典藏书目

Ping An: This section, from the beginning to the end of the chapter, is found in Chapter 58, Volume 9, "Zei Feng" (Robbing Wind) of *Ling Shu* (Spiritual Pivot), and also in Chapter 5, Volume 6 of *Jia Yi Jing* (The Classic of Jia Yi).

Huang Di said: You have spoken of how Zei Feng (Robbing Wind) and pathogenic factors injure the human body, causing disease. Now, there are those who do not leave their shelters or exit their rooms, yet suddenly fall ill. This is not necessarily due to exposure to Zei Feng or pathogenic factors. What is the reason for this? (Zei Feng refers to wind coming from a dominant direction that overcomes others, i.e., treacherous pathogenic wind. "Li" means to experience. Treacherous pathogenic wind arrives at night when people are sleeping. Even during the day, if one does not leave shelter or indoor spaces and does not experience such wind, yet still falls ill, what is the cause? Ping An: "Indoor space" (*Shi nei*) is written as "Room hole" (*Shi xue*) in *Ling Shu* and *Jia Yi Jing*. "Not necessarily" (*Fei bi*) is written as "Not not" (*Fei bu*) in *Ling Shu*. The character "bi" is omitted in the Yuan edition.)

Qi Bo replied: These cases all involve prior injury by dampness, which has been stored within the blood vessels and between the muscle layers, remaining there for a long time without dissipating. Or, there may have been a previous fall or trauma, leaving bad blood (stasis) inside that has not been expelled. Additionally, sudden unregulated emotions of joy or anger, improper diet, and untimely regulation of cold and warmth can cause the couli (pores/skin texture) to close and become obstructed. When the couli open and encounter wind and cold, the blood and qi congeal. This interacts with the pre-existing pathogenic factors, resulting in Cold Bi syndrome (painful obstruction due to cold). If there is heat, sweating occurs; after sweating, one becomes susceptible to wind. Even without encountering Zei Feng, illness will inevitably manifest due to these accumulated factors. (Although one remains within shelter, having been injured by cold and dampness, and possessing stasis from falls, the pathogens of cold, dampness, and stasis reside in the blood vessels. Furthermore, imbalances in emotions, diet, and temperature regulation cause the couli to close and become congested. If the couli open and encounter wind and cold, blood and qi congeal, combining with the prior cold-damp pathogens to form Cold Bi. Even within shelter, heat-induced sweating opens the couli, allowing wind invasion. Thus, diseases arise from internal accumulation rather than external Zei Feng. Ping An: "When it opens and encounters wind and cold" (*Qi kai er yu feng han*) lacks the characters "qi kai" in *Jia Yi Jing*, and has the character "shi" before "yu". "At that time, blood and qi congeal" (*Shi xue qi jie*) is written as "then blood and qi coagulate" (*Ze xue qi ning jie*) in *Su Wen* and *Jia Yi Jing*.)

Huang Di said: What you have described so far pertains to conditions known to the patient. For those who have not encountered pathogenic factors and have no feelings of fear or alarm, yet suddenly fall ill, what is the reason? Is it solely due to matters of ghosts and spirits? (Illness caused by internal pathogens is known to the patient. However, some know they have not encountered cold-damp pathogens and have no emotional disturbances like joy, anger, fear, or alarm, yet suddenly fall ill. Could this be the work of ghosts and spirits? Ping An: "Those who have not encountered pathogenic factors" (*Qi wu suo yu xie qi*) lacks the character "suo" in *Jia Yi Jing*. "Of will" (*Zhi zhi*) is written as "of that will" (*Zhi suo zhi*) in *Ling Shu*. Before "ghosts and spirits", the character "yin" (because) appears in *Ling Shu* and *Jia Yi Jing*. In the commentary, "still have" (*Reng you*) is written as "due to have have" (*Yin you you*) in the Yuan edition.)

Qi Bo replied: This is also because old pathogenic factors remain latent within the body. Triggered by aversion in the mind or longing in dreams, the blood and qi become internally chaotic, and two types of qi clash. Their origin is subtle; they cannot be seen or heard, which makes them appear like ghosts and spirits. (This answers the intent: it is not that there is no latent pathogen, nor that there is no feeling of alarm. "Aversion in the mind" corresponds to anger; "longing in dreams" corresponds to joy. The interaction of these two causes blood and qi chaos and disease. The origin is minute and difficult to perceive through sight or hearing, leading the masses to believe it is ghosts and spirits, but it is not. Ping An: *Ling Shu* and *Jia Yi Jing* lack the character "meng" (dream). "Bo" is written as "bo" (clash/fight) in *Ling Shu*.)

Huang Di said: For those cured by Zhuyou (incantation therapy), what is the reason?

Qi Bo replied: Ancient shamans indeed understood the overcoming relationships among the hundred diseases and knew beforehand the origins of the illnesses, allowing them to be cured through Zhuyou.

Huang Di said: Excellent. (The term "ancient shaman knows" implies that shamans, relying on ghosts and spirits, possess foreknowledge. They understand that diseases arise from the cycle of overcoming and from internal or external pathogens. Illnesses should be treated with acupuncture and herbs, not caused by ghosts and spirits themselves; ghosts and spirits only provide foreknowledge. Zhuyou removes diseases dependent on shamanistic cognition, not those caused by ghosts in Zhuyou rituals. Ping An: After "Zhuj", the character "you" appears in *Jia Yi Jing*. "Gu zhi" (indeed knows) is written as "yin zhi" (because knows) in *Ling Shu* and *Jia Yi Jing*. "The source from which the disease arises" (*Qi bing zhi suo cong sheng zhe*) is written as "the source from which the hundred diseases arise" (*Bai bing zhi suo cong zhe*) in *Jia Yi Jing*.)