Cargando...
Capítulo 65 de 78
黄帝内经·素问
Overall Paraphrase
The Yellow Emperor asked: Diseases have biao (external, later-onset manifestations) and ben (internal, root causes that appear first); acupuncture has ni (counteracting) and cong (following) — what is this about?
Qi Bo replied: In general, the principles of acupuncture require first distinguishing the yin-yang nature, ensuring mutual correspondence between front and back, and allowing counter-treatment and following-treatment to be applied appropriately, with biao and ben being interchangeable. Thus it is said: some diseases manifest in the biao and are treated from the biao; some have their root in the ben and are treated from the ben; some have their root in the ben yet are treated from the biao; some manifest in the biao yet are treated from the ben. Therefore, treatment may target the biao and achieve results, or target the ben and achieve results; it may use counter-approach and succeed, or use following-approach and succeed. Hence, one who understands ni and cong can act correctly without hesitation; one who understands biao and ben will succeed in every attempt; one who does not understand biao and ben acts blindly and recklessly.
The principles of yin-yang, ni-cong, and biao-ben are small in appearance yet great in meaning; from one, one can infer the harm of a hundred diseases. They seem few yet are many, seem shallow yet are vast, and from one can know a hundred. From the shallow, one perceives the profound; from the near, one perceives the far. Biao and ben are easy to speak of, but difficult to achieve in practice. Treatment that opposes the condition is called ni; treatment that conforms to the condition is called cong. If illness comes first and then jue ni (reversal of qi movement, coldness of the limbs) appears, treat the ben; if jue ni comes first and then illness arises, treat the ben; if cold comes first and then other illnesses arise, treat the ben; if illness comes first and then cold arises, treat the ben; if heat comes first and then other illnesses arise, treat the ben; if heat comes first and then zhong man (abdominal fullness and distension) arises, treat the biao; if illness comes first and then diarrhea occurs, treat the ben; if diarrhea comes first and then other illnesses arise, treat the ben; one must first regulate these, and then treat other illnesses. If illness comes first and then zhong man arises, treat the biao (the original text again emphasizes zhong man as an urgent biao); if zhong man comes first and then restlessness of the heart arises, treat the ben. The human body has ke qi (external pathogenic factors) and tong qi (pre-existing internal pathogenic qi) as distinctions. If urination and defecation are blocked, first treat the biao; if urination and defecation are free, treat the ben. When disease arises with pathogenic excess, first treat the ben, then the biao; when disease arises with righteous qi deficiency, first treat the biao, then the ben. Carefully examine the severity and urgency of the disease, and weigh and regulate with focused intent: if the condition is mild and superficial, biao and ben may be treated together; if the condition is severe and deep, one may treat biao or ben alone. If urinary and bowel blockage comes first and then other illnesses arise, treat the ben.
The "treatments" and "needling" above are theoretical discussions by the ancients, for study only, and not intended as medication guidance.
Regarding disease transmission (diseases spreading in a certain order): In heart disease, first there is heart pain; after one day, cough; after three days, hypochondriac supporting distension and pain; after five days, blockage and obstruction, with body heaviness and pain; after another three days without recovery, the ancients believed death might occur. In winter at midnight; in summer at noon.
In lung disease, first there is wheezing and cough; after three days, hypochondriac supporting fullness and pain; after another day, body heaviness and bodily pain; after five days, abdominal distension; after ten days without recovery, the ancients believed death might occur. In winter at sunset; in summer at sunrise.
In liver disease, first there is dizziness, blurred vision, and hypochondriac supporting fullness and oppression; after three days, body heaviness and pain; after five days, abdominal distension; after three days, lumbar, sacral, and lower abdominal pain, with soreness in the calves; after another three days without recovery, the ancients believed death might occur. In winter at sunset; in summer at breakfast time.
In spleen disease, first there is body pain and heaviness; after one day, abdominal distension; after two days, lower abdominal, lumbar, and sacral pain with calf soreness; after three days, pain in the muscles beside the spine and urinary blockage; after ten days without recovery, the ancients believed death might occur. In winter at the time of people settling in (dusk); in summer at dinner time.
In kidney disease, first there is lower abdominal, lumbar, and sacral pain with calf soreness; after three days, spinal muscle pain and urinary blockage; after three days, abdominal distension; after three days, bilateral hypochondriac supporting pain; after another three days without recovery, the ancients believed death might occur. In winter at dawn; in summer at dusk.
In stomach disease, first there is abdominal distension; after five days, lower abdominal, lumbar, and sacral pain with calf soreness; after three days, spinal muscle pain and urinary blockage; after five days, body heaviness; after six days without recovery, the ancients believed death might occur. In winter after midnight; in summer in the afternoon.
In bladder disease, first there is urinary blockage; after five days, lower abdominal distension, lumbar and sacral pain, and calf soreness; after one day, abdominal distension; after one day, body pain; after two days without recovery, the ancients believed death might occur. In winter at rooster's crow; in summer at the hour of shen (3–5 p.m.).
When various diseases transmit in this order, like this, the ancients believed there are fixed times of death, and one should not needle lightly. If transmission stops having skipped one organ, or reaches only three or four organs, then needling is permissible.
Bu Gua Note: This content is based on classical Chinese medicine texts and is provided solely for traditional cultural study and reading; it does not constitute any medical diagnosis, medication, or treatment advice. If you feel unwell, please seek medical attention promptly.