寶鑑Bogam

Formulas · Text · Donguibogam 東醫寶鑑

The Spirit

Sin

한글  ·  Pinyin Shen

神門

5.1 The spirit is the master of the whole body 神爲一身之主

5.1.1
Source원문

內經曰, 心者, 君主之官, 神明出焉. ○無名子曰, 天一生水, 在人曰精, 地二生火, 在人曰神. ○回春曰, 心者, 一身之主, 淸淨之府, 外有包絡以羅之. 其中精華之聚萃者, 名之曰神. ○邵子曰, 神統於心, 氣統於腎, 形統於首. 形氣交而神主乎其中, 三才之道也.

Translation영역
The Inner Classic says: the Heart is the office of the sovereign, and the spirit light issues from it. — Master No-Name says: Heaven-one engenders Water, which in a person is called essence; Earth-two engenders Fire, which in a person is called spirit. — The Hoechun says: the Heart is the master of the whole body, a pure and quiet mansion, with the pericardium spread about it without. What gathers there of the finest essence is named the spirit. — Master Shao says: the spirit is governed by the Heart, the Qi by the Kidney, the form by the head. Form and Qi meet, and the spirit presides in the midst of them — this is the way of the three powers.
Clinical note임상 주석
The chapter's founding claim, stated four ways: whatever the spirit is, it has an address. Placing it in the Heart is not a metaphor in this system — it means the spirit can be reached by the same means as any other organ's contents, and that its disorders are physiological. The cosmological line is the one to keep: essence is water descending from Heaven, spirit is fire arising from Earth. Everything in this chapter is about what happens when that fire runs unsupervised.

Naegyeong 內經 · Hoechun 回春 · Soja 邵子

5.1.2
Source원문

仙曰, 心者, 神明之舍, 中虛不過徑寸, 而神明居焉. 事物之滑, 如理亂棼, 如涉驚浸, 或怵惕, 或懲創, 或喜怒, 或思慮, 一日之間, 一時之頃, 徑寸之地, 炎如火矣. 若嗜慾一萌, 卽不善也. ○故曰, 心靜可以通乎神明, 事未至而先知. 是不出戶知天下, 不窺牖見天道也. 盖心如水之不撓, 久而澄淸, 洞見其底, 是謂靈明.

Translation영역
The immortals say: the Heart is the dwelling of the spirit light — hollow within, no more than an inch across, and there the spirit light resides. The slipperiness of affairs and things is like sorting tangled hemp, like wading into a startling flood: now alarm, now remorse, now joy and anger, now brooding thought — and within a single day, within the space of one hour, that inch of ground blazes like fire. And should craving once sprout there, it is already ill. — Therefore it is said: a quiet Heart can penetrate to the spirit light and know a thing before it arrives; this is knowing the world without going out the door, seeing the way of Heaven without peering through the window. For the Heart is like water unstirred, which given time settles clear, so that one sees straight to its bottom — and this is called numinous clarity.
Clinical note임상 주석
The most quoted image in the chapter, and the most useful one at the bedside: a room an inch wide, and everything that happens in a day passing through it, until it blazes. Then the counter-image — water left unstirred long enough to clear, so that the bottom becomes visible. The chapter is describing what a still mind is for, in the plainest physical terms it has: not virtue, but the condition under which the organ can function.

The immortals (仙)

5.2 The five flavors engender the spirit 五味生神

5.2.1
Source원문

內經曰, 天食人以五氣, 地食人以五味. 五氣入鼻, 藏於心肺, 上使五色修明, 音聲能彰. 五味入口, 藏於腸胃, 味有所藏, 以養五氣, 氣和而生, 津液相成, 神乃自生. ○內經曰, 太上養神, 其次養形. 故養神者, 必知形之肥瘦, 榮衛血氣之盛衰. 血氣者, 人之神, 不可不謹養也. 註云, 神安則壽延, 神去則形㢢, 故不可不謹養也.

Translation영역
The Inner Classic says: Heaven feeds a person with the five Qi, Earth feeds a person with the five flavors. The five Qi enter by the nose and are stored in Heart and Lung, making the five colors bright above and the voice able to sound. The five flavors enter by the mouth and are stored in intestines and stomach; the flavors being stored there nourish the five Qi, the Qi harmonizes and engenders, the fluids form together — and the spirit is engendered of itself. — The Inner Classic says: the highest is to nourish the spirit, the next to nourish the form. Therefore one who would nourish the spirit must know whether the form is stout or thin, and whether construction, defense, Blood, and Qi are exuberant or waning. Blood and Qi are a person's spirit, and cannot but be carefully nourished. The commentary: the spirit at peace, the years are extended; the spirit departed, the form decays.
Clinical note임상 주석
The passage that keeps this chapter from floating off into philosophy. The spirit is not installed in a person; it is produced — out of air and food, by way of the stomach and the fluids, and it arises 'of itself' when those are in order. Hence the instruction that anyone treating the spirit must first examine the body's substance: whether the patient is thin, what the blood and Qi are doing. Blood and Qi *are* the spirit, says the Classic, which is as materialist a sentence as the tradition produces.

Naegyeong 內經

5.3 The Heart stores the spirit 心藏神

5.3.1
Source원문

心藏神. 神有餘則笑不休, 神不足則悲. 註云, 心藏脉, 脉舍神. 心氣虛則悲, 實則笑不休. ○皇甫士安曰, 心虛則悲, 悲則憂, 心實則笑, 笑則喜.

Translation영역
The Heart stores the spirit. The spirit in surplus, one laughs without stopping; the spirit insufficient, one grieves. The commentary: the Heart stores the vessels, and the vessels lodge the spirit. The Heart Qi vacuous, there is grief; replete, there is laughter without stopping. — Huangfu Shi'an says: the Heart vacuous, there is grief, and grief becomes worry; the Heart replete, there is laughter, and laughter becomes joy.
Clinical note임상 주석
Four lines that make mood a quantity. Grief is not a response to circumstance here but a reading of the Heart's fullness — too little spirit and one weeps, too much and one cannot stop laughing. Whatever one thinks of the mechanism, the clinical stance is worth noticing: the chapter treats persistent low mood as a deficiency state with a physical substrate, which is why the formulas that follow for it are, without exception, tonifying.

Naegyeong 內經 · Hwangbo Sian 皇甫士安

5.4 The names of the spirits within the body 人身神名

5.4.1
Source원문

黃庭經曰, 肝神龍烟字含明, 形長七寸, 靑錦衣, 鳳玉鈴, 狀如懸瓠, 其色靑紫. 心神丹元字守靈, 形長九寸, 丹錦飛裳, 狀如未開垂蓮, 其色赤. 脾神常在字魂停, 形長七寸六分, 黃錦之衣, 狀如覆盆, 其色黃. 肺神皓華字虛成, 形長八寸, 素錦衣裳, 黃雲之帶, 狀如華盖覆磬, 其色紅白. 腎神玄冥字育嬰, 形長三寸六分, 蒼錦之衣, 狀如圓石, 其色黑. 膽神龍曜字威明, 形長三寸六分, 九色錦衣, 綠華裙, 狀如懸瓠, 其色靑.

Translation영역
The Yellow Court Classic says: the Liver spirit is Dragon Mist, styled Held Brightness — seven chon in length, in blue brocade with a phoenix jade bell, shaped like a hanging gourd, its color blue-purple. The Heart spirit is Cinnabar Origin, styled Guardian of the Numinous — nine chon in length, in cinnabar brocade with flying skirts, shaped like a drooping lotus not yet opened, its color red. The Spleen spirit is Ever Present, styled Soul at Rest — seven chon six fun, in yellow brocade, shaped like an inverted basin, its color yellow. The Lung spirit is White Splendor, styled Formed of Emptiness — eight chon, in plain white brocade with a belt of yellow cloud, shaped like a flowered canopy covering a chime-stone, its color red-white. The Kidney spirit is Dark Obscurity, styled Nurturer of Infants — three chon six fun, in gray-green brocade, shaped like a round stone, its color black. The Gallbladder spirit is Dragon Radiance, styled Awesome Brightness — three chon six fun, in nine-colored brocade with a green flowered skirt, shaped like a hanging gourd, its color blue.
Clinical note임상 주석
The strangest page in the chapter, and the one that shows most plainly where Korean medicine's account of the mind came from. These are Daoist inner-alchemical descriptions — each organ housing a named spirit with a courtesy name, a height, a costume, and a color — imported wholesale into a medical text. No treatment follows from them. What they establish is the premise the rest of the chapter runs on: that the viscera are inhabited, and that illness of the mind is something happening to a resident rather than to an organ. Read as history rather than as physiology, it explains a great deal about why this tradition treats emotion as a bodily event.

Hwangjeonggyeong 黃庭經

5.5 The five viscera store the seven spirits 五藏藏七神

5.5.1
Source원문

內經曰, 五藏所藏, 心藏神, 肺藏魄, 肝藏魂, 脾藏意, 腎藏志. 又曰, 脾藏意與智, 腎藏精與志, 是謂七神. 註云, 神者, 精氣之化成也. 魄者, 精氣之匡佐也. 魂者, 神氣之輔弼也. 意者, 記而不忘者也. 志者, 專意而不移者也. ○靈樞曰, 兩精相薄謂之神, 隨神往來謂之魂, 幷精出入謂之魄, 心有所憶謂之意, 意之所存謂之志, 因慮而處物謂之智也.

Translation영역
The Inner Classic says: as for what the five viscera store — the Heart stores the spirit, the Lung the corporeal soul, the Liver the ethereal soul, the Spleen the intent, the Kidney the will. And further: the Spleen stores intent together with wisdom, and the Kidney stores essence together with will — these are called the seven spirits. The commentary says: the spirit is what the essence-Qi has transformed into and completed; the corporeal soul is the essence-Qi's aide; the ethereal soul is the spirit-Qi's assistant; the intent is what remembers and does not forget; the will is what fixes on a purpose and does not shift. — The Numinous Pivot says: where two essences press upon one another, that is called the spirit; what comes and goes following the spirit is called the ethereal soul; what enters and exits along with the essence is called the corporeal soul; what the Heart holds in recollection is called the intent; what the intent preserves is called the will; and to deliberate and so dispose of matters is called wisdom.
Clinical note임상 주석
The clearest definitions in the chapter, and worth having because these terms recur everywhere. Intent is memory that holds; will is purpose that does not shift. The ethereal soul travels with the spirit — which is why it can fly up at night and fail to return, as the Dreams chapter describes. The corporeal soul travels with the essence, which is why it is the one that fails in bodily collapse. Once these are fixed, most of the chapter's stranger phrases become readable.

Naegyeong 內經 · Yeongchu 靈樞

5.6 When the viscus Qi is cut off, the spirit appears outside 藏氣絶則神見於外

5.6.1
Source원문

一士人喜觀書忘食. 一日, 有紫衣人立於前曰, 公不可苦思, 思則我死矣. 問其何人, 曰, 我穀神也. 於是絶思而食如故矣. 《延壽書》 ○無錫游氏子, 以酒色得疾, 常見兩女子, 衣服鮮麗, 冉冉至腰而沒. 醫曰, 此腎神也. 腎絶則神不守舍, 故見於外也. 《醫說》

Translation영역
A scholar loved reading so much that he forgot to eat. One day a figure in purple robes stood before him and said: you must not think so bitterly — think, and I shall die. He asked who it was. It answered: I am the spirit of grain. Thereupon he ceased his brooding and ate as before (Yeonsuseo 延壽書). — A son of the You family of Wuxi fell ill from wine and women. He constantly saw two women in bright fine clothes, drifting slowly up as far as the waist and then vanishing. The physician said: these are the Kidney spirits. When the Kidney is cut off, the spirit does not keep to its dwelling — and so it appears outside. (Uiseol 醫說)
Clinical note임상 주석
Two hallucinations read as organ failure rather than as visitation, which is the chapter's consistent move. The first is the better story: a man so absorbed in books that he stopped eating, visited by the spirit of grain itself, which tells him plainly that his brooding is killing it. The cure is that he starts eating again. The second is grimmer and closer to a clinical report — recurrent visual hallucinations in a man depleted by drink and sex, read as the Kidney spirit leaving its house. Note on modern practice: new visual hallucinations require prompt medical and psychiatric assessment; the causes range from delirium and withdrawal to neurological disease.

Yeonsuseo 延壽書 · Uiseol 醫說

5.7 Pulse signs 脉法

5.7.1
Source원문

人恐怖, 其脉何狀. 師曰, 脉形如循絲纍纍然, 其面白脫色也. ○又曰, 人愧者, 其脉何類. 師曰, 脉浮而面色乍白乍赤也. 《脉經》

Translation영역
What is the form of the pulse in a person who is afraid? The master said: the pulse is like running a finger along a thread, knotted bead upon bead, and the face is white, its color fled. — And: what is the pulse of a person in shame? The master said: the pulse floats, and the color of the face is now white, now red.
Clinical note임상 주석
Two questions no other chapter asks — what fear feels like under the fingers, and what shame does to the pulse. The answers are exact enough to be tested: fear draws the pulse thin and knotted with the face gone white; shame lifts it to the surface while the face alternates pale and flushed. Whatever else the classical pulse literature is doing, here it is recording the physiology of two emotions with a precision that a modern autonomic study would recognize.

Maekgyeong 脉經

5.8 The spirit governs the seven affects — damaged, they become illness 神統七情傷則爲病

5.8.1
Source원문

心藏神, 爲一身君主, 統攝七情, 酬酢萬機. 七情者, 喜怒憂思悲驚恐也. 又魂神意魄志, 以爲神主, 故亦皆名神也. 《內經註》

Translation영역
The Heart stores the spirit and is sovereign of the whole body: it governs and holds the seven affects and answers the ten thousand contingencies. The seven affects are joy, anger, worry, thought, sorrow, fright, and fear. And the ethereal soul, spirit, intent, corporeal soul, and will are governed by the spirit, and so all of them are likewise named spirit.
Clinical note임상 주석
The chapter's organizing sentence, and the one on which Korean medicine's later account of emotional illness rests. Seven affects are named as a system rather than as moral failings, and they are placed under an organ's governance — which means excess in any of them is a medical event with an address. This is the passage that the tradition of hwa-byeong descends from.

Commentary on the Inner Classic 內經註

5.8.2
Source원문

靈樞曰, 心怵惕思慮則傷神, 神傷則恐懼自失, 破䐃脫肉, 毛悴色夭, 死于冬. ○脾憂愁而不解則傷意, 意傷則悗亂, 四肢不擧, 毛悴色夭, 死于春. ○肝悲哀動中則傷魂, 魂傷則狂忘不精, 不精則不正, 當人陰縮而攣筋, 兩脇骨不擧, 毛悴色夭, 死于秋. ○肺喜樂無極則傷魄, 魄傷則狂, 狂者意不存人, 皮革焦, 毛悴色夭, 死于夏. ○腎盛怒而不止則傷志, 志傷則喜忘其前言, 腰脊不可以俛仰屈伸, 毛悴色夭, 死于季夏.

Translation영역
The Numinous Pivot says: when the Heart is startled and brooding, the spirit is damaged; the spirit damaged, one is fearful and loses oneself, the flesh breaks down and wastes away, the hair withers and the complexion dies — death in winter. — When the Spleen worries and cannot let go, the intent is damaged; the intent damaged, there is muddled confusion, the four limbs will not lift, the hair withers and the complexion dies — death in spring. — When grief and sorrow stir within the Liver, the ethereal soul is damaged; damaged, there is wild forgetting and no clarity, and without clarity no rectitude; the genitals retract, the sinews cramp, the ribs on both sides will not lift, the hair withers and the complexion dies — death in autumn. — When the Lung's joy and delight are without limit, the corporeal soul is damaged; damaged, there is mania, and the manic person does not keep others in mind; the skin scorches, the hair withers and the complexion dies — death in summer. — When the Kidney rages and does not stop, the will is damaged; the will damaged, one readily forgets one's own former words, and the lumbus and spine cannot bend, straighten, or turn; the hair withers and the complexion dies — death in late summer.
Clinical note임상 주석
The core text of emotional pathology in this tradition: five affects, five organs, five ways the body fails, each with its fatal season. What is striking is how physical the consequences are — wasted flesh, limbs that will not lift, cramping sinews, a spine that will not bend, and in every case the same two signs of the whole system failing: withered hair and a dying complexion. The passage insists that sustained emotion is not merely felt but metabolized, and that its damage shows on the outside of the body.

Yeongchu 靈樞

5.9 Fright palpitations 驚悸

5.9.1
Source원문

仲景曰, 心悸者, 火懼水也. 惟腎欺心, 故爲悸. ○心虛而痰鬱, 則耳聞大聲, 目擊異物, 遇險臨危, 觸事喪志, 使人有惕惕之狀, 是爲驚悸. ○丹溪曰, 驚悸者, 有時而作. 血虛者, 宜朱砂安神丸, 有痰者, 宜加味定志丸. ○入門曰, 驚悸, 因思慮過度, 及大驚恐而作. 甚則心跳欲厥, 宜淸心補血湯ㆍ辰砂妙香散. 氣血俱虛, 宜養心湯.

Translation영역
Zhongjing says: heart palpitation is Fire fearing Water. It is only that the Kidney bullies the Heart, and hence the palpitation. — Where the Heart is vacuous and phlegm is constrained, then a loud sound in the ear, a strange thing struck by the eye, meeting danger or standing at the edge of peril, or being touched by an affair and losing one's purpose — any of these leaves a person in a state of startled apprehension, and this is fright palpitations. — Danxi says: fright palpitations come at times and go. For Blood vacuity, Jusaansin-hwan 朱砂安神丸; where there is phlegm, Gamijeongji-hwan. — The Immun says: fright palpitations arise from thought and worry past measure, or from great fright and fear. At worst the heart leaps and one feels about to faint — Cheongsimbohyeol-tang and Jinsamyohyang-san are appropriate. Where Qi and Blood are both vacuous, Yangsim-tang.
Clinical note임상 주석
A description of panic written without the word: the heart leaping until one feels about to faint, brought on by a loud noise, a sudden sight, or simply an affair that unsettles one's purpose. The tradition's causal account has two arms, and both are still recognizable — an acute fright, or thought and worry carried past measure until the ground gives way. Note that the treatment forks on what the person has rather than what frightened them: thin Blood, or phlegm, or both empty.

Junggyeong 仲景 · Dansim 丹心 · Immun 入門

5.9.2
Source원문

驚悸, 當補血安神, 宜靜神丹ㆍ寧志元ㆍ養血安神湯ㆍ朱砂膏. 若氣鬱驚悸, 宜交感丹 方見氣部ㆍ加味四七湯. 《諸方》

Translation영역
In fright palpitations one should supplement the Blood and quiet the spirit: Jeongsin-dan, Yeongji-won, Yanghyeolansin-tang, and Jusa-go. If the palpitations come of Qi constraint, Gyogam-dan — formula in the Qi chapter — and Gamisachil-tang are appropriate.
Clinical note임상 주석
The treatment principle in four characters — supplement the Blood, quiet the spirit — with a separate branch for palpitations that come of constraint rather than emptiness. Several formulas on this shelf are built on cinnabar, a mercury sulfide that is restricted in contemporary practice; they are recorded here as text, and the chapter's Blood-supplementing formulas carry the same indication without them.

Various formularies 諸方

5.10 Fearful throbbing 怔忡

5.10.1
Source원문

戴氏曰, 怔忡者, 心中躁動不安, 惕惕然如人將捕者是也. 多因汲汲富貴, 戚戚貧賤, 不遂所願而成也. ○怔忡者, 心中惕惕然動搖而不得安靜, 無時而作者是也. 《正傳》 ○心虛而停水, 則胸中滲漉, 虛氣流動, 水旣上升, 心火惡之, 心不自安, 使人有怏怏之狀, 是爲怔忡. ○怔忡, 因驚悸久而成也.

Translation영역
Master Dai says: fearful throbbing is a restless stirring within the heart that will not settle — apprehensive, as though someone were about to seize you. It arises mostly from anxiously chasing wealth and rank, or grieving over poverty and low station, and not attaining what one wished for. — Fearful throbbing is a trembling stir within the heart that cannot come to rest, arising at no fixed time (Jeongjeon 正傳). — Where the Heart is vacuous and water has halted, there is a seeping in the chest and vacuous Qi moves about; the water having risen, the Heart fire loathes it and the Heart cannot settle itself, leaving a person in a state of discontent — and this is fearful throbbing. — Fearful throbbing comes of fright palpitations grown long-standing.
Clinical note임상 주석
Master Dai's definition is the one to remember: apprehension as though someone were about to seize you, arising from chasing status or grieving over its loss and not getting what one wanted. The chapter names ambition and thwarted circumstance as causes of a cardiac symptom, in the same register the Womb chapter used for bleeding after a reversal of fortune. And the last line supplies the clinical arc — panic that goes untreated long enough becomes this: not episodes any more, but a background state with no fixed time.

Dae-ssi 戴氏 · Jeongjeon 正傳

5.10.2
Source원문

怔忡, 亦曰怔忪, 與驚悸同看. 宜益榮湯ㆍ茯苓飮子ㆍ安神補心湯ㆍ薑朮湯ㆍ朱雀丸ㆍ四物安神湯ㆍ辰砂寧志丸ㆍ加味寧神丸ㆍ天王補心丹. ○四物安神湯, 治心中無血, 如魚無水, 怔忡跳動. ○心下有水氣怔忪, 宜五苓散 方見傷寒ㆍ芎夏湯 方見痰飮.

Translation영역
Fearful throbbing, also written jeongchung, is to be seen together with fright palpitations. Appropriate are Igyeong-tang 益榮湯, Bokryeongeum-ja, Ansinbosim-tang 安神補心湯, Gangchul-tang, Jujak-hwan, Samulansin-tang, Jinsayeongji-hwan, Gamiyeongsin-hwan, and Cheonwangbosim-dan 天王補心丹. — Samulansin-tang treats there being no Blood within the heart — like a fish without water — with fearful throbbing and leaping. — Where there is water Qi below the heart with throbbing: Oryeong-san 五苓散 — formula in the Cold Damage chapter — and Gunghha-tang — formula in the Phlegm-Rheum chapter —.
Clinical note임상 주석
Nine formulas for one complaint, and the indication quoted in the middle is the finest line in the chapter: no Blood within the heart, like a fish without water. That is what the tradition thinks a heart pounding from emptiness feels like from the inside — not racing so much as stranded. The closing entry is the useful counterweight: throbbing with water gathered below the heart is not treated by supplementing at all, but by draining.

Donguibogam · Sin

5.11 Forgetfulness 健忘

5.11.1
Source원문

內經曰, 血幷於下, 氣幷於上, 亂而喜忘. ○丹溪曰, 健忘之證, 精神短少者多, 亦有痰者. ○戴氏曰, 健忘者, 爲事有始無終, 言談不知首尾. 此以爲病之名, 非生成之愚頑不知人事者.

Translation영역
The Inner Classic says: the Blood gathered below and the Qi gathered above, there is disorder and ready forgetting. — Danxi says: in the pattern of forgetfulness, most have essence and spirit run short; some also have phlegm. — Master Dai says: the forgetful person is one who begins affairs and does not finish them, and who in speaking does not know beginning from end. **This is the name of an illness — not a description of someone born dull and ignorant of human affairs.**
Clinical note임상 주석
Master Dai's closing sentence is the reason this section matters. Starting things and not finishing them, losing the thread mid-sentence — he insists these are the signs of a *condition*, explicitly not evidence that someone is stupid. Four hundred years on, that distinction is still the first thing many patients need to hear, and still one of the harder ones for them to believe about themselves.

Naegyeong 內經 · Dansim 丹心 · Dae-ssi 戴氏

5.11.2
Source원문

健忘者, 陟然而忘其事, 盡心力思量不來也. 主心脾二經. 盖心之官則思, 脾之官亦主思. 此由思慮過多, 心傷則血耗散, 神不守舍, 脾傷則胃氣衰憊, 而慮愈深. 二者皆令人事卒然而忘也. ○治法, 必先養其心血, 理其脾土, 以凝神定智之劑調理之. 亦當以幽閑之處, 安樂之中, 使其絶於憂慮, 遠其六淫七情, 如此則日漸以安矣.

Translation영역
The forgetful person loses hold of a matter all at once, and though they spend the whole of their mind and strength on it, it will not come. It is governed by the two channels of Heart and Spleen — for the office of the Heart is thinking, and the office of the Spleen is likewise thought. It comes of brooding beyond measure: the Heart damaged, the Blood is worn and scattered and the spirit does not keep to its dwelling; the Spleen damaged, the stomach Qi wanes into exhaustion and the brooding grows only deeper. Either of these makes a person forget a matter suddenly. — The method of treatment: one must first nourish the Heart Blood and put the Spleen Earth in order, regulating with preparations that congeal the spirit and settle the wits. And one should also place them in a quiet, secluded spot, in the midst of ease and contentment, so that they are cut off from worry and kept far from the six excesses and seven affects — and so, day by day, they come to peace.
Clinical note임상 주석
Two things here are worth carrying. The first is the vicious circle, stated exactly: overthinking damages the Spleen, and the damaged Spleen makes the brooding deeper. Anyone who has watched their own rumination feed on exhaustion will recognize the loop. The second is that the treatment section names an environment before it names a formula — a quiet place, ease, distance from worry — and treats that as part of the prescription rather than as advice appended to it.

Donguibogam · Sin

5.11.3
Source원문

怔忡久則健忘, 由心脾血少神虧, 引神歸舍丹主之. 或所稟陰魄不足善忘者, 宜定志丸ㆍ開心散. 如年老善忘者, 宜加減固本丸. 《入門》 ○健忘, 宜服加味茯苓湯ㆍ聰明湯ㆍ歸脾湯ㆍ加減補心湯ㆍ天王補心丹ㆍ降心丹ㆍ壯元丸ㆍ加味壽星元ㆍ朱子讀書丸. 《諸方》 ○孔子大聖枕中方, 服之令人聰明.

Translation영역
Fearful throbbing grown long-standing becomes forgetfulness, by reason of scant Blood and diminished spirit in Heart and Spleen: Insingwisa-dan governs it. Where the endowment of the corporeal soul's Yin is insufficient and one forgets readily: Jeongji-hwan 定志丸 and Gaesim-san 開心散. In the aged who forget readily: Gagamgobon-hwan (Immun 入門). — For forgetfulness one should take Gamibokryeong-tang, Chongmyeong-tang 聰明湯, Gwibi-tang 歸脾湯, Gagambosim-tang, Cheonwangbosim-dan 天王補心丹, Gangsim-dan, Jangwon-hwan, Gamisuseong-won, and Jujadokseo-hwan. — Gongjachimjung-bang 孔子大聖枕中方, taken, makes a person clear of hearing and bright of sight.
Clinical note임상 주석
The first line completes the chapter's arc: panic becomes chronic anxiety, and chronic anxiety long enough becomes forgetfulness. Three sections, one trajectory. The shelf that follows separates the causes rather than the symptoms — one set for the constitutionally timid, another for the aged, another for the depleted — and several of the names give away the world these were written in: the Top Graduate Pill, and Master Zhu's Study Pill.

Immun 入門 · Various formularies 諸方

5.12 The heart throbbing and stirring greatly 心澹澹大動

5.12.1
Source원문

綱目曰, 心澹澹動者, 因痰動也. 謂不怕驚而心自動也. 驚恐亦曰心中澹澹, 謂怕驚而心亦動也. ○靈樞曰, 手厥陰之脉, 是動則心中澹澹大動. 又曰, 膽病者, 心中澹澹, 恐如人將捕. ○內經曰, 太陽司天, 寒淫所勝, 則病心澹澹大動, 是寒傷心主也. ○釋曰, 澹澹, 水搖貌. 此屬飮病, 當用逐水消飮之劑, 二陳湯ㆍ芎夏湯, 皆是也.

Translation영역
The Gangmok says: a heart that throbs and stirs does so because phlegm is stirring — meaning the heart moves of itself, without any fear of being startled. In fright and fear one also speaks of a throbbing within the heart, but there it is fear of a start that makes the heart move. — The Numinous Pivot says: when the hand reverting-Yin vessel is stirred, there is a great throbbing stir within the heart. And: in gallbladder illness, the heart throbs, with fear as though someone were about to seize you. — The Inner Classic says: when greater-Yang governs the heavens and cold excess prevails, the illness is a great throbbing stir of the heart — this is cold damaging the Heart's ruler. — The gloss: *dam-dam* is the appearance of water shaking. This belongs to the rheum illnesses, and one should use preparations that expel water and disperse rheum: Ijin-tang 二陳湯 and Gunghha-tang are both such.
Clinical note임상 주석
A careful distinction inside a symptom that patients describe identically. Palpitations *with* fear belong to the previous sections and get spirit-settling, blood-building treatment. Palpitations *without* fear — the heart simply moving on its own — are read here as fluid, and the gloss makes the image literal: 澹澹 is the look of water sloshing. Its treatment is therefore the opposite of tonifying: drain the water and disperse the rheum. It's the chapter guarding against its own instinct, which by this point is to supplement everything.

Gangmok 綱目 · Yeongchu 靈樞 · Naegyeong 內經

5.12.2
Source원문

心忪, 非心忪也. 內經曰, 胃之大絡, 名曰虛里, 貫膈絡肺, 出於左乳下, 其動應衣, 脉宗氣也. 虛而有痰則動, 更須臾發一陣熱者, 是也. 《資生》

Translation영역
What seems a throbbing heart is sometimes not the heart at all. The Inner Classic says: the great network vessel of the stomach is named the Empty Hamlet; it threads the diaphragm, nets the lung, and issues below the left breast, where its stirring answers against the clothing — this is the pulse of the ancestral Qi. Where there is vacuity with phlegm, it stirs; and there is a brief wave of heat that follows — this is the case.
Clinical note임상 주석
The 'Empty Hamlet' below the left breast, whose beating is strong enough to move a person's clothing, is the apex beat — the visible impulse of the heart against the chest wall — described accurately and given its own name. The clinical point is subtle and modern: a patient reporting palpitations may be feeling a normal, forceful apex beat rather than an arrhythmia, particularly when depleted. Naming that possibility is good practice in any century, though today the way to settle the question is an ECG.

Jasaeng 資生

5.13 Epilepsy and withdrawal 癲癎

5.13.1
Source원문

癎者, 卒然暈倒, 咬牙作聲, 吐涎沫, 不省人事, 隨後醒醒. ○癲者, 異常也. 平日能言, 癲則沈黙, 平日不言, 癲則呻吟. 甚則僵仆直視, 心常不樂, 言語無倫, 如醉如痴.

Translation영역
In epilepsy, one collapses suddenly in a faint, the teeth clench and grind audibly, drool and froth are spat out, awareness of persons is lost — and afterward one wakes clear. — Withdrawal is otherness. One who ordinarily speaks falls silent; one who ordinarily is silent moans. At worst the body stiffens and falls, the gaze fixes, the heart is never glad, speech is without order — as though drunk, as though dull.
Clinical note임상 주석
Two conditions separated by their shape in time, and the separation is exactly right. Epilepsy is *episodic*: sudden collapse, clenched teeth, frothing, loss of awareness, and then a return to clarity. Withdrawal is *persistent*: a change in how a person is, described by inversion — the talkative fall silent, the quiet begin to moan. 'Withdrawal is otherness' is as good a one-line description of a psychotic or profoundly depressive change as the classical vocabulary manages, and the observation that families notice it as reversal rather than as any specific symptom is still how these presentations arrive in clinic.

Donguibogam · Sin

5.13.2
Source원문

癎病, 因驚者宜驚氣元ㆍ抱膽丸, 因怒者宜寧神導痰湯 方見風門ㆍ當歸龍薈丸 方見火門. ○肥人多痰, 瘦人火盛. ○心藏虛損, 氣血不足, 宜滋陰寧神湯ㆍ淸心溫膽湯ㆍ歸神丹. ○婦人宜加味逍遙散ㆍ朱砂膏 方幷見婦人. ○痰火俱盛者, 宜甘遂散吐下之. 《諸方》

Translation영역
In epilepsy: where it arises from fright, Gyeonggi-won and Podam-hwan; where from anger, Yeongsindodam-tang — formula in the Wind chapter — and Danggwiyonghoe-hwan — formula in the Fire chapter —. — Stout people have much phlegm; thin people have exuberant fire. — Where the Heart viscus is vacuously damaged and Qi and Blood are insufficient: Jaeumyeongsin-tang, Cheongsimondam-tang, and Gwisin-dan. — For women, Gamisoyo-san and Jusa-go — both formulas in the Women's chapter —. — Where phlegm and fire are both exuberant, Gamsu-san to vomit and purge it.
Clinical note임상 주석
The sorting principle is the chapter's usual one — not by the seizure but by the person: what set it off, what the body composition suggests, whether the ground beneath is empty. **Note on modern practice:** seizures require neurological evaluation and modern anticonvulsant treatment; epilepsy is not a condition to manage with herbal medicine, and several formulas named in this section are built on mercury-containing minerals and other agents that are not used today. This section is preserved as a record of how the illness was understood and sorted, not as a treatment protocol. Where acupuncture has a role in contemporary practice, it is as adjunctive support alongside neurological care.

Various formularies 諸方

5.14 Mania and withdrawal 癲狂

5.14.1
Source원문

狂爲痰火實盛, 癲爲心血不足, 多爲求望高遠, 不得志者有之. 癎病, 獨主乎痰因火動之所作也. 治法, 癎宜乎吐, 狂宜乎下, 癲則宜乎安神養血, 兼降痰火. 《正傳》

Translation영역
Mania is phlegm-fire in replete exuberance; withdrawal is Heart Blood insufficiency — and it is often found in those who aimed high and far in their hopes and did not attain what they wished for. Epilepsy alone is governed by phlegm set in motion by fire. As to the methods: for epilepsy, vomiting is appropriate; for mania, purging; for withdrawal, quieting the spirit and nourishing the Blood, together with downing phlegm and fire.
Clinical note임상 주석
Three conditions separated by what the person has too much or too little of, and one clause worth pausing on: withdrawal — the quiet, turned-inward state — is attributed to Heart Blood insufficiency and, often, to *aiming high and not attaining it*. Ambition thwarted appears again, as it does in this text's accounts of anxiety and of abnormal bleeding. And the treatments are as different as the states: mania is drained downward, withdrawal is fed. Confusing them means draining someone who has nothing to spare.

Jeongjeon 正傳

5.14.2
Source원문

河間曰, 五志過極, 皆爲火也. 盖氣爲陽而主輕微, 諸所動亂勞傷, 皆爲陽化之火, 神狂氣亂而爲病熱者多矣. ○子和曰, 河間治五志, 獨得言外之意. 凡見喜怒悲思恐之證, 皆以平心火爲主. 至於勞者傷於動, 動便屬陽, 驚者駭於心, 心便屬火, 二者亦皆藏於心火.

Translation영역
Hejian says: the five minds carried past their extreme all become fire. For Qi is Yang and governs what is light and subtle; all stirring, disorder, taxation, and damage become the fire of Yang's transformation — the spirit deranged and the Qi in disorder, and illnesses of heat are many. — Zihe says: Hejian, in treating the five minds, alone grasped the meaning beyond the words. In every case where one sees the signs of joy, anger, grief, thought, or fear, calming the Heart fire is the governing method. As for taxation, it is damaged by movement, and movement belongs to Yang; fright startles the Heart, and the Heart belongs to Fire — so these two are likewise stored in the Heart fire.
Clinical note임상 주석
**五志過極, 皆爲火也** — the five minds carried past their extreme all become fire. Eight characters, and they are the theoretical hinge of the whole chapter: sustained emotion of any kind, pleasant or unpleasant, converts into heat. Zihe's gloss makes the clinical consequence explicit — whatever the emotion presenting, calming the Heart fire is where treatment starts. This is the doctrine that Korean medicine later built hwa-byeong (화병) upon: illness from emotion that had nowhere to go, understood not as metaphorical heat but as the literal kind.

Hagan 河間 · Jahwa 子和

5.15 Wasted construction and lost essence 脫營失精證

5.15.1
Source원문

內經曰, 嘗貴後賤, 名曰脫營. 嘗富後貧, 名曰失精. 雖不中邪, 病從內生, 身體日減, 氣虛無精, 病深無氣, 洒洒然時驚. 病深者, 以其外耗於衛, 內奪於榮. 註云, 血爲憂煎, 氣隨悲減, 故外耗於衛, 內奪於榮. ○是證令人飮食無味, 神倦肌瘦. 內服交感丹 方見氣門, 外用香鹽散 方見牙齒擦牙. 《入門》 ○宜服天王補心丹ㆍ加減鎭心丹ㆍ升陽順氣湯ㆍ淸心補血湯.

Translation영역
The Inner Classic says: once honored and afterward humbled — this is called wasted construction. Once wealthy and afterward poor — this is called lost essence. Though no evil has struck them, the illness arises from within: the body diminishes by the day, the Qi is vacuous and the essence gone, and when the illness has gone deep there is no Qi at all, with a chill shuddering and starting from time to time. That the illness goes deep is because the defense is worn away without and the construction is plundered within. The commentary says: the Blood is simmered away by worry, and the Qi diminishes along with grief — hence worn without and plundered within. — In this pattern food and drink have no taste, the spirit is weary and the flesh thin. Internally take Gyogam-dan — formula in the Qi chapter —; externally use Hyangyeom-san — formula in the Teeth chapter — to rub the teeth (Immun 入門). — One should take Cheonwangbosim-dan 天王補心丹, Gagamjinsim-dan 加減鎭心丹, Seungyangsungi-tang 升陽順氣湯, and Cheongsimbohyeol-tang 淸心補血湯.
Clinical note임상 주석
Two illnesses named for a change in circumstance and nothing else — **once honored and afterward humbled; once wealthy and afterward poor.** No pathogen, no exposure: the illness arises from within, and the body visibly diminishes. The commentary supplies the mechanism in one line that is hard to improve on: *the Blood is simmered away by worry, and the Qi diminishes along with grief.* Food loses its taste, the flesh thins, and the person startles at nothing. This is the same territory the Womb chapter enters when it names a reversal of fortune among the causes of abnormal bleeding, and it is the classical ground from which hwa-byeong (화병) later grew — illness from a life that changed and a heart that could not.

Naegyeong 內經 · Immun 入門

5.16 Using the five minds against one another as treatment 五志相勝爲治

5.16.1
Source원문

內經曰, 肝在志爲怒, 怒傷肝, 悲勝怒. 心在志爲喜, 喜傷心, 恐勝喜. 脾在志爲思, 思傷脾, 怒勝思. 肺在志爲憂, 憂傷肺, 喜勝憂. 腎在志爲恐, 恐傷腎, 思勝恐. ○丹溪曰, 五志之火鬱而成痰, 爲癲狂, 宜以人事制之. 如怒傷肝者, 以憂勝之, 以恐解之. 喜傷心者, 以恐勝之, 以怒解之. 思傷脾者, 以怒勝之, 以喜解之. 憂傷肺者, 以喜勝之, 以怒解之. 恐傷腎者, 以思勝之, 以憂解之. 驚傷膽者, 以憂勝之, 以恐解之.

Translation영역
The Inner Classic says: the Liver's affect is anger; anger damages the Liver, and grief overcomes anger. The Heart's affect is joy; joy damages the Heart, and fear overcomes joy. The Spleen's affect is thought; thought damages the Spleen, and anger overcomes thought. The Lung's affect is worry; worry damages the Lung, and joy overcomes worry. The Kidney's affect is fear; fear damages the Kidney, and thought overcomes fear. — Danxi says: the fire of the five minds, constrained, becomes phlegm and makes mania and withdrawal; one should govern it by means of human affairs. Thus where anger has damaged the Liver, overcome it with grief and resolve it with fear. Where joy has damaged the Heart, overcome it with fear and resolve it with anger. Where thought has damaged the Spleen, overcome it with anger and resolve it with joy. Where worry has damaged the Lung, overcome it with joy and resolve it with anger. Where fear has damaged the Kidney, overcome it with thought and resolve it with grief. Where fright has damaged the Gallbladder, overcome it with worry and resolve it with fear.
Clinical note임상 주석
**宜以人事制之** — govern it by means of human affairs. That is the chapter's most remarkable sentence: the instruction is not to prescribe but to arrange something in the patient's life that will produce a particular emotion. The mapping follows the five-phase conquest cycle — Wood is restrained by Metal, so anger yields to grief; Earth by Wood, so rumination yields to anger. This is the theory behind the case in the Dreams chapter where a physician cured two years of insomnia by deliberately enraging a woman who had been locked in overthinking. Note on modern practice: deliberately provoking emotion in a patient, without consent and often by deception, is not something contemporary ethics permits, whatever the outcome. What survives is the underlying observation — that a person fixed in one emotional state can sometimes be moved by another — which is closer to modern therapy than to pharmacology.

Naegyeong 內經 · Dansim 丹心

5.17 Signs in spirit illness that cannot be treated 神病不治證

5.17.1
Source원문

內經曰, 得神者昌, 失神者亡. 失神者, 謂失精神而昏亂者也. ○靈樞曰, 癲疾, 嘔多沃沫, 氣下泄, 不治. ○癲癎之病, 乍作乍醒者甦, 不食迷痴者死. 《得效》 ○凡癲狂癎之病, 若神脫而目瞪如愚痴者, 不可治. 《正傳》

Translation영역
The Inner Classic says: one who obtains the spirit flourishes; one who loses the spirit dies. To lose the spirit means to lose the essence-spirit and fall into clouded disorder. — The Numinous Pivot says: in withdrawal illness, much retching of frothy spittle with the Qi discharging downward — this is not treated. — In withdrawal and epilepsy, one who now has an episode and now wakes clear will revive; one who does not eat and is lost in stupor dies. — In all illnesses of withdrawal, mania, and epilepsy: if the spirit has deserted and the eyes stare fixedly as though dull-witted, it cannot be treated.
Clinical note임상 주석
A short section in which the chapter states the limits of its own art. The prognostic signs it names — whether the person still surfaces between episodes, whether they still eat, whether the eyes still track — are exactly the observations a clinician would make today in assessing severity, even if the conclusions drawn are of their time. What survives is the honesty: a medical text that lists what it cannot do, and does not pretend otherwise.

Naegyeong 內經 · Yeongchu 靈樞 · Deukhyo 得效 · Jeongjeon 正傳

5.19 Medicines that treat spirit illness across the board 神病通治藥餌

5.19.1
Source원문

神病通治, 宜牛黃淸心元 方見中風ㆍ八物定志元ㆍ十四友元ㆍ朱砂安神丸ㆍ平補鎭心丹ㆍ育魂丹ㆍ丑寶丸ㆍ安神丸ㆍ琥珀定志丸ㆍ天王補心丹ㆍ金箔鎭心丸ㆍ辰砂寧志丸ㆍ加味寧神丸. 《諸方》 ○心膽虛怯, 觸事易驚, 宜加味溫膽湯. ○氣血俱虛, 宜養心湯. 氣鬱驚悸, 宜加味溫膽湯ㆍ加味四七湯.

Translation영역
For treating spirit illness across the board, appropriate are Uhwangcheongsim-won 牛黃淸心元 — formula in the Wind Stroke chapter —, Palmuljeongji-won 八物定志元, Sipsau-won 十四友元, Jusaansin-hwan 朱砂安神丸, Pyeongbojinsim-dan 平補鎭心丹, Yukhon-dan 育魂丹, Chukbo-hwan 丑寶丸, Ansin-hwan 安神丸, Hobakjeongji-hwan 琥珀定志丸, Cheonwangbosim-dan 天王補心丹, Geumbakjinsim-hwan 金箔鎭心丸, Jinsayeongji-hwan 辰砂寧志丸, and Gamiyeongsin-hwan 加味寧神丸. — Where the Heart and Gallbladder are vacuous and timid and one startles easily at any matter: Gamiondam-tang 加味溫膽湯. — Where Qi and Blood are both vacuous: Yangsim-tang. Where the palpitations come of Qi constraint: Gamiondam-tang and Gamisachil-tang.
Clinical note임상 주석
The chapter's general shelf, and its composition is worth reading as a whole. A striking number of these are built on minerals — cinnabar, gold leaf, amber, ox bezoar — the tradition's answer to a spirit that will not stay put being, quite literally, weight. Several of those are not used today for good reasons, and the formulas that survive into contemporary practice are the ones that work by supplementing and coursing rather than by anchoring: the warm-the-gallbladder family for the easily startled, and the Heart-supplementing pills for the depleted. The sorting question at the end is the practical one, and it has not changed: is this person empty, or is something stuck?

Various formularies 諸方

5.20 Simple medicinals 單方

5.20.1
Source원문

紫河車, 卽人胎衣也. 主癲狂ㆍ健忘ㆍ怔忡ㆍ失志, 及恍惚ㆍ驚怖ㆍ心神不守ㆍ多言不定. 大能安心養血定神. 蒸熟入藥, 丸服, 或蒸熟單服之亦佳. 《本草》 ○震肉, 主因驚失心, 作脯食之. 此六畜爲天雷所震, 死肉也. 《本草》

Translation영역
Purple River Cart — that is, the human afterbirth. It governs mania and withdrawal, forgetfulness, fearful throbbing, and loss of purpose, together with abstraction, fright and terror, a Heart spirit that will not keep to its dwelling, and much talking without settling. It is greatly able to quiet the Heart, nourish the Blood, and settle the spirit. Steamed through and put into medicines and taken as pills — or simply steamed through and taken alone, which also serves well. — Thunder-struck flesh: it governs loss of mind from fright; make it into dried meat and eat it. This is the flesh of one of the six domestic animals, struck dead by Heaven's thunder.
Clinical note임상 주석
Two entries at opposite ends of the pharmacy's logic. Placenta is used across East Asian medicine as a deep restorative, and its indication list here is essentially the whole chapter compressed — every state from mania to abstraction to talking without settling. Thunder-struck flesh works by a different principle entirely: sympathetic logic, in which what was undone by a shock is treated with the flesh of something shocked. **Note on modern practice:** human placenta is not used in contemporary practice in the United States for regulatory and safety reasons, and thunder-struck flesh belongs entirely to its era; both are recorded here as text.

Bonchō 本草

5.20.2
Source원문

人參, 安精神, 定魂魄, 止驚悸, 開心益智, 令人不忘. 人參末 一兩, 猪肪 十分, 酒拌和服百日, 則日誦千言, 肌膚悅澤. 《本草》 ○石菖蒲ㆍ遠志, 開心孔, 治多忘長智. 取菖蒲ㆍ遠志爲細末, 每服一錢, 酒飮任下, 日三, 令人耳目聰明, 從外見裏, 及千里外事. 《千金》 ○遠志, 安魂魄, 益智慧, 治健忘, 令人不迷. 以甘草水浸煮, 去骨取肉爲末, 每二錢, 酒飮任下. ○茯神, 安魂魄, 養精神, 主驚悸, 療善忘. 取爲末, 酒飮任下二錢, 或丸服亦佳, 與遠志同用. 《本草》

Translation영역
Ginseng quiets the essence-spirit, settles the ethereal and corporeal souls, stops fright palpitations, opens the Heart and boosts the wits, and keeps a person from forgetting. Powdered ginseng 1 nyang with ten parts of pork fat, stirred into wine and taken for a hundred days: then one recites a thousand words in a day, and the skin becomes glossy and fair (Bonchō 本草). — Acorus and polygala open the Heart's orifices, treat much forgetting, and lengthen the wits. Powder acorus and polygala finely and take 1 don each time with wine, three times daily: it makes the ears and eyes clear and bright, so that one sees the inside from without, and affairs a thousand li away (Cheongeum 千金). — Polygala quiets the ethereal and corporeal souls, boosts the wisdom, treats forgetfulness, and keeps a person from losing their way. Soak and boil it in licorice water, remove the core and take the flesh, powder it, and take 2 don with wine. — Hostwood poria quiets the souls, nourishes the essence-spirit, governs fright palpitations, and heals ready forgetting. Powder it and take 2 don with wine, or take it as pills, which also serves well; it is used together with polygala.
Clinical note임상 주석
The herbal simples of the chapter, and they are the same four that make up nearly every formula in it — ginseng, acorus, polygala, and hostwood poria. Seeing them listed alone is clarifying: the elaborate pills are these four with weight, phlegm-clearers, or coolers added for particular cases. The Thousand Gold Formulas' claim for the acorus-polygala pair is the chapter's most extravagant — clear enough ears and eyes to see a thousand li away — but the pairing itself outlasted the promise, and remains the standard combination for memory and mental clarity in East Asian practice.

Bonchō 本草 · Cheongeum 千金

5.20.3
Source원문

朱砂, 養精神, 安魂魄. 久服通神明. 又云, 心熱心虛, 非此不除. 細末水飛, 取一錢, 蜜水調服. ○紫石英, 定驚悸, 安魂魄. 取碎如米豆大, 水一斗煮取二升, 澄淸細細飮之. 卽今之紫水晶也. ○靈砂, 久服通神, 安魂魄, 令人心靈. 楊子度云, 靈砂飼猢猻, 輒會人語, 可見通心神. ○生鐵, 治癲癎發熱狂走, 又治心氣狂甚走呼. 取生鐵置器中, 以水浸之, 經久取飮. 《本草》

Translation영역
Cinnabar nourishes the essence-spirit and quiets the souls; taken long, it opens through to the spirit light. It is also said: where the Heart is hot and the Heart is vacuous, nothing but this will remove it. Powder finely, levigate in water, and take 1 don stirred into honey water. — Amethyst settles fright palpitations and quiets the souls. Break it to the size of rice grains, boil in a doe of water down to two doe, let it settle clear, and sip it little by little. This is what is now called purple crystal. — Numinous cinnabar, taken long, opens through to the spirit, quiets the souls, and makes a person's Heart numinous. Yang Zidu said: numinous cinnabar fed to a monkey, and it came to understand human speech — from which one may see that it opens through to the Heart spirit. — Raw iron treats epilepsy with heat effusion and running about in mania, and the Heart Qi in extreme derangement, running and shouting. Set raw iron in a vessel, steep it in water, and after a long while take the water to drink.
Clinical note임상 주석
**Note on modern practice: none of these are used today.** Cinnabar and numinous cinnabar are mercury compounds — mercury sulfide and a mercury-sulfur amalgam — and are toxic; they are prohibited or tightly restricted in contemporary practice, and this site records them as historical text only. What the entries preserve is the reasoning: a spirit that will not stay put was thought to need weight, and the heaviest, most lustrous substances available were recruited for it. The monkey anecdote shows how far that reasoning could travel. The iron-water entry is the same logic in its cheapest form — steep iron, drink the water, and let the metal's downward weight settle a mind that is running.

Bonchō 本草

5.21 Acupuncture and moxibustion 鍼灸法

5.21.1
Source원문

健忘, 取列缺ㆍ心兪ㆍ神門ㆍ中脘ㆍ三里ㆍ少海, 又灸百會. 《綱目》 ○心澹澹大動, 取大陵ㆍ三里. 《綱目》 ○善恐心惕惕, 取然谷ㆍ內關ㆍ陰陵泉ㆍ俠谿ㆍ行間. 《綱目》 ○失志痴騃, 取神門ㆍ中衝ㆍ鬼眼ㆍ鳩尾ㆍ百會ㆍ後谿ㆍ大鍾. 《綱目》

Translation영역
For forgetfulness: LU7 Yeolgyeol, BL15 Simsu, HT7 Sinmun, CV12 Jungwan, ST36 Samni, and HT3 Sohae — and moxa GV20 Baekhoe (Gangmok 綱目). — For the heart throbbing and stirring greatly: PC7 Daereung and ST36 Samni. — For readily taking fright, the heart apprehensive: KI2 Yeongok, PC6 Naegwan, SP9 Eumneungcheon, GB43 Hyeopgye, and LR2 Haenggan. — For loss of purpose with dullness: HT7 Sinmun, PC9 Jungchung, the Ghost Eyes points, CV15 Gumi, GV20 Baekhoe, BL66 Hugye, and KI4 Daejong.
Clinical note임상 주석
The needle's version of the chapter, and the point selections track its doctrine closely — HT7 Sinmun, the Heart channel's own source point, appears in the prescriptions for forgetfulness and for loss of purpose; PC6 Naegwan, still the most-used point in the world for anxiety and nausea alike, appears for the apprehensive heart. Note that ST36 Samni turns up in two of the four: the chapter never forgets that the spirit is engendered from food.

Gangmok 綱目

5.21.2
Source원문

癲狂, 取豊隆ㆍ期門ㆍ溫留ㆍ通谷ㆍ築賓ㆍ陽谷ㆍ後谿ㆍ陰谷. 《甲乙》 ○癎病, 取鳩尾ㆍ後谿ㆍ湧泉ㆍ心兪ㆍ陽交ㆍ三里ㆍ大衝ㆍ間使ㆍ上脘. 凡癎病, 必先下之乃可灸, 不然則氣不通, 能殺人. 鍼不拘此. 《綱目》

Translation영역
For mania and withdrawal: ST40 Punglyung, LR14 Gimun, LI7 Onnyu, BL66 Tonggok, KI9 Chukbin, SI5 Yanggok, SI3 Hugye, and KI10 Eumgok (Gabeul 甲乙). — For epilepsy: CV15 Gumi, SI3 Hugye, KI1 Yongcheon, BL15 Simsu, GB35 Yanggyo, ST36 Samni, LR3 Daechung, PC5 Gansa, and CV13 Sanggwan. **In all epilepsy, one must first purge, and only then may moxa be applied — otherwise the Qi does not pass through, and it can kill. Needling is not bound by this.**
Clinical note임상 주석
The chapter closes on a warning, and it is the right note to end on. Moxa in epilepsy without purging first *can kill* — a stated contraindication, in bold terms, from a text that elsewhere recommends moxa freely. Whatever one makes of the mechanism, the instinct is sound and rare: a practitioner writing down not only what to do but the sequence in which doing it becomes dangerous. **Note on modern practice:** seizure disorders require neurological evaluation and anticonvulsant management; acupuncture's role today is adjunctive at most, and this passage is preserved as a record rather than as guidance.

Gabeul 甲乙 · Gangmok 綱目

About this translation 凡例

Base text: Donguibogam (東醫寶鑑, 1613 first edition), Internal Bodily Elements, Volume 1, The Spirit chapter. The Chinese text is collated against the public-domain Wikisource transcription and a printed edition; original character forms (脉, 人參) are retained. Terminology follows Wiseman & Feng, A Practical Dictionary of Chinese Medicine. Translation and clinical notes are original to this site. — Eui Young (Justin) Chung, L.Ac., Dipl. O.M.