Wang Bing: introduction about his biography and legend, main books and academic thoughts.
✵Wang Bing: a physician specializing in the art of healing and health preservation, spent twelve years rearranging and revising the Su Wen (The Plain Questions), one of the two-component parts of the Nei Jing (Huangdi's Internal Classic), into 24 volumes, containing notes, commentaries, and supplements.
王冰 (Wáng Bīng).
Brief Introduction
Chinese Name:
王冰 (Wáng Bīng)
Alias:
啟元子 (Qǐ Yuánzǐ)
Popular name:
啟玄子 (Qǐ Xuánzǐ)
English Name:
Wang Bing, or Bing Wang (Given/Sur Name)
Hometown:
Unknown
Dates:
about 710–805, or around year 690–805 A.D.
Main works:
《補養方》(Bu Yang Fang) 3 volumes,《必效方》(Bi Xiao Fang) 3 volumes,《黃帝內經·素問》(Huang Di Nei Jing·Su Wen),《玄珠》(Xuan Zhu),《昭明隱旨》(Zhao Ming Yin Zhi) 3 volumes,《素問六氣玄珠密語》(Su Wen Liu Qi Xuan Zhu Mi Yu) 10 volumes,《天元玉册》(Tian Yuan Yu Ce) 30 volumes,《元和紀用經》(Yuan He Ji Yong Jing) 1 volume, etc.
Representative works:
《重廣補註黃帝內經素問》(Chong Guang Bu Zhu Huang Di Nei Jing Su Wen),《素問六氣玄珠密語》(Su Wen Liu Qi Xuan Zhu Mi Yu)
Biography and legends:
Wang Bing: a physician specializing in the art of healing and health preservation, spent twelve years rearranging and revising the Su Wen (The Plain Questions), one of the two-component parts of the Nei Jing (Huangdi's Internal Classic), into 24 volumes, containing notes, commentaries, and supplements.
Wang Bing's alias is Qi Xuanzi (啟玄子), though it was recorded as Qi Yuanzi (啟元子) in the 17th century. His birth year is estimated to be around the 1st year of the Jingyun era (710 A.D.), and he passed away in the 20th year of the Zhenyuan era (about 805 A.D.). According to historical records and studies, he was a child during the Wu Zhou period of the Tang dynasty (690–705 A.D.); he was around 20 years old in 711 A.D., suggesting that his birth year was around year 690 A.D. His native county is unknown. He was appointed as an official with the title "Taipu Ling" in 762–763 A.D., so he was also known as Wang Taipu.
Wang Bing was a peaceful person with a pure heart and few desires. He was fond of health-preserving methods and searches for various health maintenance methods. He was also good at studying Taoism and followed the famous herbalist Meng Shen (孟詵 Mèng Shēn) to learn health-preserving methods. Meng Shen was excellent in treatment and alchemy. He was a disciple of the herbalist Sun Simiao and inherited true teachings from him, including knowledge of Yin Yang, calendars deduction, and medical treatment. He wrote the three-volume works Bu Yang Fang (Recipes for Tonics) and Bi Xiao Fang (the Surely Effective Prescriptions). After studying with Meng Shen for several years, Wang Bing learned the essence and profound methods of ancient herbalism and was influenced by Taoism.
When Wang Bing was 20, he heard that a strange and eccentric herbalist named Xuan Zhu had obtained a copy of Huang Di Nei Jing·Su Wen. However, Xuan Zhu lived in a Taoist temple. With his great talent, Wang Bing decided to visit Xuan Zhu and seek his teachings. With guidance from someone he knew, Wang Bing came to the Taoist temple where Xuan Zhu resided. Xuan Zhu had traveled around the four seas and treated people in his early years. In his later years, he lived in solitude to study theory in depth and write books on medicine. Xuan Zhu established strict criteria for selecting disciples. Wang Bing was required to study diligently and practice according to the basic guide of “Principles and Sincerity of Master Herbalist,” as outlined by herbalist Sun Simiao in his classics Qian Jin Yao Fang (Invaluable Prescriptions). Additionally, Wang Bing was expected to be familiar with fundamental knowledge from previous books, including Nei Jing (the Inner Canon), Nan Jing (the Difficult Classic), Jia Yi Jing (the Systematized Canon of Acupuncture and Moxibustion), Ben Cao (the Herbal Canon of Shen Nong), and Jing Fang. Furthermore, Wang Bing was expected to study basic crafts and academic subjects related to Yin-Yang and the Five Elements. Ultimately, Wang Bing was expected to become a moral and ethical herbalist.
Wang Bing was interested in health nourishment. He wished to become immortal and return to the heaven, earth, and all things. He was a follower and admirer of Taoism, and his beliefs in few desires were consistent with Taoist beliefs: "Wú Wéi (letting things take their own course)", "Wú Yù (desirelessness, indifferent to fame or benefit)". Therefore, his main pursuit in life was to worship Taoism and devote himself to its practices.
Main books and academic thoughts:
Wang Bing was fond of Yi-ology and Taoism since he was young; he studied medicine, especially the book Huang Di Nei Jing. He "inherited a secret classic copy from his ancestor teacher Zhang Gong at the place of his teacher Guo Yuzhai." Wang Bing provided supplements and notes for the ancient classics from the 9th year of Tianbao (750 A.D.) to the 1st year of Baoying (762 A.D.), a period of 12 years. He finally edited and compiled the book Su Wen (Plain Questions of the Inner Canon of the Yellow Emperor) in 24 volumes and 81 chapters. The original classic copy was missing the 7th volume, so Wang Bing added a volume collected from old copies (these 7 great treatises were edited into volumes 19 to 22). Finally, he combined and re-edited the book into 24 volumes, making a contribution to preserving and spreading this precious ancient literature. Legends record that Wang Bing wrote other books, such as Xuan Zhu, which was lost during the Song Dynasty. The book Su Wen Liu Qi Xuan Zhu Mi Yu (10 or 17 volumes) is an ancient book attributed to herbalist Wang Bing. It mainly studies the Seven Great Treatises and the doctrine of Yun Qi (the doctrine of the five evolutive phases and six climatic factors). The 30-volume book Tian Yuan Yu Ce was already known in Wang Bing's time, its main content is also about the doctrine of Yun Qi. Wang Bing used it as a reference but was not its author. The one-volume book Yuan He Ji Yong Jing may have appeared during the Five Dynasties and Ten Kingdoms period or the Song Dynasty. It was a forged work falsely attributed to Wang Bing to gain credibility, though he was not its author. Some modern complete editions of Wang Bing's works still include Tian Yuan Yu Ce and Yuan He Ji Yong Jing.
Regarding Su Wen (the Plain Questions): According to legends and records, in compiling the book Su Wen (the Plain Questions), Wang Bing received a copy of Su Wen (The Plain Questions) from his ancestor teacher Zhang Gong. He compared and proofread it against the copy of Nei Jing Xun Jie, which was written by earlier herbalist Quan Yuanqi (全元起 Quán Yuánqǐ, his birth year is unknown, but he might have lived during the Qi and Liang of the South Dynasty period). After careful study and combining references with his own academic thoughts and experience, Wang Bing applied methods including title combination, content differentiation, chapters reordering, supplements, and more to re-edit and re-compile Su Wen (the Plain Questions). He used specific methods such as filling in, correcting errors, deleting extra sentences, embellishing, systematically and thoroughly emending, interpreting, adding notes and elaborating on the classic copy. He completed the final copy in 762 A.D. It was titled Ci Zhu Su Wen, also known as Chong Guang Bu Zhu Huang Di Nei Jing Su Wen, and consisted of 24 volumes and 81 articles. Due to his serious and strict academic attitude, hard work, and meticulous research, the ancient book Huang Di Nei Jing Su Wen was likely preserved. The printing technique used characters cut in intaglio and relief to distinguish block printing styles. Wang Bing's compilation and supplementation of the Huang Di Nei Jing Su Wen made a crucial contribution to the history of Chinese medicine. This classical copy of Su Wen(the Plain Questions), edited by him, was referred to by later medical scholars as a blueprint. Some of his opinions and creative ideas still have important reference and study value. His academic opinions are mainly represented in the supplement notes of Su Wen (The Plain Questions). This new edition of Su Wen (the Plain Questions), with his compilations, is theoretically organized as follows: Healthy Preservation (Chapters 1–5), Yin Yang and Five Elements (Chapters 3–7), The Doctrine of Viscera (Chapters 8–11), Diagnostic Method (Chapters 12–21), Condition of Disease, Symptoms and Signs (Chapters 21–49), Meridians, Channels, and Collaterals, Acupoint (including diagnosis and treatment, Chapters 50–65), Five Movements and Six Climates (Chapters 66–74), Practice (Chapters 75–81).
Wang Bing conducted an in-depth study of the Qi directing practice. The theory was recorded in detail as supplements and notes in the Seven Articles of the Great Treatise. It was traced and respected as the essence and basis of the Yun Qi theory of later generations. Combining his extensive medical knowledge, Wang Bing made the book Su Wen (the Plain Questions) easier to understand. The articles he added, titled "Tian Yuan Ji Da Lun, Wu Yun Xin Da Lun, Wu Chang Zheng Da Lun, Liu Wei Zhi Da Lun, Liu Yuan Zheng Ji Da Lun, Qi Jiao Bian Da Lun, and Zhi Zhen Yao Da Lun," represent the main essence of the Yun Qi doctrine (the doctrine of the five evolutive phases and six climatic factors). These articles, collectively titled "The Great Treatise", offer detailed and in-depth interpretations of related topics, including an in-depth interpretation of the question about the mutual rooting of Yin-Yang. According to the theory recorded in Su Wen·Si Qi Tiao Shen Da Lun, “Cultivate Yang in spring and summer, and cultivate Yin in autumn and winter to follow their roots.” His interpretation is simple, clear, and to the point, capturing the real essence of the book Nei Jing (The Inner Canon, or the Huangdi's Internal Classic). The interpretation has guiding significance for clinical practice.
When discussing the distribution and metabolism of water and body fluids, Wang Bing emphasized the important effects and functions of the lung and spleen viscera, especially emphasizing the functions of the lung, spleen, and kidney in the distribution and metabolism of water. His theory that "the Chong meridian is the blood sea, and the Ren meridian is the main for the fetus; they support each other and produce offspring" was followed by later generations of herbalists.
Wang Bing provided interpretations of the pathogenic theory and summarized the etiology and pathogenesis of various diseases into four categories: "First, it forms endogenously due to Qi movement. Second, it forms exogenously and is not due to Qi movement. Third, it affects the body endogenously due to the Qi movement in the initial stage. Fourth, it affects the body exogenously and is not due to Qi movement." Wang Bing's concept of "Qi Dong” (Qi movement) refers to the turmoil or chaotic conditions of visceral-qi. He classified pathogenesis into two categories: one from Qi-movement and one not from Qi-movement. He also differentiated between exogenous pathogenic factors and internal disorders. This classification method combines pathogenesis and etiology. It is different from the three-factor theory and was praised by the herbalists Zhang Yuansu and Zhang Congzheng. Furthermore, Wang Bing holds a specific opinion about the pathogenesis of exogenous febrile disease, fever, and asthenic disease. The chapter Su Wen·Zhi Zhen Yao Da Lun recorded that: "Watch the pathogenesis discreetly. Recognize what every symptom or sign is attributed to. Seek the truth among the listed pathogenic reasons and other reasons. Seek the root cause from excess or deficiency. Identify the principles of the five elements. Free the condition of Qi and blood. Regulate to a balanced state. As a result, lead to peace and harmonization." He gave it very high praise and also wrote notes of more than 300 words. He repeatedly emphasized detecting the pathogenesis through phenomena and various symptoms and gave a further interpretation of the pathogenesis analysis method.
Wang Bing provided a detailed discussion of therapeutic methods and rules. He proposed that treatment should be based on real pathogenesis and the principles of Yin-Yang, clearly identify and differentiate deficiency and excess of Yin-Yang, Water-Fire. He also proposed that to treat deficiency of kidney-Yang, one should refer to the principle "Benefit the source of fire to eliminate Yin shade." To treat deficiency of kidney-Yin, one should refer to the principle, "Strengthen the source of water to regulate Yang." These incisive expositions got the attention of subsequent herbalists and laid the groundwork for the formation of the life-gate theory. Regarding the question of routine treatment and counteracting treatment, he provided a detailed analysis, pointing out that "the straight treatment of serious cases, actually counteracting treatment." He used fire as a metaphor to analyze the treatment method: "For serious diseases, it is better to treat them straight according to their nature." His discussion was an origin of later treatment methods and principles under the brief title "Guide fire to return to its origin," which has guiding significance for clinical practice. In other aspects, regarding the treatment of the five types of stagnation, Wang Bing differentiated between them and applied different methods, including emesis, diaphoresis, and eliminating dampness. This clarified and refined the treatment method from Su Wen (the Plain Questions). Later herbalists sought reference from Wang Bing's method for treating stagnation. Gradually, the treatment of stagnation formed a theoretical doctrine within the TCM theory system with clinical value.
Herbalist Wang Bing has specific opinions on certain aspects of TCM theory. For example, when he explained and interpreted the proposal about the routine treatment (orthodox treatment) and contrary treatment (retrograde treatment) recorded in Su Wen (the Plain Questions), he discussed two concepts about fire: Ren Huo (the Man-Fire) and Long Huo (the Dragon-Fire). These are metaphorical descriptions, as he explained: "The case is in a mild state, similar to Ren Huo (the Man-Fire): it is lit when it meets grass, it is burning when it meets wood, dampness can control it and water can extinguish it. Thus, it should be attacked reversely against its nature and Qi. The case is in a severe state; it is similar to Long Huo (the Dragon-Fire): it is flaming when it meets dampness, and it is burning when it meets water. If the nature is not recognized, treat it with water; as a result, it will flame up to the sky and will stop until everything is burned. If the nature is recognized, treat it with the abnormal theory and attack it with fire; the burning will slow down itself, and the flames will diminish." Wang Bing holds the viewpoint that Ren-Huo (the Man-Fire) and Long-Huo (the Dragon-Fire) are two different types of fire with completely different natures. The first, common heat, belongs to the Yang-heat and can harm the Yin-fluid. Herbs with cooling properties can be used for treatment. For example, the liver-fire and red eyes, stomach-fire and toothache, etc., herbs with properties clearing discharging stomach fire and liver fire could be selected, including radix Gentiana, rhizoma coptidis, Gypsum, Rheum officinale, etc. However, the nature of dragon-fire is similar to that of the dragon in ancient legend. The dragon lives in water, and when water accumulates, the dragon will fly out. Thus, for this type of fire, herbs with cooling properties not only cannot help with treatment but may also aid the fire in generating more heat. Therefore, Wang Bing takes a treatment approach to expel this type of fire with fire.
References:
1.Wang Bing: introduction about his biography and legend,main books and academic thoughts.
✵Wang Bing: a physician specializing in the art of healing and health preservation, spent twelve years rearranging and revising the Su Wen (The Plain Questions), one of the two-component parts of the Nei Jing (Huangdi's Internal Classic), into 24 volumes, containing notes, commentaries, and supplements.
Wang Bing: a physician specializing in the art of healing and health preservation, spent twelve years rearranging and revising the Su Wen (The Plain Questions), one of the two-component parts of the Nei Jing (Huangdi's Internal Classic), into 24 volumes, containing notes, commentaries, and supplements.
Regarding Su Wen (the Plain Questions): According to legends and records, in compiling the book Su Wen (the Plain Questions), Wang Bing received a copy of Su Wen (The Plain Questions) from his ancestor teacher Zhang Gong. He compared and proofread it against the copy of Nei Jing Xun Jie, which was written by earlier herbalist Quan Yuanqi (全元起 Quán Yuánqǐ, his birth year is unknown, but he might have lived during the Qi and Liang of the South Dynasty period). After careful study and combining references with his own academic thoughts and experience, Wang Bing applied methods including title combination, content differentiation, chapters reordering, supplements, and more to re-edit and re-compile Su Wen (the Plain Questions). He used specific methods such as filling in, correcting errors, deleting extra sentences, embellishing, systematically and thoroughly emending, interpreting, adding notes and elaborating on the classic copy. He completed the final copy in 762 A.D. It was titled Ci Zhu Su Wen, also known as Chong Guang Bu Zhu Huang Di Nei Jing Su Wen, and consisted of 24 volumes and 81 articles. Due to his serious and strict academic attitude, hard work, and meticulous research, the ancient book Huang Di Nei Jing Su Wen was likely preserved. The printing technique used characters cut in intaglio and relief to distinguish block printing styles. Wang Bing's compilation and supplementation of the Huang Di Nei Jing Su Wen made a crucial contribution to the history of Chinese medicine. This classical copy of Su Wen(the Plain Questions), edited by him, was referred to by later medical scholars as a blueprint. Some of his opinions and creative ideas still have important reference and study value. His academic opinions are mainly represented in the supplement notes of Su Wen (The Plain Questions). This new edition of Su Wen (the Plain Questions), with his compilations, is theoretically organized as follows: Healthy Preservation (Chapters 1–5), Yin Yang and Five Elements (Chapters 3–7), The Doctrine of Viscera (Chapters 8–11), Diagnostic Method (Chapters 12–21), Condition of Disease, Symptoms and Signs (Chapters 21–49), Meridians, Channels, and Collaterals, Acupoint (including diagnosis and treatment, Chapters 50–65), Five Movements and Six Climates (Chapters 66–74), Practice (Chapters 75–81).
Wang Bing provided interpretations of the pathogenic theory and summarized the etiology and pathogenesis of various diseases into four categories: "First, it forms endogenously due to Qi movement. Second, it forms exogenously and is not due to Qi movement. Third, it affects the body endogenously due to the Qi movement in the initial stage. Fourth, it affects the body exogenously and is not due to Qi movement." Wang Bing's concept of "Qi Dong” (Qi movement) refers to the turmoil or chaotic conditions of visceral-qi. He classified pathogenesis into two categories: one from Qi-movement and one not from Qi-movement. He also differentiated between exogenous pathogenic factors and internal disorders. This classification method combines pathogenesis and etiology. It is different from the three-factor theory and was praised by the herbalists Zhang Yuansu and Zhang Congzheng. Furthermore, Wang Bing holds a specific opinion about the pathogenesis of exogenous febrile disease, fever, and asthenic disease. The chapter Su Wen·Zhi Zhen Yao Da Lun recorded that: "Watch the pathogenesis discreetly. Recognize what every symptom or sign is attributed to. Seek the truth among the listed pathogenic reasons and other reasons. Seek the root cause from excess or deficiency. Identify the principles of the five elements. Free the condition of Qi and blood. Regulate to a balanced state. As a result, lead to peace and harmonization." He gave it very high praise and also wrote notes of more than 300 words. He repeatedly emphasized detecting the pathogenesis through phenomena and various symptoms and gave a further interpretation of the pathogenesis analysis method.
