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Capítulo 80 de 81
黄帝内经·灵枢
Overall Paraphrase
The original text of this chapter contains several transcription errors; the following is a paraphrase based on the standard received version after textual emendation.
Huangdi asked Qibo: I once climbed a cold, high terrace. When I reached the middle of the steps, I turned back to look, and then leaned forward, I felt dizzy and confused in my mind. I privately found this strange. I closed my eyes alone and gazed alone, calming my breath and settling my mind, but for a long time it did not resolve; I also felt throbbing and dizziness. I loosened my hair, knelt upright, and looked downward; after a long time it still did not stop. Finally, it suddenly ceased on its own. What qi caused this?
Qibo replied: The essence qi of the five viscera and six bowels all pour upward to the eyes, forming the ability of visual discernment. The socket where essence gathers is called the eye; the essence of bone pours into the pupil; the essence of sinew pours into the dark of the eye; the essence of blood pours into the blood vessels; the essence of qi pours into the white of the eye; the essence of muscle restrains the eye, wrapping the essence of sinew, bone, blood, and qi, and uniting with the vessel network to form the eye system (the fascial-vascular bundle behind the eyeball connecting to the brain), which connects upward to the brain and emerges posteriorly at the nape. Therefore, when pathogenic qi attacks the nape, and the body happens to be vacuous, the pathogenic qi penetrates deeply, following the eye system into the brain; when pathogenic qi enters the brain, the brain turns, and the turning brain pulls the eye system into urgency; when the eye system is tense, the eyes are dizzy and turn. If pathogenic qi disrupts the essence qi, the essence qi of the affected area can no longer coordinate with each other, and the essence qi scatters, causing visual disturbance—seeing one thing as two. The eyes are the gathering place of the essence qi of the five viscera and six bowels, and the constant pathway of nutritive and defensive qi (the qi of nourishment and defense in the human body) and of the ethereal and corporeal souls; spirit qi is born from this. Thus, when the spirit is excessively taxed, the ethereal and corporeal souls scatter, and the will and intention become disordered.
The pupil and dark of the eye are yin; the white of the eye and red vessels are yang. When yin and yang qi harmonize and pour through, vision becomes acute and clear. The eye is the external envoy of the heart; the heart is where the spirit resides. If the spirit and essence become disordered and cannot undergo normal transmission, and one suddenly perceives an extraordinary environment, the spirit, ethereal soul, and corporeal soul scatter and fail to coordinate—then “confusion” arises.
Huangdi said: I doubt this reasoning. Every time I go to the Eastern Garden, I am never not confused, and after I leave, I recover. Is it only the Eastern Garden that taxes my spirit? Why is it so strange? Qibo said: It is not so. The mind delights in something, but the spirit finds it repulsive. When two emotional states suddenly interfere with each other, the essence qi becomes chaotic and visual sensibility is confused, so “confusion” arises. Once the spirit-intent shifts, recovery occurs. Therefore, the milder form is called “loss of direction” (mi), and the more severe is called “confusion” (huo).
Huangdi asked: For people with forgetfulness—what qi causes it? Qibo said: When the qi of the upper part is insufficient and the qi of the lower part is excessive, the stomach and intestines are replete and obstructed, while the heart and lungs are vacuous. The nutritive and defensive qi remains in the lower part, and because it is delayed for a long time in moving upward in a timely manner, forgetfulness results.
Huangdi asked: For people who are easily hungry yet do not want to eat—what qi causes it? Qibo said: Essence qi pools together in the spleen, and heat lingers in the stomach. When the stomach is heated, it easily digests water and grain. With the water and grain consumed, hunger easily arises. But when stomach qi rebels upward, the stomach duct conversely becomes cold and stagnant, so there is no desire to eat.
Huangdi asked: For illness with inability to fall asleep—what qi causes it? Qibo said: The defensive qi is unable to enter the yin aspect and constantly remains in the yang aspect. Remaining in yang causes yang qi to be full; when yang qi is full, the yang qiao vessel (the channel related to movement and wakefulness) becomes predominant. When it cannot enter yin, the yin qi becomes vacuous, and therefore the eyes cannot close and one cannot sleep.
Huangdi asked: For illness with inability to open the eyes and see—what qi causes it? Qibo said: The defensive qi remains in the yin aspect and cannot move into the yang aspect. Remaining in yin causes yin qi to flourish; when yin qi flourishes, the yin qiao vessel becomes replete. When it cannot enter yang, the yang qi becomes vacuous, and therefore the eyes close and one cannot see.
Huangdi asked: For people who sleep excessively—what qi causes it? Qibo said: Such people have larger stomach and intestines, moist skin, and the intermuscular spaces between muscles are not smooth and slippery. With larger stomach and intestines, the defensive qi remains for a longer time. With moist skin and unsmooth intermuscular spaces, the defensive qi moves slowly. The defensive qi normally moves through the yang aspect during the day and through the yin aspect at night. When yang qi is exhausted, one lies down; when yin qi is exhausted, one wakes. Thus, when the stomach and intestines are large, the defensive qi remains a long time; when the skin is moist and the intermuscular spaces are not smooth and slippery, the defensive qi moves slowly, and its remaining so long in the yin aspect means its qi is not clear and brisk, so one readily wishes to close the eyes—therefore excess sleep arises. If the stomach and intestines are small, the skin is smooth and relaxed, and the intermuscular spaces are slippery, the defensive qi remains longer in the yang aspect, so sleep is less.
Huangdi asked: For people who, not in their ordinary constitution, suddenly sleep excessively—what qi causes it? Qibo said: When pathogenic qi is lodged in the upper burner (the region above the diaphragm), the upper burner becomes blocked and no longer free-flowing. After eating or drinking hot water, the defensive qi lingers for a long time in the yin aspect, unable to move normally, so sudden excessive sleep results.
Huangdi said: Good. What are the methods for treating these diseases caused by pathogenic qi? Qibo said: First examine the viscera and bowels, remove the minor pathogenic qi, then harmonize the qi. For repletion of pathogenic qi, use drainage; for vacuity of proper qi, use supplementation. Also, one must first understand the patient's physical exertion and ease and emotional bitterness and pleasure. Only after determining these should points be selected and needling performed. These are the ancient principles for pattern-based regulation and treatment, belonging to scholarly theory; they are provided for study only and do not constitute medication guidance.
The essence of this chapter is the holistic view that “the eyes are the essence of the five viscera and six bowels” and that “nutritive-defensive qi—yin/yang qiao vessels—sleep and wakefulness” form an integrated system.
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Further Reading
— Master Bu
This content is based on ancient Chinese medicine classical texts and is provided solely for traditional culture study and reading. It does not constitute any medical diagnosis, medication, or treatment advice. If you feel unwell, please seek medical attention promptly.