Huang Di Nei Jing Su Wen
An Annotated Translation of Huang Di’s Inner Classic – Basic Questions: 2 volumes
Publication Year: 2011
Published by: University of California Press
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This is the first of two volumes of an annotated english translation of the ancient Chinese life sciences text Huang Di nei jing su wen (short: Su wen). In contrast to the available translations, this version is the outcome of a full application of rigorous philological principles. furthermore, as shall be indicated in detail be-low, it takes the views of numerous Chinese and Japanese scholarly and clinical ...
Chapter 1Discourse on the True [Qi Endowed by]Heaven in High Antiquity
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...1 2139/43: “The Daoists, in the Huang ting jing 黃庭經 , have a saying 積精累氣以為真 (“when the essence is concentrated and the qi is accumulated, this is the true [state]”). The notion expressed here is that of essence and qi being unseparated. now, 天真 refers to the essence qi acquired prior to one’s birth; it is the primordial matter 2 Zhang Jiebin: “This is extreme intelligence.” The following five lines are a quotation ...
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...1 Wang Bing: “In spring the yang rises. The qi that was hidden [in winter] spreads out. It gives birth to all kinds of beings and displays their beautiful appearance. Hence, this is called ‘outbreak and display.’ ” 2095/44: “發 stands for 揚 , ‘to spread,’‘to flour-ish.’ 陳 stands for 布 , ‘to spread.’ ” In contrast, Zhang Zhicong: “發 stands for 啟 , ‘to open.’ 陳 stands for 故 , ‘old.’ The meaning is: ‘to break up the old and follow the ...
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...1 “Heaven” to be understood here in the sense of “the universe.”2 Wang Bing: “九州 , ‘the nine regions,’ refers to [the nine divisions set up by the Great yu, that is] Ji 冀 , etc. In the outer world the nine regions are spread out; inter-nally the nine orifices correspond to them. Hence the text states “nine regions, nine orifices.” Hu shu: “The two characters 九竅 are a later insertion. ‘nine regions’ is ...
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...1 Wang Bing: “This is to say, the Way of change and transformation, of creation and 2 Wang Bing: “This is their function of support and generation. The yang provides the [myriad beings] with proper qi so that they come to life and the yin provides them with support so that they may stand up. Hence [the text] states ‘they are the web holding the myriad beings.’ ” for an etymology of 綱紀 and its interpretation as ...
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...the three yin and the three yang [of man] do not correspond to the [one] yin expand these [associations] further4 and [you] can [reach] one hundred. Count these [associations] and [you] can [reach] one thousand; 1 from the following text it is obvious that 離 refers to the countless applications of a yin and yang categorization of all phenomena, while 合 refers to the idea that all ...
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...“The four regular [movements in the vessels] correspond to the four seasons; the twelve vertical [vessels] correspond to the twelve months. If one knows the yang [nature of a movement], one [also] knows the yin [na-1 Wang Bing: “經 is to say 經脈 , ‘regular [movements in the] vessels;’ 從 is to say 順從 , ‘to go along with.’ ” Wu Kun: “The ‘four 經 ’ are liver-wood, heart-fire, lung-metal, ...
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The lung is the official functioning as chancellor and mentor. 1 2078/20: “This treatise was titled 十二藏相使 in the Quan yuanqi edition.”2 ZZB: “藏 is to be read in the fourth tone. In terms of individual categorization, the 府 are yang and the 藏 are yin. seen together, they all can be called 藏 . This is analo-gous to the 藏 of 庫藏 , ‘depot,’ because they store things.”...
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In heaven one relies on six [times] six terms,
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...1 Wang Bing: “The qi of fire moves hastily and the [movement in the] vessels always equals it. The heart depot corresponds to the fire. Hence [the text states: ‘the heart] is the correlate of the [movement in the] vessels.’ ” Wu Kun: “The heart generates the blood and stores the spirit. Hence the [movement in the] vessels is material mani-festation of the blood and the operation of the spirit. Hence [the text states:] ‘The ...
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...“The brain, the marrow, the bones, the vessels, the gallbladder,6 and the female 1 Wang Bing: “方士 are scholars knowledgable of the prescription arts.” see also 2 The Tai su has 或以為府 following 或以為腦髓為藏 . In this case the opening statement reads: “some consider the brain and the marrow to be depots; others con-sider them as palaces. some consider the intestines and the stomach to be depots; ...
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...one identical disease may be treated differently1 in each case, all of them consider their place of residence as comfortable and they regard 1 Wang Bing: “ ‘Differently’ is to say: with needle-stones, cauterisation, toxic drugs, 2 Wang Bing: “That is to say, [treatment] follows [locally characteristic] features of generation, growth, gathering, and storage stimulated by heaven and earth, and ...
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They were able to invoke the origin and [any disease] came to an end.2 1 Wang Bing: “移 is to say: 移易 , ‘change.’ 變 is to say: 變改 , ‘to alter.’ all [these ac-tivities] caused the evil not to harm the proper, so that the essence spirit recovered to strength and guarded the interior. Su wen 03 has: ‘The sages transmitted the essence spirit and they ingested the qi of heaven.’ Su wen 01 states: ‘When the essence spirit ...
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...“To prepare decoctions and wines from the five grains,1 how is that done?”2“[Paddy] receives a harmonious [blend of the qi of ] heaven and earth and 1 2243/5: “The ‘five grains’ include: 大麥 , ‘barley,’ 小米 , ‘millet,’ 高粱 , ‘Chinese sor-ghum,’ 粳米 , ‘nonglutinous rice,’ and 大豆 , ‘soybean.’ ” see this paper for a thorough 2 Wang Bing: “液 refers to 清液 , ‘clear liquids.’ 醪醴 refers to a type of wine.” Zhang ...
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...the [texts] To Estimate and Measure and The Strange and the Normal, this [text expounds how] to measure whether a disease is at the surface or in as for The Strange and the Normal, this [text] discusses strange diseases.31 Zhang Jiebin: “ ‘What they signify is different’ [is to say:] there are those that discuss diseases, there are those that discuss vessel [movements] and complexion, ...
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...1 Wang Bing: “方 stands for 正 , ‘just,’ That is to say, the qi of heaven and earth is just bringing forth the myriad beings. The wood governs the east. It rules for 72 days. That is, 12 days into the third month. That is the time when the [qi of ] wood operates. In terms of months, these are the first and the second month. at this time, the qi of man is in his liver.” NJCD: “[方 stands for] 旺盛 , ‘abundant.’ The Guang ya 廣雅 states: ‘方 ...
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...1 138/20: “The 脈要 in the title should be 診要 , ‘essential of diagnosis.’ The patterns of ‘observing [the complexions]’ and of ‘feeling [the movements in the vessels]’ are outlined here. Together with ‘listening/smelling’ and ‘asking’ they constitute the so called ‘four diagnostic [approaches].’ ” 180/8: “The two characters 脈 and 診 are regu-larly used for each other in the Nei jing.” for a survey of the various meanings of 脈 ...
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...“What is [the movement in the vessels of ] a normal person [like]?”1exhalation and inhalation constitute one standard breathing period. this is an intercalation [of a fifth movement] because of a deep breathing.3 1 Wang Bing: “a ‘normal person’ is to say: someone whose qi signs are balanced.” Gao Jiwu/483: “following the character 人 a character 脈 was omitted. It should be 平人...
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...“In spring, the [movement in the] vessels resembles a string. “In spring, the [movement in the] vessels is a liver [movement]. Hence, when this qi comes, it is soft, weak, light, depleted, and smooth. “When in spring the [movement in the] vessels is greatly excessive or inad-1 Wang Bing: “In the case of qi surplus, the disease assumes shape in the exterior. ...
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...“I have heard about the [art of the] nine needles from you, sir.2 [I shall] smear blood around my mouth when [I] receive [this knowledge],4 1 a scroll with a fragmentary version of Su wen 20 − most likely copied during the middle of the Tang dynasty (8th century) − was discovered in the Dunhuang caves in 1899; it is now kept in the national library in Paris (P.3287). a comparison of the ...
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...“as for [the differences between] the places where people live, between their does the [movement in the] vessels change, too, because of these [differences]?” “Whenever a person is frightened, fearful, angry, or overworked,2 1 Wu Kun: “Those who are strong, they are called 勇 ; those who are weak, they are called 怯 .” Cheng shide et al.: “ ‘Brave and timid’ refers here to strength and weakness ...
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...“To correlate the physical appearance of man with the pattern of the four sea-sons and five agents and to treat [him accordingly],1 how [should one proceed] Through them one knows [whether a patient] will die or survive. [through them] one determines the [status of the] qi in the five depots, 1 Guo Tian: “合 is 全 , 整體 , ‘complete.’ 法 is 則 , ‘rule.’ ” NJCD: “合 is 結合 , ‘to com-...
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...1 1764/53: “宣 is 發 , ‘to develop.’ 明 is 顯 , ‘manifest.’ 五氣 is 五藏之氣 , ‘the qi of the 2 Zhang Jiebin: “The qi of the five depots cause diseases through reverse mo-vements.” Gao Jiwu/291: “The pathological changes resulting from a loss of balance 3 Wang Bing: “It reflects fire flaming upwards. smoke leaves together with the flames. The heart does not accept anything dirty. Hence belching leaves from it.” ...
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The major yang [conduits] regularly [contain] much blood, little qi. The minor yang [conduits] regularly [contain] little blood, much qi. The yang brilliance [conduits] regularly [contain] much qi, much blood. The minor yin [conduits] regularly [contain] little blood, much qi. The ceasing yin [conduits] regularly [contain] much blood, little qi. ...
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...[as far as] the diseases of the physical appearance [are concerned, though,] 1 2078/20: “This treatise was titled 刺禁 , ‘Prohibitions in piercing,’ in the Quan yu-anqi edition.” 2687/55: “寶 is 保 , ‘to protect.’ 寶命 is 保養生命 , ‘to protect and nour-ish life.’ 全形 is 使形体健全 , ‘maintain the wholeness of the body.’ ”2 ye Gang/119: “於 is to be interpreted as 比 , ‘in comparison.’ ”...
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...“[In piercing one should take] heaven as law and the earth as rule. and of the eight cardinal [turning points] of the four seasons.4 1 140/27: “This treatise discusses piercing, but [its contents] have nothing to do with piercing. Because the Needle Classic was lost, the prescription masters of the Qin and Han took advantage of this void and inserted their compilations. However, they had ...
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...“I have heard of [the art of ] the nine needles [outlined in] nine chapters.2 1 see 451/39 for a discussion of the wording of this title. 478/33 and 541/1: “lin yi et al.: originally there existed two chapters: 經合論 and 真邪論 , with identical contents. Wang Bing eliminated the chapter 經合論 and established the new title 離合真邪論 [for the second].” Ma shi: “[This chapter] discusses how the conduit (經 ) ...
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...“[states of ] depletion and repletion, what are they like?” When the qi moves contrary [to its regular course], the feet are cold.4 1 78/43: “盛 is 受 , ‘to receive,’ to be pronounced as cheng. (for ancient examples, see there) Hence, the statement 邪氣盛則實 is to indicate ‘when the body receives evil 2 Wang Bing: “奪 is to say: the essence qi decreases, as if it was taken away (奪去 ).” ...
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...“The major yin [conduit] and the yang brilliance [conduit] constitute exterior alternately [the movement of their contents] is contrary to or complies with 1 Wang Bing: “The spleen depot and the stomach palace are both associated with [the agent] soil. The diseases that emerge [in spleen and stomach] are different. Hence 2 Zhang Zhicong: “ ‘yin and yang [occupy] different positions’ is to say: the major ...
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When he hears the sound of wood,2 he is frightened to scare, and neither bells Why is it that he is frigthened when he hears the sound of wood? “as for the yang brilliance [conduit], this is the vessel of the stomach. The stomach is soil. Hence, when [the patient] hears the sound of wood and is 1 for the symptoms, see virtually identical passages in the Mawangdui manuscript ...
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When they end in death, this happens always within six or seven days. 1 Various Chinese commentators have focussed on the close relationships between the contents of Su wen 31 and of the Shang han lun. see especially 2506/1, 1690/13, 2 yang shangshan: “extreme cold turns into heat. When the three yin or the three yang vessels, the five depots or the six palaces receive heat and develop a disease, this ...
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The abdomen has pain; [the patient] lies down often and the body is hot.2be cured by [letting the patient] sweat. one must not do the contrary and let [the heat] stop [in the body]. This would result in a severe [disease].” lin yi et al.: “yang shangshan states: ‘If one was slightly harmed by cold in winter, this will develop into a warmth disease before summer arrives. If one was severely harmed by cold in ...
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If it comes to [such] an interaction, [the patient] will die.”31 fu Weikang & Wu Hongzhou/290: “輒 has the meaning of 常常 , ‘often.’ ” 232/55: 2 In contrast, Gao Jiwu/438: “不能被發汗減輕 , ‘one must not diminish the essence through causing [the patient] to sweat.’ another reading could be 不因發汗減輕 , ‘one [must] not diminish the essence by having [the patient] sweat.’ 為 is interpreted ...
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...“When a person’s body is unusually warm or unusually hot,2 what causes it to be hot,3 and [why does he experience] vexation and fullness?”Hence, [the body] is hot, and [the patient experiences] vexation and fullness.”4“When a person’s body is not cold because of [inadequate] clothing and 1 Guo Tian: “逆調 is to say: the qi of the depots have lost their regular order.” 140/31: ...
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...[The patient] stretches and yawns and then [the disease] is active. When the cold leaves, then [the patient feels] hot everywhere in the inner and 1 SWJZ: “痎 is malaria breaking out every second day.” yang shangshan: “When it breaks out once every second day, this is called 痎 . as for 瘧 , [this term refers in] the present classic only to a disease that breaks out in autumn after one has been harmed ...
Chapter 36To Pierce Malaria
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Pierce [the foot major yang conduit] into the cleft. let blood.5 1 140/28: “The old name for 瘧 was ‘spleen cold.’ That is, the large network [vessel] of the spleen was [thought to be] affected by cold and dampness.”2 Wang Bing: “The foot major yang vessel originates from the top of the skull and enters and encircles the brain. It leaves [the brain] again and divides [into two ...
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...“The five depots and six palaces, when they move cold and heat among each [this results in] yong-abscesses, swelling, and being short of qi.31 Zhang Jiebin: “相移 is to move a disease from its present location to another.”2 The textus receptus has 肝 ; the Tai su and the Quan yuanqi edition have 脾 instead of 肝 . Judged from the structure of the following discourse, “liver” appears indeed to ...
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...“The five depots and six palaces, they all [may] let a person cough, not only the “I should like to hear about the appearances of these [coughs].”when [the cold] has followed the lung vessel to ascend to the lung, When the lung is cold, then both outside and inside [transmission] have come 1 Gao Jiwu/483: “Below the character for ‘lung’ the character for ‘disease’ was ...
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Thereby [their understanding of ] the Way is free of confusion and the essential 1 1160/50: “The meaning of 舉痛 has been interpreted in three ways: first, (舉 ) has been interpreted as 舉例 or 例舉 , ‘to mention.’ (see yao shaoyu and Gao shishi). second, it has been interpreted as 辨議 , ‘to differentiate meanings.’ (see sun yirang). Third, it has been assumed that 舉痛 is an error for 卒痛 , ‘sudden pain.’ lin yi et ...
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...heart and abdomen1 are full [to the extent that] if one has had breakfast, then one dosis [lets the disease improve] noticeably; a second dosis [lets the dis-1 Gao shishi: “心腹 is: below the heart and above the abdomen. 滿 is 脹滿 , ‘dis-tended.’ ” Zhang Zhicong: “ ‘Heart and abdomen are full’ is to say: the region between the chest and the diaphragm is the imperial city ruled by the heart; the abdomen is ...
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When it is the foot major yang vessel that lets a person’s lower back ache, [then there is pain] pulling on the nape, the spine, the sacrum, and the back as Pierce the major yang [vessel] in the cleft right into the conduit.let blood.2 When it is the minor yang [vessel] that lets a person’s lower back ache, [then there is pain] as if someone had pierced with a needle into this [person’s] ...
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In some cases [the wind] internally reaches the five depots and six palaces. 1 1488/611: “癘 has the meaning of 惡 , ‘bad.’ 癘風 is commonly called 大麻風 .”2 The Tai su has the character 賊 , “robber,” in front of the character for “wind.” Tanba: “The following text has ‘brain wind,’ ‘eye wind,’ ‘dripping wind,’ ‘inner wind,’ ‘head wind,’ ‘intestinal wind,’ and ‘outflow wind.’ Presumably, a character was omit-...
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...“When the three qi wind, cold, and dampness arrive together,2 they merge and In case the wind qi dominates, this causes ‘moving block.’ In case the cold qi dominates, this causes ‘painful block.’ In case the dampness qi dominates, this causes ‘attached block.’ ” 41 The Tai su does not have the character 之 . Wang Bing: “安 is identical with 何 , ...
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...1 Wang Bing: “痿 is to say: 痿弱無力以運動 , ‘weak, without strength to move.’ ” Cheng shide et al.: “痿 is identical with 萎 , ‘to dry.’ That is, the four limbs dry and lose their motility.” SWJZ: “痿 is 痺 , ‘block.’ ”Yu pian: “痿 is inability to walk; 痺 is dampness disease.” Zhang yizhi et al.: “痿 and 痺 refer to different [diseases]. Gener-ally speaking, what is associated with pain, that is 痺 ; those without pain, but going ...
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The yin vessels gather at the lower side of the feet and come together in the 1 Wang Bing: “厥 is to say: 氣逆上 , ‘qi moves upwards, contrary [to its regular direc-tion].” Zhang Zhicong: “厥 is 逆 , ‘countermovement.’ ” for a discussion of the mean-ing of the character 厥 in the Nei jing, see 2619/52, 1623/13, 1683/7, 2225/4, and 1081/45. for changes in the meaning of 厥 over time, see 2551/3. for a clinical per-...
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...“To diagnose this [disease] one must examine the [movement in the] stomach [The movement in] this vessel should be in the depth and fine. When it is in the depth and fine, the qi moves contrary [to its normal course].5 When it moves contrary [to its normal course], the [movement in the vessel at] 1 139/27: “病能 is equivalent to 病態 , ‘manifestation of a disease.’ ” see also ...
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...“someone has a doubled body. In the ninth month [that person] turns mute.1 The minor yin vessel penetrates the kidneys and is tied to the base of the tongue. 1 The Shi jing 詩經 , Da ya 大雅 , Wen Wang 文王 , Da ming 大明 , has: “大任有身 , 生此文王 , “Daren was pregnant and gave birth to our king Wen.” (see legge, Vol.IV, Part III, Bk I, 2., p. 432.) The commentary of the Mao 毛 edition of the Han ...
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...liver fullness, kidney fullness, and lung fullness are all [instances of ] repletion. lung congestion: [the patient] pants and [experiences] fullness in the two up-liver congestion: [the patient experiences] fullness in the two upper flanks. 1 Gui fu suggests an interpretation of 奇 in the sense of 棄 , “to abandon”, “to die.” In this case, the title of the present treatise should be read as “Discourse on extremely ...
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...as for the so-called “swollen lower back and buttock pain,”2 [that is to say:] In the first month the yang qi comes out above while the yin qi abounds. 1 252/38: “This treatise quotes, following 34 所謂 phrases, statements also found in other sections of the Nei jing and provides them with an explanation. This includes 23 passages from Ling shu 10, two passages from Ling shu 13, and one passage each ...
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...“The diseases include [those] at the surface and [others] in the depth; If one goes to far on this [way], then [this results in] internal harm; if one does not reach it, then [this] generates external congestion. When [the proper measure of ] shallow or deep [piercing] is not achieved, contrary [to one’s intentions] this will cause severe injury and ...
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...“I should like to hear about piercing the shallow and the deep sections.”21 yao shaoyu: “齊 is 一; that is, the piercing follows definite principles. one must not exceed and one must not stay short [of the necessary].” Hu Tianxiong: “齊 is 分限. 分限 refers to an amount (see Zhou li, Tian guan, Heng ren 周裡, 天管, 亨人) ; in the present context it refers to the degree of depth. When the Ling shu 9 states 刺...
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...“I should like to hear about prohibited techniques [in piercing].”2“[each] depot has an important [location where it can be] harmed;3 1 for a detailed clinical discussion of the prohibitions mentioned below, see 2 yang shangshan: “數 is 法, ‘method.’ ” NJCD: “數 is 術, 方法, ‘technique, meth-od’ ” Gao Jiwu/232: “數 is to be explained as 几, ‘how many?’ as Zhang Zhicong ...
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The following list of Chinese dictionaries, encyclopedias, monographs, and articles includes data from an encompassing bibliography we have prepared to include close to 3000 articles written by Chinese authors over the past decades and more than 600 Chinese and Japanese monographs from the past 1600 years that ap-peared to us relevant, and were consulted by us, for a better understanding of the ...
Volume II Title Page, Copyright, Acknowledgment
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prefatory notes to vol. 2
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The present translation of the Su wen is based on a version of the original Chi-nese text derived from different ancient and more recent editions of the Huang Di nei jing su wen. Where necessary, notes attached to the translation explain readers of the present translation may wish to also consult the introductory volume to this project, i.e., Paul U. Unschuld, Huang Di Nei Jing Su Wen. Nature, ...
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...“I should like to hear about the essentials of depletion and repletion.”“When the qi is replete, the physical appearance is replete; That is the regular [association]; [any situation] contrary to this is disease.2That is the regular [association]; [any situation] contrary to this is disease.That is the regular [association]; [any situation] contrary to this is disease.”3...
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...1 The following phrases ending with the character 者 may be quotations from a larger text named 九鍼 Jiu zhen, “The nine needles.” This text appears to have also been the basis of Ling shu 1, titled 九鍼十二原 . from 刺虛則實之者 to 九針之名各不同形者 these phrases are to be found in Ling shu 1 without commentary. a large part of Su 2 Zhang Jiebin: “ ‘There is heat below the needle’ is: the cold turns into heat. When ...
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In case an expert in piercing does not2 diagnose [but prefers to] listen to the patient’s statement: “It is in the head. The head has an illness, pain.”3 and if on 1 Gao shishi: “長 is like 廣 , ‘to broaden.’ as for 長刺節 , starting from the locations of the diseases, [the present treatise] formulates rules of piercing these [locations]. for instance, in case of headache, fits of cold and heat, putrefied swelling, (etc.), the pierc-...
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The diseases generated in these [body parts] are all different. They are distinguished in accordance with the divisions and sections where wether they are on the left or on the right, above or below, in a yin or in a yang 1 Ma shi: “The skin of the human body is divided into separate sections. for example, in the center of the back, this is the course of the supervisor vessel. To both sides of the ...
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...the network vessels differ with respect to the five colors they manifest.1 They vary in that they are green-blue, yellow, red, white, or black. while the network vessels have no regular [color. Their color] undergoes all these [colors] are also reflected in the colors of the respective conduit “Do the yin and yang [sections] of the network [vessels] reflect [the colors of ] ...
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...“I have heard, there are 365 qi holes1 to correspond to one year. Qi Bo paid reverence twice knocking his head on the ground and responded: Who except a sage emperor could penetrate this Way so thoroughly. [Huang] Di brought his hands up to his chest, went to and fro, and rejected “That you, sir, have opened the Way for me [was as follows]. ...
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There are 78 holes on the foot major yang vessel where qi is effused:2 Into the hair and to the nape [in a mutual distance of ] three and a half inches, [there are] five [holes] side by side, three inches away from each other .41 li Guoqing: “The [term] ‘qi palaces’ refers to the locations where the qi of the conduit vessels meet and interact.” Ma shi: “The previous [treatise, i.e., Su wen 58] ...
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...“I have heard, the wind is the origin of the one hundred diseases.2 1 Gao shishi: “The ‘bone hollows’ are the holes at the bone joints all over the 2 Wang Bing: “始 is 初 , ‘beginning.’ ” Zhang Jiebin: “When wind hits a person, it will first [affect] the skin and its hair and later proceed to the conduits and network [vessels], to the depots and palaces. from the shallow [regions] it enters the deeper ...
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...1 Hu Tianxiong: “The Tai su has the four characters 腎者少陰 (instead of 肺者太陰 ). In the preceding paragraph, [Huang] Di asks two questions. first, ‘how is it that the minor yin rules the kidneys?’ and second, ‘how is it that the kidneys rule the water?’ In the preceding passage, Qi Bo has already answered the question ‘how is it that the kidneys rule the water?’ Hence, the subsequent passage should respond to the question ...
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...“The spirit [may] be present in surplus and it [may] be insufficient. The qi [may] be present in surplus and it [may] be insufficient. The blood [may] be present in surplus and it [may] be insufficient. The physical appearance [may] be present in surplus and it [may] be The will [may] be present in surplus and it [may] be insufficient. ...
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Then it enters [more deeply] and lodges in the tertiary vessels. It links up with the five depots internally and spreads into the intestines and 1 Wang Bing: “繆刺 is to say: the holes to be pierced should be employed as if one committed an error (紕繆 ) in applying the [normal] principles.” Zhang Jiebin: “繆 is 異 , ‘another.’ When the disease is on the left, one pierces on the right; when the dis-...
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When the ceasing yin [qi] is present in surplus,1 the [resulting] disease is a yin When it is present insufficiently, the disease generated is heat block.3When [the vessels] are smooth, then the disease is fox [type] elevation illness When they are rough, then the disease is accumulated qi in the lower 1 lin yi et al.: “The passage from ‘When the ceasing yin [qi] is present in surplus ...
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...1 Guan zi, “Ba yan” 管子霸言 : 大本小標 , “large base [of a tree], small tips [of the 2 Wang Bing: “本 is the first disease; 標 is a later disease.” Zhang Jiebin: “標 is 末 , ‘end;’ 本 is 原 , ‘origin.’ This is just like a tree has roots and branches. If referred to separately, then root and branches have different shapes; if referred to together, then the tips originate from the root.” Ma shi: “標 is the later development of a disease; 本 ...
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Thereby [the five agents] generate cold, summerheat, dryness, dampness, and thereby generating joy, anger, pensiveness, anxiety, and fear.’5‘The five periods succeed each other and each of them governs [one of ] these When the days of an annual cycle6 are completed, the cycle commences That I have come to know already. I should like to hear [now] how this is ...
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He looked down [from his elevated seat] and observed the eight farthest Having carried out investigations, he established the five constants.5 1 In contrast, 359/154 and 338/41 read 五 as “five agents” and 運行 as 運動變化 , “movement and change.” for a general discussion of the contents of Su wen 67 see 2 Cheng shide et al.: “The Hall of light (明堂 ) is the location where in ancient times ...
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...when looking into a deep abyss, it is still possible to fathom [its depth]; when facing drifting clouds, no one knows their farthest extension.1you, sir, have repeatedly2 spoken about the Way of heaven which should be attentively accepted. I have heard [it] and [I have] stored it. In my heart, [though,] I feel strange about it. I do not know what it means. I should like ...
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...1 Zhang Zhicong: “That is, the five periods succeed each other and rule alternately.”3 Zhang Zhicong: “When [a yin or yang qi] having surplus moves on, it is followed by [a yin or yang qi] that is insufficient. When [a yin or yang qi] being insufficient moves on, it is followed by [a yin or yang qi] that has surplus.”4 Zhang Zhicong: “迎隨 is 往來 , ‘to go and come.’ ”...
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The five periods turn [around in cycles, one] pressing [another].1I should like to hear: what are the names, what is the arrangement of the [years [a year of the] wood [period with balanced qi] is called ‘extended harmony.’2 [a year of the] fire [period with balanced qi] is called ‘ascending brilliance.’3 [a year of the] soil [period with balanced qi] is called ‘perfect transforma-...
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...“The transformations of the six [qi] and the [catastrophic] changes of the six the earlier and the belated4 [formation of ] sweet, bitter, acrid, salty, sour and 1 Cheng shide et al.: “The ‘six principal [qi]’ include the six ‘principals’ of climatic changes, i.e., wind, fire, dampness, heat, dryness, and cold. In other words, these are the six qi ruling a year. 正 is 政 , ‘policy.’ 紀 is 記其事 , ‘to record these events.’ from ...
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...1 Cheng shide et al.: “五氣 refers to the qi of the five periods.” In contrast, fang yaozhong: “五 refers to the five periods; 氣 refers to the six qi.”2 Zhang Jiebin: “ ‘arrive’ is to say: ‘occupy their positions.’ ” fang yaozhong: “司天地者 is: the qi controlling heaven and the qi at the fountain.”3 fang yaozhong: “ ‘obvious’ refers to that which is visible in the regular course of ...
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...“When reciting [the texts, I] am not yet4 able to explain [them]. When explaining [them, I] am not yet able to differentiate [their contents]. When differentiating their [contents, I] am not yet able to understand [them]. When understanding [them, I] am not yet able to elucidate [them].51 2078/20: “The present Su wen 75 was the second half of a treatise named 四時病...
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...“Having been taught the art and reciting the written records, 1 Cheng shide et al.: “示 is 示范 , ‘to set an example,’ ‘to demonstrate.’ ” Ma shi: “從容 is the title of an ancient classic. This chapter was written to elucidate its con-tents.” In contrast, Gao shishi: “When the sages treated diseases, they followed the laws and they guarded the standard measures. They argued about beings by analogy ...
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...the practice [of medicine] has five faulty and four virtuous [ways of therapy].4 1 Wang Bing: “嗚呼遠哉 is to lament the limitless nature of the perfect Way. 閔閔乎 refers to the inexhaustible variety of its miraculous operations.”2 Su wen 68 has almost identical introductory words, with 極 instead of 際 .3 yang shangshan: “副 stands for 助 , ‘to help.’ ” Zhang Jiebin agrees. Su wen 76 ...
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...the written records you have penetrated and the [therapeutic] tasks you have “[I have] followed the classics4 and [I have] received [instructions in medical] all these [modes of learning] are said to result in success in all [cases treated]. 1 lin yi et al.: “This treatise was titled 方論得失明著 in the Quan yuanqi edition. “ Wang Qi: “徵 is 懲戒 , ‘to punish somebody as a warning.’ This treatise issues a warn-...
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While he looked down [from his elevated seat] and observed the eight farthest 1 Wang Bing: “孟春始至 refers to 立春之日 , ‘the day when spring begins.’ ” Cheng shide et al.: “孟春 is the begin of spring; this is the first month of the lunar calen-2 Wang Bing: “燕 is 安 , ‘composed.’ ” Zhang Jiebin: “燕 stands for 閑 , ‘leisurely.’ ” 3 Zhang Jiebin: “八極 refers to 八方遠際 , ‘the distant borders of the eight cardinal ...
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...which [of their movements] are contrary [to their regular course] and 1 Wang Bing: “yang qi, regardless of whether in large or small [quantities], always follows [a course on] the left. yin qi, regardless of whether in large or small quantities, always follows [a course on] the right. 從 stands for 順 , “to comply with”. The opposite is 逆 , ‘to move contrary [to its regular course].’ Su wen 5 states: ‘left and right are the ...
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...“[I, your] subject, give2 instructions [in medical practice and thereby] I trans-When I give lessons, they are based on the discourses in the classics, [includ-When I give treatments, [though,] they show [instances of ] exemplary and 1 lin yi et al.: “In the Quan yuanqi edition, this treatise was named 方論解 .”2 The Tai su has 受 instead of 授 . Hence some commentators read this character ...
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The following list of Chinese dictionaries, encyclopedias, monographs, and ar-ticles includes data from an encompassing bibliography we have prepared to include close to 3000 articles written by Chinese authors over the past decades and more than 600 Chinese and Japanese monographs from the past 1600 years that appeared to us relevant, and were consulted by us, for a better understanding ...
Page Count: 1560
Publication Year: 2011