即前方量加牡丹皮、栀子仁，或去栀仁加橘皮、萸酒炒连。
怒气伤肝，血郁目暗，此方主之。
肝主怒，怒则气逆，故伤肝。肝伤故血郁而目暗。越人云∶东方常实，就使气逆自伤，疏之即所以补之也。
乃用逍遥加丹皮、栀仁。夫丹栀色赤入血，味苦从火。既伐肝邪，自疏肝气。薛氏以治上症，诚有卓见。养葵以
栀子屈曲下行，改用萸酒炒连，复增橘皮，盖取其辛燥之气，引连入木，木平则心火亦因而息。且火不刑金，而
金能制木，又得左金之意。持以治郁，较薛颇胜。愚常以羚角犀角磨水调是散，效尤速。乃更今名。
诗曰∶逍遥散只六味药，术草柴苓当归芍，加味栀仁牡丹皮，或去栀仁酒连着，本资姜薄淡汤调，目经改用
羚犀角。
人参 黄 蔓荆 芍药 甘草 橘皮
睛痛昏花，隐涩难开，此盖病发过服攻散，或由饮食劳倦伤脾耗气而致。故以人参、黄 扶其正，蔓荆、橘
皮祛其邪，芍药、甘草既和且平，除其涩痛。饮毕开视如常，因名其汤曰神效。
诗曰∶神效黄 ，人参为宝，岂在蔓荆，芍药橘皮。
（加砂仁、半夏、姜、枣煎，即六郁汤，治同）
香附 芎 六神曲 栀子仁 橘皮（去白） 苍术（漂净油） 面粉（炒各等分）
越鞠者，发越鞠郁之义。夫水火平，气血荣。气血布，脏腑治。不平不荣，不布不治，是谓之郁。胸膈痞闷，
饮食不消，脉大紧数莫辨，曰气郁。周身痛，或关节酸痛，遇阴寒即发，脉缓小，曰湿郁。喜咳气短，脉沉滑，
曰痰郁。昏瞀，身时热，便赤，脉沉数，曰热郁。四肢无力，月经失常，脉涩，曰血郁。嗳酸腹饱，不能食，脉
紧大，曰食郁。是方香附和气，苍术燥湿，芎 调血，栀仁泻火，神曲消食，橘皮利痰。总而言之，皆理气也。
诸郁以气为主，气畅则郁自舒矣。外如湿郁，加白芷、茯苓。血郁加桃仁、红花。食郁加山楂、麦芽、砂仁。痰
郁加南星、半夏、海石、栝蒌仁。热郁加青黛。气郁加郁金；或春加防风，夏加苦参，秋冬加吴茱萸。此经所谓
升降浮沉则顺之，寒热温凉则逆之耳。赵氏谓逍遥从越鞠而出，青胜于蓝，其然岂其然乎？
诗曰∶越鞠丸，仍六味，芎术栀，香曲橘，加苓夏，缩砂实，姜枣煎，即六郁。
即在前方基础上，酌情增加牡丹皮、栀子仁，或者去掉栀子仁，增加橘皮和经吴茱萸酒炒制的黄连。
因愤怒损伤肝脏，导致血行郁滞而视力昏暗，此方主治此症。
肝主怒，发怒则气机上逆，所以会伤肝。肝受伤故而导致血行郁滞而视力昏暗。扁鹊（越人）说：东方（肝木）之气常实，即使气机上逆自我损伤，疏泄它也就是补益它的方法。
因此使用逍遥散加入丹皮、栀子仁。丹皮和栀子色赤入血分，味苦从火化。既然能伐除肝邪，自然也能疏理肝气。薛己（薛氏）用此法治疗上述症状，确实有独到的见解。养葵认为栀子屈曲下行，改用经吴茱萸酒炒制的黄连，并增加橘皮，大概是取其辛燥之气，引导黄连进入肝木经，肝气平和则心火也随之平息。而且火不克金，金就能制约木，这又得到了左金丸的意旨。用来治疗郁证，比薛己的方案更为优越。我常用羚羊角、犀角磨水调服此散剂，疗效尤其迅速。于是更改了现在的名字。
诗曰：逍遥散只有六味药，白术、甘草、柴胡、茯苓、当归、芍药，加味的栀子仁、牡丹皮，或者去掉栀子仁用酒炒黄连，本用生姜、薄荷、淡竹叶汤调服，目经改为用羚羊角、犀角。
人参、黄芪、蔓荆子、芍药、甘草、橘皮
眼睛疼痛、视物昏花、眼内隐涩难以睁开，这大概是因为发病时过服攻散类药物，或者因为饮食劳倦损伤脾胃、耗伤元气所致。所以用人参、黄芪扶助正气，蔓荆子、橘皮祛除邪气，芍药、甘草既调和又平抑，消除涩痛。服药后眼睛睁开看东西如常，因此将此汤命名为“神效”。
诗曰：神效黄汤，人参是宝，哪里在于蔓荆子、芍药、橘皮。
（加入砂仁、半夏、生姜、大枣煎煮，即为六郁汤，治法相同）
香附、川芎、六神曲、栀子仁、橘皮（去白）、苍术（漂净去油）、面粉（炒制，各等分）
“越鞠”二字，意为发越解郁。水火平衡，气血充盈。气血布散，脏腑功能正常。不平衡、不充盈、不布散、不正常，这就叫做郁。胸膈部痞闷胀满，饮食不消化，脉象大紧数难以分辨，称为气郁。周身疼痛，或关节酸痛，遇到阴寒天气就发作，脉象缓小，称为湿郁。喜欢咳嗽、气短，脉象沉滑，称为痰郁。头昏眼花，身体时而发热，小便赤黄，脉象沉数，称为热郁。四肢无力，月经失常，脉象涩，称为血郁。嗳气吞酸、腹部饱胀，不能进食，脉象紧大，称为食郁。这个方剂中，香附调理气机，苍术燥湿，川芎调血，栀子仁泻火，神曲消食，橘皮利痰。总而言之，都是调理气机。各种郁证以气郁为主，气机通畅则郁结自然舒展。此外，如果是湿郁，加白芷、茯苓。血郁加桃仁、红花。食郁加山楂、麦芽、砂仁。痰郁加天南星、半夏、海浮石、瓜蒌仁。热郁加青黛。气郁加郁金；或者春季加防风，夏季加苦参，秋冬季节加吴茱萸。这就是经典所说的顺应升降浮沉，逆对寒热温凉的原则。赵氏认为逍遥散是从越鞠丸演变而来，青出于蓝，是这样吗？难道真是这样吗？
诗曰：越鞠丸，仍是六味药，川芎、苍术、栀子，香附、神曲、橘皮，加茯苓、半夏、缩砂仁，生姜、大枣煎煮，即为六郁汤。
In the previous formula, add *Mudanpi* (Cortex Moutan) and *Zhiziren* (Semen Gardeniae) according to dosage, or remove *Zhiziren* and add *Ju pi* (Pericarpium Citri Reticulatae) and *Lian* (Rhizoma Coptidis) stir-fried with *Yuzhuyu* (Fructus Evodiae) wine.
Anger injures the Liver, causing blood stasis and dim vision; this formula is indicated for such conditions.
The Liver governs anger; anger causes Qi rebellion, thus injuring the Liver. When the Liver is injured, blood becomes stagnant and vision dims. Yue Ren (Bian Que) stated: The East (Liver Wood) is often full; even if Qi rebels and self-injures, dispersing it serves as tonification.
Therefore, use Xiaoyao San (Free Wanderer Powder) added with *Danpi* (Cortex Moutan) and *Zhiziren* (Semen Gardeniae). Danpi and Zhiziren are red in color and enter the Blood level, bitter in taste and following Fire. By attacking Liver pathogenic factors, they naturally disperse Liver Qi. Xue Ji used this method to treat the aforementioned symptoms, showing true insight. Yang Kui believed that since Zhiziren descends curvingly, one should use *Lian* (Rhizoma Coptidis) stir-fried with *Yuzhuyu* wine instead, adding *Jupi* (Pericarpium Citri Reticulatae), likely to utilize its acrid-dry nature to guide Lian into the Liver Wood channel. When Wood is balanced, Heart Fire also subsides. Moreover, if Fire does not control Metal, Metal can restrain Wood, echoing the intent of Zuojin Wan (Left Metal Pill). Used to treat stagnation, it is superior to Xue’s approach. I often use Lingjiao (Horn of Saiga Antelope) and Xijiao (Horn of Rhinoceros) ground in water to mix with this powder, achieving especially rapid effects. Thus, the name was changed to the current one.
Poem states: Xiaoyao San has only six ingredients: Baizhu (Rhizoma Atractylodis Macrocephalae), Gancao (Radix Glycyrrhizae), Chaihu (Radix Bupleuri), Fuling (Poria), Danggui (Radix Angelicae Sinensis), Shaoyao (Radix Paeoniae Alba); added Zhiziren (Semen Gardeniae) and Mudanpi (Cortex Moutan), or remove Zhiziren and use Jiu Zhi Lian (Wine-processed Rhizoma Coptidis); originally mixed with Shengjiang (Rhizoma Zingiberis Recens), Bohe (Herba Menthae), and Danshen (Radix Salviae Miltiorrhizae - *Note: Text says 'Dan Tang', likely Danshen or Dan Zhu Ye, but context implies simple decoction base*) decoction; Mu Jing (Eye Classic) changes to using Lingjiao (Horn of Saiga Antelope) and Xijiao (Horn of Rhinoceros).
Renshen (Radix Ginseng), Huangqi (Radix Astragali), Manjingzi (Fructus Viticis), Shaoyao (Radix Paeoniae Alba), Gancao (Radix Glycyrrhizae), Jupi (Pericarpium Citri Reticulatae).
Eye pain, blurred vision, and a sensation of hidden dryness making it difficult to open the eyes; this is likely caused by overusing purgative/dispersing agents during the onset of illness, or by dietary irregularities and fatigue injuring the Spleen and consuming Qi. Therefore, Renshen (Radix Ginseng) and Huangqi (Radix Astragali) are used to support healthy Qi, Manjingzi (Fructus Viticis) and Jupi (Pericarpium Citri Reticulatae) to dispel pathogenic factors, while Shaoyao (Radix Paeoniae Alba) and Gancao (Radix Glycyrrhizae) harmonize and pacify, removing the astringent pain. After drinking, vision opens normally, hence the soup is named Shenxiao (Divine Efficacy).
Poem states: Shenxiao Huangtang (Divine Efficacy Decoction), Renshen (Radix Ginseng) is the treasure; what importance do Manjingzi (Fructus Viticis), Shaoyao (Radix Paeoniae Alba), and Jupi (Pericarpium Citri Reticulatae) hold?
(Add Sharen (Fructus Amomi), Banxia (Rhizoma Pinelliae), Shengjiang (Rhizoma Zingiberis Recens), and Dazao (Fructus Jujubae) to decoct; this is Liuyu Tang (Six Stagnations Decoction), with the same treatment principle.)
Xiangfu (Rhizoma Cyperi), Xiong (Rhizoma Chuanxiong), Liushenqu (Massa Medicata Fermentata), Zhiziren (Semen Gardeniae), Jupi (Pericarpium Citri Reticulatae, white part removed), Cangzhu (Rhizoma Atractylodis Lanceae, washed clean of oil), Mianfen (Tritici Frumentum, fried, equal parts).
"Yueju" means to vent and resolve stagnation. When Water and Fire are balanced, Qi and Blood flourish. When Qi and Blood circulate, Zang-Fu organs function normally. Imbalance, lack of flourishing, poor circulation, and dysfunction constitute "Yu" (Stagnation). Chest and diaphragm stuffiness and fullness, indigestion, pulse large, tight, rapid and indistinguishable, is called Qi Yu (Qi Stagnation). Whole-body pain, or joint soreness and pain, occurring upon exposure to Yin-cold, pulse slow and small, is called Shi Yu (Dampness Stagnation). Frequent coughing and shortness of breath, pulse deep and slippery, is called Tan Yu (Phlegm Stagnation). Dizziness and blurred vision, intermittent body heat, reddish urine, pulse deep and rapid, is called Re Yu (Heat Stagnation). Limb weakness, menstrual irregularities, pulse choppy, is called Xue Yu (Blood Stagnation). Belching with acid regurgitation, abdominal fullness, inability to eat, pulse tight and large, is called Shi Yu (Food Stagnation). In this formula, Xiangfu (Rhizoma Cyperi) regulates Qi, Cangzhu (Rhizoma Atractylodis Lanceae) dries Dampness, Xiong (Rhizoma Chuanxiong) regulates Blood, Zhiziren (Semen Gardeniae) drains Fire, Liushenqu (Massa Medicata Fermentata) digests Food, and Jupi (Pericarpium Citri Reticulatae) benefits Phlegm. In summary, all these regulate Qi. Among various stagnations, Qi is primary; when Qi flows freely, stagnation naturally resolves. Additionally, for Dampness Stagnation, add Baizhi (Radix Angelicae Dahuricae) and Fuling (Poria); for Blood Stagnation, add Taoren (Semen Persicae) and Honghua (Flos Carthami); for Food Stagnation, add Shanzha (Fructus Crataegi), Maiya (Fructus Hordei Germinatus), and Sharen (Fructus Amomi); for Phlegm Stagnation, add Nanting (Rhizoma Arisaematis), Banxia (Rhizoma Pinelliae), Haishi (Lapis Calcitae), and Gualouren (Semen Benincasae); for Heat Stagnation, add Qingdai (Indigo Naturalis); for Qi Stagnation, add Yujin (Radix Curcumae Longae); or add Fangfeng (Radix Saposhnikoviae) in Spring, Kushen (Radix Sophorae Flavescentis) in Summer, and Wuzhuyu (Fructus Evodiae) in Autumn and Winter. This is what the classics refer to as following the ascending, descending, floating, and sinking movements, and opposing cold, heat, warm, and cool natures. Zhao Shi believed Xiaoyao San evolved from Yueju Wan, being "blue from indigo" (surpassing the original); is this so? Is it really so?
Poem states: Yueju Wan still has six ingredients: Xiong (Rhizoma Chuanxiong), Zhu (Cangzhu), Zhi (Zhiziren), Xiang (Xiangfu), Qu (Liushenqu), Ju (Jupi); add Fu (Fuling), Xia (Banxia), Suosha (Sharen), Jiang (Shengjiang), Zao (Dazao) to decoct; this is Liuyu (Six Stagnations).