黄帝问于岐伯曰。余尝上于清冷之台。中阶而顾。匍匐而前。则惑。余私异之。窃内怪之。独暝独视。安心定气。
久而不解。独博独眩。（博义难通当是转之讹也）被发长跪。俯而视之。后久之不已也。卒然自上。何气使然。岐伯对曰。
五脏六腑之精气。皆上注于目。而为之精。精之窠为眼。骨之精为瞳子。筋之精为黑眼。血之精为络。其窠气之精为白
眼。肌肉之精为约束裹撷。筋骨血气之精。而与脉并为系。上属于脑后。出于项中。故邪中于项。因逢其身之虚。其入
深则随眼系。以入于脑。入于脑则脑转。脑转则引目系急。目系急则目眩以转矣。邪中其精。其精不相比也。则精散。
精散则视歧。视歧见两物。目者。五脏六腑之精也。营卫魂魄之所常营也。神气之所生也。故神劳则魂魄散。志意乱。
是故瞳子黑眼法于阴。白眼赤脉法于阳也。故阴阳合传而精明也。目者。心之使也。心者。神之舍也。故神精乱而不转。
卒然见非常处。精神魂魄散不相得。故曰惑也。黄帝曰。余疑其然。余每之东苑。未曾不惑。去之则复。余唯独为东苑
劳神乎。何其异也。岐伯曰。不然也。心有所喜。神有所恶。卒然相感则精气乱。视误故惑神移乃复。是故间者为迷。
甚者为惑。黄帝曰。人之善忘者。何气使然。岐伯曰。上气不足。下气有余。肠胃实而心肺虚。虚则营卫留于下。久之
不以时上。故善忘也。黄帝曰。人之善饥而不嗜食者。何气使然。岐伯曰。精气并于脾。热气留于胃。胃热则消谷。谷
消故善饥。胃气逆上。则胃脘寒。（寒似当作实）故不嗜食也。黄帝曰。病而不得卧者。何气使然。岐伯曰。卫气不得入
于阴。常留于阳。留于阳则阳气满。阳气满。则阳跷盛。不得入于阴。则阴气虚。故目不瞑矣。黄帝曰。病而目不得视
者。何气使然。岐伯曰。卫气留于阴。不得行于阳。留于阴则阴气盛。阴气盛。则阴跷满。不得入于阳。则阳气虚。故
目闭也。黄帝曰。人之多卧者。何气使然。岐伯曰。此人肠胃大。而皮肤湿。而分肉不解焉。肠胃大则卫气留久。皮肤
湿则分肉不解其行迟。夫卫气者。昼日常行于阳。夜常行于阴。故阳气尽则卧。阴气尽则寤。故肠胃大。则卫气留久。
皮肤湿。分肉不解。则行迟。留于阴也。久其气不清则欲瞑。故多卧矣。其肠胃小。皮肤滑以缓。分肉解利。卫气之留
于阳也久。故少瞑焉。黄帝曰。其非常经也。卒然多卧者。何气使然。岐伯曰。邪气留于上焦。上焦闭而不通已。食若
饮汤。卫气留久于阴而不行。故卒然多卧焉。黄帝曰。善治此诸邪奈何。岐伯曰。先其脏腑。诛其小过。后调其气。盛
者泻之。虚者补之。必先明知其形志之苦乐。定乃取之。
重论眩惑附论诸邪。而以治法结之。篇法数见不鲜矣。运笔自夭矫可喜。
黄帝向岐伯问道：我曾经登上清冷之台，走到台阶中间回头张望，趴着向前爬行，就会感到头晕目眩。我心里对此感到奇怪，私下里暗自疑惑。无论是闭眼还是睁眼，我都安心定气，但很久都无法消除这种眩晕感。独自转动头部或感到眩晕时，披散着头发长跪不起，俯身向下看，过了很久症状仍不消失。这种眩晕突然从上方袭来，是什么气导致的呢？
岐伯回答说：五脏六腑的精气，都向上灌注于眼睛，从而形成眼的精气。精气的汇聚处称为眼窝。骨的精气表现为瞳子，筋的精气表现为黑眼（虹膜），血的精气表现为血络，气聚处的精气表现为白眼（巩膜），肌肉的精气表现为眼睑（约束裹撷）。筋骨血气的精气，与脉管共同构成目系，向上连接脑后，出于项部。所以，如果邪气中伤项部，又恰逢人体正气虚弱，邪气深入就会随着目系进入脑部。进入脑部则导致脑转，脑转牵引目系紧张，目系紧张就会导致目眩和视物旋转。邪气中伤眼部精气，使得精气不能协调一致，就会导致精气涣散。精气涣散就会出现视一为二的复视现象，看到两个物体。眼睛是五脏六腑精气的汇聚之处，也是营卫、魂魄经常循行所在，更是神气产生的地方。所以精神过度劳累会导致魂魄涣散，意志混乱。因此，瞳子和黑眼效法阴，白眼和赤色脉络效法阳。阴阳协调传递，眼睛才能精明视物。眼睛是心的使者，心是神的居所。所以如果精神紊乱而不能正常运作，突然看到不寻常的景象，精神、魂魄分散而不能相互协调，这就叫做“惑”。
黄帝说：我怀疑确实如此。但我每次去东苑，没有不发生眩晕的，离开那里症状就恢复。难道只有我去东苑才会劳神吗？为什么情况这么特殊呢？
岐伯说：不是这样的。心中有所喜好，神有所厌恶，突然受到刺激就会导致精气紊乱，视觉错误从而产生迷惑。神志转移后症状才会恢复。所以，轻微的叫“迷”，严重的叫“惑”。
黄帝问：人容易健忘，是什么气导致的呢？
岐伯说：上部之气不足，下部之气有余，肠胃充实而心肺虚弱。虚弱则营卫之气滞留于下部，长时间不能按时上行，所以容易健忘。
黄帝问：人容易饥饿但不想吃东西，是什么气导致的呢？
岐伯说：精气合并于脾，热气停留于胃。胃热则消化食物快，食物消化得快所以容易饥饿。但如果胃气逆乱上行，则胃脘部会出现寒象（此处“寒”字似应为“实”字之误）。所以不想吃东西。
黄帝问：生病后无法躺下睡觉，是什么气导致的呢？
岐伯说：卫气不能进入阴分，常停留在阳分。停留在阳分则阳气满盛，阳气满盛则阳跷脉旺盛。不能进入阴分，则阴气虚弱。所以眼睛无法闭合入睡。
黄帝问：生病后眼睛无法睁开视物，是什么气导致的呢？
岐伯说：卫气停留在阴分，不能在阳分行使。停留在阴分则阴气盛，阴气盛则阴跷脉满盛。不能进入阳分，则阳气虚弱。所以眼睛闭合。
岐伯说：这类人肠胃较大，皮肤湿润，分肉之间不解利。肠胃大则卫气在体内停留时间长；皮肤湿润则分肉之间阻滞，卫气运行迟缓。卫气白天常行于阳分，夜晚常行于阴分。所以阳气尽则入睡，阴气尽则醒来。因为肠胃大，卫气停留时间长；皮肤湿润，分肉不解利，导致运行迟缓，卫气长期留在阴分。阴气久留不清爽则想要闭眼睡觉，所以多卧。如果肠胃小，皮肤滑润舒缓，分肉解利，卫气在阳分停留时间长，所以少眠。
黄帝问：如果不属于上述常规经络情况，突然多卧，是什么气导致的呢？
岐伯说：邪气停留在上焦，上焦闭塞不通。如果进食或喝汤，卫气会长时间停留在阴分而不能外出，所以突然多卧。
黄帝问：善于治疗这些邪气的方法是怎样的呢？
岐伯说：先确定病变所在的脏腑，纠正其轻微的过错，然后调理其气机。实证用泻法，虚证用补法。必须先明确了解患者的形体和心理的苦乐状态，确定治疗方案后再进行针刺治疗。
重论眩惑并附论各种邪气，最后以治疗方法结束。篇章结构多次出现，并不新鲜。但行文自然矫健，令人喜爱。
Huangdi asked Qibo: I once ascended the Qingleng Terrace. Looking back while halfway up the stairs, and crawling forward on hands and knees, I felt dizzy. I privately found this strange and secretly wondered about it internally. Whether closing my eyes or opening them, I calmed my mind and regulated my breath, yet for a long time the dizziness did not resolve. When turning my head alone or feeling dizzy, with hair loose, kneeling upright, and looking down after a long time, the condition persisted. This dizziness suddenly came from above. What qi causes this?
Qibo replied: The essence of the five zang organs and six fu organs all ascend to the eyes, forming the essence of the eye. The gathering place of essence is the eye socket. The essence of bone manifests as the pupil (Tongzi). The essence of sinew manifests as the black eye (iris). The essence of blood manifests as the collaterals. The essence of qi gathering in the sockets manifests as the white eye (sclera). The essence of muscle manifests as the eyelids (Yueshu Guoxie). The essence of sinew, bone, blood, and qi, together with the vessels, form the optic nerve system (Muxi), which ascends to connect behind the brain and emerges from the neck. Therefore, if pathogenic factors strike the neck, coinciding with deficiency in the body, and enter deeply, they follow the optic nerve system into the brain. Entering the brain causes rotation of the brain; rotation of the brain pulls the optic nerve system taut; tautness of the optic nerve system causes vertigo and spinning vision. If pathogenic factors strike the essence of the eye, causing the essences to be uncoordinated, the essence scatters. Scattering of essence leads to diplopia (Shi Qi), seeing double objects. The eyes are the repository of the essence of the five zang organs and six fu organs, the place where Ying-Wei, Hun, and Po frequently circulate, and the source of Shen Qi. Therefore, mental fatigue causes Hun and Po to scatter and Zhiyi to become chaotic. Thus, the pupils and black eyes correspond to Yin, while the white eyes and red vessels correspond to Yang. When Yin and Yang harmoniously transmit, clarity of vision is achieved. The eyes are the envoys of the Heart; the Heart is the residence of Shen. Therefore, if Shen Jing becomes chaotic and fails to rotate properly, and one suddenly sees unusual sights, the Spirit, Essence, Hun, and Po scatter and fail to coordinate, which is called "Huo" (Confusion/Dizziness).
Huangdi said: I suspect this is true. Yet every time I go to Dongyuan, I invariably experience dizziness, which resolves when I leave. Am I the only one whose Shen is fatigued by Dongyuan? Why is it so different?
Qibo said: Not so. If the Heart has preferences and Shen has aversions, sudden mutual stimulation causes chaos in Jing-Qi, leading to visual errors and thus confusion. Only when Shen shifts does recovery occur. Therefore, mild cases are called "Mi" (Bewilderment), and severe cases are called "Huo" (Confusion).
Huangdi asked: What qi causes people to be prone to forgetfulness?
Qibo said: Upper Qi is insufficient, Lower Qi is excessive. The intestines and stomach are full, while the Heart and Lungs are deficient. Deficiency causes Ying-Wei to remain in the lower part, failing to ascend in time over a long period, hence forgetfulness occurs.
Huangdi asked: What qi causes people to feel hungry easily but lack appetite?
Qibo said: Jing-Essence merges with the Spleen, and hot qi lingers in the Stomach. Stomach heat digests food quickly; because food is digested quickly, hunger arises easily. However, if Stomach Qi rebels upward, the epigastrium becomes cold (the character 'cold' here likely should be 'excess'). Hence, there is no desire to eat.
Huangdi asked: What qi causes inability to lie down and sleep due to illness?
Qibo said: Wei-Qi cannot enter Yin and remains in Yang. Remaining in Yang makes Yang Qi abundant; abundant Yang Qi makes the Yang Qiao vessel vigorous. Inability to enter Yin makes Yin Qi deficient. Thus, the eyes cannot close for sleep.
Huangdi asked: What qi causes inability to open the eyes and see due to illness?
Qibo said: Wei-Qi remains in Yin and cannot move in Yang. Remaining in Yin makes Yin Qi abundant; abundant Yin Qi fills the Yin Qiao vessel. Inability to enter Yang makes Yang Qi deficient. Thus, the eyes remain closed.
Huangdi asked: What qi causes people to sleep excessively?
Qibo said: Such individuals have large intestines and stomachs, moist skin, and tight intermuscular spaces. Large intestines and stomachs cause Wei-Qi to stay longer; moist skin and tight intermuscular spaces slow its movement. Wei-Qi usually travels in Yang during the day and in Yin at night. Thus, when Yang Qi ends, one sleeps; when Yin Qi ends, one wakes. Because the intestines and stomach are large, Wei-Qi stays longer; because the skin is moist and intermuscular spaces are tight, movement is slow, keeping it in Yin for a long time. Long retention in Yin causes cloudiness, leading to a desire to close the eyes, hence excessive sleep. Conversely, small intestines and stomachs, smooth and relaxed skin, and loose intermuscular spaces allow Wei-Qi to stay longer in Yang, resulting in less sleep.
Huangdi asked: What qi causes sudden excessive sleep outside of normal meridian patterns?
Qibo said: Pathogenic factors linger in the Upper Jiao, causing blockage and obstruction. If food or soup is consumed, Wei-Qi stays long in Yin and cannot exit, causing sudden excessive sleep.
Huangdi asked: How should these various pathogenic conditions be treated?
Qibo said: First identify the affected Zang-Fu organs, correct minor deviations, then regulate their Qi. Excess conditions are drained; deficiency conditions are tonified. One must first clearly understand the physical and psychological state of pleasure or distress of the patient before determining the treatment method.
The chapter re-discusses vertigo and confusion, appending discussions on various pathogens, and concludes with treatment methods. The structural pattern appears frequently and is not novel. However, the writing style is naturally vigorous and pleasing.