人之善忘者，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。（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。）
人之善饥而不嗜食者，精气并于脾，热气留于胃，胃热则消谷，谷消则善饥；胃气逆上则胃脘寒，故
不嗜食也。（胃气逆上而不能营运，即其寒也。脾胃热而胃脘寒，所以虽饥而不欲食。寒，亦作虚字训也。）
人有逆气不得卧而息有音者，有不得卧而息无音者，有起居如故而息有音者，有得卧行而喘者，有不
得卧、不能行而喘者，有不得卧、卧而喘者。夫不得卧而息有音者，是阳明之逆也，足三阳者下行，今逆而
上行，故息有音也。（足之三阳，其气皆下行，足之三阴，其气皆上行；亦天气下降，地气上升之义；
故阳明上行者为逆，逆则气连于肺而息有声，此胃气之不降也。）阳明者，胃脉也。胃者六腑之海，其气亦
下行。阳明逆不得从其道，故不得卧也。（阳明为水谷之海，气逆不降，则奔迫而上，所以不
得卧。）故曰胃不和则卧不安，此之谓也。（不安，反复不宁之谓。今人有过于饱食，或病胀满者，卧
必不安，此皆胃气不和之故。不得卧而息无音者，义亦同此。）起居如故而息有音者，此肺之络脉逆
也。络脉不得随经上下，故留经而不行；络脉之病患也微，故起居如故而息有音也。（病不在胃，亦不在脏，
故起居如故。气逆于肺之络脉者，病浅而微，故但为息有音耳。有得卧行而喘者，义亦类
也。）不得卧，卧则喘者，是水气之客也。水者，循津液而流也。肾者水脏，主津液，主卧与喘也。（水病
者，其本在肾，其末在肺；故为不得卧，卧则喘者，标本俱病也。不得卧，不能行而喘者，义
亦类此。所论喘息不得卧者，有肺、胃、肾三脏之异。在肺络者，起居如故而息有音也，病之微者也；在胃
者，不得卧而息有音也，甚于肺者也；在肾者，不得卧、卧则喘也，又其甚者也。夫息有音者，即喘之渐。
喘出于肾，则病在根本矣。故愈深者必愈甚，凡虚劳之喘，义亦犹此，有不可不察也。）人有卧而有所不安
者，脏有所伤。（凡五脏受伤，皆能使卧不安。如七情劳倦、饮食风寒之类皆是也。）及精有所之寄则安，
故人不能悬其病也。（之寄，气复得所之，谓五脏主藏精者也。脏有所伤则精有所失，精有所失则神有不安，
故必使精复神安，则卧亦安矣；否则病之既及，又能何所悬置而可使无患哉？）人之不得偃卧者，肺为
脏之盖。（五脏之应天者肺也，故为五脏六腑之盖。）肺气盛则脉大，脉大则不得偃卧也。（盛，言邪气实
也，故令脉大。邪盛于肺者，偃卧则气促而急，故不能也。）邪气之客人也，或令人目不瞑，不卧
出者。（邪气惑人，令人寐无从生，故云“不卧出”也。）五谷入胃，其
糟粕、津液、宗气分为三隧，宗气积于胸中，出于喉咙，以
贯心脉而行呼吸焉；（宗气，大气也。隧，道也。糟粕之道出于下焦，津液之道出于中焦，宗气之道出于
上焦，故分为三隧。喉咙为肺之系而下贯于心，故通宗气而行呼吸。）营气者，泌其津液，注之于脉，化
以为血，以荣四末，内注五脏六腑，以应刻数焉；（荣气出于中焦者，中焦受水谷之气，泌其津液，变化以为
血脉，外而四肢，内而脏腑，无所不至，故其营运之数与刻数皆相应也。）卫气者，出其悍气
之疾，先行于四末、分肉、皮肤之间而不休者也，昼日行于阳，夜行于阴，常从足少阴之分间行于五脏
六腑。（卫气者，水谷之悍气也。其气 疾滑利，不能入于脉中，故先行于四末、分肉、皮
肤之间而不休者也，昼行于阳，常从足太阳始；夜行于阴，常从足少阴始。）今厥气客于五脏六腑，则卫气独
卫其外，行于阳不得入于阴，行于阳则阳气盛，阳气盛则阳跷陷，不得入于阴，阴虚故目不瞑。（邪气逆于
脏腑，则卫气不得入于阴分，故偏盛于阳；阳偏盛则阳跷陷，陷者受伤之谓，阳盛阴虚。故目不瞑。）治之补
其不足，泻其有余，，调其虚实，以通其道而去其邪，饮以半夏汤一剂，阴阳已通，其卧立至。（此治之补泻
也。若以针法言，则补其不足，即阴跷所出，足少阴之照海也；泻其有余，即阳跷所出，足太阳之申
脉也。若以药法言，则阴盛阳虚而多卧者，自当补阳泻阴矣。凡不卧之症，有邪实者，多属外因，有营虚者，
多属内因。此半夏汤一法，盖专为去邪者设耳。）此所谓决渎壅塞，经络大通，阴阳和得者也。其
方以流水千里以外者八升，扬之万遍，取其清五升煮之，炊以苇薪。火沸，置秫米一升，治半夏五合，徐
炊令竭，为一升半。去其滓，饮汁一小杯，日三，稍益，以知为度。故其病新发者，覆杯则卧，汗出则
已矣；久者三饮而已也。（古今量数不同，大约古之黍量一斗，合今之铁斛数三升二合；然则云八升
者，即今之二升五合六勺，云五升者，即今之一升六合许耳。火沸者，先
以火沸其水，而后置药于中也。秫米，糯小米也，即黍米之类而粒小于黍，可以作酒，北人呼为小黄米，其
性味甘粘微凉，能养营补阴。半夏味辛性温，能和胃散邪，除腹胀、目不得瞑，故并用之。秫米一升，约今之
三合二勺；半夏五合，约今之一合六勺；炊至一升半，约今之四合八勺也。）病而不得卧者，（此言因病而不
得卧者也。）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
则阴虚，故目不瞑矣。（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。）病目而不得视者，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。（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。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 目。）人之多卧者，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，夜行于阴，故阳气尽则卧，阴气尽则寤，故肠胃大则卫气行留久，皮肤湿分肉不解则行迟，留于阴也久，
其气不精则欲瞑，故多卧矣。（此下二节，言有不因于病而为多卧、少卧之异者也。解，利也。人之脏腑在
内，内者阴也，皮肤分肉在外，外者阳也。肠胃大则阴道迂远，肉理湿滞不利则阳道舒迟，故卫气之留于阴
分者久，行于阳分者少，阳气不精，所以多瞑卧也。今人有饱食之后即欲瞑者，正以水谷之焊气暴实于中，
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。）其肠胃小，皮肤滑
以缓，分肉解利，胃气之留于阳也久，故少瞑焉。（肠胃小则卫气之留于阴者少，皮肤滑以缓，分肉解利则
卫气之留于阳者久，故目少瞑也。）其非常经也，卒然多卧者，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。（非常经者。言其变也。盖以明邪气之所致然者、邪气居于
上焦，而加之食饮，则卫气留闭于中，不能外达阳分，故卒然多卧；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。）治诸如何？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。（治诸者，统言也。先其脏腑者，欲辨阴阳之浅深也。诛其小过者，言此诸症
虽非重大之疾，亦不可不除之也。然人之致此，各有所由，故于形志苦乐，尤所当察。盖苦者忧劳，多伤心
肺之阳；乐者纵肆，多伤脾肾之阴。必有定见，然后可以治之。）
凡是容易健忘的人，是因为上部正气不足，下部邪气有余，肠胃充实而心肺虚弱。心肺虚弱则营气和卫气滞留于下部，久而久之不能按时上行，所以容易健忘。（所谓“下气有余”，是相对于“上气不足”而言的，并不是指下部真的实证。心肺在上部虚弱，营卫之气滞留在下部，导致神气不能相互周流，这是阳气在上部衰退的征兆。）
凡是容易感到饥饿但不想吃东西的人，是因为精气汇聚在脾，热气停留在胃中。胃中有热则消化食物快，食物消化得快就容易感到饥饿；如果胃气逆乱向上，会导致胃脘部寒冷，所以不想吃东西。（胃气逆乱向上而不能正常运化，这就表现为寒象。脾胃有热而胃脘发冷，所以虽然饥饿却不想进食。“寒”字，也可以解释为“虚”。）
有的人气息逆乱无法平卧且呼吸有声，有的人无法平卧但呼吸无声，有的人起居如常但呼吸有声，有的人能躺下行走但气喘，有的人既不能躺下也不能行走且气喘，有的人不能躺下一躺下就气喘。那些无法平卧且呼吸有声的，是阳明经气逆乱所致。足三阳经的气本应下行，现在反而逆乱上行，所以呼吸有声。（足部的三条阳经，其气都向下运行；足部的三条阴经，其气都向上运行；这也符合天气下降、地气上升的道理；所以阳明经气上行属于逆乱，逆乱则气连及肺部而呼吸发出声音，这是胃气不降的表现。）阳明经，就是胃的经脉。胃是六腑的大海，其气也应当下行。阳明经气逆乱不能顺从其正常的道路，所以无法平卧。（阳明经是水谷之海，气逆不降，就会奔迫向上，所以无法平卧。）所以说“胃不和则卧不安”，说的就是这个道理。（“不安”，是指翻来覆去不得安宁。现在有人因为吃得过饱，或者患有胀满病，睡觉一定不安稳，这都是胃气不和的缘故。无法平卧且呼吸无声的情况，道理也是相同的。）起居如常但呼吸有声的，这是肺的络脉气逆所致。络脉的气不能随着经脉上下运行，所以滞留在经脉中不能通行；络脉的病变比较轻微，所以起居如常只是呼吸有声。（病不在胃，也不在脏腑，所以起居如常。气逆乱在肺的络脉，病情浅表轻微，所以只是呼吸有声罢了。能躺下行走但气喘的情况，道理也类似。）不能平卧，一躺下就气喘的，这是水气侵犯所致。水，是沿着津液运行的。肾是水脏，主管津液，同时也主宰睡眠和喘息。（水病的根本在肾，标末在肺；所以出现无法平卧、躺下就气喘的情况，说明标本都病了。既不能平卧、又不能行走且气喘的情况，道理也与此类似。上述讨论的喘息不能平卧，涉及肺、胃、肾三个脏腑的不同情况。病在肺络的，起居如常只是呼吸有声，这是病情最轻的；病在胃的，无法平卧且呼吸有声，比肺病严重；病在肾的，不能平卧、躺下就气喘，又更加严重。呼吸有声，就是喘息的开端。喘息源于肾，说明病在根本了。所以病位越深必然病情越重，凡是虚劳引起的喘息，道理也与此相同，不可不仔细考察。）有的人睡觉时有所不安，是因为内脏受到了损伤。（凡是五脏受伤，都能导致睡眠不安。比如七情劳倦、饮食风寒等因素都是如此。）等到精气有所寄托（恢复安定）就能安睡，所以人不能把病悬置不管。（“之寄”，指气重新找到了归宿，因为五脏主藏精。内脏受伤则精气流失，精气流失则神志不安，所以必须使精气恢复、神志安宁，睡眠才能安稳；否则病已经发生，又能把什么悬置起来而不产生祸患呢？）有的人不能仰卧，是因为肺是五脏的华盖。（五脏中对应天的脏器是肺，所以称为五脏六腑的盖子。）肺气旺盛则脉象变大，脉象变大就不能仰卧。（“盛”，指邪气实，所以导致脉大。邪气盛于肺，仰卧时气促而急，所以不能仰卧。）邪气侵入人体，有时让人眼睛闭不上，无法入睡。（邪气扰乱人，使人无法进入睡眠状态，所以叫“不卧出”。）五谷进入胃后，其糟粕、津液、宗气分为三条通道，宗气积聚在胸中，出于喉咙，贯通心脉并推动呼吸；（宗气，就是大气。隧，就是道。糟粕的通道出于下焦，津液的通道出于中焦，宗气的通道出于上焦，所以分为三条通道。喉咙是肺的系带并向下贯通于心，所以通过宗气来推动呼吸。）营气，分泌津液，注入脉中，变化成为血液，以滋养四肢末端，向内灌注五脏六腑，以对应时间的刻度；（营气出于中焦，中焦接受水谷之气，分泌津液，变化形成血脉，外达四肢，内至脏腑，无处不到，所以它的运行节律与刻漏计时相应。）卫气，散发其刚烈疾速的气，先运行于四肢、肌肉、皮肤之间而不停息，白天行于阳分，夜晚行于阴分，经常从足少阴经的分野运行于五脏六腑。（卫气，是水谷产生的刚悍之气。其气疾滑利，不能进入脉中，所以先运行于四肢、肌肉、皮肤之间而不停息，白天行于阳分，通常从足太阳经开始；夜晚行于阴分，通常从足少阴经开始。）现在厥气客居于五脏六腑，则卫气只能独自护卫体表，行于阳分而不能进入阴分，行于阳分则阳气盛，阳气盛则阳跷脉受损（陷），不能进入阴分，阴气虚所以眼睛闭不上。（邪气逆乱于脏腑，卫气就不能进入阴分，所以偏盛于阳；阳气偏盛则阳跷脉受损，陷指的是受伤，即阳盛阴虚。所以眼睛闭不上。）治疗时补其不足，泻其有余，调和虚实，疏通其道并去除邪气，服用半夏汤一剂，阴阳通畅，睡眠立刻就能恢复。（这是治疗的补泻方法。如果用针法来说，补其不足，就是阴跷脉所出的足少阴经的照海穴；泻其有余，就是阳跷脉所出的足太阳经的申脉穴。如果用药物来说，如果是阴盛阳虚而多睡的，自然应当补阳泻阴。凡是不睡觉的病证，有邪气实的，多属于外因；有营血虚的，多属于内因。这半夏汤这一方法，大概是专门为了祛除邪气而设立的。）这就是所谓的疏通沟渠壅塞，经络大通，阴阳调和的方法。该方用千里之外的流水八升，反复扬洒万遍，取其清水五升来煮，用芦苇做燃料。水沸腾后，放入秫米一升，制半夏五合，慢慢熬煮直到药液浓缩为一升半。去掉药渣，每次饮用一小杯，每天三次，逐渐增加剂量，以见效为限度。所以新发病的人，喝完一杯就能睡着，出汗就好了；病程久的，喝三次就好了。（古今度量衡不同，大约古代的黍量一斗，相当于现在的铁斛数三升二合；那么说八升的，就是现在的二升五合六勺，说五升的，就是一升六合左右。火沸，是先用水煮沸，然后再放药进去。秫米，是糯小米，也就是黍米一类但颗粒比黍小，可以酿酒，北方人叫它小黄米，其性味甘、粘、微凉，能养营补阴。半夏味辛性温，能和胃散邪，消除腹胀、眼睛闭不上，所以两者并用。秫米一升，约合现在的三合二勺；半夏五合，约合现在的一合六勺；熬到一升半，约合现在的四合八勺。）因病而不能平卧的，（这里说的是因病而不能平卧的情况。）卫气不能进入阴分，经常停留在阳分，停留在阳分则阳气满，阳气满则阳跷脉盛，不能进入阴分则阴气虚，所以眼睛闭不上。（卫气白天行于阳，夜晚行于阴。行于阳则清醒，行于阴则睡眠，这是常态。如果生病失常，则或停留在阴，或停留在阳，停留则阴阳有所偏胜，有偏胜则有偏虚，从而清醒和睡眠也失常了。）因病眼睛不能睁开视物的，是卫气停留在阴分，不能行于阳分；停留在阴分则阴气盛，阴气盛则阴跷脉满，不能进入阳分则阳气虚，所以眼睛闭合。（这里说的是因病导致眼睛不能睁开视物以及因病嗜睡的情况。因为卫气停留在阴分，阴跷脉满而阳气虚。阴跷和阳跷，阴阳相交，阳入阴，阴出阳，交汇于目内眦。阳气盛则眼睛睁开，阴气盛则眼睛闭合。）有的人多睡，是因为这个人的肠胃较大，皮肤湿润，肌肉纹理不解利。肠胃大则卫气停留时间长，皮肤湿润则肌肉纹理不解利，卫气运行迟缓。卫气，白天常行于阳分，夜晚行于阴分，所以阳气尽则睡觉，阴气尽则醒来。因此肠胃大则卫气停留时间长，皮肤湿润肌肉纹理不解利则运行迟缓，停留在阴分的时间久，其气不精粹则想要闭眼，所以多睡。（下面两节，说的是不是因病而导致多睡或少睡差异的情况。“解”，通“利”。人的脏腑在内，内属阴；皮肤肌肉在外，外属阳。肠胃大则阴道迂远，肉理湿滞不利则阳道舒缓迟缓，所以卫气停留在阴分的时间久，行于阳分的时间少，阳气不精粹，所以多闭眼睡觉。现在有人吃饱饭后就想睡觉，正是因为水谷的湿热之气突然充实于中焦，则卫气盛于阴分，而精阳之气不能胜过它罢了。世俗只称之为脾倦，却不知道其中有原因。）如果肠胃小，皮肤滑润且缓，肌肉纹理解利，胃气停留在阳分的时间久，所以少闭眼睡觉。（肠胃小则卫气停留在阴分的时间少，皮肤滑润且缓，肌肉纹理解利则卫气停留在阳分的时间久，所以眼睛少闭。）如果不是正常的生理规律，突然多睡的，是邪气停留在上焦，上焦闭塞不通，刚吃过饭或喝了汤，卫气长时间停留在阴分而不能外出，所以突然多睡。（“非常经”，指变异情况。这是为了说明邪气导致这种情况的原因。邪气居于上焦，再加上饮食，则卫气留闭于中焦，不能外达阳分，所以突然多睡；然而也有因病不能入睡的，这是因为邪气客居在脏，格拒卫气使其不能内归阴分。）治疗各种这类情况怎么样？先辨别脏腑，纠正小的过失，然后调理气机，盛的用泻法，虚的用补法；必须先明确了解病人的形体和心理的苦乐状况，确定治疗方案后再取穴施治。（“治诸”，是总称。先辨脏腑，是为了分辨阴阳的深浅。纠正小的过失，是说这些病症虽然不是重大疾病，也不可不去除。然而人导致这些病症，各有原因，所以在形体的劳逸和心理的苦乐方面，尤其应当考察。苦是指忧劳，多伤心肺之阳；乐是指纵欲放肆，多伤脾肾之阴。必须有确定的见解，然后才可以治疗。）
Those prone to forgetfulness suffer from a deficiency of Qi in the upper body and an excess of Qi in the lower body, with fullness in the intestines and stomach and deficiency in the heart and lungs. Due to this deficiency, Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi) remain stagnant in the lower part, and over time fail to ascend as required, leading to forgetfulness. ("Excess of Qi in the lower body" is relative to "deficiency of Qi in the upper body," not indicating a true excess syndrome in the lower part. Deficiency of heart and lungs in the upper region and stagnation of Ying and Wei Qi below cause Shen Qi (Spiritual Qi) to fail to circulate mutually, signaling a decline of Yang Qi in the upper region.)
Those who feel hungry easily but lack appetite have Jing Qi (Essence Qi) gathering in the spleen and heat lingering in the stomach. Stomach heat accelerates digestion, causing frequent hunger; however, if Stomach Qi rebels upward, it causes coldness in the epigastrium, resulting in a lack of desire to eat. (Upward rebellion of Stomach Qi prevents normal transportation and transformation, manifesting as cold. Heat in the spleen and stomach combined with cold in the epigastrium explains why one feels hungry but does not wish to eat. The term "cold" can also be interpreted as "deficiency.")
Some individuals experience dyspnea and inability to lie flat accompanied by noisy breathing, while others cannot lie flat but breathe silently. Some maintain normal daily activities but have noisy breathing; some can lie down and walk but wheeze; some cannot lie down or walk and wheeze; and some cannot lie down, wheezing immediately upon lying down. Inability to lie flat with noisy breathing results from the rebellion of Yangming Meridian Qi. The Foot Triple-Yang meridians normally descend; their upward rebellion causes noisy breathing. (The Qi of the three Foot-Yang meridians descends, while that of the three Foot-Yin meridians ascends, reflecting the principle of Heaven's Qi descending and Earth's Qi ascending. Thus, upward movement of Yangming Qi is rebellious, connecting to the lungs and producing noise, indicating failure of Stomach Qi to descend.) The Yangming Meridian is the Stomach meridian. The Stomach is the sea of the six Fu organs, and its Qi should descend. Rebellion of Yangming Qi prevents it from following its proper pathway, causing insomnia. (As the sea of food and water, rebellious Qi rising uncontrollably leads to inability to lie flat.) Hence, "disharmony of the Stomach leads to restless sleep." This refers to cases where overeating or abdominal distension causes restlessness due to Stomach Qi disharmony. Inability to lie flat without noisy breathing follows similar logic. Noisy breathing with normal activity stems from rebellion of the Lung collateral vessels. Collaterals failing to follow the main meridians cause Qi stagnation. Since collateral pathology is mild, activity remains normal despite noisy breathing. (Pathology is neither in the Stomach nor the Zang organs, hence normal activity. Qi rebellion in Lung collaterals is superficial and mild, causing only noisy breathing. Wheezing while lying down and walking follows similar principles.) Inability to lie flat with immediate wheezing upon lying down is caused by Water Qi invasion. Water flows along Jin Ye (Body Fluids). The Kidney is the Water organ, governing fluids, sleep, and wheezing. (Water disease originates in the Kidney and manifests in the Lungs; thus, inability to lie flat and wheezing upon lying down indicates both root and branch involvement. Inability to lie down, walk, and wheeze follows similar logic. Dyspnea and insomnia involve the Lungs, Stomach, and Kidneys. Pathology in Lung collaterals presents with noisy breathing and normal activity (mild); in the Stomach, inability to lie flat with noisy breathing (severe); in the Kidney, inability to lie flat and wheezing upon lying down (most severe). Noisy breathing is the precursor to wheezing. Wheezing originating from the Kidney indicates deep-rooted disease. Deeper pathology implies greater severity; this applies to wheezing from consumption disorders, requiring careful examination.) Restless sleep due to internal injury occurs when Zang organs are damaged. (Damage to any of the five Zang organs can cause restless sleep, due to emotional strain, fatigue, diet, wind-cold, etc.) Sleep stabilizes when Jing Qi finds its residence. (Finding residence means Qi returns to its proper location, as the five Zang store Essence. Injury to Zang leads to loss of Essence, causing Shen instability. Restoring Essence and calming Shen ensures stable sleep; otherwise, disease progresses unchecked.) Inability to lie supine is due to the Lung being the canopy of the Zang organs. (The Lung corresponds to Heaven and serves as the cover for all Zang and Fu organs.) Excessive Lung Qi enlarges the pulse, preventing supine posture. ("Excessive" refers to pathogenic excess, enlarging the pulse. Excess pathogen in the Lung causes rapid, labored breathing when supine, making it impossible.) Pathogens may cause insomnia ("bu wo chu"). (Pathogens confuse the mind, preventing sleep onset.) Grain enters the Stomach, separating into waste, Jin Ye, and Zong Qi (Pectoral Qi). Zong Qi accumulates in the chest, exits through the throat, penetrates the Heart vessels, and governs respiration. (Zong Qi is Great Qi. Sui refers to pathways. Waste exits via Lower Jiao, Jin Ye via Middle Jiao, Zong Qi via Upper Jiao. The throat connects the Lung to the Heart, transmitting Zong Qi for respiration.) Ying Qi secretes Jin Ye, injects it into vessels, transforms it into Blood, nourishes the four extremities, and irrigates the Zang and Fu organs, corresponding to time cycles. (Ying Qi originates in the Middle Jiao, transforming water-grain Qi into blood vessels, reaching extremities and organs, synchronizing with timekeeping.) Wei Qi emits its fierce, rapid energy, moving first through extremities, muscles, and skin without rest. It travels through Yang during the day and Yin at night, often passing through Foot Shaoyin areas to irrigate Zang and Fu organs. (Wei Qi is the fierce Qi of water-grain. Its rapid, slippery nature prevents entry into vessels, so it moves through extremities, muscles, and skin. Daytime travel begins at Foot Taiyang; nighttime travel begins at Foot Shaoyin.) When Jue Qi invades Zang and Fu, Wei Qi guards only the exterior, remaining in Yang and unable to enter Yin. Yang becomes excessive, damaging Yang Qiao Mai, preventing Yin entry, and causing Yin deficiency, resulting in open eyes. (Pathogenic rebellion prevents Wei Qi from entering Yin, causing Yang excess. Yang excess damages Yang Qiao, meaning injury, leading to Yang excess and Yin deficiency, keeping eyes open.) Treatment involves tonifying deficiency, reducing excess, regulating虚实 (deficiency/excess), unblocking pathways, and expelling pathogens. One dose of Banxia Tang (Pinellia Decoction) unblocks Yin-Yang, restoring sleep immediately. (This describes tonification and reduction. Acupuncture: Tonify deficiency using Zhaohai (KI6) from Yin Qiao; reduce excess using Shenmai (BL62) from Yang Qiao. Herbal therapy: For Yin excess/Yang deficiency with hypersomnia, tonify Yang and reduce Yin. Insomnia from excess pathogens is external; from Ying deficiency is internal. Banxia Tang targets pathogen expulsion.) This resolves duct blockages, unblocks meridians, and harmonizes Yin-Yang. The formula uses eight sheng of flowing water from a thousand li away, stirred ten thousand times, taking five sheng of clear water. Boil using reed fuel. Once boiling, add one sheng of Shumi (Sorghum) and five he of processed Banxia (Pinellia Tuber). Simmer until reduced to one and a half sheng. Strain and drink one small cup, three times daily, increasing gradually until effective. New cases resolve after one cup with sweating; chronic cases resolve after three doses. (Ancient measurements differ: one dou ancient equals roughly 3.2 sheng modern. Eight sheng equals ~2.56 sheng modern; five sheng equals ~1.6 sheng modern. "Boiling" means boiling water before adding herbs. Shumi is glutinous millet, sweet, sticky, slightly cool, nourishing Ying and tonifying Yin. Banxia is acrid, warm, harmonizing Stomach, dispersing pathogens, relieving distension and insomnia. Dosages: Shumi 1 sheng ≈ 3.2 chi modern; Banxia 5 he ≈ 1.6 chi modern; final volume 1.5 sheng ≈ 4.8 chi modern.) Illness-induced inability to lie flat occurs when Wei Qi fails to enter Yin, staying in Yang. Yang excess fills Yang Qiao, preventing Yin entry and causing Yin deficiency, resulting in open eyes. (Normal cycle: Wei Qi in Yang wakes, in Yin sleeps. Illness disrupts this, causing imbalance and sleep-wake disorders.) Illness-induced inability to see occurs when Wei Qi stays in Yin, failing to reach Yang. Yin excess fills Yin Qiao, preventing Yang entry and causing Yang deficiency, resulting in closed eyes. (Describes inability to open eyes and hypersomnia due to Wei Qi stagnation in Yin, Yin Qiao fullness, and Yang deficiency. Yin and Yang Qiao intersect at the inner canthus. Yang excess opens eyes; Yin excess closes them.) Hypersomnia in healthy individuals results from large intestines/stomach, moist skin, and tight muscle texture. Large gut prolongs Wei Qi retention; moist skin and tight muscles slow movement. Wei Qi travels Yang by day, Yin by night. Sleep occurs when Yang ends, waking when Yin ends. Large gut prolongs Yin retention; slow movement extends Yin stay, causing drowsiness. (These sections explain non-pathological variations in sleep. "Jie" means smooth. Organs inside are Yin; skin/muscles outside are Yang. Large gut lengthens Yin pathway; moist/tight muscles slow Yang pathway. Prolonged Yin retention and weak Yang cause sleep. Post-meal sleepiness is due to sudden damp-heat accumulation strengthening Yin Wei Qi, overpowering pure Yang Qi. Commonly called "spleen fatigue," but has specific causes.) Small gut, smooth/slow skin, and loose muscles prolong Wei Qi in Yang, reducing sleep. (Small gut reduces Yin retention; smooth skin and loose muscles prolong Yang retention, reducing eye closure.) Sudden hypersomnia not following normal patterns results from pathogens in Upper Jiao blocking it. After eating or drinking, Wei Qi stays long in Yin, causing sudden sleep. ("Non-normal" refers to variation. Pathogens in Upper Jiao plus food/drink trap Wei Qi in Middle Jiao, preventing Yang exit, causing sudden sleep. Conversely, illness-induced insomnia occurs when pathogens in Zang repel Wei Qi from entering Yin.) How to treat these? First identify Zang organs, correct minor errors, then regulate Qi. Reduce excess, tonify deficiency. Understand physical and mental states (hardship/joy) before treatment. ("Treating all" is general. Identifying Zang determines Yin-Yang depth. Correcting minor errors addresses non-severe conditions. Causes vary; observe physical labor and mental state. Hardship (worry/work) damages Heart/Lung Yang; indulgence damages Spleen/Kidney Yin. Clear judgment is essential for treatment.)