Library

I once heard Master Sun (Sun Simiao) say: "One who does not understand the *Yi Jing* (Book of Changes) is not qualified to speak of the Great Physician." I often harbored doubts about this. I reasoned that the *Yi Jing*, as a book, aims to open up things and accomplish affairs, knowing the future and storing the past; whereas medicine, as a Dao, regulates the primal qi and assists in transformation, bringing the dead back to life. Their principles seem different, their applications seem distinct. Moreover, since medicine already has the *Nei Jing* (Inner Canon), why borrow from the *Yi Jing*? To abandon the near for the far, why must it be so? Now, having passed forty years of age, my mind has slightly opened; having learned to feel shame in my ignorance, I have gradually attained enlightenment. Thus, I came to know that the Dao of heaven and earth creates all things through the two qi of Yin and Yang; the principle of human life nourishes the hundred bones through the two qi of Yin and Yang. *Yi* means change; it possesses the wonder of Yin-Yang, movement, and stillness. Medicine means mental intention; it aligns with the mechanism of Yin-Yang waxing and waning. Although the principles of Yin and Yang are fully prepared in the *Nei Jing*, no changes are greater than those in the *Zhou Yi*. Therefore, it is said that Heaven and Man share one principle, which is this Yin and Yang; Medicine and *Yi* share the same origin, which is this transformation. Is it not true that Medicine and *Yi* are interconnected, with no difference in principle? How can one practice medicine without understanding the *Yi*? I secretly agreed with these words and devoted myself to study for many days. With insights gained from a narrow view, I dare not keep them to myself. I have carefully selected the essence of the *Yi* principles to aid the flexibility of medicine. Presuming upon my own shallowness, I offer this discussion: The *Yi* has the Supreme Ultimate (Taiji), which generates the Two Modes (Liangyi, i.e., Yin and Yang); the Two Modes generate the Four Images (Sixiang, i.e., Shao Yang, Tai Yang, Shao Yin, Tai Yin); the Four Images generate the Eight Trigrams (Bagua). Heaven is high and Earth is low, thus Qian (Heaven) and Kun (Earth) are established; when high and low are arranged, noble and base positions are set; movement and stillness have constants, thus Hard and Soft are distinguished; things gather by class, entities divide by group, thus Auspiciousness and Inauspiciousness arise; in Heaven images are formed, on Earth shapes are formed, Qian and Kun set their positions, and the *Yi* operates within them. Therefore, Heaven produces divine objects (divining grass and tortoise shells), and the Sage models himself after them; Heaven and Earth undergo changes, and the Sage imitates them; Heaven displays images showing auspiciousness and inauspiciousness, and the Sage represents them; the River produces the Map, the Luo produces the Book, and the Sage takes them as his model. Thus, taking examples nearby from the body and remotely from things, he created the Eight Trigrams to communicate the virtue of Spirit and Intelligence, and to conform to the principles of Life and Destiny. When the Eight Trigrams are arranged, Images are contained therein; when doubled, Yao lines are contained therein; when Hard and Soft rub against each other, and the Eight Trigrams clash, Change is contained therein; when statements are attached and names given, Movement is contained therein; Auspiciousness, Inauspiciousness, Regret, and Slight Blame arise from movement, while the virtue of Heaven, Earth, Spirits, and Ghosts, and the ability of all things to form one body, are manifest and clear, leaving nothing hidden from the *Yi*. Great is human life! Endowed with the essence of Yin and Wu Xing (Five Phases), humans are the spirit of all things; receiving the harmony of Heaven and Earth, they participate in the creative work of Qian and Kun. The Four Images correspond to Heaven, and the four limbs correspond to Earth. The opening and closing of Heaven and Earth are equivalent to human respiration; the tides of day and night are equivalent to human pulse and breath. The North Star of Heaven is the root of all movement, and the single Heart of man is the ruler of the whole body. From this perspective, the Qi of Heaven is the Qi of Man; the Body of Man is the Body of Heaven. Thus, Master Kangjie (Shao Yong) said: "When thoughts have not yet arisen, Spirits and Ghosts do not know; if not through me, then through whom?" This refers to the fact that as soon as a thought arises, it reaches the Qi; Spirit appears with Qi, and thus connects and resonates with Heaven, Earth, Spirits, and Ghosts. Therefore, the interaction between Heaven and Man is truly subtle and wonderful, indeed awe-inspiring; the human body is a small Heaven and Earth, with absolutely no gap. Now, the principles of Heaven and Earth are contained in the *Yi*; how could the principles of Mind and Body not be contained in the *Yi*? Moreover, the *Yi* of Heaven and Earth is External *Yi*; the *Yi* of Mind and Body is Internal *Yi*. Which is closer, internal or external? Which is nearer, Heaven or Man? Therefore, one must seek within oneself before seeking in others; prioritize the internal before attending to the external. The *Yi* of physical principles can be delayed, but the *Yi* of Mind and Body cannot be neglected. Medicine is the Dao of Mind and Body; if Medicine does not utilize the *Yi*, how can it be practiced? However, the Dao of *Yi* is infinite, yet all things originate from One. One divides into Two, Two into Four, Four into Eight, Eight into Sixteen, from Sixteen to Thirty-Two, Thirty-Two to Sixty-Four, up to three hundred and eighty-four Yao lines and eleven thousand five hundred and twenty calculating sticks. The wonders of interaction, the mechanisms of generation, and the numbers of all things all emerge from here. Specifically speaking, that so-called 'One' is the Taiji of the *Yi*. The Taiji originally was Wuji (Non-Limit); Wuji is Taiji. Before images and numbers took shape, principles were already present; this is the source of transformation for all things. Thus it is said: "Where the Five Phases do not reach, before parents were born." It is also said: "Dark and obscure, there is Essence; this Essence is very true, there is Trustworthiness." This is the beginning of creation, where Void transforms into Qi, and Qi forms Shape, becoming the ancestor of the Pre-Heaven One Qi. If Medicine understands this, it knows that continuous generation has its source. Then, regarding our bodies before formation, we can use this to know their foundation in parents and predict the signs of their endowment. The so-called 'One dividing into Two' is generating the Two Modes. Taiji moves to generate Yang, and is still to generate Yin; Heaven is born from movement, Earth from stillness; Yang is the companion of Yin, Yin is the foundation of Yang. Speaking of Substance, it is called Heaven and Earth; speaking of Function, it is called Qian and Kun; speaking of Principle, it is called Yin and Yang. One movement and one stillness, mutually serving as roots, dividing Yin and Yang, the Two Modes are established. This is the beginning of visible forms, where Form houses Qi, and Qi transforms into Spirit, becoming the ancestor of Post-Heaven physical manifestations. If Medicine understands this, it knows that Yin, Yang, Qi, and Blood all have their gathering points. Then, regarding the physical constitution and temperament of our bodies, we can use this to know their purity, impurity, bias, and correctness, and silently comprehend the hardness and softness of their endowments. The so-called 'Two dividing into Four' is the Two Modes generating the Four Images. It says: At the beginning of movement, Yang is born; at the extreme of movement, Yin is born; at the beginning of stillness, Softness is born; at the extreme of stillness, Hardness is born. Shao Yang, Tai Yang, Shao Yin, Tai Yin are the Four Images of Heaven; Shao Gang, Tai Gang, Shao Rou, Tai Rou are the Four Bodies of Earth. Ears, eyes, mouth, and nose correspond to Heaven; Blood, Qi, Flesh, and Bones correspond to Earth. If Medicine understands this, it knows that Yang contains Yin, and Yin contains Yang. Then, regarding people who appear Yang but are not Yang, or appear Yin but are not Yin, we can use this to know their truthfulness, falseness, reverse, and smooth conditions, and observe the hidden and manifest aspects of mutual containment. The so-called 'Four dividing into Eight' is the Four Images generating the Eight Trigrams. It refers to Qian 1, Dui 2, Li 3, Zhen 4, Xun 5, Kan 6, Gen 7, Kun 8. Qian is Strength; Kun is Compliance; Zhen is Movement; Xun is Penetration; Kan is Pitfall; Li is Clinging; Gen is Stillness; Dui is Joy. Fuxi's Bagua distinguishes the substance and image of Yin and Yang; King Wen's Bagua clarifies the subtleties of the Five Phases. If Medicine understands this, it realizes that within Yin and Yang, there is again Yin and Yang, and within Hard and Soft, there is again Hard and Soft. Their opposing substances, the mechanisms of waxing and waning, the wonders of interaction, and the meanings of complexity are clearly prepared. Then, regarding human nature, reason, spirit, machine, form, emotion, disease, and treatment, we can use this to grasp the outline and integrate their numerous changes. From here, the Four Images intersect to form sixteen matters, the Eight Trigrams clash to form sixty-four hexagrams. Dividing internal and external to match the six Yao lines, deducing Nine and Six to form the number of divining stalks, persons and things achieve great completion, and all phenomena are fully present. Previously viewing the Round Diagram, we see its essential meaning. Although this diagram symbolizes all existence, it is particularly relevant to the human body. Thus it is said: The Pre-Heaven Diagram is the center of the ring; the center of the ring is the image of Heaven. The sixty-four hexagrams are arranged outside, illuminating the principle of Yin-Yang interaction and change; the Taiji operates alone in the center, symbolizing the Heart as the master of the body. Qian in the South and Kun in the North symbolize the upper and lower parts of the head and abdomen; Li in the East and Kan in the West symbolize the left and right of the ears and eyes. From Fu Hexagram to Tong Ren Hexagram, located in the inner trigrams Zhen and Li, these are the sixteen hexagrams of Lesser Yang within Yin, corresponding to age sixteen (two eights) in humans. From Lin Hexagram to Qian Hexagram, located in the inner trigrams Dui and Qian, these are the sixteen hexagrams of Greater Yang within Yang, corresponding to age thirty-two (four eights) in humans. From Gou Hexagram to Shi Hexagram, located in the inner trigrams Xun and Kan, these are the sixteen hexagrams of Lesser Yin within Yang, corresponding to age forty-eight (six eights) in humans. From Dun Hexagram to Kun Hexagram, located in the inner trigrams Gen and Kun, these are the sixteen hexagrams of Greater Yin within Yin, corresponding to age sixty-four (eight eights) in humans. Yang is born at Zi hour and peaks at Wu hour; thus Fu is called the Root of Heaven. Up to Qian, there are thirty-two hexagrams, corresponding to the first half of life. Yin is born at Wu hour and peaks at Zi hour; thus Gou is called the Cave of the Moon. Up to Kun, there are thirty-two hexagrams, corresponding to the second half of life. The first half begins with the one Yang of Fu, gradually increasing until Qian, where Yang is extremely abundant, symbolizing human growth from youth to adulthood. The second half begins with the one Yin of Gou, gradually decreasing until Kun, where Yang is exhausted, symbolizing human decline from aging to death. Viewing longitudinally, the image is in the first Yao line. Qian ends at Wu, Kun ends at Zi, during the Solstices, representing the center of Heaven and Earth, with Left and Right distinguishing. The Left governs ascending, and the Right governs descending. Ascending places Yang in the Southeast, governing the generation of Spring and Summer, corresponding to gradual human growth. Descending places Yin in the Northwest, governing the harvesting of Autumn and Winter, corresponding to gradual human decline. Viewing horizontally, the image is in the second Yao line. Li ends at Mao, Kan ends at You, during the Equinoxes, representing half of Yin and Yang, with Upper and Lower dividing. The Upper is Yang and the Lower is Yin. Yang rises at Mao hour, corresponding to daytime wakefulness; Yin sets at You hour, corresponding to nighttime sleep. In this single diagram, the mysteries of Heaven and Man, and the principles of Luck and Qi, are all complete. Re-examining the Square Diagram, its meaning symbolizes Earth. Qian begins in the Northwest, Kun ends in the Southeast. Heaven is deficient in the Northwest, so the Yang of the Round Diagram is in the Southeast; Earth is incomplete in the Southeast, so the Hardness of the Square Diagram is in the Northwest. These are all Fuxi's hexagrams. Furthermore, King Wen's Bagua has different positions. Fuxi derived natural images, so Qian is above and Kun below, Li on the left and Kan on the right; King Wen combined the numbers of the He Tu, so Fire is South and Water North, Wood East and Metal West. (This section from the Square Diagram onwards and the meanings of He Lu numbers are detailed in the discussions on Directions and Qi Numbers.) Applying this to the human body, Heaven and Earth are the physical form, Qian and Kun are the temperament, Yin and Yang are the Qi and Blood. They meet their sources on both sides, with no gap whatsoever. Seeking their way in detail, there is nowhere they are not correct. Thus, speaking of Yao images, the Dao of Heaven and Earth uses six as the measure. Three Realities each doubled make six Yao lines; six odd and six even make twelve. Therefore, Heaven has twelve months, Man has twelve Zang organs; Heaven has twelve double-hours, Man has twelve Meridians; Heaven has twelve Earthly Branches, Man has twelve joints. Understanding this, the circulation of Ying and Wei Qi, and the interior-exterior relationship of meridians, are contained in the images. Speaking of Zang-Xiang (Viscera and Manifestations), from Chu Liu to Shang Liu are Yin and Zang organs. Chu Liu corresponds to the Mingmen (Gate of Life), Liu Er to Kidney, Liu San to Liver, Liu Si to Spleen, Liu Wu to Heart, Shang Liu to Lung. From Chu Jiu to Shang Jiu are Yang and Fu organs. Chu Jiu corresponds to Urinary Bladder, Jiu Er to Large Intestine, Jiu San to Small Intestine, Jiu Si to Gallbladder, Jiu Wu to Stomach, Shang Jiu to San Jiao (Triple Burner). Understanding this, the Yin-Yang of Zang-Fu organs, and the high-low arrangement of internal scenery, are contained in the images. Speaking of physical form, Qian is the Head, Yang honored residing above; Kun is the Abdomen, Yin broadly containing things; Kan is the Ear, Yang hearing internally; Li is the Eye, Yin seeing externally; Dui is the Mouth, opening upwards; Xun is the Thigh, hanging down in pairs; Gen is the Hand, Yang residing forward; Zhen is the Foot, Hard moving below. Heaven is deficient in the Northwest, so the brightness of ears and eyes is greater on the left than the right; Earth is incomplete in the Southeast, so the strength of hands and feet is greater on the right than the left. Understanding this, the substance and function of the human body are contained in the images. Speaking of reproduction, Heaven and Earth interact, and all things transform thoroughly; men and women unite their essences, and all things are generated. Heaven is high, Earth is low; Qian is Father, Kun is Mother. The Dao of Qian completes the Male, the Dao of Kun completes the Female. Zhen, Kan, Gen are the Three Males; Xun, Li, Dui are the Three Females. To know the strength of children, Zhen and Xun advance forward, Gen and Dui retreat and stop. To distinguish pulse diagnosis, Qian's Strength is in the Southeast, Kun's Compliance faces the Northwest. To plan for progeny, store Kan and fill Li's palace, borrowing Dui to calculate for Qian. To understand sowing methods, consider Heavenly Timing and Earthly Advantage;盈亏 (fullness and emptiness) depend on Qi; Yang strengthens starting from Winter Solstice, avoid when Yin prevails. Understanding this, the Dao of conception and interaction is contained within. Speaking of Spirit and Mind, North One Water is my Essence, hence Kidney stores Essence; South Two Fire is my Spirit, hence Heart stores Spirit; East Three Wood is my Soul, hence Liver stores Soul; West Four Metal is my Corporeal Soul, hence Lungs store Corporeal Soul; Center Five Earth is my Intention, hence Spleen stores Intention. To know the Yin-Yang of Soul and Corporeal Soul, one must recognize that Spirit and Mind have similarities. Wood and Fire share the same Qi, so Soul and Hun are stored in the Southeast, and 2x8 and 3x7 both equal ten; Metal and Water share the same origin, so Essence and Po are stored in the Northwest, and 1x9 and 4x6 both equal ten; Earth commands the Four Qi, so Intention alone resides in the center, its number being five, and the images of Zang-Fu and Five Phases are contained within. Speaking of Movement and Stillness: Yang governs Movement, Yin governs Stillness; Heaven is round and moves, Earth is square and still; Stillness is the foundation of Movement, Movement is the mechanism of Stillness. Hard and Soft pushing and swinging are the Movement and Stillness of Yi; Yin and Yang rising and falling are the Movement and Stillness of Qi; Form and Qi waxing and waning are the Movement and Stillness of Things; Day and Night waking and sleeping are the Movement and Stillness of the Body. To inquire in detail into Movement and Stillness, one must carefully observe Yin and Yang. Extreme Movement is stabilized by Stillness; Excessive Yin is overcome by Yang. In treating disease with pulse and herbs, one must recognize Stillness within Movement; in voice, color, smell, and taste, one must know Hardness hidden within Softness. Knowing the subtleties of Hard/Soft and Movement/Stillness, the mysteries of medical application are more than half understood. Speaking of Ascending and Descending: Yang governs Ascending, Yin governs Descending; Ascending is the birth of Yang, Descending is the death of Yin. Thus, when the sun is at Zi hour, it rises only at midnight; ascending leads to life, and the universe is clear. When the sun is at Wu hour, it descends after noon; descending leads to death, and all things become ghosts. The mechanism of life and death is merely Ascending and Descending. To know the key of Ascending and Descending, what should descend rather than ascend must guard against the progression of Bo (Peeling); what should ascend rather than descend should cultivate the initial birth of Fu (Return). Fearing the decline associated with Bo, one must start from Guan (Contemplation); seeking the gradual return of Fu, one should move towards Lin (Approach). There is a crucial point here, most lying in form, emotion, smell, and taste. To understand the Dao of Waxing and Waning, seek it here and find it. Speaking of Spirit Machine (Shen Ji): What resides in the center is Spirit (Shen); what emerges and hits the mark is Machine (Ji); What is silent and unmoving is Spirit; what responds and penetrates is Machine; What is gathered in one heart is Spirit; what scatters into myriad differences is Machine. Understanding this, tracing the origin to the beginning and aiming for the end is my Spirit; driving away evil like the craftsman Shi's axe, avoiding injury like the man of Ying's nose, is my Machine. Advancing when appropriate, retreating when difficult, is my Spirit; moving fast or slow like Lun Bian's hand, heavy or light like Cook Ding's knife, is my Machine. Spirit and Machine rely on each other. Thus, Spirit has its master, Machine has its follower; Spirit makes decisions, Machine executes them; Spirit is the master of Machine, Machine is the servant of Spirit. Knowing Spirit and Machine, grasping and operating them, this is the Spirit of Medicine. Speaking of Flexion and Extension: As Cold goes, Heat comes; as Day goes, Night comes; as Vigor goes, Decline comes; as Righteousness goes, Evil comes. Thus, Difficulty and Ease complement each other, Right and Wrong lean against each other, Hard and Soft constrain each other, Ice and Charcoal punish each other. Understanding this, the slight is the basis of the severe, the flourishing is the gradual decline; the large is formed from the small, the distant spreads from the near. Therefore, in safety, one must not forget danger; in order, one must not forget chaos; accumulating feathers can sink a boat, a pile of light weights can break an axle. Small matters must not be slighted, petty people must not be despised, and the way of harmonious assistance to achieve success lies within. Speaking of Change: The birth of things is called Hua (Transformation); the extremity of things is called Bian (Change); Yin can change to Yang, Yang can change to Yin. Just this one and two, interacting and generating, with Qi uneven, and things meeting their time, the source of change emerges. Thus, when Yang begins, it is Warm; when Yang peaks, it is Hot; when Yin begins, it is Cool; when Yin peaks, it is Cold. Warmth generates things, Heat grows things, Coolness gathers things, Cold kills things, and the greatness of change is manifested here. As for barbarian fathers and Qiang mothers, Man males and Miao females, children resembling forms, curly beards and short legs; grafting peach onto apricot, plum onto pear, fruits must be abnormal, mostly sweet and little bitter. Until Yin conceives Yang, Soft conceives Hard, Small conceives Large, Round conceives Square, Water conceives Fire, Purple conceives Yellow, Crooked conceives Straight, Short conceives Long. Understanding this, one can harmonize Bitter and Sweet, balance Fragrant and Foul, distinguish Warp and Weft, tune Gong and Shang, become a snake or scorpion, become a phoenix, become Yao or Jie, become Peng or Shang. Hopefully, the chest transforms into the Great Image, and application can be boundless. Speaking of Constant and Variable: The Constant Yi is Unchanging, the principle of Taiji; the Variable Yi is constantly changing, the movement of Creation. The Constant Yi does not change, yet can respond to change; the Variable Yi is not constant, yet embodies the Constant. Thus, the Constant is the Substance of Yi, the Variable is the Function of Yi; unchanging through ancient and modern times is the Substance of Yi, changing with the times is the Function of Yi; the unmoved human heart is the Substance of Constant, the arising of material desires is the Function of Variable. Deduced from this, belonging to Yin or Yang is the Constant of endowment; being Cold or Hot is the Variable of disease onset. Always large or always small is the Constant of pulse endowment; suddenly floating or sinking is the Variable of pulse response. Constant labor or rest is the Constant of dwelling; sudden glory or humiliation is the Variable of prosperity and decline. Unchanged thinness or fatness is the Constant of appearance; sudden difference in voice and color is the Variable of expression. The Constant is easy to know, the Variable is hard to recognize. Thus, treating Heat with Cold obtains the Constant; what is 'Treating Heat with Heat'? Pain relieved by benefit obtains the Constant; what is 'Treating Obstruction with Obstruction'? Checking prescriptions to treat disease obtains the Constant; what is 'Round bottom and square lid'? Seeing disease and treating disease obtains the Constant; what is 'Treating without treating'? Therefore, the Sage looks up and observes, seeks far and takes near, embodying the Constant; advancing virtue and cultivating business, adapting to circumstances, communicating with the Variable. Thus it is said: Without communicating with the Variable, one cannot know the Constant; without knowing the Constant, one cannot communicate with the Variable. Those who know the Dao of Constant and Variable will likely avoid copying gourds and can be spoken to regarding the flexibility of medicine. Speaking of Spirits and Ghosts: The spirit of Yang is called Shen (Spirit), Shen means extension; the spirit of Yin is called Gui (Ghost), Gui means return. The coming and going of Spirits and Ghosts are merely Qi. Thus it is said: Spirits and Ghosts are the good abilities of the two Qi. Yang is the Spirit of Heaven and Earth, Yin is the Ghost of Heaven and Earth; Spring and Summer are the Spirits of the yearly season, Autumn and Winter are the Ghosts of the yearly season; Noon is the Spirit of the day and time, Evening and Night are the Ghosts of the day and time. Extending to humans: Benevolence, Righteousness, Propriety, and Wisdom are the Spirits of the Gentleman; Treachery, Theft, Deceit, and Hypocrisy are the Ghosts of the Petty Man. Content with Heaven and knowing Destiny is the Spirit of Morality; Flattery and Sycophancy are the Ghosts of Power and Profit. Extending to medicine: Divine, Holy, Skillful, and Ingenious obtain its Spirit; Mediocre, Vulgar, Shallow, and Ignorant resemble Ghosts. Progressing daily and renewing, with will only in Spirit; being careless and harming others, with heart like Ghost. Observing form and sound: Firm, condensed, and profound is the Spirit of Form; light, thin, delicate, and soft is the Ghost of Form. Long, resonant, round, and bright is the Spirit of Sound; short, hurried, faint, and weak is the Ghost of Sound. Diagnosing pulse and color: Continuous, long, harmonious, and slow is the Spirit of Pulse; fine, rapid, resting, and imprisoned is the Ghost of Pulse. Clear, dark blue, bright, and clean is the Spirit of Color; pale, tender, gray, and decaying is the Ghost of Color. These are all omens of Spirits and Ghosts. As for the origin of Spirits and Ghosts, there is something more. The Spirits and Ghosts of Heaven and Earth cannot exist outside Heaven and Earth; and the Spirits and Ghosts of persons and things, how can they be outside the human mind? Therefore, in Heaven and Earth there are the Spirits and Ghosts of Heaven and Earth; in persons and things there are the Spirits and Ghosts of persons and things. Good and Evil come from our inner selves, conscience naturally hard to extinguish; Strength and Weakness all depend on Yang Qi, Spirits and Ghosts are judged within it. Thus, those with much Yang and much Good have strong Spirits and extinguished Ghosts; those with much Yin and much Evil have hostile Qi and generating Ghosts. However, Spirits and Ghosts follow the heart, all created by me; spiritual connection and transformation, not in...