〔原文〕一法∶左右侧卧，不息十通。治痰饮不消。右有饮病，右侧卧，左有饮病，
左侧卧，又有不消气排之，左右各十有二息，治痰饮也。
〔解说〕左侧卧或右侧卧，不息行气十通。可治痰饮不消。右有饮病，宜采用右侧卧
位，左有饮病，宜采用左侧卧位，如果还有痰饮不消，可不息，行气以排之，左右各行气
十二息，这样就可以治愈痰饮了。
小结∶
痰饮是人体内水液停积，输化失常而引起的一种疾病。前人将散在胃肠者称为痰饮，饮
流胁下者称为悬饮，淫溢四肢肌肉者称为溢饮，支撑胸肺者称为支饮。痰饮多因肺失宣
降，脾肾阳虚，不能运化水谷，以致饮留胃肠而致。主证为胸
胁支满，脘部有振水音，呕吐清水痰涎，口渴不欲饮，头昏目眩、短气心悸，背寒冷
如掌大等。治疗痰饮，应以温化为主，因为饮为阴邪，遇寒则聚，得温则行。本篇主
张采用侧卧，不息法。治一般痰饮，谓右有饮病，右侧卧，左有饮病，左侧卧。如果
是较严重的痰饮病，还应以意念引“内气”排除痰饮。这实际上就是前述的引气攻病法
（见“一、中风门”解说）。气功可使胃肠蠕动增强，膈肌活动加大，脾胃运化健旺，
肾中阳气得补，从而令痰饮温化，三焦气机通畅，故对痰饮病有很好效果。练功时若能
针对痰饮留聚的部位，如胸胁、胃院等，以意念引“内气”直达病所而攻邪祛病，则会
收到更好疗效。
文中“不息十通”的“通”，有几种解释∶（1）一通即一遍。如《诸病源候论》
“卷二十七·白发候养生方导引法”说∶“一通者，一为之，令此身囊之中满其气。”
“不息十通”即按不息法做十遍。（2）用鼻吸气五次，口吐气一次为一通。如《诸病源
候论》“ 卷三十二·痈疽病养生方导引法”说∶“鼻内息五方一吐，为一通。”笔者认
为此处的“通”即是“全部”、“整个”意，即完成了一个完整的呼吸过程或动作即是
一通。如“鼻内息五方一吐”为一整体呼吸过程，完成一遍此呼吸过程即是一通。如
“八、痨瘵门”以“叩齿二七过，取咽气二七”为一通，即齿叩十四次，吞气咽下十四
次为一整体动作，完成这二个十四次动作一遍，为一通。一通的动作次数有多有少，少者
一次，多者十几次，不能规定一定次数为一通，而应当根据实际完成一个动作的次数定
“通”。
【原文】
一种方法：向左右两侧侧卧，行“不息”法十次。用于治疗痰饮无法消除。若右侧有饮邪停滞，则采取右侧卧位；若左侧有饮邪停滞，则采取左侧卧位。如果仍有痰饮无法消除，可继续行“不息”法以排出气机，左右两侧各进行十二次呼吸，以此治疗痰饮。
【解说】
向左或向右侧卧，行“不息”法导引气机十次。可以治疗痰饮不消之症。若右侧有饮病，适宜采用右侧卧位；若左侧有饮病，适宜采用左侧卧位。如果还有痰饮未能消除，可采用“不息”法，导引气机以排除痰饮，左右两侧各导引气机十二息（一次完整的呼吸为一息），这样就可以治愈痰饮了。
小结：
痰饮是人体内水液停积，输化失常而引起的一种疾病。前人将散在胃肠者称为痰饮，饮流胁下者称为悬饮，淫溢四肢肌肉者称为溢饮，支撑胸肺者称为支饮。痰饮多因肺失宣降，脾肾阳虚，不能运化水谷，以致饮留胃肠而致。主证为胸胁支满，脘部有振水音，呕吐清水痰涎，口渴不欲饮，头昏目眩、短气心悸，背寒冷如掌大等。治疗痰饮，应以温化为主，因为饮为阴邪，遇寒则聚，得温则行。本篇主张采用侧卧，不息法。治一般痰饮，谓右有饮病，右侧卧，左有饮病，左侧卧。如果是较严重的痰饮病，还应以意念引“内气”排除痰饮。这实际上就是前述的引气攻病法（见“一、中风门”解说）。气功可使胃肠蠕动增强，膈肌活动加大，脾胃运化健旺，肾中阳气得补，从而令痰饮温化，三焦气机通畅，故对痰饮病有很好效果。练功时若能针对痰饮留聚的部位，如胸胁、胃院等，以意念引“内气”直达病所而攻邪祛病，则会收到更好疗效。
文中“不息十通”的“通”，有几种解释∶（1）一通即一遍。如《诸病源候论》“卷二十七·白发候养生方导引法”说∶“一通者，一为之，令此身囊之中满其气。”“不息十通”即按不息法做十遍。（2）用鼻吸气五次，口吐气一次为一通。如《诸病源候论》“ 卷三十二·痈疽病养生方导引法”说∶“鼻内息五方一吐，为一通。”笔者认为此处的“通”即是“全部”、“整个”意，即完成了一个完整的呼吸过程或动作即是通。如“鼻内息五方一吐”为一整体呼吸过程，完成一遍此呼吸过程即是一通。如“八、痨瘵门”以“叩齿二七过，取咽气二七”为一通，即齿叩十四次，吞气咽下十四次为一整体动作，完成这二个十四次动作一遍，为一通。一通的动作次数有多有少，少者一次，多者十几次，不能规定一定次数为一通，而应当根据实际完成一个动作的次数定“通”。
[Original Text]
One method: Lie on either side, practice the "holding breath" (Bu Xi) method ten times. It treats persistent phlegm-fluid retention. If there is fluid pathology on the right, lie on the right side; if on the left, lie on the left side. If the fluid still does not dissipate, continue the "holding breath" method to expel the qi, performing twelve breaths on each side, thereby treating phlegm-fluid retention.
[Explanation]
Lie on the left or right side and guide the qi through the "holding breath" method ten times. This can treat persistent phlegm-fluid retention. If there is fluid pathology on the right, it is appropriate to adopt a right lateral recumbent position; if on the left, a left lateral recumbent position. If phlegm-fluid remains undissipated, employ the "holding breath" method to guide the qi and expel the fluid, guiding the qi for twelve breaths (one complete inhalation and exhalation constitutes one breath/Xi) on each side, thus curing the phlegm-fluid disease.
Summary:
Phlegm-fluid (Tan Yin) is a disease caused by the accumulation of body fluids and abnormal transportation and transformation. Ancients referred to fluid scattered in the stomach and intestines as Phlegm-Fluid (Tan Yin); fluid flowing under the hypochondrium as Suspended Fluid (Xuan Yin); fluid overflowing into the limbs and muscles as Overflowing Fluid (Yi Yin); and fluid supporting the chest and lungs as Supporting Fluid (Zhi Yin). Phlegm-fluid is mostly caused by the lung's failure to diffuse and descend, spleen and kidney yang deficiency, inability to transform and transport food and fluids, leading to fluid retention in the stomach and intestines. The main symptoms include fullness and distension in the chest and hypochondrium, splashing sound in the epigastrium, vomiting of clear water and phlegm-saliva, thirst without desire to drink, dizziness and vertigo, shortness of breath and palpitations, and coldness in the back the size of a palm. The treatment of phlegm-fluid should primarily focus on warming and transforming, because fluid is a yin pathogen that aggregates when exposed to cold and moves when warmed. This chapter advocates using lateral recumbency and the "holding breath" method. For general phlegm-fluid, it states that if there is fluid pathology on the right, lie on the right side; if on the left, lie on the left side. For more severe cases, one should use intention to guide "internal qi" to expel the phlegm-fluid. This is essentially the aforementioned method of guiding qi to attack disease (see Explanation in "Chapter I: Wind Stroke"). Qigong can enhance gastrointestinal peristalsis, increase diaphragmatic activity, strengthen spleen and stomach transportation, and supplement kidney yang qi, thereby warming and transforming phlegm-fluid and ensuring the smooth flow of San Jiao Qi mechanism, thus having a good effect on phlegm-fluid diseases. During practice, if one targets the sites where phlegm-fluid accumulates, such as the chest, hypochondrium, and stomach, using intention to guide "internal qi" directly to the disease site to attack pathogens and eliminate disease, better therapeutic effects will be achieved.
The term "Tong" (passage/round) in "Ten Tongs of Holding Breath" has several interpretations: (1) One Tong means one round. As stated in *Zhu Bing Yuan Hou Lun* (General Treatise on the Causes and Symptoms of All Diseases), "Volume 27 · Health Preservation Methods for White Hair," "One Tong means doing it once, filling the qi within this body bag." "Ten Tongs of Holding Breath" means practicing the holding breath method ten rounds. (2) Inhaling five times through the nose and exhaling once through the mouth constitutes one Tong. As stated in *Zhu Bing Yuan Hou Lun*, "Volume 32 · Health Preservation Methods for Carbuncles and Sores," "Inhale five times through the nose and exhale once through the mouth, which is one Tong." The author believes that "Tong" here means "complete" or "whole," i.e., completing one complete breathing process or movement constitutes one Tong. For example, "inhale five times through the nose and exhale once through the mouth" is an integrated breathing process; completing this process once is one Tong. For instance, in "Chapter VIII: Consumption Disease," "beating the teeth fourteen times and swallowing the qi fourteen times" is considered one Tong, meaning beating the teeth fourteen times and swallowing the qi fourteen times is an integrated action; completing these two sets of fourteen times once is one Tong. The number of movements in one Tong varies, from once to more than ten times. It cannot be stipulated that a fixed number constitutes one Tong; rather, "Tong" should be determined based on the actual completion of one integrated action.