诸本无篇字。
清冷之台（止）何气使然 甲乙作青霄之台。自上、作自止。张云。台之高者其气寒。故曰清冷之台。
凡人登高博望。目见非常之处。无不神魂惊荡。而心生眩惑。故特借此以问其由然也。
上注于目而为之精 精之窠为眼 甲乙。窠、作裹。马云。精、睛同。张云。为之精、为精明之用也。
窠者、窝穴之谓。眼者、目之总称。五脏六腑之精气。皆上注于目。故眼为精之窠。而五色具焉。志云。精、
精明也。窠、藏也。简案、脉要精微论云。夫精明者。所以视万物。别白黑。审短长。以长为短。以白为黑。
如是则精衰矣。是也。马注误。
瞳子 张云。眸子也。骨之精主于肾。肾属水。其色玄。故瞳子内明而色正黑。简案、慧琳一切经音
义云。睛者、珠子也。纂韵云。眼黑睛也。古人呼为眸子。俗谓之目瞳子。亦曰目瞳人也。论文谓之眼根。银
海精微云。瞳人为水轮。属肾水是也。
黑眼 张云。黑眼、黑珠也。筋之精主于肝。肝色青。故其色浅于瞳子。简案、银海精微云。黑睛为
风轮。属肝木是也。
血之精为络其窠 甲乙。络其窠、作其络。马云。心主血。血之精为络。所以络其窠也。简案、其窠、
张志接下句云。窠气者。言目窠之气。非也。银海精微云。大小 为血轮。属心火是也。
白眼 甲乙。白、作睛。马云。肺主气。气之精为白眼。简案、银海精微云。白为气轮。属肺金是也。
为约束 张云。约束、眼胞也。能开能阖。为肌肉之精。主于脾也。志云。约束者。目之上下纲。肌
肉之精为约束。脾之精也。
裹撷（止）出于项中 甲乙。撷、作契。张云。撷、爻结切。以衣衽收物谓之撷。脾属土。所以藏物。故
裹撷筋骨血气四脏之精。而并为目系。以上出于脑项之闾。简案、撷、韵会。奚结切。音 。将取也。又与
同。以衣贮物。而报其衽也。张注本于此。今考撷、缬通。缬、说文。结也。一切经音义云。缬、贤结反。以
丝缚缯染之。解丝成文曰缬。乃退出之义也。银海精微云。上下胞睑为肉轮。属脾土是也。马云。后世五轮之
说。似是而不典。当以此义为正。考银海精微等所载。五轮之说。乃与本节之旨不相诡。不可为之典也。但八
廓之说。无所见于古经。
故邪中于项（止）见两物 甲乙。项、因、作头目。邪其精。其精所中。不相比也。十一字、作邪中之精。
则其精所中者不相比。不相比十六字、千金方亦作邪中其睛。则其睛所中者。不相比则睛散。张云。前邪字邪
气也。后邪字与斜同。邪气中于风府、天柱之间。乘其虚则入脑连目。目系急
则目眩睛斜。故左右之脉。互有缓急。视歧失正。则两睛之所中于物者。不相比类。而各异其见。是以视一为
两也。此承帝问而先发邪气之中人者如此。以明下文之目见非常者。亦犹外邪之属耳。志云。比、周密也。邪
其精、其精为邪所中。则不相比密而精散矣。简案、经文恐有脱误。注亦似牵强。当以甲乙为正。许氏本事方
云。荀牧仲项年常谓予曰。有人视一物为两。医者作肝气有余。故见一为二。教服补肝药。皆不验。此何疾也。
予曰。孙真人云云。睛散则歧。故见两物也。令服驱风入脑药。得愈。
所常营也 张本无也字。
阴阳合传而精明也 甲乙。传、作揣。志云。阴乃肝肾。阳乃心肺。故阴阳相合。传于目而为睛明也。
神精乱而不转 甲乙作神分精乱而不揣。
东苑 马云。清冷之台。东苑之所有也。
心有所喜（止）甚者为惑 甲乙。感、作惑。张云。偶为游乐。心所喜血。忽逢奇异。神则恶之。夫
神有所恶。则志有不随。喜恶相感于卒然。故精气为乱。去之则神移。神移则复矣。间者言其未甚也。亦足相
迷。况其甚者。能无惑乎。
上气不足（止）故善忘也 张云。下气有余。对上气不足而言。非谓下之真实也。心肺虚于上。营卫
留于下。则神气不能相周。故为善忘。阳衰于上之兆也。
精气并于脾（止）故不嗜食也 甲乙。寒、作塞。简案、诸注顺文诠释。义殆难通。岂有胃热而胃脘
寒之理乎。当以甲乙为正。盖胃热故善饥。胃脘塞故不嗜食。
卫气不得入于阴（止）故目不瞑矣 张云。卫气昼行于阳。夜行于阴。行阳则寤。行阴则寐。此其常也。
若病而失常。则或留于阴。或留于阳。留则阴阳有所偏胜。有偏胜则有偏
虚。而寤寐亦失常矣。志云。阴跷、阳跷。并会于足太阳之睛明。卫气行阳行阴。皆从目以出入。故曰目者。
营卫魂魄之所常营也。
卫气留于阴（止）故目闭也 甲乙。留、作行。行、作入。张云。此言因病而目有不能开视。及病而
多寐者。以卫气留于阴分。阴跷满而阳气虚耳。观寒热病篇曰。阴跷阳跷。阴阳相交。阳入阴。阴出阳。交于
目内 。阳气盛则 目。阴气盛则瞑目。即此上文两节之义。
此人肠胃大（止）故多卧矣 甲乙。湿、作涩。更有涩则二字。下湿字亦作涩。不精、注一作不清。
马本。卫气、作胃气。误。张云。解、利也。肠胃大则阴道迂远。肉理湿滞不利。今人有饱食之后。即欲瞑者。
正以水谷之悍气。暴实于中。则卫气盛于阴分。而精阳之气。有不能胜之耳。世俗但呼为脾倦。而不知其有由
然也。
故少瞑焉 甲乙。瞑、作卧。
其非常经也 张云。言其变也。盖以明邪气之所致然者。
邪气留于上 （止）卒然多卧焉 张云。 、焦同。邪气居于上焦。而加之饮食。则卫气留闭于中。不
能外达阳分。故猝然多卧。然有因病而不能瞑者。盖以邪客于脏。则格拒卫气。不得内归阴分耳。
治此诸邪 马云。自大惑论善忘以下七项。张云。统言本论八证也。
先其脏腑（止）定乃取之 志云。先其脏腑者。先调其五脏六腑之精气神志。诛其小过者。去其微邪
也。后调其气者。调其营卫也。必先明知其形志之苦乐。定其灸刺熨引。甘药醪醴以取之。盖志者精神魂魄志
意也。形者营卫血气之所营
也。故志苦则伤神。形劳则伤精气矣。
There is no character "Pian" (Chapter) in various editions.
What qi causes the Clear and Cold Terrace (Qingleng zhi tai) to be so? The *Jia Yi Jing* reads "Green Sky Terrace" (Qingxiao zhi tai). "From above" (Zi shang) is alternatively read as "Self-stopping" (Zi zhi). Zhang Jingyue states: The higher the terrace, the colder its qi, hence it is called the Clear and Cold Terrace.
When a person climbs high and looks far, seeing extraordinary sights, their soul and spirit are invariably startled and agitated, giving rise to dizziness and confusion in the heart. Therefore, this situation is specifically borrowed to inquire about the cause.
Essence (Jing) ascends to the eyes to form the eyeball; the cavity of the essence is the eye. In the *Jia Yi Jing*, "cavity" (Ke) is read as "wrapping" (Guo). Ma Shi states: "Jing" is synonymous with "Jing" (eyeball). Zhang Jingyue states: "To serve as Jing" refers to the function of clear vision.
"Ke" means a hollow or cavity; "Yan" is the general term for the eye. The essence of the five zang and six fu organs all ascend to the eyes. Thus, the eye is the cavity of essence, wherein the five colors are manifested. Wang Bing's commentary notes: "Jing" refers to clarity/vision, and "Ke" refers to storage. Commentary: The *Mai Yao Jing Wei Lun* states: "What is called clarity/vision is used to observe all things, distinguish black from white, and judge length and shortness. If one perceives long as short, or white as black, this indicates the decline of essence." This is correct. Ma Shi's annotation is erroneous.
Tongzi (Pupil): Zhang Jingyue states: It refers to the pupil. The essence of bone is governed by the Kidney; the Kidney belongs to Water, whose color is black. Therefore, the interior of the pupil is bright and its color is purely black. Commentary: Huilin's *Yiqie Jing Yinyi* states: "Jing" is like a pearl. The *Zuan Yun* states: The black part of the eye is Jing. The ancients called it Muzi, while the common people call it Mutongzi or Mutongren. In medical texts, it is referred to as Yangen. The *Yinhai Jingwei* states: The pupil is the Water Wheel, belonging to Kidney Water.
Heiyan (Black Eye/Iris): Zhang Jingyue states: Heiyan refers to the black pearl (iris). The essence of sinew is governed by the Liver; the Liver's color is green, so its color is lighter than that of the pupil. Commentary: The *Yinhai Jingwei* states: The black iris is the Wind Wheel, belonging to Liver Wood.
The essence of blood forms the collaterals, and its cavity... In the *Jia Yi Jing*, "collaterals of its cavity" (Luoki ke) is read as "its collaterals" (Qi luo). Ma Shi states: The Heart governs blood; the essence of blood forms the collaterals, which connect to the eye's cavity. Commentary: Regarding "its cavity," Zhang Zhicong connects it to the next sentence as "qi of the cavity," claiming it refers to the qi of the eye socket; this is incorrect. The *Yinhai Jingwei* states: The upper and lower eyelids constitute the Blood Wheel, belonging to Heart Fire.
Baiyan (White Eye/Sclera): In the *Jia Yi Jing*, "white" (Bai) is read as "jing" (eyeball). Ma Shi states: The Lung governs qi; the essence of qi forms the white of the eye. Commentary: The *Yinhai Jingwei* states: The sclera is the Qi Wheel, belonging to Lung Metal.
Forming the Constraint (Eyelids): Zhang Jingyue states: "Constraint" refers to the eyelids, which can open and close; they are the essence of muscle, governed by the Spleen. Zhang Zhicong states: The constraint is the upper and lower framework of the eye; the essence of muscle forms the constraint, which is the essence of the Spleen.
Wrapping and gathering (Zhi) emerges from the neck: In the *Jia Yi Jing*, "xie" (Xie) is read as "qi" (Qie). Zhang Jingyue states: "Xie" is pronounced like "yao jie qie"; using clothing lapels to gather objects is called xie. The Spleen belongs to Earth, thus it stores things. Therefore, it wraps and gathers the essence of the sinew, bone, blood, and qi of the four zang organs, combining them into the visual system (Muxi), which emerges upward between the brain and the neck. Commentary: "Xie," according to the *Yunhui*, is pronounced "xi jie qie," meaning to take. It is also interchangeable with "xia" (to hold/contain), meaning to store items in clothes and fasten the lapels. Zhang's note is based on this. Current research suggests "xie" is interchangeable with "xie" (tie-dye/knot); "xie," defined in the *Shuowen Jiezi*, means knot. *Yiqie Jing Yinyi* states: "Xie," pronounced "xian jie fan," involves binding silk with thread for dyeing; untying the threads to form patterns is called xie, implying an exiting meaning. The *Yinhai Jingwei* states: The upper and lower eyelids are the Flesh Wheel, belonging to Spleen Earth. Ma Shi states: The later theory of the Five Wheels is plausible but not canonical; the meaning of this text should be considered correct. However, the theory of the Eight Palaces found in texts like the *Yinhai Jingwei* does not contradict the purport of this section and cannot be dismissed as non-canonical. Yet, the theory of the Eight Palaces is not found in ancient classics.
Therefore, when pathogenic factors strike the neck (Zhi), double vision occurs: In the *Jia Yi Jing*, "neck, yin" is read as "head, eye." The phrase "Pathogen affects its essence, the essence struck is not comparable" (11 characters) is read as "The essence affected by the pathogen, then the essence struck by it is not comparable." The 16-character phrase "Not comparable" is also recorded in the *Qianjin Fang* as "Pathogen strikes the eyeball, then what the eyeball strikes is not comparable, causing the eyeball to scatter." Zhang Jingyue states: The first "pathogen" (Xie) refers to pathogenic qi; the second "xie" is synonymous with "xie" (slant/diagonal). Pathogenic qi strikes between Fengfu and Tianzhu, entering the brain and connecting to the eyes due to deficiency. When the visual system becomes tense, dizziness and diagonal deviation of the eyes occur. Consequently, the meridians on the left and right have alternating slackness and tension. Visual diplopia results from losing the correct alignment, causing the objects seen by the two eyes to be incomparable and distinct, thus perceiving one object as two. This follows the Emperor's inquiry, first explaining how pathogenic factors affect humans, to clarify that the "seeing extraordinary sights" mentioned below is also akin to external pathogenic factors. Zhang Zhicong states: "Bi" means dense/tight. If pathogen affects the essence, the essence is struck by pathogen, becoming loose and scattering. Commentary: The original text likely has omissions or errors, and the annotations seem forced; the *Jia Yi Jing* reading should be preferred. Xu Shuni's *Benshi Fang* records: Xun Muzhong often told me: Someone perceived one object as two. Physicians attributed this to excess Liver qi, advising Liver-tonifying herbs, without effect. What disease is this? I said: Sun Simiao stated... Scattering of the eyeball leads to diplopia. Prescribed wind-dispelling herbs entering the brain, resulting in recovery.
"Suo chang ying ye": Zhang's edition omits the character "ye".
Yin and Yang combine and transmit to achieve clarity: In the *Jia Yi Jing*, "chuan" (transmit) is read as "chuai" (estimate/guess). Zhang Zhicong states: Yin refers to Liver and Kidney; Yang refers to Heart and Lung. Thus, Yin and Yang combine and transmit to the eyes to achieve clarity.
Spirit and essence become chaotic and do not rotate: The *Jia Yi Jing* reads "Spirit divides, essence becomes chaotic and does not estimate/rotate" (Shen fen jing luan er bu chuai).
Dong Yuan: Ma Shi states: The Clear and Cold Terrace is located within Dong Yuan.
If the heart has joy (Zhi) and it is severe, it is called confusion: In the *Jia Yi Jing*, "gan" (affect) is read as "huo" (confusion). Zhang Jingyue states: During occasional recreation, if the blood associated with the heart's joy suddenly encounters strange phenomena, the Spirit rejects it. Because the Spirit has aversion, the Will does not follow. Joy and aversion interact suddenly, causing chaos in essence and qi. Departure leads to spiritual displacement; spiritual displacement leads to recovery. "Jian" (mild) refers to cases where the condition is not severe, yet sufficient to cause confusion. How much more so for severe cases?
Insufficiency of Upper Qi (Zhi) leads to forgetfulness: Zhang Jingyue states: "Excess of Lower Qi" is relative to "Insufficiency of Upper Qi," not indicating true excess in the lower body. Deficiency of Heart and Lung in the upper region, with Ying and Wei qi stagnating in the lower region, prevents the smooth circulation of Shen qi, leading to forgetfulness. This is a sign of Yang decline in the upper region.
Essence and qi congregate in the Spleen (Zhi) leading to loss of appetite: In the *Jia Yi Jing*, "han" (cold) is read as "se" (blockage). Commentary: Most annotations interpret the text literally, making the meaning difficult to comprehend. How can there be Stomach heat while the epigastrium is cold? The *Jia Yi Jing* reading should be preferred. Essentially, Stomach heat causes hunger, while epigastric blockage causes loss of appetite.
Wei qi fails to enter Yin (Zhi), resulting in insomnia: Zhang Jingyue states: Wei qi travels through Yang during the day and Yin at night. Traveling through Yang leads to wakefulness; traveling through Yin leads to sleep. This is the norm. If illness disrupts this, Wei qi may remain in Yin or Yang. Retention causes Yin-Yang imbalance and excess, leading to deficiency and disrupted sleep-wake cycles. Zhang Zhicong states: Yin Qiao and Yang Qiao meridians converge at Jingming (BL1) of the Foot-Taiyang Bladder meridian. Wei qi enters and exits through the eyes during its travel through Yin and Yang. Hence, the eyes are the constant dwelling place of Ying, Wei, Hun, and Po.
Wei qi remains in Yin (Zhi), resulting in closed eyes: In the *Jia Yi Jing*, "liu" (remain) is read as "xing" (travel), and "xing" is read as "ru" (enter). Zhang Jingyue states: This describes patients who cannot open their eyes due to illness or those who sleep excessively. It is because Wei qi remains in the Yin division, causing fullness of Yin Qiao and deficiency of Yang qi. Referencing the *Han Re Bing Pian*: Yin Qiao and Yang Qiao intersect; Yang enters Yin, Yin exits Yang, meeting at the inner canthus. Abundant Yang qi leads to open eyes; abundant Yin qi leads to closed eyes. This aligns with the preceding two sections.
This person has large intestines and stomach (Zhi), leading to excessive sleep: In the *Jia Yi Jing*, "shi" (damp) is read as "se" (rough/astringent). There are additional characters "se ze" (if rough/astringent), and the subsequent "shi" is also read as "se". "Bu jing" (not refined) is annotated in some versions as "bu qing" (not clear). Ma's edition incorrectly reads "Wei qi" as "Stomach qi". Zhang Jingyue states: "Jie" means smooth/unobstructed. Large intestines and stomach imply tortuous pathways; dampness and stasis in the muscle texture obstruct flow. After a full meal, people often feel sleepy because the fierce qi of food and drink becomes solidly concentrated in the middle, causing Wei qi to abound in the Yin division, overpowering the refined Yang qi. The layperson calls this "Spleen fatigue" without understanding the cause.
Thus, slight sleepiness: In the *Jia Yi Jing*, "ming" (sleep) is read as "wo" (lie down/sleep).
It is not the normal channel: Zhang Jingyue states: This refers to variation/change, clarifying that such occurrences are caused by pathogenic factors.
Pathogenic factors remain in the Upper (Zhi), leading to sudden excessive sleep: Zhang Jingyue states: [Character] is synonymous with "jiao" (scorched/burnt). Pathogenic factors reside in the Upper Jiao; combined with diet, Wei qi becomes trapped in the middle, unable to reach the Yang division externally, causing sudden somnolence. Conversely, some patients cannot sleep due to illness because pathogenic factors lodge in the Zang organs, repelling Wei qi and preventing its return to the Yin division.
Treating these various pathogenic factors: Ma Shi states: Refers to the seven conditions from "Forgetfulness" onwards in the Da Huo Lun. Zhang Jingyue states: Collectively refers to the eight syndromes discussed in this chapter.
First address the Zang-Fu (Zhi), then determine and apply treatment: Zhang Zhicong states: "First address the Zang-Fu" means first regulating the essence, qi, spirit, and will of the five zang and six fu organs. "Correct minor faults" means eliminating subtle pathogenic factors. "Subsequently regulate Qi" means regulating Ying and Wei qi. One must first clearly understand the physical and mental hardships and joys of the patient, determining the appropriate use of moxibustion, acupuncture, warming, guidance, sweet medicines, and fermented drinks. "Zhi" refers to spirit, hun, po, zhi, and yi. "Xing" (form/body) refers to what is nourished by Ying, Wei, blood, and qi. Thus, mental distress injures the Spirit, and physical labor injures essence and qi.