Acupuncture Classic of Jia and Yi, Treatise on Cold Damage, Essentials from the Golden Cabinet, and Exposition on Warm Diseases - Exquisite Translation

Author: Translator: Huang Zhijie et al.
Editor-in-Chief: Wang Yaqi
Publisher:
Publishing Date: 1999-09-01
Features: This book includes four classic works of Traditional Chinese Medicine: Zhenjiu Jia Yi Jing is one of the earliest specialized works on acupuncture and moxibustion in China, playing a pivotal role in the development of acupuncture and moxibustion. Shanghan Lun is a treasure in the treasure trove of TCM theory, and the theory of syndrome differentiation and treatment it elaborates upon is the pillar of TCM theory. Its prescriptions have been clinically verified for thousands of years, demonstrating outstanding efficacy. Jin Gui Yao Lue is one of the earliest classic works on the diagnosis and treatment of miscellaneous diseases, summarizing the rich clinical experience before the Han Dynasty and playing a significant role in guiding clinical practice of TCM. Wenbing Tiao Bian builds upon the achievements of warm disease studies before the Qing Dynasty, proposing new theories and treatment principles, forming a relatively systematic and complete diagnostic system for warm diseases. This book provides translations of the above four works, remaining faithful to the original text while maintaining practicality and readability. The language is vivid, fluent, and easy to understand, making it suitable for beginners of TCM, TCM enthusiasts, and those interested in health preservation.
Excerpt: When anger arises, Qi tends to ascend. In severe cases, blood may follow the Qi upward, leading to symptoms of vomiting. Alternatively, after eating, stomach Qi may ascend, causing belching, hiccups, or even vomiting. Thus, it is said, "Anger makes Qi ascend." During moments of joy, the emotions are relaxed, Qi and blood flow smoothly, and the defensive Qi circulates freely. However, excessive joy can lead to mental distraction, so it is said, "Joy makes Qi slow." When grieving, the heart's meridians contract, the lung lobes expand and rise, obstructing the upper Qi and causing stagnation of defensive Qi, which then generates heat, depleting vital Qi. Thus, it is said, "Grief makes Qi dissipate." During fear, the spirit becomes weak, the (gallbladder) is timid, and vital Qi flows downward. The upper Qi becomes blocked and fails to ascend, instead returning downward, leading to distension in the lower abdomen and impaired communication between the upper and lower parts. Thus, it is said, "Fear makes Qi fail to move." When exposed to cold pathogens, the skin's sweat pores close, and defensive Qi cannot reach the exterior but instead contracts inward. Thus, it is said, "Cold makes Qi contract." When exposed to heat pathogens, the skin's sweat pores open widely, and defensive Qi disperses excessively, leading to continuous sweating and the outward leakage of body fluids. Thus, it is said, "Heat makes Qi leak." During panic, the mind becomes unsteady, emotions are restless, and indecision arises, resulting in disordered behavior. Thus, it is said, "Panic makes Qi chaotic." Excessive labor leads to shortness of breath and sweating. Persistent shortness of breath indicates internal depletion of vital Qi, while excessive sweating depletes vital Qi externally. Thus, it is said, "Labor makes Qi deplete." During contemplation, the mind focuses, and the spirit concentrates. However, excessive overthinking can lead to mental stagnation, impaired blood and Qi circulation, and thus, it is said, "Overthinking makes Qi stagnate." The liver stores blood and regulates its volume. The hun (soul) is governed by the liver. When liver blood is abundant, the hun functions normally. When liver Qi is imbalanced, it may lead to excessive speech. When liver disease causes fluid leakage, it may lead to excessive tears. When liver blood is deficient, the hun loses its foundation, causing fear and anxiety. When liver Qi is excessive, overactive secretion may lead to anger. The Su Wen states: When a person sleeps, blood returns to the liver. When active, blood circulates throughout the body to meet the body's needs. The eyes, nourished by blood, can see; the feet, nourished by blood, can walk; the hands, nourished by blood, can grasp; and the fingers, nourished by blood, can grasp. The heart governs the meridians and drives blood circulation within them. The spirit is governed by the heart. When blood vessels are full, the spirit functions normally. When heart Qi is imbalanced, it may lead to belching. When heart disease causes fluid leakage, it may lead to sweating. When heart Qi is deficient, it may lead to sadness and grief. When heart Qi is excessive, it may lead to excessive joy and uncontrollable laughter. The spleen transforms the essence of food and drink, generating defensive Qi. The yi (intention) is governed by the spleen. When defensive Qi is abundant, the yi functions normally. When spleen Qi is imbalanced, it may lead to swallowing sour water. When spleen disease causes fluid leakage, it may lead to drooling. When the spleen is weak and fails to transform, vital Qi is depleted, leading to weakness in the limbs and malnutrition of the five organs, potentially causing disease. When pathogenic factors invade the spleen, impairing its transformation, it may lead to retention of food and drink in the middle, causing abdominal distension and impaired urination. The lungs govern respiration and the body's Qi. The po (, physical essence) is governed by the lungs. When lung Qi is abundant, the po functions normally. When lung Qi is obstructed, it may ascend, causing coughing. When lung disease causes fluid leakage, it may lead to a runny nose. When lung Qi is deficient, it may lead to shortness of breath and weak respiration. When pathogenic factors obstruct the lungs, impairing airway function, it may lead to chest tightness, shortness of breath, and upward gasping. The kidneys store innate essence. The zhi (will) is governed by the kidneys. When kidney essence is abundant, the zhi functions normally. When kidney Qi is imbalanced, it may lead to fatigue and yawning. When kidney disease causes fluid leakage, it may lead to excessive saliva. When kidney Qi is deficient, it may lead to yin-yang imbalance, causing cold or heat collapse. When the kidneys are affected by pathogens, fluid retention may cause edema and distension, potentially affecting the five organs and causing related diseases.
In summary, when the five organs are affected by disease, it is essential to examine the symptoms, distinguish between the excess or deficiency of organ Qi, and treat them cautiously and appropriately. The liver governs the hun. Excessive grief may injure the hun, leading to abnormal speech, delirium, and lack of clarity, as well as contraction of the lower genitalia and spasm of muscles and tendons. In severe cases, the skin may become withered, the face may appear dry, and during the autumn season, when dry Qi is dominant, the liver may be further damaged by the metal element's control over the wood element, potentially leading to worsening symptoms and even death. The Su Wen states: When the liver is affected, symptoms may include excessive crying, spasm of muscles and tendons, clenched fists, and irritability. Excessive anger may further injure the liver. The Nine Volumes and the Su Wen also state: When the essence of the five organs combines with the liver, liver Qi may be injured, leading to excessive sadness. This is explained as follows: When liver Qi is deficient, it may lead to fear; when liver Qi is excessive, it may lead to anger. Uncontrolled anger may lead to emotional depression and sadness. The emotional activities of the five organs are not isolated. For example, liver anger and kidney fear, as well as spleen thought and lung sadness, can mutually influence and complement each other. The spleen belongs to the earth element in the five elements. The other four organs rely on the spleen to transform the essence of food and drink for nourishment, so the emotions of the five organs are closely related to the spleen. Fear may originate from the liver but is ultimately rooted in the kidneys; sadness may originate from the spleen but is ultimately rooted in the liver. The gallbladder is the storehouse of refined essence and works in conjunction with the liver. The kidneys store essence and have a mother-son relationship with the liver and gallbladder, making their relationship extremely close. Kidney fear and liver anger mutually influence each other. If this goes beyond a certain limit, both the liver and kidneys may be damaged. The Nine Volumes and the Su Wen discuss this topic differently, but their fundamental principles are consistent. The heart governs the spirit. Excessive fear and anxiety or excessive overthinking may injure the heart's spirit. When the heart's spirit is injured, it may lead to timidity, lack of autonomy, and even spleen disease with muscle atrophy. In severe cases, the skin may become withered, the face may appear dry, and during the winter season, when water is dominant, the kidneys may further damage the heart's fire, potentially worsening symptoms and even leading to death. The Su Wen states: When the heart is affected, symptoms may include excessive laughter, joy, or sadness. Excessive joy may further injure the heart. The Nine Volumes and the Su Wen also state: When the essence of the five organs combines with the heart, heart Qi may be excessive, leading to excessive laughter and joy. Some people say that the heart's will is joy, yet when the heart is affected, symptoms of sadness from the spleen and lung meridians appear, which seems contradictory. How can this be explained? The answer is: When heart Qi is deficient, joy may be insufficient, leading to sadness, and sadness may lead to worry. When heart Qi is excessive, there may be excessive laughter, and laughter may lead to joy. The heart and lungs, as well as the spleen and heart, mutually influence and complement each other in emotions. Therefore, joy may originate from the heart but is ultimately formed in the lungs; thought may originate from the spleen but is ultimately formed in the heart. If this goes beyond a certain limit, both organs may be damaged. These passages are mutually complementary to explain their relationships and are not incorrect. The spleen governs the yi. Excessive sadness that cannot be (shakuai, means to get rid of or escape) may injure the yi. When the yi is injured, spleen Qi may become stagnant, causing a feeling of stuffiness in the chest and weakness in the limbs. In severe cases, the skin may become withered, the face may appear dry, and during the spring season, when wood is dominant, the liver may further damage the spleen, potentially worsening symptoms and even leading to death. The Su Wen states: When the spleen is affected, symptoms may include excessive singing, hiccups, or sadness and thought. Excessive overthinking may further injure the spleen. The Nine Volumes and the Su Wen also state: When the essence of the five organs combines with the spleen, spleen Qi may be excessive, leading to excessive thought. The lungs govern the po. Excessive joy may injure the po, leading to mental chaos, loss of will, and dry, lackluster skin. In severe cases, the skin may become withered, the face may appear dry, and during the summer season, when fire is dominant, the heart may further damage the lungs, potentially worsening symptoms and even leading to death. The Su Wen states: When the lungs are affected, symptoms may include excessive crying, coughing, or sadness. Excessive sadness may further injure the lungs. The Nine Volumes and the Su Wen also state: When the essence of the five organs combines with the lungs, lung Qi may be disturbed, leading to excessive sadness. The kidneys govern the zhi. Uncontrolled anger may injure the zhi, leading to forgetfulness, poor memory, and inability to bend forward or backward. In severe cases, the skin may become withered, the face may appear dry, and during the long summer season (the sixth month of the lunar calendar), when earth is dominant, the spleen may further damage the kidneys, potentially worsening symptoms and even leading to death. The Su Wen states: When the kidneys are affected, symptoms may include groaning, shivering, or fear. Excessive fear may further injure the kidneys. The Nine Volumes and the Su Wen also state: When the essence of the five organs combines with the kidneys, kidney Qi may be disturbed, leading to fear. Unresolved fear may injure kidney essence, causing symptoms such as lower limb weakness, coldness, flaccidity, and leakage of semen.
In summary, the five organs store essence, and essence is the fundamental substance that maintains human life activities. It should not be damaged. When essence is injured, yin may become deficient, and when yin is deficient, it cannot transform Qi. When both yin and Qi are exhausted, death may occur. Therefore, when using acupuncture to treat diseases, it is essential to observe changes in the patient's physical and mental condition to understand the state of their essence, spirit, hun, and po. If the essence, spirit, hun, and po of all five organs are damaged, acupuncture may not be suitable for treatment.
The second part of the Five Organs and Their Meridians
(Topic Explanation) This section primarily discusses the relationship between the meridians of the five organs and the five colors, five seasons, five days, five sounds, and five flavors, as well as the influence of the changes in the four seasons and yin-yang on human physiology and pathology.