典藏书目

Huangdi asked Shaoyu, saying: The strength or weakness of sinews and bones, the firmness or fragility of muscles, the thickness or thinness of skin, and the density or looseness of interstitial spaces (Cou Li) vary among individuals. How do these differences affect their tolerance to pain from acupuncture and moxibustion? The thickness, firmness, and fragility of the stomach and intestines also differ; how does this affect their tolerance to medicinal drugs? I wish to hear your complete explanation.

Shaoyu replied: Those whose bones are strong, sinews weak, muscles relaxed, and skin thick can tolerate pain. Their tolerance to pain from acupuncture is thus, and so is their tolerance to pain from moxibustion.

Huangdi asked: How can one identify those who can tolerate moxibustion?

Shaoyu answered: One with a dark complexion and well-formed bones can tolerate moxibustion.

Huangdi asked: How can one identify those who cannot tolerate pain from acupuncture?

Shaoyu said: Those with firm muscles and thin skin cannot tolerate pain from acupuncture. This applies equally to pain from moxibustion.

Huangdi asked: When people contract diseases, some recover easily while others do not; what is the reason for this?

Shaoyu said: If injured simultaneously but exhibiting excess heat patterns, recovery is easy; if exhibiting excess cold patterns, recovery is difficult.

Huangdi asked: How can one determine an individual's tolerance to the toxicity of medicines?

Shaoyu said: Those with thick stomach walls, dark complexions, large bone structures, and obesity can all tolerate drug toxicity. Conversely, those who are emaciated and have thin stomach walls cannot tolerate drug toxicity.

(The beginning and ending of this section are obscure, with no clear logical conclusion, resembling misplaced bamboo slips found elsewhere, or suggesting missing slips at the beginning or end of this chapter.)

Huangdi asked Qibo, saying: I wish to inquire about human generation. What constitutes the foundation? Upon what does one stand to take form? What loss leads to death? What gain leads to life?

Qibo replied: The mother provides the foundation; the father provides the pillar. Loss of Shen (Spirit) leads to death; acquisition of Shen leads to life.

Huangdi asked: What is Shen (Spirit)?

Qibo said: When Blood and Qi are harmonized, Ying (Nutritive) and Wei (Defensive) Qi flow freely, the Zang organs are formed, Shen resides in the Heart, and Hun (Ethereal Soul) and Po (Corporeal Soul) are fully present, then a human being is constituted.

Huangdi asked: People have different lifespans; some die young, some die suddenly, and some suffer from chronic illness. I wish to hear the principles behind this.

Qibo said: When the Five Zang organs are solid, blood vessels are harmonious, muscles are supple, and skin is dense; when the circulation of Ying and Wei Qi follows its normal course, respiration is gentle and slow, Qi moves according to measure, the Fu organs transform food and fluids, and these fluids are distributed uniformly as per routine, longevity is achieved.

Huangdi asked: How does one reach the age of one hundred before dying?

Qibo said: By having a long nasal passage, high and square facial base walls, smooth regulation of Ying and Wei Qi, prominent Sanbu and Sanli areas, high bones, and full muscles. Only then can one live to a hundred years.

Huangdi asked: May I hear about the decline of Qi leading to death?

Qibo said: At ten years old, the Five Zang organs begin to stabilize, Blood and Qi circulate, and Qi resides in the lower body; thus, they enjoy running. At twenty years old, Blood and Qi begin to flourish, muscles grow; thus, they enjoy quick walking. At thirty years old, the Five Zang organs are largely stable, muscles are firm, and Blood and Qi are abundant; thus, they enjoy walking. At forty years old, the Five Zang and Six Fu organs, along with the Twelve Meridians, reach peak stability; Cou Li begins to loosen, vitality declines, hair turns gray, and Qi stabilizes without fluctuation; thus, they enjoy sitting. At fifty years old, Liver Qi begins to decline, liver leaves thin, bile decreases, and vision becomes unclear. At sixty years old, Heart Qi begins to decline, sorrow and grief increase, Blood and Qi become sluggish; thus, they enjoy lying down. At seventy years old, Spleen Qi is deficient, and skin becomes dry. At eighty years old, Lung Qi declines, Po disperses, and speech becomes erroneous. At ninety years old, Kidney Qi is exhausted, and the meridians of the Four Zang organs are empty. At one hundred years old, all Five Zang organs are deficient, Shen and Qi depart, leaving only the physical shell to perish.

Huangdi asked: What happens to those who do not reach their natural lifespan?

Qibo said: Their Five Zang organs are not solid, the nasal passage is short, nostrils flare outward, breathing is rapid and abrupt, the facial base walls are low, pulses are thin with little blood, muscles are not firm, they frequently contract wind-cold, Blood and Qi are deficient, meridians are obstructed, True Qi and Pathogenic factors attack each other, causing chaos and mutual entanglement; thus, they die in mid-life.

(The meaning is profound, yet the phrasing is solid, excellent, short, and crisp, forming a unique style within the classics. The entire text proceeds layer by layer, but suddenly uses a reverse technique to wrap up the textual array at the end, which is a rare feature where positive and negative aspects correspond. In ancient texts, there is often one detailed and one brief section. For this chapter on longevity and premature death, since longevity is detailed by age, premature death need not be similarly detailed. Such texts should be read as continuous narratives rather than strict parallel contrasts.)