Translations of Nei Jing : Ling Shu 8: Henry Lu, Nguyen Van Nghi

[Guest guest]

Jason,

 

Yes. I own all 3 books, and you're right that Unschuld's book is not a

strict translation of the Su wen, but a commentary on the text with

fragments of translation.

 

Nguyen Van Nghi's text although being a translation from the French, has

commentary from 3 recognized scholars and master commentators : Ma Yuan Tai

(Ma shi), Zhang An Yin (Zhang shi) of the Tang dynasty and Nguyen Van Nghi,

MD (for you to judge). The other two are recognized internationally.

Although I can't claim to be judge if the translation is " accurate " , the

commentaries are illuminating and riveting.

Henry Lu adds the commentaries of Zhang Jie-Bin, Wu Kun, Ma Shi and Wang

Bing to his text, as well as his own.

 

There is one thing that does disturb me in both the Nguyen Van Nghi and

Henry Lu translations; that is the translation of Qi into " energy " . Most

likely, Qi should be just left alone. What are your thoughts on this?

 

Also, Lu's book is too big (it weighs somewhere around 10 lbs).

The author told me that this was his baby and when he delivered it, it was a

big one.

Lu told me that his translation may not be the most grammatically correct

version out there, but he tried to keep it true to the practical aspects of

the text. My very Chinese teachers (Beijing and Chengdu educated) said that

his translation is actually very true to their understanding of the Nei Jing

according to their education.

 

2 years ago, I helped to organize a year-long Nei Jing class in the SF area,

guided by Ping Wu, L.Ac.

We used both the Lu and Van Nghi's translations.

1. The following is a quoted excerpt from the famous *Ben Shen* Chapter

(also translated as " Rooted in Spirit " by Claude Laree and Elisabeth Rochat

de la Valle)

*Ling Shu Chapter 8,* Paragraph 1 derived from Nguyen Van Nghi's book (Jung

Tao Productions Feb 2005) pgs. 149 -152

*I've attached it here so that you can decide for yourself on the

translations and commentaries.*

2. Following this is Lu's translation and commentary of the same material

in his book, " A Complete Translation of the Yellow Emperor's Classics of

Internal Medicine and the Difficult Classic (Nei Jing and Nan Jing) " 2004

I've added both as a parallel comparison. This chapter contains many terms,

so it may be a good launching pad for discussion of 'accurate'

translating...

 

CHAPTER VIII

ORIGIN OF THE MENTAL BEN SHEN

 

 

 

From the Huang Di Nei Jing Ling Shu Chapter 8

 

*Translation by the Nguyen Van Nghi group* from the

Chinese/French/English

 

 

 

This eighth chapter of the Lingshu is consecrated to studying

the origins of the mental activities, such as *Jing *(quintessence),

*Shen*(mind),

*Po* (sensitive soul), *Si* (reflection), *Zhi* (intelligence), and *Lu *

(preoccupation). These activities are intimately related to eugenics, and

are necessary to the maintenance of health.

 

The seven emotions (*sadness, joy, fear, anger, shock, worry,

anxiety*) can modify the mental activities and transform them into

pathological elements. Consequently, it is necessary to evaluate a

patient's mental state when using acupuncture and moxibustion, hence the

title " Origin of the Mental " (Ben Shen).

 

This chapter includes 9 paragraphs:

 

 

Paragraph 1

 

Huangdi asks Qibo:

 

Every act of needling should be based on the *Shen* (mind), the

*Xue*(blood), the

*Mai* (vessels), the *Ying* (nutritive energy), the *Qi *(energy), and the *

JingShen* (mental quintessence), which are stored in the five organs. When

debauchery cuts them off from an organ,

 

The *Jing* declines;

 

The *Hun* and the *Po* (vegetative and sensitive souls) waft

away;

 

The *Zhi* and the *Lu* (intelligence and preoccupation) are

lacking.

 

How is this? Is it a punishment from heaven or the fault of man? How do *

De* (virtue) and *Qi *(energy) produce *Jing* (quintessence), *Shen* (mind),

*Hun* (vegetative soul), *Po* (sensitive soul), *Chi* (will),

*Si*(reflection, meditation), and

*Lu *(preoccupation, worry)? I would like to learn about this process.

 

Qibo responds:

 

*In man, virtue (De) is created by heaven, and energy (Qi) by the

earth.* Consequently,

man is born with both De and Qi.

 

Jing (quintessence, innate essence) is present at birth. The

union of the two *Jings* bears the name of *Shen *(mind); the motivation to

serve things is called *Xin* (heart); that which the heart records and

memorizes is called *Yi *(thought); that which the thoughts retain is called

*Chi *(will); that which results from the will through the consideration of

external manifestations is called *Lu* (preoccupation); the organization of

things following preoccupation is called *Zhi* (intelligence).

 

This is why *Zhi* (intelligence) maintains life, and life must

conform to the four seasons and adapt to cold and heat, harmonize with joy

and anger, economize Yin and Yang, and regulate Hard and Soft… In this way,

energy imbalance cannot last, and we can live for a long time.

 

 

Explanations and Commentaries:

 

1. Zhang Shi

2. Ma Shi

3. Nguyen Van Nghi

 

 

 

I. *Zhang Shi explains*:

 

1. This paragraph defines the De (virtue) and the Qi (energy) of man,

two innate elements arising from heaven and earth, which are the origins of

Jing (quintessence, vital essence), Qi (energy), Hun (vegetative soul), Po

(sensitive soul), Chi (will), Yi (thought), Zhi (intelligence) and Lu

(preoccupation). This is why a man of will can maintain his Shen-Chi

(mental-will) in perfect harmony with the Jing of heaven and earth, in

accordance with Dao of eugenics.

 

2. De (virtue) depends in part on heaven; it is sacred and

perspicacious, never confused, always full of reason in response to any

problem and adapting to any circumstance.

 

3. Eyes and vision, ears and hearing, nose and olfaction, mouth and

taste, limbs and movements are none other than Xing (corporeal form) and Qi

(energy) created by the earth.

 

4. Everything must begin with the beginning, and a wise man builds and

develops for the future. It is the union of De and Qi that creates the

beginning. In Chapter 30 of the Lingshu, it is said: " That which is created

before form is called Jing. " This means that the creation of form follows

the impregnation of celestial Jing. For this reason it is said: " The origin

of life is Jing. " It is also written in Chapter 32 of this same classic

text: " Shen arises from the merging of celestial Jing (innate) and cereal

Jing (acquired). " Therefore the text states: " The union of the two Jing

form the Shen. "

 

5. The Jing of fire is Shen (mind) and the Jing of water is Jing

(quintessence, vital essence). The Liver is a yang organ containing the Hun

(vegetative soul); the Lung is a yin organ conserving the Po (sensitive

soul). This is why Hun follows the Shen (mind) in order to come and go, and

Po follows the Jing in order to enter and exit.

 

The Heart is the sovereign organ, the place where the Shen Ming (mental

activity, clarity, genius) manifests. Every being and every thing in the

universe is captured and controlled by the heart (Xin). That which the

heart records and memorizes is called the Yi (thought); that which is

brought about by will is called Si (reflection); that which reflection

facilitates or hinders is called Lu (preoccupation); that which

preoccupation organizes is called Zhi (intelligence)… All these activities

come from the Xin-Shen (Heart-Mental; moral). This is why a man of will

obeys the " natures " of heaven and earth, and understands eugenics.

 

 

 

II *Ma Shi explains:*

 

This paragraph examines the significance of De (virtue) and Qi (energy). After

further nalysis of these terms, Qibo affirms that only a man of will

comprehends the method of eugenics.

 

1. Heaven is not without energy (Si) if we consider reason as a " basic

element. " This is why the virtue (De) of man is that of heaven. Earth is

not without virtue (De) if we take energy as a " driving force. " This is why

the energy (Qi) of man is that of earth. Thus, man is created because of

the fusion of De (virtue) and Qi (energy).

 

2. At birth, man has Yin, that is to say Ying (nutritive energy), and

Yang, in other words Wei (defensive energy. When Yin and Yang fuse

together, the Shen appears.

 

The Hun (vegetative soul), although Yang, must follow the Shen to come and

go. The Po (sensitive soul), although Yin, must follow the Jing

(quintessence, vital essence) to enter and leave. If we compare Jing and

Shen, Jing is Yin and Shen is Yang. For this reason, the Hun belongs to

Shen and the Po, to Jing.

 

Xin ( " mental " heart), Yi (thought), Chi (will), Si (reflection), Zhi

(intelligence),

and Lu (preoccupation) come solely from the heart (organ). Because of this,

the " why " of the reason for the utility of things depends exclusively on the

heart. That which the heart records and memorizes is called the Yi, etc…

 

One who is ignorant of the 13 resolutions cited above will never succeed,

for only a wise man understands the principles of eugenics: above, he

conforms to the celestial weather (seasons); below, he is in harmony with

human affairs; he economizes Yin and Yang, harmonizes Hard and Soft, and

avoids " conflicts of the heart " . In this way he can live and reason for a

long time.

 

 

 

III *Nguyen Van Nghi.*

 

1. This paragraph is fundamental to the practice of acupuncture and

moxibustion, for it emphasizes the importance of studying the

psychoaffective field, which forms the basis for all therapies, modern and

ancient included.

 

2. Heaven gives us De (virtue) and earth, Qi (energy).

 

The energies of heaven and earth, of Yin and Yang, above and below

intertwine, interchange, and fuse to create the succession of life and death

in beings and things. This is why the origin of life is immaterial; it

results from the principle of intermingling of the Yin and Yang energies. This

immaterial substance is called " Jing " . The union of the two Jing produces

the vital force called " Shen " (mental).

 

The force of activity behind the movements of " coming and going " that follow

the Shen Qi (mental energy) and represent the Jingshen (mental quintessence,

morality) and the Yi Cheng (understanding-thought; consciousness) is called

Hun (vegetative soul).

 

The force of activity behind the movements of " entering and leaving "

that accompanies Jing energy and maintains the Qi Guan (energetic barriers;

the points) is called Po (sensitive soul).

 

The force of activity responsible for the realization of vital

manifestations is called Xin (heart).

 

The force that prepares for work in the heart is called Yi (thought).

 

The state of mind which tends to result in an active decision

conforming to an intention is called Chi (will).

 

A mental state which is absorbed by an object to the point of moral

suffering is called Lu (preoccupation).

 

The aptitude of a person to adapt to new situations (between

reflection and preoccupation) is called Zhi (intelligence).

 

3. These mental forces develop in accord with the laws of the Five

Movements. (below)

 

4. Eugenics, as practiced by man, basically consists of following the

four seasons, of responding to cold and heat, of not surrendering

excessively to joy or anger, of lifting the rising forces of Yin and Yang

while harmonizing the Hard and the Soft (chapter 6), in order to reach a

perfect equilibrium.

 

In sum, eugenics is a method which may safeguard health, thus maintaining

life,in order to avoid the perverse energy invasions which are causal

elements of disease.

 

*

*

 

*Book Diagram: Wu xing generating cycle*:

 

Yi (thought), Si (reflection), Lu (preoccupations,obsession) generates

 

Po (sensitive soul) generates

 

Chi (will) generates

 

Hun (vegetative soul) generates

 

Shen (mental) generates

 

Yi, Si, Lu ….

 

 

 

*Henry Lu's Translation of :*

 

*Ling-Shu Chapter 8*

 

*Spirit as the Fundamental of Needling**22***

 

*Ben Shen*

 

 

 

*22**This Chapter discusses the importance of mental states in acupuncture

treatment, particularly the spirit, which should be observed closely in

clinical diagnosis and treatment. The relationships between the method of

rejuvenating life and mental states are also discussed in detail. Mental

states include pure essence, the spirit, the soul, the strength, the

sentiment, the will, the thought, the wisdom, and the deliberation. In

addition, it also stresses the relationship between change in seven emotions

and five viscera. As this Chapter focuses on one sentence, " Acupuncture

should be, first and foremost, based upon the spirit, " it is entitled, The

Spirit as the Basis of Acupuncture.*

 

 

 

*L8-1:*

 

Yellow Emperor asked Qi-Bo: The laws of needling dictate that acupuncture

should be, first and foremost, based upon the spirit.*23* Blood, blood

vessels, nutritive energy, vital energy, along with pure essence and the

spirit, are stored in five viscera.*24* When the five viscera lose energy

due to imbalance in seven emotions and excessive desires, it will cause a

loss of reproductive energy, a dispersion of mental and strength, a

confusion of will and intention, a deviation of decision and planning. Why

is that? Are those disorders inherent in nature or are they man's

faults? What

is meant by atmosphere, produce, reproductive energy, spirit, mental

consciousness, strength, mind, intention, will, deliberation, decision, and

planning? May I hear your explanations?

 

 

 

*23**The spirit is a total response of life; it expresses the function and

the condition of energy and blood in the body. The spirit is a higher

nervous activity. For this reason, to examine the patient's spirit is the

first step of diagnosis. Inserting a needle while the patient's spirit is

calm will speed up the arrival of energy in response to the needle

insertion. And also, the conditions of the patient's spirit will determine

whether sedation of tonification should be applied.*

 

* *

 

*On the other hand, the spirit of the acupuncturist should also be taken

into account. The acupuncturist should concentrate in observing the spirit

of his patient, in feeling the needling sensation from his hand. A

celebrated doctor named Guo Yu Zeng in the Eastern Han Dynasty says, " The

spirit is in between the heart and the hand. Thus, acupuncture treatment

should be focused on the spirit, including the spirit of the patient and

that of the acupuncturist. " *

 

 

 

*24**The heart is in store of blood vessels, which contain the spirit; the

liver is in store of blood, the spleen is in store of nutritive energy, the

lungs are in store of energy, and the kidneys are in store of pure

substance.*

 

 

 

Qi-Bo replied: Virtue is what heaven bestows on us.*25* Energy is what

Earth bestows on us.*26 *Life is a product of an interaction between the

virtue of heaven and energy of Earth. Reproductive energy is the source of

life. The spirit comes about as a result of the struggle between the two

kinds of reproductive energy. Mental consciousness*27* travels along with

the spirit; strength*28* travels in and out with reproductive

energy.*29*Mind is responsible for the performance of activities.

Intention directs the mind to perform activities. Will carries out the

decision made by intention; deliberation studies the plans for fulfilling

the wishes of will. Planning projects thought. Decision finalizes concrete

plans on behalf of projected thought.* 30*

 

 

 

*25**Virtue (de) is moral goodness or excellence. The virtue of heaven

refers to sunlight, climate, rains and dew, which are given to man by

heaven.*

 

* *

 

*26**Energy (qi) refers to many things which earth provides us to live on,

including fruits and vegetables, etc. It is the virtue of earth.*

 

* *

 

*27**Wang Ang says, " Spiritual consciousness (hun) belongs to yang, the

liver is in store of spiritual consciousness. All rational aspects of human

activities belong to spiritual consciousness. " Zhang Jing Yue says,

" Spiritual consciousness may express itself in dreams, imagination, and

fantasy. " *

 

* *

 

*28**Strength (po) is performed by the lung, it refers to physiological

instincts associated with the human body, including hearing associated with

the ears, vision associated with the eyes, spiritual brightness associated

with the heart, and respiration associated with the lung.*

 

* *

 

*29**Reproductive energy is pure substance as the basic material of life. A

new life comes from the reproductive pure substance of a man and woman; it

is made of the growth of a combination of father's pure substance and

mother's blood. The spirit is based on pure substance; it is a symbol of

life. Soul and physical activities belong to the scope of mental

activities, the soul travels in and out with the spirit, and the spirit

controls it. Dreams, illusions, and sleep-walking fall within the scope of

the soul. Instinctive activities, and sensory phenomenon, such as hearing,

vision, sensation of pain and itch, fall within the scope of physical

activities. The soul and physical activities depend on physical shape for

existence; they depend on pure substance for rejuvenesence. When five

viscera of the human body are peaceful and energy and blood are in

abundance, the soul and the physical activities will be secure, so that the

ears can hear, the eyes can see, the body can feel, and normal activities

can be performed. When five viscera are in disharmony, and energy and blood

are in decline, the soul and the physical activities will be in jeopardy,

the ears cannot hear sounds, the eyes cannot see things, with slow reaction

and mental confusion, dream, delirium, and illusion.*

 

* *

 

*30**Mind (xin), intention (yi), will (zhi), deliberation (si), planning

(lu), decision (zhi).*

 

* *

 

Therefore, a man of wisdom (a decisive man) will achieve a rejuvenation of

life by living in accord with the four seasons and in line with a cold and

hot climate. He will take steps to live a harmonious life of joy and anger

in a peaceful manner; he will control yin and yang and regulate robustness

and tenderness. Consequently, a man of wisdom will not be susceptible to

the attack from pathogens, he will live a long life, which may be attributed

to his healthy lifestyles.* 31*

 

 

 

*31**To achieve a total rejuvenation of life means to maintain good health

and stay immune from disease by a variety of means. One important step is

to retain true energy in the internal region with abundant kidney energy. By

doing so, a man is able to prevent disease and slow down the aging process

and achieve longevity. The theory of achieving a total rejuvenation of life

consists of the principles and methods of maintaining good health and

preventing the attack of disease, and slowing down the aging process. Its

contents include living in harmony with the climate of the four seasons,

preventing the attack of external pathogens, regulating the spirit and

emotions, controlling sexual activities, regulating the eating habits, doing

proper exercises, and striking a balance between labor and leisure.*

 

 

 

K.