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Chapter 2 of 14
针灸甲乙经
Overall Paraphrase
Your servant has heard that one who understands the principles of Heaven, Earth, and Humanity is called a "Confucian scholar," while one who understands only Heaven and Earth but not human affairs is called a "technician." Although medicine is referred to as fangji (a traditional term encompassing medicine, health preservation, and related arts), it in fact belongs to the enterprise of Confucian scholars. Ban Gu stated in the preface to the "Treatise on Literature" in the History of the Han Dynasty: Confucian scholars assist rulers, conform to yin and yang, and illuminate moral transformation—this too is understanding the principles of Heaven, Earth, and Humanity. He further said: In the category of fangji learning, through discussing illness one can extend to the governance of the state, and through investigating diagnostic methods one can understand political affairs. If one cannot penetrate the mysteries of the Three Powers (Heaven, Earth, and Humanity), how can one possibly engage with matters of state governance?
In the Jin Dynasty, Huangfu Mi extensively read classical texts and the writings of the Hundred Schools. His disposition was calm and quiet, with few desires and lofty aspirations. He suffered from wind-bi (a condition involving joint and muscle pain, numbness, and related symptoms) and therefore turned to the study of medicine, delving into classical prescriptions and reaching a state of exquisite mastery. He selected the three works Suwen (Basic Questions), Zhenjing (Needle Classic), and Mingtang (Bright Hall), and compiled them into the Zhenjiu jing (Systematic Classic of Acupuncture and Moxibustion) in twelve fascicles—an achievement that no Confucian scholar of any generation has surpassed.
Some say: The three works Suwen, Zhenjing, and Mingtang were not authored by the Yellow Emperor; they appear to have originated from the Warring States period. In response, it may be said: Human beings live between Heaven and Earth, possessing bodies of eight chi, with viscera that are either firm or fragile and the like—unless one is a great sage of supreme wisdom, who could possibly know these things? How could people of the Warring States period have participated in such learning? How magnificent! The Huangdi neijing (Yellow Emperor's Inner Classic) in eighteen fascicles and the Zhenjing in three fascicles have been transmitted to posterity, yet those who study them are few. In the Tang Dynasty, Zhen Quan only revised the Mingtang tu (Bright Hall Charts), and Sun Simiao echoed him; the remaining chapters and their order could not be fully elucidated. The nation has issued edicts ordering Confucian officials to collate medical texts. Now we have taken the Suwen, the Jiuxu, the Lingshu, the Taisu jing, the Qianjin fang (Prescriptions Worth a Thousand in Gold), the Qianjin yifang (Supplement to Prescriptions Worth a Thousand in Gold), the Waitai biyao (Arcane Essentials from the Imperial Library), and other fine editions from various schools, collated them to completion, transcribed them, and prepared them for imperial inspection. We reverently consider that His Majesty is bright, sage-like, and profoundly wise, that ceremonial vessels, dress, music, and cultural refinements radiate brilliance both above and below, and that filial piety, compassion, and benevolence constitute one aspect of His civilizing influence.
Respectfully submitted by Gao Baohong, Erudite of the National University; Sun Qi, Gentleman of the Bureau of the Treasury of the Ministry of Works; and Lin Yi, Grand Master of the Palace with Golden Seal and Purple Ribbon, Academician of the Imperial Library.
The rise of the medical way has origins that are already distant indeed.
In high antiquity, Shennong began tasting herbs and thereby came to know the hundred medicines. The Yellow Emperor consulted Qi Bo, Bo Gao, Shao Yu, and others, examining internally the five viscera and six bowels, and synthesizing externally the channels and collaterals (the pathways through which qi and blood circulate in the body), qi and blood, facial complexion, and pulse signs. He referred to the patterns of Heaven and Earth, verified them against persons and things, took life as the root, and exhausted the mysterious transformations of things—whereupon the way of needling (the theory and methods of acupuncture) came into being. These theories are extremely subtle and exquisite. Lei Gong received the profession and transmitted it to later generations. Yi Yin, with the talents of a secondary sage, relied on the Shennong bencao (Divine Husbandman's Classic of Materia Medica) to create tangye (decoction methods of ancient formula medicine). Among the mid-ancient renowned physicians were Yu Fu, Yi Huan, and Bian Que; in the Qin state there was Yi He; and in the Han Dynasty there was Cang Gong. Their discourses were all capable of governing the source and understanding the root, not merely of diagnosing illness.
In the Han Dynasty there were Hua Tuo and Zhang Zhongjing. Other extraordinary prescriptions and alternative treatment methods that were applied throughout the world were numerous, and their beginnings and endings could not all be fully recorded. There is this example: The illness of Direct Sacrificial Wine Libationer Liu Jiayan originated from terror and aversion. After treatment he recovered, and the physician said: "Nine years from now, Jiayan's illness will recur. When it recurs, there will be a triggering response, still rooted in the terror and aversion. Once the illness attacks, he will surely die." And so it came to pass precisely as he had said. When Zhang Zhongjing saw Attendant-in-Office Wang Zhongxuan, Wang was in his early twenties. Zhongjing said: "You have an illness. At age forty your eyebrows will fall out, and half a year after the eyebrows fall, you will die. Taking the Five-Mineral Decoction (a classical formula) can spare you from this." Wang Zhongxuan found his words unpleasant to the ear but accepted the decoction without actually taking it. Three days later, Zhongjing saw him and asked: "Have you taken the decoction?" Wang Zhongxuan said: "I have already taken it." Zhongjing said: "Looking at your complexion, it is clearly not the appearance of one who has taken the medicine. Why do you take your own life so lightly?" Wang Zhongxuan still did not believe him. Later, things happened exactly as Zhongjing had predicted. Even Bian Que and Cang Gong could not have surpassed these two cases. Hua Tuo was fierce-tempered and prideful of his medical skill, and in the end was executed. Zhang Zhongjing expanded upon Yi Yin's method of decoctions, compiling works of several dozen fascicles, and their application met with verification time and again. In recent times, Supreme Medical Officer Wang Shuhe organized and edited Zhang Zhongjing's writings. His selected discussions were extremely precise and appropriate, and could be applied to specific conditions and cases.
According to the Qilue and the "Treatise on Literature," the Yellow Emperor's Inner Classic comprises eighteen fascicles. At present there are nine fascicles of the Zhenjing and nine fascicles of the Suwen, together making eighteen fascicles—this is the Inner Classic. Portions have also been lost. Its theories are profound, yet the exposition is more theoretical than immediately applicable to clinical practice, and some parts lack orderly arrangement. Cross-referencing the Biographies of Cang Gong, his learning all derived from the Suwen, and his discussion of illness was subtle and precise. The Nine Fascicles is the original source for the channels and vessels, with meanings deep and obscure, not easily comprehended. There is also the Mingtang kongxue zhenjiu zhiyao (Bright Hall: Essential Points of Acupuncture Points and Moxibustion Treatment), which contains the transmitted content of the Yellow Emperor and Qi Bo. The three works share the same underlying principles, yet their texts contain numerous duplications and are interleaved in disorder without consistency.
During the Ganlu era, I suffered from wind illness compounded by severe deafness. I was treated for a hundred days, and the formulas and treatments employed were largely superficial and simplistic. I therefore compiled the three works, grouping related matters into their categories, deleting extravagant wording, removing duplications, and presenting the essentials, producing twelve fascicles. The Book of Changes says: "Observe that upon which it gathers, and the conditions of all things under Heaven become manifest." How much more so for the principles of things? Grouping related matters together—this is the meaning of "gathering." A person receives his body from his ancestors, possessing a frame of eight chi, yet if he does not understand medicine, this is what is called a wandering soul (one who has mere physical form without fundamental grounding). If one is not proficient in the medical way, then even with a heart of loyalty and filial piety and a nature of benevolence, when one's lord and father are in perilous distress and the common people are suffering calamities, one has no means to rescue them. This is precisely why sages and worthies thought deeply and discoursed at length, exhausting the principles of medicine. From this perspective, how could it be disregarded? The original discussions of these texts are well reasoned, and although they may not address immediate practical concerns, they have not been substantially abridged. If there is a need to extract the essentials, I shall wait until leisure, then compose and verify further, to serve as the transmission of the classics.
Editorial principles: Whenever a question is asked, both the Yellow Emperor and Lei Gong are marked with "Question." Whenever an answer is given, the Yellow Emperor's answers use "Reply," and those of Qi Bo and others use "Response." Where names have already appeared in question-and-answer exchanges in a previous chapter, subsequent chapters use only "Question" and "Response" without repeating the names. If the speaker changes, the name is given anew. Such is the established convention. Whenever the text says "governs it" (a certain point governs a certain disease), it permits both moxibustion and needling. Where it says "needle it," moxibustion is not permitted. Where it says "moxibust it," needling is not permitted. Such also is the established convention.
Jin · Master of Mysterious Tranquility, Huangfu Mi, courtesy name Shian, compiled
Court Gentleman of the Palace with Golden Seal and Purple Ribbon, Academician of the Imperial Library, Judge of the Memorial Inspection Bureau, Defender of the Army, Your Servant Lin Yi
Court Gentleman for Manifesting Blessings, Gentleman of the Bureau of the Treasury of the Ministry of Works, Co-Collator of Medical Texts, Cavalry Commandant of the Upper Rank, Recipient of the Purple Fish Bag, Your Servant Sun Qi
Court Gentleman for Manifesting Blessings, Erudite of the National University, Co-Collator of Medical Texts, Cavalry Commandant of the Upper Rank, Recipient of the Purple Fish Bag, Your Servant Gao Baohong
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Translator's note: This content is based on classical Chinese medical texts and is provided solely for the study and appreciation of traditional culture. It does not constitute any medical diagnosis, medication, or treatment advice. If you feel unwell, please seek prompt medical attention.