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. To go along with doesnot apply only to the acting against or going along with the qi in the yin oryang [movement in the] vessels; even in view of the entire population oneshould always strive to go along with their expectations.41Yang Shangshan saw no reason to reinterpret this explicitly Confucianstatement; his comments served to confirm the original statement:One must not act against the emotions of the people.Acting in accordancewith them brings luck.Hence it is said: The sage does not cling to one state ofmind permanently; it is by [assessing the state of mind of] the people that hedevelops his own state of mind.42The original text continues with the following dialogue.Huang Di:How does one go along with them?Qi Bo:When you enter a state, inquire after its customs.When you enter a family, inquire after its prohibitions.43When you ascend the hall, inquire after its rites.When you approach a patient, ask what pleases him.44Unschuld,Huang Di nei jing 12/2/02 1:34 PM Page 37early su wen texts and commentaries 37Again, Yang Shangshan remained firmly wihin Confucian thinking whenhe commented:The Ways of dealing with the state, the family, and the body all have their struc-tures.That someone meant not to follow these structures but wished to cor-rect them has never occurred yet.The reason why one must make inquiries inall these situations alike is that one wishes to know the respective structures inall cases and go along with them.Customs, prohibitions, rites, and pleasure,these are the structures of man.Yin [qi], yang [qi], and the four seasons, theseare the structures of heaven and earth.In the Way of maintaining life, not oneof these must be left out.Hence one regularly inquires after them.45As these quotes demonstrate, Yang Shangshan was able to combine a broadrange of thought in his commentaries.His nonmedical works bear titles thatidentify most of them as focused on Daoism; reading his Tai su, though, onecannot be entirely sure of the exact nature of the contents of his works.Surely,the Tai su alone makes him appear more like an eclectic than a firm adher-ent of only one of the three doctrines prevalent in his day.But it is difficultto imagine that it was because of the eclecticism of Yang Shangshan s com-ments that his text was less attractive than that by his competitor, Wang Bing,who wrote his annotated version of only the Su wen one hundred years later.There is at least one clear-cut political statement in Yang Shangshan s an-notations that may have brought him into conflict with later dominant views.In Su wen 8, the major functional entities of the human organism areidentified in terms of central constituents of an imperial bureaucracy.In thiscontext, the heart is described as  the official functioning as ruler.Spirit bril-liance originates from it. Wang Bing commented:  It is responsible for es-tablishing order among beings.Hence it is the official functioning as ruler.It is clear and quiet and houses the ling spirit.Hence [the text] states:  Spiritbrilliance originates from it.  This parallel between what was considered theruling organ in the human organism and the ruling position in the state wasfurther elucidated in Su wen 8 in the following passage.Hence,if the ruler is enlightened, his subjects are in peace.To nourish one s life on the basis of this results in longevity.There will be no peril till the end of all generations.Thereby ruling the world will result in a most obvious success.If the ruler is not enlightened, then the twelve officials are in danger.This causes the passageways to be obstructed and impassable.The physical appearance will suffer severe harm.46The identical terminology employed to describe the central elements inthe state and its economy, on the one hand, and in the body and its patho-physiology, on the other, was perfectly suited to reinforce the near-total cor-Unschuld,Huang Di nei jing 12/2/02 1:34 PM Page 3838 early su wen texts and commentariesrespondence between political philosophy and medicine.The Tai su offersevidence of a concrete application of this principle:The hand minor yin vessel is the only [vessel] without transportation [holes].Why is that?Qi Bo:The minor yin [vessel] is the vessel of the heart.The heart is the eminent rulerof the five depots and six palaces; it is here that the essence spirit resides.Itsstorage is especially firm and durable, no evil is able to settle there [ Pobierz całość w formacie PDF ]