Wan Mizhai's Complete Medical Collection

Author: Chief Editor: Fu Peifan / et al
Publisher:
Publication Date: 1999-08-01
Features: Wan Quanzhai (also known as Mi Zhai, 1499–1582), a native of Luotian, Hubei, was a renowned Chinese physician during the Ming Dynasty, famous for his expertise in treating pediatric, gynecological, and smallpox conditions. His work, "The Complete Medical Works of Wan Quanzhai," holds significant reference value in clinical medicine. The content includes the differential diagnosis and treatment of common pediatric, gynecological, and internal medicine conditions, as well as studies on classic works like the "Treatise on Cold Damage" and discussions on health preservation, family planning, and other related topics. The sub-titles consist of: "Four Essentials of Health Preservation," "Song of Life-Saving," "Excerpt from the Treatise on Cold Damage," "Essentials of Extending Family Lineage," "Wan Family Gynecology," "Heartseed of Jade," "Household Secrets of Raising Infants," "Elucidations on Pediatrics," "Heartseed of Smallpox," and "Principles of Smallpox Treatment," totaling 10 works and 108 volumes. The original text lacks punctuation and has suffered from many errors over the centuries due to repeated printings. This edition is based on the edition by Wan Quan's fifth-generation descendant, Wan Da, with detailed annotations. At the end, there is an appendix titled "Studies on the Academic Thought of Wan Quanzhai," discussing his life, works, and academic ideas in pediatrics, gynecology, the treatise on cold damage, warm disease, and health preservation. This book is suitable for medical professionals and enthusiasts of traditional Chinese medicine.
Excerpt: As the flames rose, they became uncontrollable. He then practiced the ancient method of throwing beans to distinguish between good and evil. Regardless of time, he would sit in silence for a while, but his mind remained restless. He tried engaging in an activity, either interpreting the meaning of texts or reflecting on poetry, to restrain his mind, only to achieve a brief moment of tranquility. However, he was still attached to external matters and could not achieve true liberation. After ten years, he began to feel a slight coolness in his heart, though he no longer restrained himself, he could still control his impulses. Once, a hermit taught people the method of meditation, sitting with eyes closed and observing the navel, as if it were a perfect circle. Suddenly, scenes appeared within it, as bright as spring sunshine. He slowly inhaled through the nose, swallowed with the tongue and palate, and sent the breath down to the Dantian, like a red sun rising from the northern sea, passing through the coccyx, along the spine to the crown of the head, bringing natural clarity and vitality. This method is also about cultivating the center. When practicedly, it brings great benefits. However, if one is deluded by the absence of the Dao, they are lost. Action and inaction are intertwined like a dream, and not only does it disturb the mind, it even smothers it. Those who seek longevity all begin with regulating their breath. The is the root of breath; the pulse is the bag of breath; the mouth and nose are the doors of breath; and the heart is the master of breath. There are breaths of breathing, breaths of movement, and breaths of stillness, all governed by the kidneys. In movement, breath emerges from the pulse; in stillness, breath returns to the kidneys. Movement and stillness are both regulated by the heart. The wise regulate both, while the ignorant only regulate stillness, leading to chaotic breath during movement. Thus, it is said: those who stumble or rush are influenced by qi, yet they disturb their minds. The "Book of Changes" states: "The sky moves vigorously, and gentlemen strive to never cease improving." Vigor is the virtue of yang. Heaven, pure yang, is vast and strong, moving 365 degrees and 235 fractions in a day and night—the difference between the sun and moon is visible. The four seasons, the growth and decay of all things, move in a cycle without end, never ceasing for a moment. Gentlemen embody this and strive to cultivate their vigor, moving as if they move with the heavens. Even a single night should not be wasted; this ambition should never wane. The poem says: "Heaven's decree is ever profound and ceaseless." It speaks of the purity of the virtue of King Wen, who never ceased to be pure. "Pure and ceaseless" means "illuminating reverence." The "Book of Changes" says: "Why ponder or worry?" The "Book of Documents" says: "Thinking leads to wisdom." Gentlemen do not lack thought, but their thoughts are pure and unswayed, leading them to wisdom. This is the virtue of "illuminating reverence." Ignorant and unknowing, yet following the way of the emperor, the virtue of King Wen was pure. Buddhist masters of wisdom can foresee the world. This is because their minds do not wander, cultivating the essence of the heart, which is empty and perceptive, naturally clear and wise, with no obstacles. Today, when people meditate, the most critical point is to avoid disturbance within despite outward stillness. When Huineng of the Sixth Patriarch received the robe from the Fifth Patriarch, he went hunting with hunters, a critical test of human character. Outwardly, he was distracted, but inwardly, he remained calm. I once heard that a monk in the Southern Peak Mountains would light candles each night to visit the forest of Sandalwood, where hundreds of monks sat in meditation. He would beat them with a bamboo whisk if he found them restless or reward them with cakes hidden in his sleeves, to observe their inner stillness and encourage or discipline them. If people could discipline themselves, they could achieve stillness. Thus, it is said: the mind is the strict teacher. The "Basic Questions" of the "Classical Questions" say: "The essence of truth lies in the profound mysteries of heaven." The profound mysteries are the true breath of the innate Tai Chi, deep and boundless, beyond thought and action. Once the body is born, the spirit awakens, and the profound breath leaks. If one can forget desires, stabilize emotions, and keep the mind still, as in the womb, they can concentrate their spirit to nourish their qi and close their breath to strengthen their essence, allowing the essence and qi to naturally merge, called the "divine embryo." The profound breath returns to this place. Thus, it is said: returning to the origin is the essence of truth. One inhalation and exhalation make a breath. In a day and night, there are 1000 periods, totaling 13,500 breaths. The human pulse spans 810 feet. With each inhalation, the pulse extends three inches; with each exhalation, it extends three inches. In one breath, it travels six inches, completing 50 cycles around the body in a day and night. From the initial stroke of the zi period to the end of the si period, it moves 25 degrees of yang; from the initial stroke of the wu period to the end of the hai period, it moves 25 degrees of yin. This natural breath moves in harmony with heaven and earth. Therefore, those who cultivate health should follow it, while those who oppose it will perish. Every 135 breaths occur in one period. Breath is qi. All living things have orifices for its entry and exit. Only the qi of the mouth and nose has both entry and exit, which everyone knows. But if the qi of the eyes leaks through vision, the qi of the ears leaks through hearing, the qi of the two lower orifices leaks through urination and defecation, and the qi of the Xuanfu leaks through sweat, these are often overlooked. Therefore, moderating vision and hearing, regulating diet, and avoiding wind and cold are key to regulating qi, not just regulating respiratory breath. The wise in health must understand the cultivation of qi. Those who cultivate qi can achieve longevity. Thus, regulating qi means following qi; absorbing qi means taking in qi; suppressing qi means closing qi—all are called cultivating qi. Today, those who practice absorbing qi take the breath of young men and women and swallow it, which is truly regrettable. Unaware that the qi of heaven and earth enters through the nose, and the qi of food and drink enters through the mouth, it is beneficial or harmful depending on how it is used. Such methods of absorbing qi are nothing but murky air. Is it beneficial or harmful? You can judge for yourself. The secret of health preservation says: regulating breath means regulating true breath. True breath is fetal breath. In the womb, the child breathes without inhaling or exhaling; qi moves on its own. Practicing health preservation, one's breath is soft and continuous, like when the child is in the womb, hence called fetal breath. The orifices of the human body are the doors of the original qi. Blocking them leads to disease, while closing them leads to death. For both and creatures, when they are in the fetal sac, their orifices are closed, yet they do not die. Why? Because this fetal qi is hidden within, nourishing the body and marrow. Without open orifices, it does not leak until birth, when the first cry releases the fetal qi, and all orifices open. The true qi of humans is hidden in the mingmen, which is fire. It listens to the heart and carries out the command of the master fire. Therefore, when the mind is at peace, breathing aligns with heaven and earth, maintaining balance. When the mind is in danger, the fire of the mind declines, leading to reversal and death. Thus, it is said: the fierce tiger of southern mountains roars with thunder, shaking the universe and opening the bag of wind. Awakening the sleeping dragon, it surges straight to the heavens. Alchemists teach people to practice sitting meditation and regulating breath, advancing the yang fire in the morning and retreating the yin talisman in the afternoon, avoiding it at sunrise and sunset. This ignores the transformations of heaven and earth and the principles of yin and yang, confusing true methods with false ones. The "Mirror of Medicine" says: within a day, the twelve periods can be practiced at any time; why divide them into zi, wu, meng, and you? The "Wu Zhen Ci" says: do not seek zi and wu in the heavens; within the body, there is the innate yang. Thus, a moment of thought is the living zi. Why must it be after midnight? The moving moment is yang fire; after the thought ceases, it becomes the yin talisman. Yin and yang refer to movement and stillness. When the time moves, move; when the time stops, stop. Yet the masters do not reveal this clearly, urging one to realize it themselves. I dare to speculate: yin and yang refer to good and evil. A thought of goodness is the rise of yang fire, which, when expanded, is called yang fire. A thought of evil is the movement of the yin talisman, which, when restrained, is called retreating the yin talisman. If yang fire constantly advances, all thoughts are good, rising to higher wisdom, the path of ascending immortality. If the yin talisman does not retreat, all thoughts are evil, sinking into filth, the path of becoming ghosts. Sunrise and sunset are for bathing, with sunrise being the center of yang and sunset the center of yin. It teaches one to practice without excess or deficiency, stopping at the center. Midday is hai, and when the moon is full, it wanes. Ancient people cultivated health by bathing in the light of the sun and moon. The eyes are the residence of the spirit; they should be closed often, preventing dimness. The hair is the excess of blood; it should be combed often, preventing tangling. The teeth are the mark of bones; they should be tapped often, preventing decay. Saliva is the liquid of the heart; it should be swallowed often, preventing dryness. The back is the attachment of the five organs; it should be kept warm, protecting the lungs. The stomach is the granary of food; the abdomen should be massaged often, preventing overfilling. The head is the meeting point of clear yang; it should not be exposed to wind or rain, as it would invite clear evil to attack the upper orifices, causing headaches. The feet are the gathering place of turbid yin; they should not be exposed to water or dampness, as it would invite turbid evil to attack the lower orifices, causing back and foot ailments. Those who cultivate health should reflect on these matters.