Chinese Medicine Series 03: 景岳全书 The Complete Compendium of [Zhang] Jingyue [pt2]

Chinese Medicine Series 03:

景岳全书
The Complete Compendium of [Zhang] Jingyue [pt2]
___________________________________________________________

The following is the complete chapter 17, ‘Treating the Physical Form’ from  The Complete Compendium of [Zhang] Jingyue Vol.1-3, ‘Eight Principles, Ten Questions and Mingmen Theory’ translated by Allen Tsaur. This firt instalment of this monumental work will be published by Purple Cloud Press in September 2020. It will be the first of a three-book series on Zhang Jingyue’s masterpiece, if it is well received. Allen is also the editor of Explanations of Channels and Points translated by Michael Brown:

 

Chapter 17: Treating the Physical Form
治形論十七

 

老子曰：吾所以有大患者為吾有身，使吾無身，吾有何患？余則曰：吾所以有大樂者為吾有

形，使吾無形，吾有何樂？是可見人之所有者惟吾，吾之所賴者惟形耳，無形則無吾矣，謂非人生之首務哉？苐形之為義，其義甚微，如言動視聽非此形乎？俊醜美惡非此形乎？勇怯愚智非此形乎？死生安否非此形乎，人事之交，以形交也，功業之建，以形建也，此形之為義從可知也。愚人昧養形之道，不以情志傷其府舎之形，則以勞役傷其筋骨之形，内形傷則神氣為之消靡，外形傷則肢體為之偏廢，甚至肌肉盡削，其形可知，其形旣敗，其命可知。然則善養生者可不先養此形，以為神明之宅，善治病者可不先治此形，以為興復之基乎？

 

Lǎozǐ states, “That which brings me the great calamity, it is the possession of my body. If I were not possessing this body, what calamity could I have?”

I say in turn, “That which brings me the great joy, it is the possession of my physical form. If I were not possessing this physical form, what joy could I have?” It is thus clear to me that of all things a human being may possess, it is ultimately only the self. What the self relies on, it is only the physical form. Without the physical form, there can be no self; therefore, [to preserve the physical form], is this not then a human being’s primary task in life?

Nevertheless, for the concept of the physical form, its meaning can be extremely subtle. For example, that which speaks, moves, sees, and hears, is it not this physical form? That which is handsome, hideous, beautiful, and appalling, is it not this physical form? That which is courageous, timid, foolish, and wise, it not this physical form? That which lives and dies, is at peace and in discord, is it not this physical form? For the interactions of human affairs, they are interacted by people’s physical forms. For the accomplishment of deeds and achievements, they are accomplished by people’s physical forms. From these [examples], one should be able to grasp the concept of the physical form.

The foolish ones are ignorant of the art of nourishing the physical form. Even if they are not injuring the physical forms of the fǔ-bowels and abodes by [excessive] emotions, they are damaging the physical forms of the sinews and bones by [excessive] taxation and labor. When the internal physical form is injured, the spirit qì will be dissipated and blown away; when the external physical form is damaged, the limbs and body will become crooked and wasted; it may even progress to a [severe] degree where the flesh is completely stripped away, such that the person’s [injury] in the physical form becomes unmistakable. As the physical form is in ruin, it is apparent what fate lies in store for that person. That being the case, for those who are adept at nurturing life, how can they not prioritize nourishing this physical form? How can they not regard it as the residence of the bright spirit? For those who are adept at treating diseases, how can they not prioritize treating this physical form? How can they not regard it as the foundation of restoration?

雖治形之法非止一端，而形以隂言，實惟精血二字足以盡之，所以欲袪外邪非從精血不能利而逹，欲固中氣非從精血不能蓄而强，水中有眞氣，火中有眞液，不從精血何以使之降升？脾為五臟之根本，腎為五臟之化源，不從精血何以使之灌漑？然則精血卽形也，形卽精血也，天一生水，水卽形之祖也。故凡欲治病者必以形體為主，欲治形者必以精血為先，此實醫家之大門路也。使能知此，則變化可以無方，神用自有莫測。

Although there is not just one method to treat the physical form, yet, as the physical form is yīn, it is in fact possible to sum up [the method] in only two words, “essence and blood.”

Thus, when one wishes to dispel the external evil, without the essence and blood, there is no way to unblock and reach [the evil]. When one wishes to secure the center qì, without the essence and blood, there is no way to preserve and strengthen [the center qì]. For the true qì within water and the true humor within fire, without the essence and blood, how can they ascend and descend?

The spleen is the root and foundation of the five zàng-viscera, and the kidneys are the source of transformation of the five zàng-viscera [1]. Without the essence and blood, how are they able to irrigate? That being the case, the essence and blood are simply the physical form, and the physical form is simply the essence and blood. As water is engendered [first] by the heavenly one, water is the ancestor of [all] physical forms. Therefore, for those who wish to treat diseases, they must focus on the physical body; for those who wish to treat the physical form, they must prioritize the essence and blood. This is truly the great way to approach [diseases] for medical physicians. By being aware of this, one can be flexible and adaptable [in treatment] without limits, and one will naturally produce profound and miraculous results.

然用此之法無逾藥餌，而藥餌之最切於此者，不過數味之間，其他如性有偏用者，唯堪佐使而已。亦猶飲食於人，凡可口者孰無資益，求其純正無損而最宜於胃氣者，則惟榖食，類可見

矣。或問余以所宜者，果屬何物？余則難以顯言之。蓋善吾言者必如醴如飴，而不善吾言者必反借此為射的，以資口吻之基矣。余故不能顯言之，姑發明此義，以俟有心者之自悟。

 

Now, for the way to apply this [approach], one should not go beyond medicinals. Yet, for medicinals that are most fitting for this [approach], there are only few ingredients. For other [medicinals] that have certain predisposed applications due to their natures, they can only serve as assistants and couriers. Just like people’s food and drinks, of that which is tasteful, do they not support and benefit [the body]? When one seeks something that is pure, harmless, and most suitable for the stomach qì, there are only the grains; likewise, it is clear [how the medicinals should be selected].

Some ask me that of [the medicinals] that are suitable [to treat the physical form], what exactly are they? For me, it is difficult to divulge them. For those who like my words, they will certainly find [my view] as sweet as the malt sugar. For those who dislike my words, they will certainly use [these medicinals] as the basis of their arguments and utilize them to attack me. Thus, I cannot divulge them. For the moment, I simply expound and elucidate the concept, in hope for the self-awakening of the aspired ones.

[1] 化源 source of transformation” most likely refers to the doctrine of Xuē Lìzhāi 薛立齋 (better known with his given name, Xuē Jǐ 薛己), who famously states, “治病求本，當滋化源。 When treating a disease, one must seek the root, and one should enrich the source of transformation.” His doctrine typically calls for the consumption of Liù Wèi Dì Huáng Wán, Bā Wèi Dì Huáng Wán, and Shí Quán Dà Bǔ Tāng.

 

Post-Scriptum: The final work contains many more extensive and informative footnotes from scholarly and academic research meticulously conducted by the translator.