Chen Xiuyuan's Complete Medical Works

Author: Chief Editor: Lin Huiguang
Publisher:
Publishing Date: 2001-06-01
Features: Chen Xiuyuan (1753—1823), originally named Nianzu, styled Shenxiu. A famous physician and educator from Changle, Fujian during the Qing Dynasty. This book collects 16 of his extant medical works, including A Concise Annotation of the Lingshu and Zhoujiu (10 volumes), A Concise Annotation of the Jin Gui Yao Lue (10 volumes), A Concise Annotation of the Jin Gui Fang Ge (6 volumes), A Concise Annotation of the Shanghan Lun (6 volumes), A Concise Annotation of the Changsha Fang Ge (6 volumes), The Real Simplicity of Medicine (8 volumes), The Record of Medicine for the People (8 volumes), Essentials of Gynecology (4 volumes), Annotations on the Shennong Bencao Jing (4 volumes), A Three-Character Classic of Medicine (4 volumes), The Wonderful Application of Temporary Formulas (4 volumes), A Concise Annotation of Temporary Formulas (2 volumes), A New Critique of the Jingyue Xinfang Bian (4 volumes), A Concise Annotation of the Shanghan Zhenfang Ge (6 volumes), A Linked Explanation of the Shanghan Medical Methods (6 volumes), and The Ten Medicinal Books (1 volume). Most of Chen Xiuyuan's works are widely circulated, primarily due to their simple yet elegant language, often presented in the form of rhymes. Their content is both accessible and practical, making them ideal reference books for beginners in medicine. Therefore, Chen Xiuyuan's works have had a profound impact on the popularization of medicine. This book comprehensively compiles Chen Xiuyuan's medical works and includes an essay titled "A Study on the Academic Thought of Chen Xiuyuan" at the end, which greatly inspires readers in learning and researching his academic characteristics. This book is suitable for clinical practitioners of traditional Chinese medicine in various specialties, faculty and students of TCM colleges, as well as beginners in TCM.
Excerpt:
The source of vitality declines in men as they age, causing the root qi to weaken first, leading to hair loss and dry teeth. At the age of 64 (sixty-eight), yang qi declines in the upper body, the face becomes dry, and temples turn white. The root qi has weakened first, and the surface yang gradually exhausts. The Pulse Chapter states: "The pulse at the cun and guan positions is slow and weak. Weakness indicates prolonged yang qi, with a bright complexion, radiant face, clear voice, and long hair. When yang qi declines, the complexion becomes dry, and temples turn white."
At the age of 66 (seventy-eight), liver qi weakens, making it unable to move the tendons. The celestial qi (menstrual fluid) depletes, essence becomes scarce, and kidney qi weakens, leading to extreme physical exhaustion. The liver is born from the kidneys, so when kidney qi declines, it gradually affects the liver. The liver governs the tendons; when liver qi weakens, tendons cannot move. The kidneys govern bones; when both qi and bones weaken, the body becomes extremely exhausted.
At the age of 64 (eighty-eight), teeth and hair fall out. When the decline reaches its extreme, not only do temples turn white and hair become dry, but it also falls out. The kidneys govern water, receiving the essence of the five zang-fu organs and storing it. Therefore, when the five zang-fu organs are strong, essence can be excreted. Now, all zang-fu qi is weak, tendons and bones atrophy, and celestial qi is exhausted, leading to white temples, heavy body, unsteady gait, and infertility.
The classics state: "The pathway of nourishing blood is to nourish the body with food. When food enters the stomach, it is transmitted to the lungs, overflowing in the body and spreading outward. The refined essence flows through the meridians, continuously nourishing without ceasing." For men at the age of 64 (eighty-eight) and women at the age of 49 (seventy-seven), the celestial and earthly numbers are exhausted, but the nourishing blood in the meridians is not depleted. Therefore, elderly individuals who can still eat and have strong spleen and stomach qi can maintain strong bones and muscles and robust qi and blood.
This passage discusses how the celestial qi (menstrual fluid) depletes and tendons and bones weaken, but the post-natal essence from food and drink should not be considered in isolation. Some elderly still have children. Why? Because they have exceeded their natural lifespan, possessing abundant innate essence and qi. Their qi and blood flow remain unobstructed, and the post-natal earthly path is still open. Their kidney qi is in excess. Even though they have children, men do not live beyond 64 (eighty-eight) and women beyond 49 (seventy-seven), as the celestial and earthly essence is exhausted.
This reiterates that the celestial and earthly yin-yang numbers reach their limit at 77 and 88.
As for the Daoist, even at the age of 100, can they still have children? The answer is: The Daoist can delay aging and preserve the body, even if their age is advanced, yet they can still have children. This follows the previous passage, stating that only those who practice the Dao can transcend the celestial and earthly yin-yang numbers.
In ancient times, there were true people who grasped the universe, controlled yin and yang, inhaled refined qi, and maintained their inner spirit, keeping their muscles and flesh intact. Thus, they could live as long as the universe, without end. This is the Dao they cultivated. The true people of ancient times refer to those born naturally in harmony with the Dao, preserving their original innocence. With complete innocence, they could manipulate the universe, balance yin and yang, breathe and exhale refined qi, and exist uniquely with the Dao. By guarding their spirit and preserving their body, their skin was as white as snow, and their figure as graceful as a virgin, living beyond the universe, without end. This is because they cultivated the Dao, so they achieved harmony effortlessly.
In the middle ages, there were great people who cultivated virtue and the Dao, harmonizing with yin and yang, adjusting to the four seasons, detaching from the world, accumulating essence, and preserving their spirit. They roamed the universe, perceiving all directions. This was an improvement in lifespan and caution, also becoming true people. The great people of the middle ages refer to those who actively pursue the Dao and preserve their original innocence. Although their innocence is exhausted, they can still cultivate virtue and the Dao, accumulate essence, and nourish their spirit, harmonizing their spirit and qi, filling the universe. Their ears and eyes are sharp beyond all directions, achieved through cultivation and preservation, also completing their innocence and returning to the great Dao.
The true people possess the innate true qi; the great people possess the post-natal qi. Their paths are the same, so they also become true people.
Next are the sages, who live in harmony with the universe, follow the laws of the eight winds, and adapt their desires to the secular world, free from anger, hatred, and resentment. Their actions do not stray from the world, and their attire does not seek attention from the common people. They do not labor their bodies for worldly affairs and are free from inner worries. They pursue tranquility and joy and consider self-contentment their achievement. Their bodies remain unspoiled, and their spirits undisturbed, and they can live to a hundred. The great people and true people detach from the world and practice the Dao to preserve their true selves, free from marital love and desires, the kind who transcend humanity and live outside the ordinary.
They live within the universe, follow the laws of the eight directions, teach human ethics, and adhere to systems. They wear imperial robes in court, yet do not detach from the secular world. They govern without effort, responding to circumstances, and do not strain their spirits. These are the sages who govern the world. They can also enjoy leisure and longevity, living to a hundred.