tonify Middle and boost Qi, raise Lung Qi, opening upper apertures so lower apertures naturally open. Or strengthen the Center to aid Spleen Earth, using what it fears to control it. This non-draining approach to draining is what is meant by Xie. Danxi stated: When Qi and Blood are harmonious, no disease arises; once there is frustration/stagnation, it originates here. He formulated the Theory of Six Stagnations: Qi, Dampness, Heat, Phlegm, Blood, and Food. He believed Qi stagnation precedes the others; Qi stagnation leads to Dampness stagnation, which leads to Heat, which leads to Phlegm, which obstructs Blood flow, preventing digestion of Food. These six cause disease mutually. Thus, Yueju Wan (Yueju Pill) was created to treat stagnation. Xue Shi modified Yueju Wan into Xiaoyao San, with additions and subtractions, which is particularly balanced.
There are ten types of Jue: When Yang Qi is deficient, Yin Qi inevitably invades, causing cold from the fingertips to the knees, called Han Jue (Cold Jue), indicating Cold rebelling below. Treat with Liuwu Fuzi Tang (Six-Ingredient Aconite Decoction) or Bawu Huiyang Yin (Eight-Ingredient Restore Yang Drink). When Yin retreats and Yang advances, Yin deficiency below causes Yang to gather below, causing heat in the soles. If severe, it ascends along the Three Yin meridians, called Re Jue (Heat Jue). Treat with Liuwei Dihuang Tang (Six-Ingredient Rehmannia Pill). Violent anger causes Fire to rise, agitating Blood upward, causing Blood to pool above and Qi to disorder in the middle. Blood and Qi clash, causing Jue, called Bo Jue (Clashing Jue). Treat with Puhuang Tang (Polygonatum Pollen Decoction). Movements belong to Yang; vexation expands Yang Qi, making Labor-Fire hyperactive. Fire flares, drying Water, leading to Essence depletion. Over time, accumulating until summer, internal and external heat combine, solitary Yang flies away, feeling like frying or killing, called Jian Jue (Frying Jue). Treat with Renshen Guben Wan (Ginseng Solidify Root Pill). The Qi of the Five Corpses violently invades, disrupting Yin and Yang, separating Form and Qi, preventing connection, causing sudden Jue resembling death, called Shi Jue (Corpse Jue). Treat with Ershisi Wei Liuqi Yin (Twenty-Four-Ingredient Moving Qi Decoction) or Suhe Xiang Wan (Styrax Pill). Cold Phlegm confusing and stifling, with cold limbs, is Tan Jue (Phlegm Jue). Vomiting roundworms is Hui Jue (Roundworm Jue). Both should use Jiangfu Tang (Ginger and Aconite Decoction); otherwise, Wumei Wan (Mume Pill) or Lizhong Tang (Regulate the Middle Decoction). Qi is the Yang of the body; once frustrated, Yang cannot reach the four extremities, causing cold hands and feet, called Qi Jue (Qi Jue). It resembles Zhongfeng (Wind Stroke), but Zhongfeng presents with warm body, whereas this presents with cold body. Treat with Bawu Shunqi San (Eight-Ingredient Smooth Qi Powder). Doubling food intake while having a cold causes Stomach Qi to stagnate, Yang merging above, leading to sudden coma. The upper half is stuffy and hot, or vexed with headache; the lower half is colder than ice, unwarmed even by a furnace. This is Shi Jue (Food Jue). Physicians mistaking it for Yin-Cold or Wind Stroke and applying warming/tonifying treatments cause immediate death. Use Yangyin Dansalt Soup (Yin-Yang Light Salt Decoction) to induce vomiting; recovery follows expulsion of food. Alternatively, Pingwei San (Pingwei Powder) modified or Baohe Wan (Preserve Harmony Pill). Excessive sweating reduces Blood and merges Qi; Blood rises but does not descend, Qi also blocks, suddenly resembling death. After Qi passes and Blood returns, Yin and Yang reconnect, waking after some time. This is Xue Jue (Blood Jue), common in women. Treat with Baiwei Tang (Baiwei Decoction) or Cangong San (Master Cang's Powder). In summary, Ten Jues and Five Stagnations present similarly, but treatments vary greatly. Attain the meaning and forget the words; do not merely adhere to established formulas.