The Su Wen comprises half of the Neijing, which is the seminal work of traditional Chinese medicine. In modern Chinese, the meaning of the word su (素) is simple or plain, and wen (问) means question, so the book Su Wen is generally translated as the Simple Questions or Plain Questions. However, this interpretation doesn't properly convey its true, original meaning.
The origin of the word su is undyed silk, which is white, clean and natural. Laozi and Zhuangzi used it as a metaphor to describe the normal state of spirit (shen) stored in one’s heart, which should be pure, unaltered and free from learned labels and definitions. Wen was used as a verb in ancient times meaning to ask or inquire. Su wen is the reversal normal word order of "wen su”, and should be interpreted as (The Yellow Emperor) asks (his ministers) how to make one’s spirit as pure as undyed silk. A person with such a spirit can avoid falling ill. This notion runs through the whole book of the Su Wen.
Undyed silk is white, clean and spotless. One’s heart should be like this, pure, unaltered, and free from learned labels and definitions.
According to the Neijing, taking measures to prevent illness (zhi wei bing) is better than treating disease. Treating an illness after it has begun is just like digging a well when thirsty, or forging weapons after becoming engaged in battle. It is too late! Zhuangzi presents a general principle for purifying the spirit, that is: “The only Dao of purifying and cleaning the Shen (spirit) is to guard it (within the heart) (纯素之道，唯神是守)1. The first chapter of the Su Wen specifically discusses the methods for preventing illness and gives a detailed explanation on how to purify one’s spirit. It states the following:
The sages of ancient times advised people to guard themselves against zei feng, disease-causing factors. On the mental level, one should remain calm and avoid excessive desires and fantasies, recognizing and maintaining the natural purity and clarity of the mind. When internal energies are able to circulate smoothly and freely, and the energy of the mind is not scattered, but is focused and concentrated, illness and disease can be avoided. So people at that time led a calm and honest existence, detached from undue desire and ambition; they lived with an untainted conscience and without fear. They are active, but never depleted themselves. Because they lived simply, these individuals knew contentment, as reflected in their diet of basic but nourishing foods and attire that was appropriate to the season but never luxurious. Since they were happy with their position in and were helpful and honest, free from destructive habits. They remained unshakable and unswayed by temptations, and they were able to stay centered even when adversity rose. They treated others justly, regardless of their level of intelligence or social position. (Chapter 1 of Su Wen: The Universal Truth 上古天真论)
* I acknowledge Elizabeth for her polishing this article.
Note and reference
1. Chapter 15 of the Zhuangzi “Ingrained Ideas” (刻意): “The only Dao of purifying and cleaning the Shen (spirit) is to guard it (within the heart). (纯素之道，唯神是守) When this Dao is preserved and not lost, it becomes one with the Shen; and in this ethereal amalgamation, it acts in harmony with the orderly operation of Heaven. There is the vulgar saying, ‘The multitude of men consider gain to be the most important thing; pure scholars, fame; those who are wise and able value their ambition; the sage prizes essential purity.’ Therefore cleanness is the denomination of that in which there is no admixture; purity of that in which the spirit is not impaired. It is he who can embody purity and cleanness whom we call the True Man (zhen ren).”
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