「存天理，滅人欲」與鬱證的關係尚未有定論。目前學界僅有依朱丹溪醫理推闡出的「縱欲→鬱證」說，其對治工夫論為主靜無欲、寡欲或節欲，心理行為傾向壓抑、克制、收斂。本文重新審視丹溪學說，發現「存天理，滅人欲」醫學身體觀最主要論據「陽有餘陰不足論」根基不穩，又「相火論」實蘊藏理欲互容觀的種子，以及其學說並無「縱欲→鬱證」的確切理據。本文另爬梳諸醫書與相關典籍所述鬱證或鬱說，發現幾無例外皆指情欲不遂、氣血鬱結，呈現「抑欲→鬱證」病理機轉模式，對治方法為達情遂欲，心理行為傾向解放、抒發、外展，是以「縱欲→鬱證」說亦與醫理和臨床實情不甚符合。未來應以「抑欲→鬱證」說重新審視「存天理，滅人欲」與鬱證的關係。

The relationship between the principle of “eliminating human desire and preserving heavenly law”and“Yu”(鬱) disease has not yet been determined. At present, there is only the theory of“indulgence → Yu disease” deduced by Zhu Dan-Xi’s medical theory. Its treatment is “spiritual tranquility with minimal desire” or abstinence, and the psychological and behavioral tendencies is suppression, restraint or astringency. This article re-examines the Zhu Dan-Xi’s medical theory and finds that the most important argument for the medical body view of “eliminating human desire and preserving heavenly law”, i.e. the theory of excess of yang and deficiency of ying, has an unstable foundation, and that the theory of minister fire has inherently implication of the compatibility between reason and desire, and most importantly, that there is no definitive justification for the theory of “indulgence → Yu disease”. This article also reviews and analysis Yu disease described in various medical books and related texts, and finds that Yu disease almost invariably is resulted from frustration of emotion and desire, and stagnation of chi and blood, showing the “suppressing emotion and desire → Yu disease” pattern. Its treatment is to express emotions and satisfy desires, and the psychological and behavioral tendencies is liberation, expression, and outreach, and thus the theory of “indulgence → Yu disease” is not supported. As such, in the future, we should re examine the relationship between the principle of “eliminating human desire and preserving heavenly law” and Yu disease.