寶鑑Bogam

Formulas · Text · Donguibogam 東醫寶鑑

Dreams

Mong

한글 몽문  ·  Pinyin Meng

the Donguibogam chapter in translation

夢

The Dreams chapter is the night side of the Spirit chapter. Where that one treats the waking mind — fright palpitations, forgetfulness, mania — this one asks what happens when the defensive Qi turns inward at dusk and the ethereal and corporeal souls are left to themselves. It contains a catalogue of dreams matched to the organ that produced them, an account of why the old sleep badly and the young sleep deeply, and the tradition's fullest treatment of insomnia: three named kinds, each with its own cause and its own formulas.

2.1 The ethereal and corporeal souls make dreams 魂魄爲夢

2.1.1
Source원문

凡夢皆緣魂魄役物. 又曰, 形接而爲事, 神遇而爲夢. 《類聚》

Translation영역
All dreaming comes of the ethereal and corporeal souls being put to work on things. It is also said: where the form makes contact, there is an affair; where the Spirit meets, there is a dream.
Clinical note임상 주석
形接而爲事, 神遇而爲夢 — the distinction the chapter is built on. Waking life is the body touching the world; dreaming is the Spirit meeting it without the body. Both are encounters, and the Bogam treats the second as no less real an event than the first, which is why dream content can be read clinically at all.

Yuchwi 類聚

2.1.2
Source원문

古之眞人, 其寢不夢. 寢不夢者, 神存故也. 《正理》

Translation영역
The true men of old did not dream in their sleep. That they slept without dreaming was because the Spirit was kept intact.
Clinical note임상 주석
The ideal against which the rest of the chapter measures its patients: dreamless sleep as a sign of a Spirit that stays where it belongs. It sets the chapter's direction of treatment — not to interpret the dream but to stop it, by giving the Spirit somewhere to stay.

Jeongni 正理

2.1.3
Source원문

心實則夢可憂可驚可怪之事, 虛則魂魄飛揚紛紜多夢, 宜別離散ㆍ益氣安神湯. 《入門》

Translation영역
Where the Heart is replete, one dreams of things to grieve over, to be startled by, to wonder at; where it is vacuous, the ethereal and corporeal souls fly up in confusion and there is much dreaming. Parting Powder and Boost the Qi and Quiet the Spirit Decoction are appropriate.
Clinical note임상 주석
The clinical split, and both halves of it are dreaming. A replete Heart dreams with content — grief, fright, strangeness; a vacuous Heart dreams without any, just a great deal of it. The two formulas answer the vacuous side, which is the side the chapter treats.

Immun 入門

2.1.4
Source원문

邪客使魂魄不安者, 血氣少也. 血氣少者屬於心, 心氣虛者其人多畏, 合目欲眠, 夢遠行而精神離散, 魂魄妄行. 陰氣衰者爲癲, 陽氣衰者爲狂. 《仲景》

Translation영역
Where a lodged evil leaves the ethereal and corporeal souls unquiet, the Blood and Qi are scant. Scant Blood and Qi belong to the Heart; and a person whose Heart Qi is vacuous is much afraid, and as the eyes close for sleep he dreams of travelling far, the essence-Spirit scattering and the souls going about at will. Where the Yin Qi declines there is withdrawal; where the Yang Qi declines there is mania.
Clinical note임상 주석
夢遠行而精神離散 — dreaming of a long journey as the eyes close. Zhang Zhongjing reads the hypnagogic dream of going somewhere as the mind coming loose at the moment of falling asleep, and he puts it with fearfulness and scant Blood rather than with any evil from outside. The closing pair of clauses then carries the same logic past dreaming into 癲 and 狂, which is where the Spirit chapter takes it up.

Junggyeong 仲景

2.2 Depraved excess sets dreams going 淫邪發夢

2.2.1
Source원문

黃帝問曰, 淫邪泮衍奈何. 岐伯對曰, 正邪從外襲內, 而未有定舍, 反淫于藏, 不得定處, 與榮衛俱行, 與魂魄飛揚, 使人臥不安而喜夢. 是以陰氣盛則夢涉大水而恐懼, 陽氣盛則夢大火而燔灼, 陰陽俱盛則夢相殺. 上盛則夢飛, 下盛則夢墮. 甚飢則夢取, 甚飽則夢與. 肝氣盛則夢怒, 肺氣盛則夢哭泣, 心氣盛則夢善笑恐畏, 脾氣盛則夢歌樂, 身體重不擧, 腎氣盛則夢腰脊兩解不屬.

Translation영역
The Yellow Emperor asked: how is it when depraved excess spreads and overflows? Qibo answered: an upright evil comes from without and invades within, and having no fixed lodging it floods instead into the viscera; finding no settled place, it travels along with the construction and defense and flies up with the ethereal and corporeal souls, so that a person lies uneasily and dreams much. Hence when the Yin Qi is exuberant, one dreams of wading great waters and is afraid; when the Yang Qi is exuberant, one dreams of a great fire scorching; when Yin and Yang are both exuberant, one dreams of mutual slaughter. Exuberance above brings dreams of flying; below, of falling. Extreme hunger brings dreams of taking; extreme fullness, of giving. Liver Qi exuberant, one dreams of anger; Lung Qi exuberant, of weeping; Heart Qi exuberant, of laughing readily and of dread; Spleen Qi exuberant, of singing and music, with the body heavy and unable to lift itself; Kidney Qi exuberant, of the lumbus and spine coming apart at the joint.
Clinical note임상 주석
The most famous passage in the chapter, and one of the oldest systematic dream catalogues in any medical literature. What makes it worth reading is the underlying claim: dreams are not messages but *readings* — the content reports on the state of the body, the way a pulse does. Hunger produces dreams of taking, fullness of giving; too much Qi above and you fly, too much below and you fall. Whatever one makes of the organ correspondences, that basic move — treating dream content as clinical data rather than as omen — is a remarkable thing to find in a text of this age.

Yeongchu 靈樞

2.2.2
Source원문

又曰, 厥氣客于心則夢見丘山烟火, 客于肺則夢飛揚, 見金鐵之寄物, 客于肝則夢山林樹木, 客于脾則夢見丘陵大澤ㆍ壞屋風雨, 客于腎則夢臨淵沒居水中, 客于膀胱則夢遊行, 客于胃則夢飮食, 客于大腸則夢田野, 客于小腸則夢聚邑街衢, 客于膽則夢鬪訟自刳, 客于陰器則夢接內, 客于項則夢斬首, 客于脛則夢行走而不能前, 及居深地窌苑中, 客于股肱則夢禮節拜起, 客于胞䐈則夢溲便. 《靈樞》

Translation영역
And further: when reverting Qi lodges in the Heart, one dreams of hills and mountains with smoke and fire; in the Lung, of flying up, and of seeing objects of metal and iron; in the Liver, of mountain forests and trees; in the Spleen, of hills and great marshes, of ruined houses and wind and rain; in the Kidney, of standing at an abyss and sinking down into water; in the Bladder, of wandering about; in the Stomach, of eating and drinking; in the Large Intestine, of fields and open country; in the Small Intestine, of crowded towns and thoroughfares; in the Gallbladder, of quarrels and lawsuits and of cutting oneself open; in the genitals, of intercourse; in the nape, of being beheaded; in the shins, of walking and running and being unable to go forward, and of dwelling in deep pits and enclosures; in the thighs and upper arms, of the bows and risings of ceremony; in the bladder and the lower belly, of passing water and stool.
Clinical note임상 주석
Fifteen sites and fifteen dreams. Some read as free association from the organ's function — the Stomach dreaming of food, the Large Intestine of open fields — and some are stranger and better: the Gallbladder, which the tradition assigns decisiveness, dreaming of lawsuits and self-cutting; the shins dreaming of running and getting nowhere. That last one has been dreamt by nearly everyone, and the chapter files it under the legs rather than under anxiety, which is either a category error or a rather good observation about where the sensation originates.

Yeongchu 靈樞

2.2.3
Source원문

一婦人常夢與鬼神交, 驚怕異常, 及見神堂ㆍ陰司ㆍ舟楫ㆍ橋梁, 如此十五年, 竟無姙娠, 諸治無效. 戴人曰, 陽火盛于上, 陰水盛于下. 見鬼神者, 陰之靈; 神堂者, 陰之所; 舟楫橋梁, 水之用也. 診之, 兩手寸脉皆沈而伏, 知其胸中有痰實也. 凡三湧三泄三汗, 不旬日而無夢, 一月而有娠. 《子和》

Translation영역
A woman constantly dreamt of intercourse with ghosts and spirits, and was frightened beyond the ordinary; she also saw spirit halls, the courts of the shades, boats and oars, bridges and causeways. It went on like this for fifteen years, she never conceived, and no treatment had any effect. Daeren said: the Yang fire is exuberant above and the Yin water exuberant below. To see ghosts and spirits is the numen of Yin; a spirit hall is a place of Yin; boats and bridges are the uses of water. On examination the inch pulses of both hands were sunken and hidden, from which he knew there was phlegm repletion in her chest. Three ejections, three purgations and three sweats in all, and within ten days there were no dreams; within a month she was with child.
Clinical note임상 주석
Zhang Zihe reads the dream content as a pulse reading and nothing else. Every image the woman reports is sorted into Yin or water — the ghosts, the spirit hall, the boats and bridges — and the conclusion is not that she is haunted but that fire is above and water below. Then he takes the pulse, finds it sunken and hidden, and treats phlegm. Fifteen years of a recurring dream and infertility resolved in a month is the sort of claim a case history makes and cannot support; what is worth keeping is the method, which is the chapter's own — dream imagery as data about the body, read the way one reads a pulse, rather than as something to be interpreted.

Jahwa 子和

2.3 Vacuity and repletion of the five viscera make dreams 五藏虛實爲夢

2.3.1
Source원문

肝氣虛則夢見菌香生草, 實則夢伏樹下不敢起. 心氣虛則夢救火陽物, 實則夢燔灼. 脾氣虛則夢飮食不足, 實則夢築垣盖屋. 肺氣虛則夢見白物ㆍ見人斬血藉藉, 實則夢見兵戰. 腎氣虛則夢見舟船溺人, 實則夢伏水中若有畏恐. 《內經》

Translation영역
When the Liver Qi is vacuous, one dreams of fragrant fungus and living grasses; replete, one dreams of lying beneath a tree and not daring to rise. When the Heart Qi is vacuous, one dreams of putting out fires and of Yang things; replete, one dreams of burning and scorching. When the Spleen Qi is vacuous, one dreams of food and drink being insufficient; replete, one dreams of building walls and roofing houses. When the Lung Qi is vacuous, one dreams of white things, and of seeing people cut down with blood everywhere; replete, one dreams of soldiers at war. When the Kidney Qi is vacuous, one dreams of boats and of people drowning; replete, one dreams of lying submerged in water as though in dread.
Clinical note임상 주석
The same five organs as the previous section, now doubled — each with a vacuity dream and a repletion dream, and the pairs are constructed with real care. The vacuous Spleen dreams there is not enough to eat; the replete Spleen dreams of building walls. The vacuous Heart dreams of *putting out* fires; the replete Heart dreams of burning. Read as a whole, the table proposes that a dream's emotional direction — lack or excess, fleeing or doing — is the diagnostic signal, and its imagery merely the organ's vocabulary.

Naegyeong 內經

2.4 The travel of Yang Qi makes waking and sleeping 陽氣之出入爲窹寐

2.4.1
Source원문

靈樞曰, 衛氣之行, 晝行於陽, 則目張而窹, 夜行於陰, 則目瞑而寐.

Translation영역
The Numinous Pivot says: as for the travel of the defensive Qi — by day it travels the Yang, and the eyes open and one wakes; by night it travels the Yin, and the eyes close and one sleeps.
Clinical note임상 주석
Twenty characters that carry the whole chapter. Sleep is the defensive Qi coming in from the surface at dusk; waking is its going out again at dawn. Everything the chapter later says about insomnia follows from this single image — the person who cannot sleep is a person whose Qi will not come in, and the treatments divide according to why.

Yeongchu 靈樞

2.4.2
Source원문

鄭康成曰, 口鼻之呼吸爲魂, 耳目之聰明爲魄. 以耳目與口鼻對言, 則口鼻爲陽, 耳目爲陰. 以耳目口鼻與藏府對言, 則耳目口鼻爲陽, 藏府爲陰. 故陽氣行陽分二十五度於身體之外, 則耳目口鼻皆受陽氣, 所以能知覺視聽動作而窹矣. 陽氣行陰分二十五度於藏府之內, 則耳目口鼻無陽氣運動, 所以不能知覺而寐矣. 聰明者, 豈非陽氣爲之乎. 《入門》

Translation영역
Zheng Kangcheng says: the breathing of mouth and nose is the ethereal soul; the acuity of ear and eye is the corporeal soul. Set ear and eye against mouth and nose, and mouth and nose are Yang, ear and eye Yin. Set ear, eye, mouth, and nose against the viscera and bowels, and the four of them are Yang, the viscera and bowels Yin. Therefore when the Yang Qi travels its twenty-five circuits through the Yang aspect, outside the body, then ear, eye, mouth, and nose all receive the Yang Qi — and so one can perceive, see, hear, and move, and is awake. When the Yang Qi travels the Yin aspect, its twenty-five circuits inside the viscera and bowels, then ear, eye, mouth, and nose have no Yang Qi to move them — and so one cannot perceive, and sleeps. Acuity of ear and eye — is it not the Yang Qi that makes it?
Clinical note임상 주석
Sleep defined not as something the mind does but as something the Qi stops doing. When the Yang withdraws inward at dusk, the sense organs are simply no longer supplied — and awareness goes out with the supply. It is a mechanical account, and its usefulness is that it makes insomnia a circulation problem: something is keeping the Yang from going in, or keeping it from staying there.

Immun 入門

2.5 Clouded sinking with much sleep 昏沈多睡

2.5.1
Source원문

靈樞曰, 足太陽有通項入于腦者, 正屬目本, 名曰眼系, 在項中兩筋間, 入腦乃別陰蹻陽蹻. 陰陽相交, 陽入陰, 陰出陽, 交于目銳眥當作目內眥. 陽氣盛則瞋目, 陰氣盛則瞑目.

Translation영역
The Numinous Pivot says: the foot greater Yang has a branch that passes through the nape and enters the brain, belonging properly to the root of the eye and called the eye-tie; it lies in the nape between the two sinews, and on entering the brain it divides into the Yin springing and Yang springing vessels. Yin and Yang cross one another there — Yang entering the Yin, Yin issuing into the Yang — and they meet at the outer canthus this should read the inner canthus. Where the Yang Qi is exuberant the eyes stare open; where the Yin Qi is exuberant they close.
Clinical note임상 주석
The anatomy behind the chapter's one image. The eye-tie carries a branch of the foot greater Yang into the brain, where the two springing vessels divide, and sleeping and waking are settled at that junction — which is why the eyes are the part of the body that shows whether the Qi is in or out. 當作目內眥, an interlinear correction standing in the text itself: the Lingshu has the vessels meeting at the inner canthus, and the Bogam prints the note rather than silently amending the line.

Yeongchu 靈樞

2.5.2
Source원문

衛氣不得入於陰, 常留於陽. 留於陽則陽氣滿, 陽氣滿則陽蹻盛, 不得入於陰, 故目不瞑. 又曰, 衛氣留於陰, 不得行於陽, 留於陰則陰氣盛, 陰氣盛則陰蹻滿, 不得入於陽, 故目閉. 《入門》

Translation영역
Where the defensive Qi cannot enter the Yin it stays always in the Yang. Staying in the Yang, the Yang Qi fills; filled, the Yang springing vessel is exuberant and cannot enter the Yin — and so the eyes do not close. It is also said: where the defensive Qi stays in the Yin and cannot travel the Yang, the Yin Qi is exuberant; exuberant, the Yin springing vessel is full and cannot enter the Yang — and so the eyes stay shut.
Clinical note임상 주석
Insomnia and hypersomnia given one mechanism and two directions, which is the chapter's whole pathology of sleep. The Qi stuck outside will not let the eyes close; the Qi stuck inside will not let them open. Everything the chapter prescribes is an attempt to move it one way or the other.

Immun 入門

2.5.3
Source원문

傷寒之邪傳入陰則多眠, 昏昏閉目者, 陰主闔也. 黙黙不欲言者, 陰主靜也. 太陽證已解而多眠者, 不必藥也. 陽明證熱伏於裏而多眠者, 宜小柴胡湯 方見寒門. 少陰之證, 脉微細但欲寐, 盖窹則行陽, 寐則行陰, 必從足少陰始, 故少陰病但欲寐, 宜茯苓四逆湯 方見寒門, 以益陰回陽. 或熱病得汗後, 脉沈細, 身冷喜臥, 昏沈不省, 亦急與四逆湯令四肢溫. 不爾, 有熟睡而死者. 惟汗下後酣眠者, 爲正氣已復, 不必藥也. 《入門》

Translation영역
When the evil of cold damage is transmitted into the Yin there is much sleeping. That one is clouded and keeps the eyes shut is because Yin governs closing; that one is silent and does not wish to speak is because Yin governs stillness. Where the greater-Yang pattern has already resolved and there is much sleeping, no medicine is needed. Where the Yang-brightness pattern has heat lying hidden within and there is much sleeping, Sosiho-tang 小柴胡湯 — formula in the Cold Damage chapter — is appropriate. In the lesser-Yin pattern the pulse is faint and fine and one only desires sleep — for waking travels the Yang and sleeping the Yin, always beginning from the foot lesser-Yin; hence in lesser-Yin disease one only desires sleep, and Bokryeongsayeok-tang — formula in the Cold Damage chapter — is appropriate, to boost the Yin and return the Yang. Or where, after sweating has been obtained in a heat illness, the pulse is sunken and fine, the body cold, one is glad to lie down, and is clouded and unaware — Sayeok-tang 四逆湯 too must be given urgently here, to warm the four limbs. Otherwise there are those who sleep soundly and die. Only where one sleeps deeply after sweating or purging is it the upright Qi already restored, and no medicine is needed.
Clinical note임상 주석
The most clinically serious passage in the chapter, and it turns on a distinction any clinician still has to make: after an acute illness, is this person sleeping because they are recovering, or because they are sinking? The chapter gives the answer in signs — a pulse gone sunken and fine, a cold body, unawareness — and states the stakes without softening them: **there are those who sleep soundly and die.** In modern terms this is the difference between convalescent rest and deteriorating consciousness, and the instruction to warm the limbs urgently is the right instinct even where the pharmacology is not.

Immun 入門

2.5.4
Source원문

風溫多眠, 狐惑多眠幷見本門.

Translation영역
Wind warmth brings much sleeping, and fox-delusion brings much sleeping both are treated in that chapter.
Clinical note임상 주석
A pointer rather than a section: both conditions are Cold Damage topics and are dealt with there, and the chapter notes only that excessive sleeping is among their signs. 狐惑, fox-delusion, is the Jingui's syndrome of ulceration with somnolence, generally identified now with Behcet's disease.

Immun 入門

2.6 Vacuity vexation without sleep 虛煩不睡

2.6.1
Source원문

靈樞曰, 黃帝問曰, 人之目不瞑不臥者, 何氣使然. 伯高對曰, 衛氣晝日行於陽, 夜行於陰, 常從足少陰之分間, 行於五藏六府. 今厥氣客於藏府, 則衛氣獨衛其外, 不得入於陰. 行於陽則陽氣盛, 陽氣盛則陽蹻陷, 不得入於陰, 陰氣虛, 故目不瞑. 飮以半夏湯一劑, 陰陽已通, 其臥立至. 其方以流水千里外者八升, 揚之萬遍, 取其淸五升煮之, 炊以葦薪火, 沸置秫米一升ㆍ治半夏五合, 徐炊令竭爲一升半, 去其渣, 飮汁一小盃, 日三, 稍益, 以知爲度. 其病新發者, 覆盃則臥, 汗出則已矣. 久者, 三飮而已也.

Translation영역
The Numinous Pivot says: the Yellow Emperor asked — when a person's eyes will not close and they cannot lie down, what Qi brings this about? Bogao answered: the defensive Qi travels the Yang by day and the Yin by night, always passing from the division of the foot lesser-Yin to circulate through the five viscera and six bowels. Now when reverting Qi lodges in the viscera and bowels, the defensive Qi guards only the outside and cannot enter the Yin. Traveling the Yang, the Yang Qi becomes exuberant; the Yang Qi exuberant, the Yang springing vessel is overwhelmed and it still cannot enter the Yin; the Yin Qi being vacuous, the eyes will not close. Give a dose of Banha-tang: Yin and Yang are opened through, and sleep arrives at once. The method: take eight doe of water that has flowed from a thousand li away, stir it ten thousand times, take five doe of the clear part and boil it, kindling the fire with reed stalks; when it boils, put in one doe of glutinous millet and five hop of prepared pinellia, and cook slowly until reduced to a doe and a half. Remove the dregs and drink one small cup of the liquid, three times a day, increasing a little, until the effect is felt. Where the illness is newly arisen, one turns the cup over and lies down; sweat comes and it is finished. Where it is long-standing, three drinkings and it is done.
Clinical note임상 주석
The oldest insomnia prescription in the canon, and its mechanism is stated with unusual clarity: the defensive Qi is stuck outside and cannot get in, so the eyes will not close. Two ingredients answer it — millet and pinellia — but the preparation is a ritual in itself: water carried from a thousand li away, stirred ten thousand times, the clear part decanted, a fire of reed stalks. Whatever that accomplished pharmacologically, it accomplished something else as well: a patient who has watched all this done has been given an hour of attention before the first cup. 'Turn the cup over and lie down' is the finest promise in the chapter.

Yeongchu 靈樞

2.6.2
Source원문

身不覺熱, 頭目昏疼, 口乾咽燥而不渴, 淸淸不寐, 皆虛煩也. 《三因》

Translation영역
The body does not feel hot, the head and eyes are clouded and aching, the mouth is dry and the throat parched yet there is no thirst, and one lies clear-headed without sleeping — all this is vacuity vexation.
Clinical note임상 주석
淸淸不寐 — lying clear-headed and not sleeping. The Samin's description is worth committing to memory, because it is exactly how patients describe this: no fever they can feel, a heavy aching head, a dry mouth without thirst, and a mind that will not switch off. The absence of fever and of thirst is what separates it from the heat patterns.

Samin 三因

2.6.3
Source원문

大病後, 虛煩不睡, 溫膽湯主之. 甚者益元散方見暑門, 加朱砂ㆍ牛黃服之. 《入門》

Translation영역
After a great illness, with vacuity vexation and no sleep, Warm the Gallbladder Decoction governs it. In severe cases Boost the Origin Powder formula in the Summerheat chapter with cinnabar and bezoar added.
Clinical note임상 주석
**Contains cinnabar (mercury sulfide) and bovine bezoar. This must not be prepared.**

Immun 入門

2.6.4
Source원문

但獨熱者虛煩也. 起臥不安, 睡不穩, 謂之煩, 宜竹葉石膏湯方見寒門ㆍ酸棗仁湯. 《入門》

Translation영역
Where there is heat and nothing else, it is vacuity vexation. Restless whether rising or lying, with unsettled sleep — that is what is called vexation; Bamboo Leaf and Gypsum Decoction formula in the Cold Damage chapter and Sour Jujube Kernel Decoction are appropriate.

Immun 入門

2.6.5
Source원문

不寐有二種. 大病後虛弱, 及年高人陽衰不寐者, 六君子湯方見痰門, 加炒酸棗仁ㆍ黃芪. 如痰在膽經, 神不歸舍而不寐者, 溫膽湯, 加南星ㆍ酸棗仁(炒). 《醫鑑》

Translation영역
Sleeplessness is of two kinds. Where it follows a great illness with depletion, or comes in the aged whose yang has declined, Six Gentlemen Decoction formula in the Phlegm chapter with stir-fried sour jujube kernel and astragalus added. Where phlegm lies in the gallbladder channel so that the spirit does not return to its house, Warm the Gallbladder Decoction with arisaema and stir-fried sour jujube kernel added.
Clinical note임상 주석
The chapter's working division: sleeplessness from emptiness, treated by supplementing, and sleeplessness from phlegm, treated by transforming it. Both get sour jujube kernel, and the difference is what it is added to.

Uigam 醫鑑

2.6.6
Source원문

虛煩者, 心胸煩擾而不寧也. 內經曰, 陰虛則內熱. 今之虛煩, 多是陰虛生內熱所致. 是故傷寒吐下後, 及霍亂吐瀉後, 津液枯竭, 多有虛煩之證. 《醫鑑》

Translation영역
Vacuity vexation is a restless disquiet in the heart and chest that will not settle. The Inner Classic says: when the Yin is vacuous there is internal heat. The vacuity vexation met with nowadays mostly comes of Yin vacuity engendering internal heat; and so after vomiting and purging in cold damage, and after the vomiting and diarrhoea of cholera, the fluids are dried up and the pattern of vacuity vexation is common.
Clinical note임상 주석
The definition comes late in the section, after three items have already treated the thing. Its value is the aetiology: vacuity vexation follows fluid loss, and the two examples given — purging in cold damage, and cholera — are both dehydration.

Uigam 醫鑑

2.6.7
Source원문

虛煩不睡, 宜寧志膏ㆍ酸棗仁湯ㆍ高枕無憂散ㆍ眞珠母元ㆍ獨活湯.

Translation영역
For vacuity vexation without sleep: Quiet the Mind Paste, Sour Jujube Kernel Decoction, High Pillow and No Cares Powder, Mother-of-Pearl Pill and Pubescent Angelica Decoction.

Donguibogam · Mong

2.6.8
Source원문

勞心膽冷, 夜臥不睡, 定志元方見神門, 加酸棗仁(炒)ㆍ栢子仁(炒), 朱砂ㆍ乳香爲衣, 棗湯下五十丸. 加味溫膽湯亦主之. 《醫鑑》

Translation영역
Where the heart is taxed and the gallbladder cold, and one lies at night without sleeping: Settle the Mind Pill formula in the Spirit chapter with stir-fried sour jujube kernel and stir-fried arborvitae kernel added, coated with cinnabar and frankincense, fifty pills taken down with jujube decoction. Supplemented Warm the Gallbladder Decoction also governs it.
Clinical note임상 주석
**The coating contains cinnabar (mercury sulfide). This must not be prepared.**

Uigam 醫鑑

2.6.9
Source원문

癲狂不睡ㆍ傷寒不睡幷見各門.

Translation영역
Sleeplessness in mania and withdrawal, and sleeplessness in cold damage both treated in their own chapters.

Donguibogam · Mong

2.6.1 The ethereal soul departs and one cannot sleep 魂離不睡

2.6.1.1
Source원문

四明董生患神氣不寧, 每臥則魂魄飛揚, 覺身在床而神魂離體, 驚悸多魘, 通夕無寐, 更醫不效. 許學士診之曰, 以脉言之, 肝藏受邪, 非心病也. 平人肝不受邪, 臥則魂歸於肝, 神靜而得寐. 今肝氣因虛, 邪氣襲之. 肝藏魂者也, 肝有邪則魂不得歸, 是以臥則魂飛揚若離體也. 肝主怒, 故小怒則劇. 遂處以眞珠母丸ㆍ獨活湯二方以贈, 服一月而病悉除. 《本事方》

Translation영역
Dong of Siming suffered from spirit and Qi unquiet: whenever he lay down, the ethereal and corporeal souls flew up, and he felt his body on the bed while spirit and soul left it — startled and palpitating, much oppressed by nightmares, and through the whole night without sleep. He changed physicians without effect. Scholar Xu examined him and said: speaking by the pulse, the Liver viscus has received an evil; this is not a Heart illness. In a well person the Liver receives no evil, so on lying down the ethereal soul returns to the Liver, the spirit is still, and sleep comes. Now the Liver Qi has gone vacuous and an evil Qi has invaded it. The Liver is what stores the ethereal soul; the Liver having an evil, the soul cannot return — hence on lying down it flies up as though leaving the body. The Liver governs anger, and so with a little anger it worsens. He then prescribed Jinjumo-hwan and Dokhwal-tang 獨活湯, giving both; a month's taking, and the illness was entirely removed.
Clinical note임상 주석
A case report of what modern sleep medicine would file under hypnagogic dissociation or sleep paralysis — the body felt to be on the bed while awareness seems to depart it — described in 1132 with enough precision that it is unmistakable. Xu's diagnostic move is the interesting part: he rules out the Heart on the pulse and locates it in the Liver, on the doctrine that the ethereal soul lodges in the Liver at night and cannot do so if something else is occupying it. The confirming detail he offers is behavioral: it gets worse when the patient is even slightly angry. Note on modern practice: recurrent sleep paralysis and dissociative experiences at sleep onset merit medical assessment, including for narcolepsy.

Bonsabang 本事方

2.6.1.2
Source원문

眞珠母丸, 治神魂不寧, 驚悸不得睡. 眞珠母 七錢半, 熟地黃ㆍ當歸 各一兩半, 人參ㆍ酸棗仁(炒)ㆍ柏子仁ㆍ犀角ㆍ白茯神 各一兩, 沈香ㆍ龍齒 各五錢. 右爲末, 蜜丸梧子大, 朱砂爲衣, 每四五十丸, 薄荷湯下, 日二服. 此方眞珠母爲君, 龍齒佐之. 眞珠母入肝經爲第一, 龍齒與肝同類也. 龍齒ㆍ虎睛, 人皆以爲鎭心藥, 殊不知龍齒安魂, 虎睛定魄. 龍能變化, 故魂遊而不足. 虎能專靜, 故魄止而有守. 若魄不寧者宜用虎睛, 魂飛揚者宜用龍齒. 《本事》

Translation영역
Jinjumo-hwan treats spirit and ethereal soul unquiet, with palpitations and inability to sleep. Mother-of-pearl 7.5 don; prepared rehmannia and Korean angelica, 1.5 nyang each; ginseng, dry-fried sour jujube seed, arborvitae seed, rhinoceros horn, and hostwood poria, 1 nyang each; aquilaria and fossilized tooth, 5 don each. Powder the above and bind with honey into pills the size of parasol-tree seeds, coated with cinnabar; take 40–50 pills with a mint decoction, twice daily. In this formula mother-of-pearl is sovereign and fossilized tooth assists it. Mother-of-pearl entering the Liver channel is first among medicinals; fossilized tooth is of the same kind as the Liver. Fossilized tooth and tiger's eye are taken by everyone for settling the Heart, but they do not realize that fossilized tooth quiets the ethereal soul while tiger's eye settles the corporeal soul. The dragon is able to transform, and so the ethereal soul roams and will not stay; the tiger is able to be wholly still, and so the corporeal soul halts and keeps watch. Where the corporeal soul is unquiet, use tiger's eye; where the ethereal soul flies up, use fossilized tooth.
Clinical note임상 주석
**Recorded as text: rhinoceros horn is from a critically endangered species protected under CITES, tiger parts likewise, and cinnabar is a mercury sulfide — none are used, and this formula cannot be prepared as written.** What is preserved here is the commentary, which is the finest piece of reasoning about mineral sedatives in the classical literature: dragon and tiger are chosen not for potency but for *character*. The dragon transforms and moves, so its bone answers the soul that roams; the tiger holds perfectly still, so its eye answers the soul that will not keep watch. Sympathetic logic, stated with unusual self-awareness about what it is doing.

Bonsa 本事

2.6.2 Thought binds and one cannot sleep 思結不睡

2.6.2.1
Source원문

一婦人因思慮過傷, 二年不得寐. 戴人曰, 兩手脉俱緩, 此脾受邪也, 脾主思故也. 與其夫議, 以怒激之. 多取財, 飮酒數日, 不處一方而去. 其婦大怒汗出, 是夜困臥, 如此者八九日不窹. 自是食進, 其脉得平. 此因膽虛不能制脾之思慮而不寐, 今激之以怒, 膽復制脾, 故得寐也. 《子和》

Translation영역
A woman, from thought and worry carried past all injury, went two years without sleep. Master Dai said: the pulses of both hands are moderate and slack — this is the Spleen having received an evil, for the Spleen governs thought. He conferred with her husband and arranged to provoke her to anger: he took a great deal of her money, drank wine for several days, and left without prescribing a single formula. The woman flew into a great rage and broke into a sweat; that night she fell into an exhausted sleep, and slept so for eight or nine days without waking. From then on food went in and her pulse came level. This was a case where the Gallbladder was vacuous and could not restrain the Spleen's brooding, and so she could not sleep. Now, provoked to anger, the Gallbladder regained its restraint over the Spleen, and so she slept. (Jahwa 子和)
Clinical note임상 주석
The most famous case history in this chapter and one of the strangest in the canon: two years of insomnia from rumination, cured by a physician who took the patient's money, went drinking, and left without a prescription — having arranged the whole thing with her husband in advance. The theory is the five-phase cycle applied as therapy: Wood restrains Earth, so anger breaks the grip of overthinking. Whatever one makes of the mechanism, something recognizable is being described — a person locked in rumination, shaken out of it by a strong emotion, and sleeping at last. **The method is not one any modern practitioner should imitate: deceiving a patient and enlisting her family against her would be a serious ethical breach today, whatever the outcome.** It is preserved as a record of how the tradition thought emotions could be used against one another.

Bonsabang 本事方

2.7 Old and young do not sleep alike 老少之睡不同

2.7.1
Source원문

黃帝問曰, 老人之不夜瞑, 少壯之不晝瞑者, 何氣使然. 岐伯答曰, 壯者之氣血盛, 其肌肉滑, 氣道通, 榮衛之行不失其常, 故晝精而夜瞑. 老者之氣血衰, 其肌肉枯, 氣道澁, 五藏之氣相搏, 其榮氣衰少而衛氣內代, 故晝不精而夜不眠. 《靈樞》

Translation영역
The Yellow Emperor asked: that the old do not close their eyes at night, and the young and vigorous do not close theirs by day — what Qi brings this about? Qibo answered: in the vigorous, the Qi and Blood are exuberant, the flesh is smooth, the Qi pathways pass through, and the travel of construction and defense does not lose its regularity — hence they are sharp by day and sleep at night. In the aged, the Qi and Blood have waned, the flesh is withered, the Qi pathways are rough, the Qi of the five viscera contend with one another, the construction Qi is waning and scant while the defense Qi takes its place within — hence they are not sharp by day and do not sleep at night.
Clinical note임상 주석
The classical account of age-related insomnia, and it gets the phenomenology right: the old sleep badly at night *and* are dull by day, which is one condition rather than two. The mechanism proposed — rough Qi pathways, construction waning while defense takes its place inside — is a way of saying that the daily rhythm has lost its amplitude at both ends. Modern sleep medicine describes the same flattening in different terms, and it is the reason that treating an older patient's insomnia by sedation alone tends to make the daytime worse.

Yeongchu 靈樞

2.8 Distinguishing Yin and Yang, vacuity and repletion by sleep 睡辨陰陽虛實

2.8.1
Source원문

傷寒及雜病多睡者, 陽虛陰盛也. 無睡者, 陰虛陽盛也. 喜明者屬陽, 元氣實也. 喜暗者屬陰, 元氣虛也. 睡向壁者屬陰, 元氣虛也. 睡向外者屬陽, 元氣實也. 《回春》

Translation영역
In cold damage and in miscellaneous illness, one who sleeps much has Yang vacuous and Yin exuberant; one who does not sleep has Yin vacuous and Yang exuberant. One who likes the light belongs to Yang, the origin Qi being replete; one who likes the dark belongs to Yin, the origin Qi being vacuous. One who sleeps facing the wall belongs to Yin, the origin Qi being vacuous; one who sleeps facing outward belongs to Yang, the origin Qi being replete.
Clinical note임상 주석
Four bedside signs that cost nothing to gather, and the last is the one worth remembering: which way the patient sleeps facing. Turned to the wall is read as Yin and depletion; turned outward as Yang and repletion. Whether or not the correspondence holds, the instinct behind it is sound — how a person arranges themselves in bed, and whether they want the light or the dark, is information a clinician can use and almost never thinks to ask for. The chapter gives it its own section rather than burying it in a formula list, which is a fair measure of how much weight it carried.

Hoechun 回春

2.9 Lying down and finding no ease 臥不安

2.9.1
Source원문

人臥則血歸於肝. 今血不靜, 臥不歸肝, 故驚悸而不得臥也. 《綱目》 ○黃帝問曰, 人有臥而有所不安者, 何也. 岐伯對曰, 藏有所傷, 及精有所倚, 人不能知其病, 則臥不安. 《內經》 ○十四友元主之, 亦治心肝虛, 睡臥不安 方見神門.

Translation영역
When a person lies down, the Blood returns to the Liver. Now if the Blood is not still, then on lying down it does not return to the Liver — hence palpitations, and one cannot lie down (Gangmok 綱目). — The Yellow Emperor asked: there are people who lie down and find no ease in it; why is this? Qibo answered: some viscus has been damaged, and the essence has something it leans toward; the person cannot know what their illness is, and so lying down brings no ease (Naegyeong 內經). — Sipsau-won governs it; it also treats Heart and Liver vacuity with unquiet sleep — formula in the Spirit chapter —.
Clinical note임상 주석
Qibo's answer is the reason this short section is worth having. A viscus damaged, the essence leaning toward something — and then the clause that lifts it: **the person cannot know what their illness is.** That is the classical description of an unease with no findable object, felt only at the moment of lying down, and the text does not treat the patient's inability to name it as a failure of reporting. It is part of the diagnosis.

Gangmok 綱目 · Naegyeong 內經

2.9.2
Source원문

帝曰, 人之不得偃臥者, 何也. 岐伯曰, 肺者藏之盖也. 肺氣盛則肺大, 肺大則不能偃臥 肺一作脉. 又曰, 足三陽者下行, 陽明者胃脉也, 其氣亦下行. 陽明逆, 不得從其道, 故不得臥也. 下經曰, 胃不和則臥不安. 夫不得臥而喘者, 是水氣之客也. 《內經》

Translation영역
The Emperor said: why is it that a person cannot lie flat on the back? Qibo said: the Lung is the canopy of the viscera. When the Lung Qi is exuberant the Lung is large, and the Lung being large one cannot lie flat — one text has 'vessel' for 'Lung' —. And further: the three foot Yang channels descend, and the Yang-brightness is the stomach vessel, whose Qi also descends. When the Yang-brightness counterflows and cannot follow its road, one cannot lie down. The Lower Classic says: when the Stomach is not harmonized, lying down brings no ease. And one who cannot lie down and pants — this is water Qi lodging as a guest.
Clinical note임상 주석
Two mechanisms for the same complaint, and both are recognizable. **When the Stomach is not harmonized, lying down brings no ease** is the classical line every practitioner quotes for the patient whose sleep breaks after a late heavy meal — reflux, in a vocabulary that predates the word. And the closing clause is more striking still: unable to lie flat, and panting when they try, with water lodged in the chest. That is orthopnea, described by what the patient can and cannot do rather than by what the heart is failing to do, and it is a sign a clinician still checks by asking how many pillows someone sleeps on.

Naegyeong 內經

2.10 The body heavy and inclined to lie down 身重嗜臥

2.10.1
Source원문

黃帝曰, 人之多臥者何氣使然. 岐伯曰, 此人腸胃大, 皮膚濕而分肉不解焉. 腸胃大則衛氣留久, 皮膚濕則分肉不解, 其行遲. 夫衛氣者, 晝行於陽, 夜行於陰, 故陽氣盡則寐, 陰氣盡則寤. 故腸胃大則衛氣行留久, 皮膚濕分肉不解則行遲, 留於陰也久, 其氣不精則目瞑, 故多臥矣. 《靈樞》 ○肝虛ㆍ腎虛ㆍ脾虛, 皆令人體重煩寃. 釋曰, 肝虛則脾寡于畏而體重, 腎虛則脾勝之而體重. 又曰, 脾病者身重. 又曰, 足太陰之脉病, 身體皆重. 《內經》 ○怠惰嗜臥者, 脾胃有濕也, 宜平胃散 方見內傷. 身重者, 濕也. 《東垣》

Translation영역
The Yellow Emperor said: when a person lies down much, what Qi brings it about? Qibo said: in such a person the intestines and stomach are large, the skin is damp, and the divisions of the flesh do not open. The intestines and stomach being large, the defensive Qi lingers long; the skin being damp and the flesh divisions not opening, its travel is slow. Now the defensive Qi travels the Yang by day and the Yin by night, so that when the Yang Qi is spent one sleeps, and when the Yin Qi is spent one wakes. Therefore where the intestines and stomach are large the defensive Qi lingers long in its travel, and where the skin is damp and the flesh does not open it travels slowly; lingering long in the Yin, its Qi is not sharp and the eyes close — hence much lying down (Yeongchu 靈樞). — Liver vacuity, Kidney vacuity and Spleen vacuity all make the body heavy and vexed. The explanation: where the Liver is vacuous the Spleen has little to fear and the body is heavy; where the Kidney is vacuous the Spleen prevails over it and the body is heavy. It is also said: one whose Spleen is diseased is heavy in the body. And again: when the vessel of the foot greater-Yin is diseased, the whole body is heavy. (Naegyeong 內經) — One who is indolent and inclined to lie down has damp in the Spleen and Stomach: Pyeongwi-san 平胃散 — formula in the Internal Damage chapter —. Heaviness of the body is damp. (Dongwon 東垣)
Clinical note임상 주석
Hypersomnia explained as a transit problem: the defensive Qi moves slowly through a damp, heavy body and so lingers too long on the Yin side of its circuit. What the description actually picks out is a recognizable type — heavy-set, sluggish, always wanting to lie down — and the treatment is not stimulation but drying. That is the chapter's consistent instinct with excess sleep: the person is not short of energy so much as wading through something.

Yeongchu 靈樞 · Dongwon 東垣

2.11 Disliking people and wishing to be alone 惡人欲獨處

2.11.1
Source원문

內經曰, 足陽明之脉, 是動則病, 惡人與火, 欲獨閉戶牖而處. 少陰之虛, 亦欲獨閉戶牖而處. 又曰, 陽明厥則喘而惋, 惋則惡人. 釋曰, 惋謂熱內鬱而煩也.

Translation영역
The Inner Classic says: when the foot Yang-brightness vessel is stirred, there is illness — one dislikes people and fire, and wishes to shut the door and window and be alone. Vacuity of the lesser-Yin likewise makes one wish to shut the door and window and be alone. And further: in Yang-brightness reversal there is panting with oppression, and with oppression one dislikes people. The gloss: oppression means heat constrained within, and vexation.
Clinical note임상 주석
A short section that names something clinics see constantly and rarely file as a symptom: the patient who has begun shutting the door, refusing company, wanting the room dark. The chapter treats it as a physical sign rather than a temperament — heat constrained inside a person, producing the wish to be left alone — and notes that it arises from two quite different places, a stirred Yang-brightness or a vacuous lesser-Yin. Whether or not one accepts the channels, the underlying claim is worth keeping: withdrawal is data, and it is worth asking what is behind it before calling it personality.

Naegyeong 內經

2.12 The method of lying down to sleep 寢睡法

2.12.1
Source원문

臥宜側身屈膝, 益人心氣. 覺宜舒展, 則精神不散. 盖舒臥則招魔引魅. 孔子寢不尸, 盖謂是歟. 《活人心》 ○不得晝眠, 令人失氣. 又曰, 暮臥常習閉口, 口開卽失氣, 且邪惡從口入成病. 又曰, 屈膝側臥, 益氣力, 勝正偃仰. 按孔子不尸臥, 故曰, 睡不厭踧, 覺不厭舒. 凡人尸睡則有鬼疰魔邪. 又曰, 人臥一夜, 常作五度反覆, 逐更轉. 《得效》 ○夜不安寢, 衾厚熱壅故也, 當急去之, 仍拭汗孔. 或薄而寒卽加之, 睡自穩也. 飢而睡不安則宜少食, 飽而睡不安則宜啜茶, 少行坐. 《東垣》 ○睡留燈燭, 令人神不安. 《活人心》 ○凡人常臥, 不宜仰臥. 以手覆心上, 則必魘不得寤. 若暗中着魘, 不得以火照之, 亦不得近前急呼, 但捻下心上手, 然後慢慢喚覺, 以皂莢末或半夏末, 吹入鼻中卽醒. 《千金》

Translation영역
In lying down one should turn on the side and bend the knees, which boosts a person's Heart Qi; on waking one should stretch out, and then the essence-spirit does not scatter. For lying sprawled out invites goblins and draws spectres. Confucius did not sleep like a corpse, and this is what was meant (Hwarinsim 活人心). — One must not sleep in the daytime; it makes a person lose Qi. And: in lying down at evening, make a habit of keeping the mouth closed — with the mouth open one loses Qi, and evils enter by the mouth and become illness. And: lying on the side with knees bent boosts the Qi and strength, better than lying flat on the back. Considering that Confucius did not lie like a corpse, it is said: in sleeping do not tire of drawing in; in waking do not tire of stretching out. When a person sleeps like a corpse there is corpse infixation and goblin evil. And: in one night's lying a person should turn over about five times, shifting with each watch (Deukhyo 得效). — If the night's sleep is unquiet, it is because the bedding is thick and heat is dammed: remove it at once and wipe the sweat pores. Or if it is thin and one is cold, add to it, and the sleep settles of itself. Hungry and unable to sleep, one should eat a little; full and unable to sleep, one should sip tea and walk or sit a while (Dongwon 東垣). — Leaving a lamp or candle burning while asleep makes a person's spirit unquiet (Hwarinsim 活人心). — In general one should not habitually lie face up. With a hand laid over the heart, one is certain to be pressed down and unable to wake. If someone is in the grip of a nightmare in the dark, one must not shine a fire on them, nor go close and call out suddenly; only draw down the hand from over the heart, and then slowly call them awake, blowing powdered soap-bean or powdered pinellia into the nostrils — and they revive at once. (Cheongeum 千金)
Clinical note임상 주석
Sleep hygiene, four centuries early, and most of it survives contact with a modern sleep clinic: side-lying with knees drawn up, no daytime napping, turning through the night, and a temperature rule stated as a rule — too hot, take a layer off and wipe the sweat; too cold, add one. Then the two entries that are genuinely striking. Sleeping with a light burning is said to unsettle the spirit, which is now standard advice for different stated reasons. And the last passage is a management protocol for sleep paralysis: do not shine a light on the person, do not rush over and shout, simply move the hand off the chest and wake them slowly. The instruction not to startle someone out of it is what a sleep physician would say today.

Hwarinsim 活人心

2.13 Warding off bad dreams 辟惡夢

2.13.1
Source원문

夜夢惡不須說. 且以水面東, 持刀噀之, 呪曰, 惡夢着草木, 好夢成珠玉, 卽無咎矣. 又夢之善惡, 幷勿說爲吉. 《得效》 ○麝香久服, 不夢寤魘寐. 又將眞麝一劑, 安枕合中枕之, 除邪辟惡夢. 《本草》 ○蘇合香, 令人無夢魘, 或服或帶之. 《本草》 ○虎頭, 爲枕枕之, 辟惡夢, 除魘寐. 《本草》 ○犀角, 除魘寐, 或服或帶之. 《本草》 ○羚羊角, 安心氣, 不令魘寐, 除邪氣驚夢. 《本草》

Translation영역
A bad dream in the night need not be spoken of. Rather, take water, face east, hold a knife and spray the water out, and say the charm: let bad dreams cleave to grass and trees, let good dreams become pearls and jade — and there will be no misfortune. And further: whether a dream be good or ill, it is best not to speak of it at all (Deukhyo 得效). — Musk taken long prevents waking from dreams of oppression and nightmare; also, take a dose of true musk, set it inside the pillow and sleep on it, and it removes evils and wards off bad dreams. — Storax makes a person free of nightmare, whether taken internally or worn. — A tiger's head made into a pillow and slept upon wards off bad dreams and removes nightmare. — Rhinoceros horn removes nightmare, whether taken internally or worn. — Antelope horn quiets the Heart Qi, prevents nightmare, and removes evil Qi and startling dreams. (Boncho 本草)
Clinical note임상 주석
The chapter's last word on dreams belongs to charm rather than pharmacy, and the charm is a small piece of poetry — bad dreams to the grass and trees, good dreams into pearls and jade. What follows it is the part with something to it: whether the dream was good or bad, better not to speak of it. Read as a coping instruction rather than a superstition, that is advice a sleep clinician might still give — do not rehearse a nightmare on waking, and do not build a story around it over breakfast. **Note on modern practice: musk and antelope horn come from protected species, and tiger parts from a critically endangered one; none are used, and these entries are recorded as text only.**

Deukhyo 得效 · Boncho 本草

2.14 The method of using medicines 用藥法

2.14.1
Source원문

虛而多夢紛紜, 人參ㆍ龍骨加而用之. 《本草》 ○膽虛不眠, 寒也, 酸棗仁炒末, 竹葉煎湯調服. 膽實多睡, 熱也, 酸棗仁生爲末, 以薑汁炒臘茶煎湯調服. 《海藏》 ○一人因恐得病, 如人將捕, 睡臥不安, 飮食不知味. 以人參ㆍ白朮ㆍ當歸身爲君, 陳皮爲佐, 加鹽炒黃柏ㆍ灸玄參各少許爲使, 煎服, 月餘而安. 此因恐傷腎, 故以鹽炒黃柏ㆍ灸玄參, 引參歸等藥入腎也. 《丹心》

Translation영역
Where one is vacuous and dreams much in confusion, ginseng and dragon bone are added and used (Boncho 本草). — Gallbladder vacuity with sleeplessness is cold: powder dry-fried sour jujube seed and take it stirred into a decoction of bamboo leaf. Gallbladder repletion with much sleeping is heat: powder raw sour jujube seed and take it stirred into a decoction of tribute tea fried in ginger juice (Haejang 海藏). — A certain man fell ill from fear: it was as though someone were about to seize him, his sleep was unquiet, and he could not taste his food. Ginseng, white atractylodes, and angelica body were made sovereign, tangerine peel assistant, and small amounts of salt-fried phellodendron and roasted scrophularia were added as couriers; decocted and taken, and after a month or so he was at peace. This was fear damaging the Kidney; therefore salt-fried phellodendron and roasted scrophularia were used to conduct the ginseng, angelica, and the rest into the Kidney. (Dansim 丹心)
Clinical note임상 주석
The middle entry is the chapter's sharpest piece of pharmacy: the same seed answers opposite complaints, and the processing decides which. Dry-fried for the cold gallbladder that cannot sleep; raw for the hot one that sleeps too much — and each carried in its own vehicle, bamboo leaf for the first, ginger-fried tea for the second. The case that follows shows the courier principle at work: the formula is a straightforward Qi-and-Blood build, and the two small additions exist only to *aim* it, salt being what sends a medicine to the Kidney. Fear damages the Kidney; therefore treat the Kidney, and send the tonics there.

Boncho 本草 · Haejang 海藏 · Dansim 丹心

2.15 Simple medicinals 單方

2.15.1
Source원문

凡十八種.

Translation영역
Eighteen kinds in all.

Donguibogam · Mong

2.15.2
Source원문

鹿頭肉 治煩悶多夢, 及夜夢見鬼物. 煮汁飮, 食其肉. 《本草》

Translation영역
Deer head meat (鹿頭肉): Treats vexing oppression with much dreaming, and dreaming of ghostly things at night. Boil it and drink the liquid, and eat the flesh.

Boncho 本草

2.15.3
Source원문

安息香 治婦人夜夢鬼交. 以雄黃合爲丸, 燒熏丹穴, 永斷. 《本草》

Translation영역
Benzoin (安息香): Treats a woman who dreams at night of intercourse with a ghost. Combine it with realgar and make pills, burn them and fumigate the cinnabar cavity, and it ceases for good.
Clinical note임상 주석
夜夢鬼交, dreaming of intercourse with a ghost, is the chapter's name for the vivid erotic dream with the sense of a presence in the room, and the Bogam treats it as a complaint in its own right. Realgar is arsenic sulphide and is not to be used, burnt or otherwise.

Boncho 本草

2.15.4
Source원문

苦竹葉 治虛煩不睡. 煮服之. 《本草》

Translation영역
Bitter bamboo leaf (苦竹葉): Treats vacuity vexation with sleeplessness. Boil it and take.

Boncho 本草

2.15.5
Source원문

小麥 治煩熱少睡. 煮服之. 《本草》

Translation영역
Wheat (小麥): Treats vexing heat with little sleep. Boil it and take.

Boncho 本草

2.15.6
Source원문

酸棗仁 睡多則生用, 不得睡則炒熟用之. 《本草》

Translation영역
Jujube seed (酸棗仁): Where there is too much sleep, use it raw; where sleep will not come, parch it through and use it.
Clinical note임상 주석
One drug and two opposite effects, decided by the processing — raw for too much sleep, parched for too little. Jujube seed is the corpus's chief hypnotic and this is the clearest statement anywhere in the book that processing can reverse a drug's direction rather than merely temper it. The parched seed remains the standard form for insomnia in Korean practice.

Boncho 本草

2.15.7
Source원문

楡白皮 治不睡. 嵇公云, 楡令人瞑, 是也. 初生莢仁以作糜羹服之, 令人多睡. 《本草》

Translation영역
Elm bark (楡白皮): Treats sleeplessness. Master Ji said, the elm makes a person close their eyes — this is that. The kernels of the first young pods made into a gruel and taken make a person sleep much.

Boncho 本草

2.15.8
Source원문

林檎 治不睡. 多食則令人好睡. 《本草》

Translation영역
Chinese apple (林檎): Treats sleeplessness. Eaten in quantity it makes a person sleep well.

Boncho 本草

2.15.9
Source원문

木槿 煮作飮服之, 令人得睡. 《本草》

Translation영역
Rose of Sharon (木槿): Boiled into a drink and taken, it makes a person able to sleep.

Boncho 本草

2.15.10
Source원문

蕨 食之令人多睡. 《本草》

Translation영역
Bracken fern (蕨): Eating it makes a person sleep much.

Boncho 本草

2.15.11
Source원문

蓴 常食令人嗜睡. 《本草》

Translation영역
Water shield (蓴): Eaten regularly it makes a person crave sleep.

Boncho 本草

2.15.12
Source원문

沙參 治多睡常欲眠. 煮服, 或作虀食之. 《本草》

Translation영역
Adenophora (沙參): Treats sleeping too much with a constant wish to doze. Boil it and take, or make a pickle of it and eat.
Clinical note임상 주석
The section turns here. The eight entries before this one are given to bring sleep on; the ten that follow are given to drive it off. 常欲眠, a constant wish to doze, is excessive daytime sleepiness, and the chapter treats it as a complaint rather than as laziness — which is the right frame. The modern causes worth excluding are sleep apnoea, anaemia, thyroid disease and depression.

Boncho 本草

2.15.13
Source원문

通草 療脾疸常欲眠. 煮服之. 《本草》

Translation영역
Rice-paper plant (通草): Cures spleen jaundice with a constant wish to doze. Boil it and take.
Clinical note임상 주석
The same entry appears in the Spleen chapter in the same words. Jaundice with profound drowsiness is a combination to act on: it is how hepatitis presents, and drowsiness in a jaundiced patient raises the question of liver failure.

Boncho 本草

2.15.14
Source원문

烏梅 治不眠. 作茶飮, 令得睡. 《本草》

Translation영역
Mume plum (烏梅): Treats sleeplessness. Made into a tea and drunk, it makes sleep come.

Boncho 本草

2.15.15
Source원문

茶 令人少睡. 溫服除好睡. 《本草》

Translation영역
Tea (茶): Makes a person sleep little. Taken warm it removes a tendency to sleep.
Clinical note임상 주석
The one entry in the section whose mechanism is not in doubt. Caffeine is an adenosine antagonist and tea is where the chapter's wakefulness comes from; everything else in this half of the list is reaching.

Boncho 本草

2.15.16
Source원문

苦菜及苦苣 皆令不睡. 久食之少睡. 《本草》

Translation영역
Bitter lettuce and endive (苦菜及苦苣): Both keep one from sleeping. Eaten over a long time one sleeps little.

Boncho 本草

2.15.17
Source원문

伏翼 取血滴目中, 令不睡. 《本草》

Translation영역
Bat (伏翼): Take the blood and drop it into the eyes, and one does not sleep.
Clinical note임상 주석
**This is not to be done.** Blood dropped into the eye risks a severe infection, and bats are a reservoir for rabies and other viruses. The reasoning is the bat's own wakefulness at night, the same analogy that puts bat dung in the Eye chapter under the name 夜明砂, night brightness.

Boncho 本草

2.15.18
Source원문

馬頭骨 主喜眠. 作枕枕之, 令不睡. 《本草》

Translation영역
Horse's skull (馬頭骨): Governs a liking for sleep. Make a pillow of it and sleep on it, and one does not sleep.

Boncho 本草

2.15.19
Source원문

草決明子 久服令人不睡. 《本草》

Translation영역
Cassia seed (草決明子): Taken over a long time it keeps one from sleeping.
Clinical note임상 주석
Eighteen simples, eight to bring sleep and ten to drive it off, and the chapter treats the two as equal and opposite complaints. That symmetry is the most striking thing about the section: sleeping too much is given as much space as sleeping too little, which no modern materia medica does.

Boncho 本草

2.16 Acupuncture and moxibustion 鍼灸法

2.16.1
Source원문

膽寒不得睡臥, 取竅陰. ○沈困睡多, 無名指第二節尖, 屈指取之, 灸一壯. 《綱目》 ○驚悸不得眠, 取陰交. 不得臥, 取浮郄. 《甲乙》

Translation영역
Where Gallbladder cold prevents lying down to sleep: GB44 Gyueum. — For sinking weariness with much sleeping: at the tip of the second joint of the ring finger — take the point with the finger bent — moxa one cone (Gangmok 綱目). — For fright palpitations with inability to sleep: CV7 Eumgyo. For inability to lie down: BL38 Bugeuk. (Gabeul 甲乙)
Clinical note임상 주석
Three lines, and they divide the chapter's whole territory between them: one point for the cold gallbladder that cannot sleep, one for the opposite complaint of sleeping too much, and two for the startled heart. Note that the sleeping-too-much point is not on a channel at all — the tip of a finger joint, located by bending the finger, treated with a single cone. Points found by a gesture rather than by measurement appear throughout the moxibustion literature, and they are the ones a practitioner could teach a family member to find.

Gangmok 綱目 · Gabeul 甲乙

About this translation 凡例

Base text: Donguibogam (東醫寶鑑, 1613 first edition), Internal Bodily Elements, Volume 2, Dreams 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.