Translations
It is one of the goals of this website to participate in the global movement of preserving and appreciating ancient wisdom, for the specific purpose of utilizing its variegated modes of diagnostic and therapeutic knowledge in a modern clinical context.
The field of Classical Chinese Medicine encompasses a vast reservoir of extant materials, comprising a cache of thousands of documents written between 500 B.C.E. and the 1930s. The knowledge therein stems from the direct observation of natural processes, cultivated through a millennia long tradition of textual commentaries. The ancient Chinese first recorded macrocosmic cycles and patterns in the form of graphic symbols; followed by the creation of pictograms that gave names to the processes of nature; followed by the composition of text that gave details to the names; followed by the formation of commentaries on the textual record.
Much of this rich depository of scientific thought on the interconnection between macrocosm and microcosm remains available in classical Chinese. Yet even in China itself, the number of people who are able to read and understand these records at a deep level is dwindling. For Western readers, only a small fraction has been translated into English or other European languages. In both East and West, moreover, the interest in classical texts appears to be waning, perpetuated by the belief that ancient documents may have some historical value, but that modern textbook interpretations of the principles of Chinese medicine have far greater clinical relevance. In contrast to this development, most ancient master physicians report that they reached their level of clinical achievement by seeking “proximity to the source” through the life-long immersion in the original wellsprings of Chinese cosmology, philosophy, and medicine.
While it may be impossible to create a complete record even in the original Chinese, this section of the site is designed to participate in the evolving process of translating classical Chinese medicine source materials of the broadest possible variety and flavor. We hope that practitioners, students, and recipients of Chinese medicine will thus gain an additional opportunity to experience the original beauty and sophistication of this medicine.
For further translations and additional material about classical Chinese medicine, please visit the Associates Forum.
Translated by Heiner Fruehauf
The qi of earth ascends, the qi of heaven descends. In this fashion, yin and yang grind against each other, and heaven and earth merge in undulating embrace. If this setting is vibrated by thunder, excited by wind and rain, moved by the flow of the four seasons, and fondled by the germinating light of sun and moon, the world’s myriad processes of transformation become aroused.
from Book of Rites (Li Ji), fl. 2nd century B.C.E.
Übersetzt von Heiner Frühauf
Übersetzung ins Deutsche Markus Goeke
Das Qi der Erde steigt hinauf, das Qi des Himmels steigt herab. Auf diese Art und Weise reiben sich Yin und Yang aneinander und Himmel und Erde verschmelzen in wogender Umarmung. Wird diese Szenerie in Schwingung versetzt vom Donner, erregt von Regen und Wind, bewegt vom Fluss der vier Jahreszeiten und liebkost vom keimenden Licht der Sonne und des Mondes, dann werden die myriaden Vorgänge und Wandlungen der Welt erweckt.
Aus: Buch der Riten (Li Ji), fl. 2. Jahrhundert v.u.Z.
Translated by Heiner Fruehauf
The following text represents the most detailed pre-modern description of the traditional cultivation of medicinal aconite in China. It was written more than 900 years ago by a Sichuanese official in charge of Zhangming County. Zhangming is situated in the location of today’s Jiangyou County, epicenter of the recent Sichuan earthquake, which has been identified by all ancient materia medica experts as the only place where genuine Chinese aconite should be sourced from.
Übersetzt von Heiner Frühauf
Deutsche Übersetzung Markus Goeke
Der folgende Text ist eine der detailliertesten prä-modernen Beschreibungen der traditionellen Kultivierung von medizinischem Aconitum in China. Er wurde vor mehr als 900 Jahren von einem für die Grafschaft Zhangming verantwortlichen Beamten aus Sichuan verfasst. Zhangming liegt im Gebiet des heutigen Bezirks Jiangyou, dem Epizentrum des jüngsten Erdbebens in Sichuan und wurde von allen antiken Gelehrten der Materia Medica als das einzige Gebiet betrachtet, aus dem echtes chinesisches Aconitum bezogen werden sollte.
Translated by Heiner Fruehauf
1) The heart is the ruler of the five organ networks. It commands the movements of the four extremities, it circulates the qi and the blood, it roams the realms of the material and the immaterial, and it is in tune with the gateways of every action. Therefore, coveting to govern the flow of energy on earth without possessing a heart would be like aspiring to tune gongs and drums without ears, or like trying to read a piece of fancy literature without eyes.
from the Daoist classic, Contemplations by the Huainan Masters (Huainanzi), fl.110 B.C.
Übersetzung von Heiner Fruehauf
Das Herz: Ansichten aus der Vergangenheit
„Das Herz ist der Herrscher der fünf Organnetzwerke. Es kommandiert die Bewegungen der vier Extremitäten, es lässt Qi und Blut zirkulieren, es durchstreift die Reiche des Materiellen und des Immateriellen und steht im Einklang mit den Toren jeglicher Handlung. Danach zu trachten, den Fluss der Energie auf Erden zu regieren, ohne ein Herz zu besitzen, wäre daher wie danach zu streben, Gongs und Trommel stimmen zu wollen, ohne Ohren zu haben, oder zu versuchen, ohne Augen ein Stück kunstvoller Literatur zu lesen.“
Aus dem daoistischen Klassiker, Kontemplationen der Huainan Meister (Huainanzi), ca. 110 v. Chr.
Translated by Heiner Fruehauf
The physician who knows how to harmonize the liver knows how to treat the hundred diseases.
from Zhou Xuehai, Reflections Upon Reading the Medical Classics (Du yi suibi), Qing dynasty.
Selected writings of Zhang Nan, Zhang Jingyue, Jiang Hantun, and from the Neijing Suwen
Translated by Heiner Fruehauf
Prior to the process of treating disease, the sage (superior doctor) must be able to distinguish the Yin and Yang of Heaven and Earth. S/he must know the rhythmic flow of the four seasons and the intricate relationships between the five organ networks and the six bowel systems. S/he must be able to distinguish the Yin/Yang and exterior/interior quality of the meridians, and know what kind of diseases to treat with acupuncture, what kind with moxibustion, and what kind with herbs. S/he must understand the relationship between health and social interaction, master the standard procedure of diagnosis and treatment, and discern the constitutional differences in rich and poor people. S/he must inquire about the age of the patient and analyze whether the patient tends to be outgoing or withdrawn. S/he must examine the parts afflicted by the disease while at the same time figuring out the root of the disease, and s/he must relate his/her knowledge of the eight seasonal dates to the information gained from the nine pulse positions. Only in this way a diagnosis can be called complete!
from Inner Canon of the Yellow Emperor (Neijing Suwen), Chapter 77: “Analyzing the Five Mistakes in Diagnosis” (fl.200 B.C.)
A Bibliography of English Translations and Monographs
Compiled by Heiner Fruehauf
Chinese medicine is a microcosmic branch of ancient Chinese philosophy and cosmology. The better one understands the philosophical foundations of Chinese medicine, the deeper one’s knowledge of its core concepts and terminology can be. Theories such as yin and yang, the five phase elements, the hierarchical relationship between matter, energy, and consciousness, the supremacy of spirit, and the twelve organ networks were first mentioned in the Daoist and Confucian classics of the Han and Pre-Han periods of Chinese antiquity (fl. 700 BC – 200 AD) before they appeared in the keystone works of Chinese medicine. The following represents a comprehensive list of relevant philosophical, scientific, and literary works from the formative period of Chinese medicine in English translation.
Introduced and translated by Heiner Fruehauf
Traditional Chinese medicine incorporates several diagnostic systems of differentiation, such as the five organ approach, the six confirmation approach, and the triple warmer approach. These different diagnostic systems are frequently combined in clinical practice, but since they were conceived and favored by different schools of medical practitioners, they are often used completely independent from each other.
Wan Minying, 14th Century 1
Translated by Heiner Fruehauf
Metal is generated by Earth; if there is too much earth, Metal will be buried. Earth is generated by Fire; if there is too much Fire, Earth will be charred. Fire is generated by Wood; if there is too much Wood, Fire will flare. Wood is generated by Water; if there is too much Water, Wood will be washed away. Water is generated by Metal; if there is too much Metal, Water will be grimy.
Gao Lian, 16th Century
Introduced and translated by Heiner Fruehauf
Introduction
The following is a presentation of four famous seasonal tableaux by Gao Lian, a 16th century poet and medical scholar who was an ardent proponent of the art of nourishing life. They originally appeared in Gao’s book, Zunsheng bajian (Eight Pieces on Observing the Fundamental Principles of Life), which Chinese physicians used to regard as a comprehensive source of lifestyle related information. Recommencing one of the main themes of the Neijing, these seasonal portraits can be read as a typical attempt to translate the densely crafted teachings of the classic into more contemporary language.
Sun Simiao (581-682)
Translated by Heiner Fruehauf
Everyone who aspires to be a great physician must be intimately familiar with the following classics: the Simple Questions (Huangdi neijing suwen), the Systematic Classic of Acupuncture and Moxibustion (Zhenjiu jiayi jing), the Yellow Emperor’s Needle Classic (Huangdi neijing lingshu), and the Laws of Energy Circulation from the Hall of Enlightenment (Mingtang liuzhu). Furthermore, one must master the twelve channel systems, the three locations and nine positions of pulse diagnosis, the system of the five zang and the six fu organs, the concept of surface and interior, the acumoxa points, as well as the materia medica in the form of single herbs, herb pairs, and the classic formulas presented in the writings of Zhang Zhongjing (fl.150-219, author of the Shanghan zabing lun), Wang Shuhe (fl.210-286, author of the Maijing), Ruan Henan (4th century, author of the Ruan Henan yaofang), Fan Dongyang (fl.308-372, author of the Fan Dongyang fang), Zhang Miao (4th century), Jin Shao (4th century) and other masters.
by the 16th century Korean physician Hur Jun (Chinese: Xu Jun)
from his Dongyi baojian (Precious Reflections by an Eastern Physician)
Translated by Heiner Fruehauf
The sage healers of ancient times were able to heal the heart of humanity, and thus prevent disease from arising. Today’s doctors only know how to treat disease when it has already manifested in physical form, and don’t know anymore how to work with the heart.
Aus dem Chinesischen übersetzt von Benjamin Witt
Die Flusskarte: das sind die Fünf Wandlungsphasen in ihrer natürlich fließenden Bewegung2; es ist der natürliche Weg
des absichtslosen Tuns3. Zur Zeit von Fuxi begab es sich, dass ein Drachenpferd aus dem Mengfluss auftauchte. Auf seinem Rücken hatte es Punkte: vorne zwei und sieben; hinten eins und sechs; links drei und acht; rechts vier und neun; fünf und zehn waren in der Mitte. Deren Plätze stellen die Fünf-symbolischen Erscheinungsformen und Fünf-Wandlungsphasen dar: hinten eins und sechs symbolisieren den Norden, die Himmelsstämme ren und gui, sowie die Wandlungsphase Wasser; vorne zwei und sieben symbolisieren den Süden, die Himmelsstämme bing und ding, sowie die Wandlungsphase Feuer; drei und acht auf der linken Seite symbolisieren Osten, die Himmelsstämme jia und yi, sowie die Wandlungsphase Holz; vier und neun auf der rechten Seite symbolisieren den Westen, die Himmelsstämme geng und xin, sowie die Wandlungsphase Metall; fünf und zehn in der Mitte symbolisieren das Zentrum, die Himmelsstämme wu und ji, sowie die Wandlungsphase Erde. Die fünf Punkte in der Mitte symbolisieren auch das Taiji, welches die Vier Erscheinungsformen in sich birgt. Der Punkt in der Mitte symbolisiert auch das Taiji, welches das Eine-Qi in sich trägt. Obwohl es 55 Punkte sind, so sind es in Wahrheit nur zweimal fünf Punkte; zweimal fünf sind in Wahrheit nur eine fünf; und die eine Fünf ist stets die Eins in der Mitte. Da es aber Fünf-Wandlungsphasen sind, so teilt es sich in fünf Punkte; da die Fünf-Wandlungsphasen Yin und Yang haben, so werden daraus zehn Punkte; da jede der Fünf-Wandlungsphasen je ein Yin und ein Yang haben, so werden daraus 55 Punkte.
