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，上焦闭不通，已食若饮汤，卫气留
久于阴而不行，故卒然多卧也。
此言非关肠胃大小、皮肤滑涩之常经，而有时卒然多卧者，因邪气在上焦，上焦闭不通，又加食饮浊阴壅
之，使卫气不得外行于阳，而久留于阴，故卒然多卧也。大抵卫气虽昼行于阳，而亦有浮沉升降。若上焦气闭，
浊阴壅之，则卫气不得升浮，故虽在昼，亦多卧也。更要知气之升降，全在脾胃调畅，则三焦通利，升降之气
自和。是故脾倦少运，则清阳不升，即多昏睡；胃中不调，则卫气不得沉降入阴，即不能寐。所以脾胃为阴阳
升降出入之总区，而跷脉为卫气出入阴阳之门户道路也。
帝曰∶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。
此言治法先分脏腑之浅深，以除其小病，再调其气，随宜补泻。如治法门所云∶审其形乐志苦，形苦志乐，
形志皆苦，形志皆乐等，必先明知，方能识其发病之因，外感、内伤之证定，乃可如法治之也。
《灵枢·本神篇》岐伯曰∶怵惕思虑者，则伤神，神伤则恐惧，流淫而不止；因悲哀动中者，竭绝而
失生；喜乐者，神惮散而不藏；愁忧者，气闭塞而不行；盛怒者，迷惑而不治；恐惧者，神荡惮而不收。
怵惕者，惊惶也，怵惕思虑，心脾俱伤，心伤则气怯而常恐惧，脾伤则不能摄精归肾，而常流淫不止，如
遗滑带浊之类，又有过于劳思而精即流出者；悲则气消，哀则神伤，神气竭绝，则失其生生之机矣；喜则气散，
故神惮散而不藏，乃多言多笑也；愁忧则气郁结，久则经脉闭塞而不流行也；盛怒动火，火动乱神，故迷惑而
理不明，不能治事也；恐惧者，心神惮荡无主，故不能收敛自持也。
心∶怵惕思虑则伤神，神伤则恐惧自失，破 脱肉，毛悴色夭，死于冬；脾∶忧愁而不解则伤意，意伤
则乱，四肢不举，毛悴色夭，死于春；肝∶悲哀动中
则伤魂，魂伤则狂忘不精，不精则不正，当人阴缩而挛筋，两胁骨不举，毛悴色夭，死于秋；肺∶喜乐无极则
伤魄，魄伤则狂，狂者意不存人，皮革焦，毛悴色夭，死于夏；肾∶盛怒而不止则伤志，志伤则喜忘其前言，
腰脊不可以俯仰屈伸，毛悴色夭，死于季夏。恐惧而不解则伤精，精伤则骨 痿厥，精时自下。是故五脏主藏
精者也，不可伤，伤则失守而阴虚，阴虚则无气，无气则死矣。是故用针者，察观病患之态，以知精神魂魄之
存亡得失之意，五者已伤，针不可以治之也。
此承上文以明七情伤脏之证也。心因怵惕思虑则伤神，而恐惧自失，心脾同气相贯，故久则脾亦伤，而破
脱肉， 者，臀间浓肉也，脾土伤，则不能生肺金，故毛悴色夭，而死于冬者，水旺，心火绝也；脾因忧愁
不解则伤意，意，脾之神也，意伤则 乱者，昏闷愦乱也，脾胃主四肢，故四肢无力不能举，至毛悴色夭，而
死于春者，木旺，土绝也；肝因悲哀动中则伤魂，魂，肝之神也，属阳，故伤则狂而善忘者，阳气耗散，故不
精明，而言行皆不得其正，谓之狂也，似癫非癫之状耳，阴为总筋，肝所主，胁为肝经所行之部，故阴缩筋挛，
而胁骨疼痛，不可举动也，至毛悴色夭，而死于秋者，金旺，木绝也；喜乐出于心，喜乐无极，则心火大动不
休而伤肺金，魄者，肺之神也，属阴，心火乘之，故魄伤而狂，意不存人者，自言自笑，旁若无人也，肺主皮
毛，为火所灼，故皮革焦，毛悴色夭，而死于夏者，火旺，金绝也；怒本出于肝，肝阳逆甚，则肾水耗而伤肾
之志，志，肾之神也，主记持事物，志伤故喜忘其前言，腰为肾之府，故腰脊不可以俯仰屈伸，毛悴色夭，
死于季夏者，土旺，水绝也。各脏所伤，皆言毛悴色夭者，自内至外皆枯败，故遇克制之气旺，
则所伤之脏气绝而死也。上言恐惧而流淫不止则伤精，精伤故骨 痿厥，盖骨髓由精而生，此因伤心神而及于
肾，以各脏之神如魂、魄、意、志等，皆由心神所化，凡七情皆从心起，故纵情则伤各脏，而保养学道者，
必先断情欲，而后神凝于一心，则病可愈而道可期也。各脏皆有精气留藏滋养，伤则失守而阴先虚，阴虚则精
气不生而无气，无气则死矣。盖阴阳互相为根，互相生化，缺一则无二也。凡内伤脏者，不可用针治之法，
必以甘药调补也。
黄帝问：那些不符合常规经络规律，突然嗜睡的情况，是什么气导致的？岐伯回答：邪气停留在上焦，导致上焦闭塞不通。如果刚吃完饭或喝了汤水，卫气就会长时间停留在阴分而不能运行到阳分，所以就会突然嗜睡。
这里所说的情况与肠胃大小、皮肤滑涩等常规生理状态无关，而是有时突然嗜睡，是因为邪气阻滞在上焦，上焦闭塞不通，再加上饮食产生的浊阴之气壅塞，使得卫气不能向外运行于阳分，而长时间滞留于阴分，因此突然嗜睡。大抵卫气虽然白天行于阳分，但也有浮沉升降的变化。如果上焦气机闭塞，被浊阴之气壅塞，卫气就不能升浮，所以即使在白天，也会多睡。更要明白气的升降，完全依赖于脾胃的调畅，这样三焦才能通利，升降之气自然调和。因此，脾虚运化无力，清阳之气不升，就会昏睡；胃气不调，卫气不能沉降入阴，就无法入睡。所以脾胃是阴阳升降出入的总枢纽，而跷脉（主管肢体运动及眼睑开合的经脉）是卫气出入阴阳的门户道路。
黄帝问：治疗这些邪气引起的病症该怎么办？岐伯说：先辨别脏腑病变的部位和深浅，纠正微小的偏差，然后再调理气机，实证用泻法，虚证用补法。必须先明确了解患者的形体劳逸和精神苦乐状况，确定治疗方案后再施治。
这里讲的是治疗方法要先区分脏腑病变的浅深，以消除小病，再调理气机，根据适宜情况采用补泻。如《治法门》所说：审察形乐志苦、形苦志乐、形志皆苦、形志皆乐等情况，必须先明确知晓，才能认识发病的原因，外感或内伤的证候确定后，才可以依法治疗。
《灵枢·本神篇》中岐伯说：惊恐思虑过度，会损伤心神，心神受损则恐惧，精气滑脱不止；因悲哀触动内脏，会导致生机竭绝而失生；喜乐过度，会使神气涣散而不内守；愁忧过度，会使气机闭塞而不行；大怒，会使神志迷惑而理智混乱；恐惧过度，会使神气动荡而不能收敛。
怵惕，就是惊惶。怵惕思虑，会同时损伤心和脾。心受伤则气怯而常恐惧；脾受伤则不能摄纳精气归肾，导致精气常滑脱不止，如遗精、滑精、带下浑浊之类；还有因为过度劳神思虑而导致精气流出的情况。悲则耗气，哀则伤神，神气竭绝，就失去了生生不息的机能。喜则气散，所以神气涣散而不内守，表现为多言多笑。愁忧则气郁结，时间久了经脉闭塞而不流通。盛怒引动肝火，火动扰乱心神，所以迷惑而理不明，不能处理事务。恐惧使心神动荡无主，所以不能自我收敛控制。
心：怵惕思虑会损伤神，神伤则恐惧且失去自主能力，肌肉破败消瘦，毛发憔悴面色枯槁，死于冬季；脾：忧愁不解会损伤意，意伤则神志昏乱，四肢不能举动，毛发憔悴面色枯槁，死于春季；肝：悲哀触动内脏会损伤魂，魂伤则狂妄健忘不精明，不精明则行为不正，会出现阴部收缩筋脉拘挛，两胁骨骼不能抬举，毛发憔悴面色枯槁，死于秋季；肺：喜乐无极会损伤魄，魄伤则发狂，狂者心中无人，皮毛干枯，毛发憔悴面色枯槁，死于夏季；肾：盛怒不止会损伤志，志伤则喜欢忘记以前的话，腰脊不能俯仰屈伸，毛发憔悴面色枯槁，死于长夏。恐惧不解会损伤精，精伤则骨痿厥冷，精气自行滑脱。所以五脏是藏精的器官，不可损伤，损伤了就会失守而导致阴虚，阴虚就没有气，没有气就会死亡。所以使用针刺的人，要观察病患的状态，以知道精神魂魄的存亡得失之意，如果五脏之神已伤，针刺就不可以治疗了。
这段承接上文阐明七情伤脏的证候。心因怵惕思虑而伤神，出现恐惧且失去自主能力，心脾同气相贯，所以久了脾也受伤，肌肉破败消瘦，“腘”是指臀部的厚肉，脾土受伤，就不能生肺金，所以毛发憔悴面色枯槁，死于冬季，这是因为水旺而心火绝灭；脾因忧愁不解而伤意，意是脾的神志，意伤则昏闷愦乱，脾胃主四肢，所以四肢无力不能举起，至毛发憔悴面色枯槁，死于春季，这是因为木旺而土绝灭；肝因悲哀触动内脏而伤魂，魂是肝的神志，属阳，所以伤了就会狂妄善忘，阳气耗散，所以不精明，言行都不正，称为狂，是似癫非癫的状态，阴部为总筋所主，由肝所主，胁部为肝经循行的部位，所以阴缩筋挛，胁骨疼痛，不能举动，至毛发憔悴面色枯槁，死于秋季，这是因为金旺而木绝灭；喜乐出于心，喜乐无极，则心火大动不休而伤肺金，魄是肺的神志，属阴，心火乘袭肺金，所以魄伤而狂，意不存人，即自言自语笑，旁若无人，肺主皮毛，被火灼烧，所以皮毛干枯，毛发憔悴面色枯槁，死于夏季，这是因为火旺而金绝灭；怒本出于肝，肝阳逆甚，则肾水耗伤肾之志，志是肾的神志，主记持事物，志伤故喜欢忘记以前的话，腰为肾之府，所以腰脊不能俯仰屈伸，毛发憔悴面色枯槁，死于长夏，这是因为土旺而水绝灭。各脏所伤，都说毛发憔悴面色枯槁，是因为从内到外都枯败，所以遇到克制之气旺盛时，所伤的脏气绝灭而死。上面说恐惧而流淫不止则伤精，精伤故骨痿厥冷，骨髓由精而生，这是因伤心神而波及于肾，因为各脏的神如魂、魄、意、志等，都是由心神所化，凡七情都从心起，所以放纵情感欲望会损伤各脏，而保养修道的人，必须先断绝情欲，然后神凝集于一心，那么病可愈而道可期。各脏都有精气留藏滋养，伤了就会失守而阴先虚，阴虚则精气不生而无气，无气则死。盖阴阳互相为根，互相生化，缺一个就没有两个。凡是内伤五脏的，不能用针刺治疗的方法，必须用甘味药物来调补。
Huangdi asked: What qi causes sudden excessive sleepiness that does not follow the regular meridian patterns? Qibo answered: Pathogenic qi remains in the Upper Jiao (Upper Burner), causing obstruction and blockage. If one has just eaten or drunk soup, the Wei Qi (Defensive Qi) stays for a long time in the Yin aspect and fails to circulate to the Yang aspect, thus causing sudden excessive sleepiness.
This statement refers to cases unrelated to the normal physiological conditions of the size of the intestines and stomach or the slipperiness/roughness of the skin, but rather to instances of sudden excessive sleepiness caused by pathogenic qi stagnating in the Upper Jiao. With the Upper Jiao blocked and obstructed, and further compounded by turbid yin qi from food and drink, the Wei Qi cannot move outward to the Yang aspect but remains stagnant in the Yin aspect, resulting in sudden excessive sleepiness. Generally speaking, although Wei Qi travels through the Yang aspect during the day, it also undergoes floating/sinking and ascending/descending movements. If the Qi mechanism of the Upper Jiao is closed and obstructed by turbid yin qi, the Wei Qi cannot ascend and float; therefore, even during the day, there will be excessive sleepiness. It is crucial to understand that the ascending and descending of Qi relies entirely on the smooth regulation of the Spleen and Stomach. When the Triple Burner (San Jiao) is unobstructed, the Qi of ascending and descending naturally harmonizes. Thus, when the Spleen is fatigued and its transport function is weak, Clear Yang Qi fails to ascend, leading to drowsiness and sleep; when the Stomach's function is disordered, Wei Qi cannot descend into the Yin, leading to insomnia. Therefore, the Spleen and Stomach are the central hub for the ascending, descending, entering, and exiting of Yin and Yang, while the Chong Mai (Penetrating Vessel) and Du Mai (Governing Vessel) — specifically referring here to the Yangqiao and Yinqiao vessels which govern eyelid opening/closing and limb movement — serve as the gateways and pathways for Wei Qi to enter and exit Yin and Yang.
Huangdi asked: How should these various pathogenic conditions be treated? Qibo said: First, determine the location and depth of the Zang-Fu organ involvement, correct minor deviations, and then regulate the Qi. For excess conditions, use draining methods; for deficiency conditions, use tonifying methods. One must first clearly understand the patient's physical labor/rest status and mental state of suffering or joy before deciding on the treatment.
This describes the treatment principle: first distinguish the depth of Zang-Fu pathology to eliminate minor illnesses, then regulate the Qi, applying supplementation or drainage as appropriate. As stated in the "Methods of Treatment" chapter: one must examine whether the patient suffers from "physical comfort but mental distress," "physical distress but mental comfort," "both physical and mental distress," or "both physical and mental comfort." Only by clearly understanding these can one identify the cause of the disease. Once the differentiation between external contraction and internal injury is established, treatment can proceed accordingly.
In the *Ling Shu · Ben Shen* chapter, Qibo stated: Excessive fright and worry injure the Shen (Spirit). When the Shen is injured, fear arises, and essence flows uncontrollably. Sadness that moves internally exhausts life force and leads to loss of vitality. Excessive joy scatters the Shen, preventing it from being stored. Grief and sorrow cause Qi to become blocked and cease to flow. Intense anger causes confusion and loss of rational control. Fear causes the Shen to fluctuate and fail to consolidate.
"Fright and terror" refer to panic. Fright and worry simultaneously injure the Heart and Spleen. Injury to the Heart results in Qi deficiency and constant fear; injury to the Spleen impairs its ability to secure essence and return it to the Kidney, leading to continuous leakage of essence, such as spermatorrhea, nocturnal emission, or turbid leukorrhea. There are also cases where excessive mental exertion causes immediate essence discharge. Sadness consumes Qi, and grief injures the Shen; when Shen and Qi are exhausted, the vitalizing mechanism is lost. Joy disperses Qi, so the Shen becomes scattered and uncontained, manifesting as excessive talking and laughing. Grief and sorrow cause Qi depression and knotting; over time, meridians become blocked and circulation ceases. Intense anger stirs Fire, which disturbs the Shen, causing confusion and inability to manage affairs. Fear causes the Heart-Shen to tremble without mastery, making self-restraint impossible.
Heart: Fright and worry injure the Shen; Shen injury leads to fear and loss of autonomy, muscle wasting, withered hair, and sallow complexion, with death occurring in Winter. Spleen: Unresolved grief injures the Yi (Intellect); Yi injury leads to mental confusion, inability to move the four limbs, withered hair, and sallow complexion, with death occurring in Spring. Liver: Sadness moving internally injures the Hun (Ethereal Soul); Hun injury leads to mania, forgetfulness, and lack of clarity, resulting in improper behavior, retraction of the genitals, tendon spasms, inability to lift the costal bones, withered hair, and sallow complexion, with death occurring in Autumn. Lung: Endless joy injures the Po (Corporeal Soul); Po injury leads to mania, where the manic person ignores others, dry skin, withered hair, and sallow complexion, with death occurring in Summer. Kidney: Unchecked anger injures the Zhi (Will); Zhi injury leads to forgetfulness, inability to flex/extend the waist and spine, withered hair, and sallow complexion, with death occurring in Late Summer. Unresolved fear injures Jing (Essence); Jing injury leads to bone萎 (atrophy/weakness) and cold extremities, with spontaneous leakage of essence. Therefore, the Five Zang organs store Essence and must not be injured. Injury leads to loss of containment and Yin deficiency; Yin deficiency leads to Qi deficiency; Qi deficiency leads to death. Thus, acupuncturists must observe the patient's state to know the presence or absence of Spirit, Soul, Intellect, and Will. If the spirits of the five organs are injured, acupuncture cannot treat them.
This section elaborates on the manifestations of Seven Emotions injuring the Zang organs. The Heart, due to fright and worry, injures the Shen, causing fear and loss of autonomy. Since Heart and Spleen share similar Qi and are interconnected, prolonged injury affects the Spleen, leading to muscle wasting. "Gu" refers to the thick flesh of the buttocks. Spleen Earth injury fails to generate Lung Metal, leading to withered hair and sallow complexion; death in Winter occurs because Water is prosperous and Heart Fire is extinguished. The Spleen, due to unresolved grief, injures the Yi (Intellect), which is the spirit of the Spleen. Yi injury causes mental confusion. Since Spleen and Stomach govern the four limbs, weakness prevents movement. Death in Spring occurs because Wood is prosperous and Earth is extinguished. The Liver, due to sadness moving internally, injures the Hun (Ethereal Soul), which is the spirit of the Liver and belongs to Yang. Injury leads to mania and forgetfulness due to Yang Qi dispersion, resulting in improper speech and action. The genitals are governed by tendons controlled by the Liver; the hypochondrium is the pathway of the Liver Meridian. Thus, genital retraction, tendon spasms, and rib pain occur. Death in Autumn occurs because Metal is prosperous and Wood is extinguished. Joy originates from the Heart; endless joy causes excessive Heart Fire, injuring Lung Metal. Po is the spirit of the Lung and belongs to Yin. Heart Fire attacks Lung Metal, injuring the Po and causing mania where the patient talks and laughs alone, ignoring others. The Lung governs skin and hair; burned by Fire, they become dry. Death in Summer occurs because Fire is prosperous and Metal is extinguished. Anger originates from the Liver; extreme Liver Yang rebellion depletes Kidney Water and injures the Zhi (Will), the spirit of the Kidney, which governs memory. Zhi injury causes forgetfulness. The waist is the mansion of the Kidney; thus, spinal stiffness occurs. Death in Late Summer occurs because Earth is prosperous and Water is extinguished. All injured organs show withered hair and sallow complexion because internal and external vitality is depleted; when the controlling element becomes prosperous, the injured organ's Qi is extinguished, leading to death. Earlier, it was stated that fear causing continuous leakage injures Jing. Jing injury leads to bone atrophy and coldness because Marrow is generated from Essence. This indicates that Heart-Shen injury extends to the Kidney because all spirits (Hun, Po, Yi, Zhi) are derived from the Heart-Shen. All seven emotions originate from the Heart; thus, indulging in emotions injures the organs. Those practicing cultivation must first cut off emotional desires, condensing the Shen in one Heart, so diseases heal and the Dao can be achieved. Each organ stores Essence and Qi for nourishment; injury leads to loss of containment and initial Yin deficiency. Yin deficiency prevents Essence and Qi production, leading to death. Yin and Yang are roots of each other and mutually generate; lacking one means lacking both. Internal injuries to the Zang organs cannot be treated with acupuncture but must be regulated and tonified with sweet herbs.