《內經》是一本古代中醫學的經典著作，也被稱為《黃帝內經》或《黃帝內經素問》。它是由多位作者在漫長的時間內完成的，並在不同的時期進行了修訂和增補。根據學術研究，一般認為《內經》的成書年代可以追溯到戰國時代(約公元前475年 – 公元前221年) 或西漢時期 (約公元前206年 – 公元 8 年) 。

 

            The approximate dating of the competion of the Huangdi Neijing, or the Yellow Emperor’s Inner Canon, is believed to be during the warring States period (around 475-221 B.C.E) or the Western Han Dynasty (around 206 B.C.E – 8 C.E). The Huangdi Neijing is a classical Chinese medical text, consisting of a collection of writings by various authors that were revised and supplemented over time.

 

            在《內經》中，確實存在著許多關於氣的內容，並且這些內容通常需要透過氣的概念來解釋和理解。《內經》認為，人體的運作和健康與氣息的流通息息相關。它將氣分為多種類型，如營氣、衛氣、容氣、血氣等，並描述了它們在身體中的運行和相互關係。

 

            Within the Huangdi Neijing, there are indeed numerous references to Qi (氣), and many of its contents require an understanding and explanation in terms of Qi. According to the Huangdi Neijing, the functioning and health of the human body are closely tied to the circulation of Qi. It categorizes Qi into different types, such as Ying Qi (營氣), Wei Qi (衛氣), Rong Qi (榮氣), Xue Qi (血氣), and describes their movement and interrelationships within the body.

 

            此外，《內經》也介紹了內視的觀念，即透過內觀自我觀察身體狀態和氣的運行情況。這種內視的方法被視為一種對自身狀態的觀察和認識，以便調節和維護身體的健康。

 

            Furthermore, the concept of neishi (內視), or internal observation, is introduced in the Huangdi Neijing, which involves self-observation of the body’s condition and the flow of Qi. This internal observation is considered a method of self-examination and understanding to regulate and maintain bodily health.

            總的來說，《內經》強調了氣的重要性，並將其應用於對人體健康和疾病的解釋和治療方法中。這些觀念在中醫學的發展和實踐中起著重要的作用，並成為了中醫理論體系的基石之一。

 

            In summary, the Huangdi Neijing emphasizes the significance of Qi and applies it to the explanation and therapeutic approaches to human health and disease. These concepts have played a crucial role in the development and practice of Traditional Chinese Medicine, serving as fundamental pillars of the theoretical framework in TCM (Traditional Chinese Medicine).

 

            閱讀或研究《黃帝內經》，要明白氣和經絡的基本原理，不然就摸不著頭緒。正如腎臟是人體重要的臟腑器官。中醫認為腎不祇侷限在解剖定位的腎臟範疇，腎是一個範圍概念，涵蓋人體多個臟器及與之經絡屬的組織。腎內藏先天之元氣，為先天之本，水火之宅，調節人體陰陽平衡的生命之根。所以腎臟為「五臟」之一，包含一系列的「臟象功能」，透過「經絡」(腎經與膀胱經) 聯繫來加以達成。

 

            To understand the basic principles of Qi and meridians in the Huangdi Neijing (Yellow Emperor’s Inner Canon) for reading or research purposes, it is important, otherwise it will be difficult to grasp. Just as the kidney is an important organ in the human body, traditional Chinese medicine believes that the kidney is not limited to the anatomical location of the kidney as defined, but rather it is a concept that encompasses multiple organs in the body and the corresponding meridian system. The kidney stores the innate essence and serves as the foundation of the innate energy. It is considered the residence of water and fire, regulating the balance of Yin and Yang in the human body, and is the root of life. Therefore, the kidney is one of the “five Viscera” and includes a series of “Zang Xiang Gong Neng” refers to the correlation between the organs and their functions, achieved through the connection of meridians, specifically the Kidney Meridian and the Bladder Meridian.

 

            在中醫學中，每個臟器不僅與特定的解頗結構相關，還包含更廣泛的概念，涵蓋其功能方面。臟器被視為不僅僅是孤立的實體，而是相互關聯的系統，共同維持整體健康。

 

            In traditional Chinese medicine, each organ is not only associated with specific anatomical structures but also encompasses a broader concept that includes its functional aspects. The organs are seen as not just isolated entities but interconnected systems that work together to maintain overall health.

 

            腎經和膀胱經在這個系統中扮演著重要的角色。腎經負責調節腎臟的功能，包括精氣的儲存和水代謝的控制。它還與生殖系統密切相關，在促進生育和性健康方面起著關鍵作用。

 

            The Kidney Meridian and the Bladder Meridian play significant roles in this system. The Kidney Meridian is responsible for regulating the functions of the kidneys, including the storage of essence and the control of water metabolism. It is also closely related to the reproductive system and plays a crucial role in fertility and sexual health.

 

            另一方面，膀胱經負責膀胱的功能。它幫助身體排除廢物和毒素，並參與調節體液平衡。

 

            The Bladder Meridian, on the other hand, is responsible for the functions of the urinary bladder. It helps with the excretion of waste and toxins from the body and is involved in the regulation of fluid balance.

 

            這兩條經絡，即腎經和膀胱經，相互聯繫，共同協調支持相應臟器的功能。通過平衡和滋養沿著這些經絡的氣的流動，可以維護身體的整體健康和幸福。

 

            These two meridians, the kidney Meridian and the Bladder Meridian, are interconnected and work in harmony to support the functions of the corresponding organs. By balancing and nourishing the Qi flow along these meridians, the overall health and well-being of the body can be maintained.

 

從黃帝內經兩篇

From the Two Chapters in Yellow Emperor’s Canon Internal Medicine

 

1.    金匱真言論篇第四

Chapter 4 - Jin Gui Zhen Yan Lun (The Truth in the Collections of Books of Golden Chamber)

 

            “北方黑色，入通於腎，開竅於二陰”

            這裡的二陰是下陰和會陰，北方的水，是膀胱系統而不是腎。(圖一)

 

            “The North is black. It communicates with the kidneys, and it opens the orifices in the two yins.” In this context, the two Yin mentioned refer to the lower Yin and the perineum. The water in the northern region refers to the bladder system rather than the kidneys. (Figure 1)

 

2.     

                               陰陽應象大論篇第五

           Chapter 5 – yin Yang Ying Xiang Da Lun (The Corresponding Relation Between the Yin  

           and Yang of Man and All Things and That of the Four Seasons)

 

            “這裡的腎通耳，是真正的腎”(圖一)

 

“In this context, the phrase “腎通耳” refers to the connection between the kidneys and the ears, indicating that the kidneys are closely related to auditory health.” (Figure 1)

 

            從現在科學觀點和神經系統理論 (圖一) ，因為有了迷走神經 (Vagus nerve) 系統，所以耳和腎可以相通。另外 (L₁, L₂) 和 (S₂, S₃, S₄) 有密切關係、互相有雙應作用，所以腎和膀胱在生理上成為一體。

 

            From a current scientific perspective and the theory of the nervous system (Figure 1), the ear and kidney can communicate with each other because of the presence of the vagus nerve system. Additionally, there is a close relationship and mutual dual action between (L₁, L₂) and (S₂, S₃, S₄), causing the kidney and bladder to become a unified entity in terms of physiology.

 

 

炁、腎、膀胱和神經系統

Qi、Kidney、Bladder and Nerves Etc.

圖一 (Figure 1)

            在《黃帝內經》內有三處說及炁開竅的現象:

1.    在《金匱真言論篇》的 “開竅” 。

2.    在《陰陽應象大論篇》的 “在竅” 。

3.    在《五常政大論篇》的 “其主” 。

 

In Yellow Emperor of Internal Medicine, three places are talked about orifices

(associated with Qi).

1.    《The Truth in the Collections Book of Golden Chamber》talks about the “opening of orifices.”

2.    《The Corresponding Relation Between the Yin and Yang of Man and All Things and That of Four Seasons》terms the “at the orifices.”

3.    《On the Energies of the Five Elements》gives the term “associate with the orifices.”

 

我們的解釋是:

1.    “開竅” …炁從五臟器官開始到竅或開竅 (目、耳、口、鼻和二陰) 。

2.    “在竅” …炁從五官的竅引到五臟 (肝、心、脾、肺、腎) 。

3.    “其主” …五臟和竅有直接關係 (肝/目、心/舌、脾/口、肺/鼻、腎/二陰) 。

 

Our explanation is as follows:

1.    “Opening of orifices” means Qi originates at the organ site (five visceral organs) and moves to the target orifice (eyes、ears、mouth、 nose、two Yins).

2.    “At the orifices” means Qi starts from the orifices and ends at the organ system (liver、heart、spleen、lung、kidney).

3.    “Associates with the orifices” means the organ (five viscera) has direct relationship with the orifices (liver/eyes、heart/tongue、spleen/mouth、lung/nose、kidney/two Yins).

 

因為炁的緣故，臟腑與體表器官生理上相通，如心在竅為舌 (與開竅於耳) ，肺在

竅為鼻，肝在竅為目，脾在竅為口，腎在竅為耳 (及開竅於二陰) 。

 

            Due to the nature of Qi, there is a physiological connection between the internal organs and the external organs. For instance, the heart corresponds to the orifice of the tongue (and also opens to the ears), the lungs correspond to the orifice of the nose, the liver corresponds to the orifice of the eyes, the spleen corresponds to the orifice of the mouth, and the kidneys correspond to the orifice of the ears (and also open to the lower orifices). ^{Note 1}

Note1:

§  “Opening the orifices” and “being in the orifices” or on the orifice have different connotations in terms of the flow direction of Qi.

§  “Opening the orifices” refers to the process of unblocking or stimulating the orifices to enhance the flow of Qi and facilitate its circulation throughout the body. It is believed to promote overall health and well-being.

§  “On the orifices” implies that Qi is naturally flowing and circulating within the orifices, allowing them to function properly. It emphasizes the harmonious flow of Qi within the specific orifices, contributing to their respective functions and connections with other organs or body parts.

§  These concepts highlight the importance of maintaining a balanced and unobstructed flow of Qi within the orifices for optimal physiological functioning in traditional Chinese medicine.

 

開竅是指臟腑與體表器官生理上相通，如心在竅於舌 (與耳) ，肺開竅於鼻，肝在

竅於目，脾在竅於口，腎在竅於耳以及二陰。通常道家用來解釋炁的相通。

 

            Opening the orifices refers to the physiological connection between the internal organs and the external organs of the body. For example, the heart opens its orifice in the tongue (and ears), the lungs open their orifice in the nose, the liver opens its orifice in the eyes, the spleen opens its orifice in the mouth, and the kidneys open their orifice in the ears and the lower orifices. This concept is commonly used in Taoism to explain the interconnection of Qi. 

 

            “開竅於耳及開竅於二陰” 是出自《素問•金匱真言論》。 但炁從器官產生發出便是炁開竅:

§  炁從肝到目是開竅於目;

§  炁從心到耳是開竅於耳;

§  炁從脾到口是開竅於口;

§  炁從肺到鼻兩孔是開竅於鼻。

 

“ Opening the orifices in the ears” and “opening the orifices in the lower orifices”

are concepts derived from the book “ Su Wen: Jin Kui Zhen Yan Lun” in traditional Chinese medicine. Indeed, when Qi is generated and emitted from the organs, it is referred to as “opening the orifices” of Qi:

§  Qi flowing from the liver to the eyes is referred to as “opening the orifice in the eyes”.

§  Qi flowing from the heart to the ears is referred to as “opening the orifice in the ears”.

§  Qi flowing from the spleen to the mouth is referred to as “opening the orifice in the mouth”.

§  Qi flowing from the lungs to the nostrils is referred to as “opening the orifice in the nose”.

 

炁從腎到二陰是開竅於二陰，二陰大概和下陰和會陰有關係，又和陰部神經

(Pudeendal Nerve)等有關。(圖二)

 

            Qi flowing from the kidney to the lower orifices is referred to as “opening the orifice in the two Yins”. The term “lower orifices” generally refers to the area associated with the perineum, which includes the external genitalia and the perineal region. It is also related to structures such as the pudendal nerve, which plays a role in innervating the pelvic floor muscles and the genital area. (Figure 2)

           

           

炁從臟腑到竅 (開竅)

Qi from Organ to Orifices (Opening of Orifices)

圖二 (Figure 2)

 

            “在竅為舌和在竅為耳” 是出自《素問•陰陽應象大論》。在竅是炁從竅走進五臟，如: (圖三)

§  炁從目到肝

§  炁從耳到心

§  炁從口到脾

§  炁從鼻到肺

§  炁從耳到腎

 

“Being in the orifice as the tongue” and “being in the orifice as the ears” are

derived from the book “ Su Wen: Yin Yang Ying Xiang Da Lun” in traditional Chinese medicine. “Being in the orifices” refers to Qi flowing in to the five organs through the orifices, for example: (Figure 3)

§  Qi flows from the eyes to the liver.

§  Qi flows from the eyes to the heart.

§  Qi flows from the mouth to the spleen.

§  Qi flows from the nose to the lungs.

§  Qi flows from the ears to the kidneys.

  

            在道家的文獻亦有討論以上的現象:

            《金丹四百字序》:”…..以眼不視而魂在肝，耳不聞而精在腎，舌不殽而神在心，鼻不香而魄在肺，四肢不動而意在脾，故名曰五氣朝元” 。

 

            Taoist literature also discusses the aforementioned phenomena:

            《The Introduction to the Four Hundred Character Classic on Golden Elixir》:”…With eyes that do not see, the soul resides in the liver; with ears that do not hear, the essence dwells in the kidneys; with a tongue that does not taste, the spirit resides in the heart; with a nose that does not smell, the corporeal soul resides in the lungs; with limbs that do not move, the intention resides in the spleen. Thus, it is called the Five Qi Congregating at the Origin.”

 

炁從竅走進五臟 (在竅)

Qi Moves from Orifices to Viscera (At or being in the orifice)

圖三 (Figure 3)

 

 

 

炁行表

(The Flow of Qi)

 

表一 (Table 1)

 

 

表二 (Table 2)

 

            結論：

            從以上的討論，我們便容易明白炁行表 (表一)和表二的意思，更敬佩古人對炁的認識和應用。

 

            Conclusion:

            From the above discussions, one will be able to understand the meaning of table 1 and 2. We should pay respect to our learned ancestors who guides us with the Yellow Emperor of Medicine.

 

註: 謝謝ChatGPT 的幫助

Remark: Thanks for the help from ChatGPT

 

  

Appendix

 

Original Chinese Text and English Translation