《黃帝內經素問補註釋文》Vol. 6

Huangdi Neijing Suwen Bu Zhu Shi Wen (Supplementary Annotated Commentary on the Plain Questions of the Yellow Emperor's Inner Classic), Scroll Six, Chapter on the Separation and Union of Yin and Yang (Yinyang Lihe Lun)

The Yellow Emperor (Huangdi) asked: "I have heard that Heaven belongs to Yang and Earth belongs to Yin; the sun belongs to Yang and the moon belongs to Yin. The months, large and small, add up to three hundred and sixty days, which form one year. The human body also corresponds to Heaven and Earth, and within it the four seasons and the Five Phases likewise move."

(The collators Lin Yi and others note that the passage from "Heaven belongs to Yang" to "forms one year" repeats material found in the chapter "Six Sections on Storing Images" (Liujie Zangxiang Lun).)

The Yellow Emperor then asked: "The three Yin and three Yang now being discussed do not seem to correspond directly to what is generally called Yin and Yang. Why is this?"

Qi Bo replied: "The numbers of Yin and Yang can be divided into tens, hundreds, thousands, and tens of thousands, and when extended they go even further, yet their fundamental principle is only one."

The "one" referred to here is the separation and union of Yin and Yang. Although the changes of Yin and Yang are countless, if one grasps separation and union as the key and investigates from there, all of them can be understood.

"Heaven covers the myriad things, and Earth bears the myriad things. When the myriad things first begin to grow and have not yet emerged above the ground, this is called 'yin place' (yinchu), also called 'Yin within Yin' (yin zhong zhi yin).

Because it lies beneath the ground, it is called 'yin place'. Its form has not yet moved or become visible, and this too belongs to Yin. Since Yin occupies the Yin position, it is called 'Yin within Yin.'

That which has emerged above the ground is called 'Yin within Yang' (yin zhong zhi yang).

When form moves and becomes visible, it belongs to Yang; yet it still stands in the Yin position of the ground, and so it is called 'Yin within Yang.'

Yang Qi bestows upon the myriad things the upright qi they need for growth, while Yin Qi presides over the forming of the myriad things' bodies." (Here yu, meaning "to give," is pronounced the same as yu, meaning "with.")

"Therefore, the myriad things sprout in response to spring qi, grow in response to summer qi, gather in response to autumn qi, and store up in response to winter qi. If these regularities go awry, the qi of the four seasons between Heaven and Earth will become blocked.

Spring and summer belong to Yang, and therefore the myriad things grow; autumn and winter belong to Yin, and therefore the myriad things gather and store. If the four seasons lose their proper order, so that spring cannot give birth, summer cannot nourish growth, autumn cannot bring harvest, and winter cannot store, then the qi of the four seasons will be blocked and the qi of Yin and Yang will be unable to circulate."

The Yellow Emperor said: "When the changes of Yin and Yang are realized in the human body, are there regularities that can be distinguished one by one?"

Qi Bo replied: "Although the changes of Yin and Yang between Heaven and Earth are countless, as far as the human form and its functions are concerned, their regularities can be recognized."

The Yellow Emperor said: "I would like to hear how the three Yin and three Yang separate and unite."

Qi Bo replied: "The sage..."

Facing south, the front is called Guangming (Bright Expanse), and the back is called Taichong (Great Surge). "Guang" carries the sense of vastness. The south corresponds to the Bing and Ding positions and to fire. It governs yang qi, and because yang qi is vigorous and bright, the direction is called Guangming. The sage stands facing south so as to face the light and govern the myriad things. The Yijing says, "meeting one another in Li," and this is exactly the meaning. Applied to the human body, the heart lies at the front, corresponding to the south, so the front is called Guangming. The Chong Mai (Penetrating Vessel, one of the body's channels) lies at the back, corresponding to the north, so the back is called Taichong. "Taichong" names the joining of the kidney channel with the Chong Mai, whose momentum is great. Therefore the following text says, "The land of Taichong is called Shaoyin (Lesser Yin)," which shows that these two channels join and form an interior-exterior relationship.

Above the Shaoyin channel is called the Taiyang (Greater Yang) channel. The kidney is yin and the bladder is yang. With yin qi below and yang qi above, the two channels' qi join in this way. The Lingshu says that the foot Shaoyin channel is the kidney channel, which rises beneath the small toe and slants toward the sole. It also says that the foot Taiyang channel is the bladder channel, which passes the Jinggu point and reaches the outer side of the small toe. Therefore the channel above Shaoyin is called Taiyang. The following text accordingly says, "The root of Taiyang rises at Zhiyin and knots at Mingmen; it is called yang within yin."

Zhiyin is the point on the outer side of the small toe. "Mingmen" refers to the place where jing (essence) and qi are stored and where light appears, namely the two eyes. The Taiyang channel begins at the eyes and runs down to the feet, so its root is said to lie at the tip of the toe and its knot at the eyes. The Lingshu states, "Mingmen is the eye," which accords with this meaning. Because Taiyang occupies the place governed by Shaoyin, it is called "yang within yin."

The Xin Jiaozheng (editorial notes by the collators) states that, according to the Suwen, the Taiyang channel is described only in terms of the channel where its root and knot lie, and it does not say "knots at Jiayi." The Jiayi text does contain a relevant record.

Above the middle of the body is Guangming, and below Guangming is Taiyin (Greater Yin). The Lingshu says, "Heaven is yang and earth is yin." The part of the body above the waist belongs to heaven, and the part below it belongs to earth. By this division, the body above its middle belongs to Guangming and the body below belongs to Taiyin. The heart is the organ corresponding to Guangming, and the Taiyin organ beneath it is the spleen.

In front of the Taiyin channel is the Yangming (Bright Yang) channel. In the body, the stomach belongs to Yangming. The Yangming channel runs in front of the spleen channel, since the spleen belongs to Taiyin, and the Taiyin channel runs behind the stomach channel. The Lingshu says, "Foot Tai……"

This scripture primarily discusses the circulation pathways and interrelationships of the three yin meridians (Spleen, Stomach, Liver) and three yang meridians (Yangming, Shaoyang, Taiyang) in the human body.

The Spleen Meridian (Taiyin) originates from the inner side of the big toe, follows the inner edge of the foot's white flesh, passes the front of the ankle bone and ascends upward. The Stomach Meridian (Yangming) branches off three inches below the knee and descends to enter the outer side of the middle toe. Because the Yangming Meridian is positioned in front of the Taiyin Meridian, it's called the "yang within yin."

The Liver Meridian (Jueyin) begins at the tuft of hair on the big toe and travels along the upper edge of the foot's dorsum. The Gallbladder Meridian (Shaoyang) ascends along the foot's dorsum, emerging from the tip of the fourth toe. As the Shaoyang Meridian lies superficial to the Jueyang Meridian, it's termed the "lesser yang within yin."

These three yang meridians serve distinct functions: the Taiyang governs opening and closing (regulating bodily apertures), the Yangming controls closure (securing functions), while the Shaoyang acts as the pivot (coordinating movement). Like a door with its panel, frame, and hinge, the three work in concert. Taiyang dysfunction leads to muscle laxity and sudden illnesses; Yangming imbalance causes qi (vital energy) disorder and palpitations; Shaoyang disturbance results in bone instability and standing difficulties.

Note: The Lidui point is located at the tip of the second toe, while the Qiuxu point sits at the tip of the fourth toe - both being crucial acupoints. "Fu" refers to the foot's dorsum, and "shuan" indicates the calf. The coordinated operation of these meridians maintains the body's normal physiological functions.

When the bones and joints are shaking, the Shaoyang channel should be treated. The Jiayi Jing gives the same account.

The pulses of the three yang meridians cannot be separated from one another. When one palpates them, they should feel full and forceful yet not float at the surface. This pulse is called "Yi Yang" (Single Yang).

When the pulse qi of the three yang meridians arrives, it throbs strongly under the fingers, and there is no difference between light and heavy pressure. This is a level, balanced pulse. In other words, at this point only a single yang qi is present, and the three yang meridians no longer show separate high and low functions. (Here "bo" is to be read as "zhuan.")

The Yellow Emperor said: "I wish to hear about the condition of the three yin."

Qi Bo replied: "What lies outside belongs to yang; what lies inside belongs to yin." This means that the three yang meridians run on the exterior, each with its own patterns of separation and convergence, while the three yin meridians act within, and each of them likewise has its own patterns of separation and convergence.

Now, the yin that occupies the middle has its chong (penetrating) vessel below, and so it is called Taiyin (Greater Yin). The chong vessel lies below the spleen, which is why it is said to be below. The Lingshu Jing says that the chong vessel and the luo (connecting) vessel of the foot Shaoyin meridian both arise below the kidneys and ascend past the bao, the uterine region where the womb is located. From this we know that the position reached by the ascending chong vessel belongs to Taiyin.

The root of Taiyin arises at the point Yinbai, and it is called "Yin within Yin." Yinbai is the name of an acupoint at the tip of the big toe. Because Taiyin dwells within the yin division, it is called "Yin within Yin."

After Taiyin comes Shaoyin (Lesser Yin). This is named according to the positions of the zang-fu organs and the order of the meridians. Taiyin corresponds to the spleen and Shaoyin to the kidneys, and the place below and behind the spleen is the place of the kidneys. The Lingshu Jing says that the foot Taiyin channel begins at the tip of the big toe, runs up along the inner side of the big toe, passes in front of the inner ankle, and ascends along the inner lower leg behind the shinbone. The foot Shaoyin channel begins below the little toe, slants toward the sole, passes below the point Rangu, goes up behind the inner ankle, and ascends along the inner side of the lower leg. Therefore what lies below Taiyin is called Shaoyin. (Here this character is to be read as "xing," meaning "to walk.")

The root of Shaoyin arises at the point Yongquan, and it is called "Yin within Shaoyin." Yongquan is the name of an acupoint in the center of the sole, the hollow that appears when the toes are curled. (Here this character is to be read as "juan," meaning "to curl.")

Before Shaoyin comes Jueyin (Terminal Yin). Again, this is named according to the positions of the organs and the order of the meridians. Shaoyin corresponds to the kidneys and Jueyin to the liver, and the place in front of and above the kidneys is the place of the liver. The Lingshu Jing says that the foot Shaoyin channel ascends behind the inner ankle, while the foot Jueyin channel passes over the dorsum of the foot, one cun (inch) from the inner ankle. At eight cun above the ankle it crosses behind the foot Taiyin channel and then ascends along the inner side of the knee. Therefore what lies before Shaoyin is called Jueyin.

The Jueyin channel's root begins at Dadun (Da Dun), the acupoint at the tip of the big toe, between the three hairs there. Here yin Qi reaches its extreme, so it is called "yin's extreme yin" (yin zhi jue yin). Yin Qi converges at this point while yang Qi is exhausted, so it is also called "yin's extreme yang" (yin zhi jue yang).

Accordingly, the three yin channels each have a distinct function. Taiyin (Tai Yin) governs "opening" (kai), Jueyin (Jue Yin) governs "closing" (he, meaning shutting), and Shaoyin (Shao Yin) governs "pivoting" (shu, meaning turning and regulation). This is because the Qi of the three channels is not the same. The collated annotations (jiaozhu) cite the Jiu Xu (Nine Ruins): when the opening and closing of Taiyin goes awry, the granary (canglin, referring to the spleen and stomach functions of receiving and transforming food and water) cannot transport its contents, and obstruction or diarrhea results; Taiyin may then be treated. When the closing of Jueyin goes awry, Qi disperses and one becomes prone to sorrow; when sorrow arises, Jueyin may be treated. When the pivoting of Shaoyin goes awry, the pulse Qi stagnates and fails to flow; when there is blockage, Shaoyin may be treated. The Jia Yi Jing (Classic of Acupuncture and Moxibustion) records the same.

The three channels cannot be separated from one another. In diagnosis, a pulse that is distinct but not deep is called "one yin" (yi yin). If the pulse is deep and sunken, the picture presents differently. The same holds for floating yang pulses. When the expected response of the channel Qi has appeared, yet the pulse shows no difference between sinking and floating, the three can be collectively called "the Qi of one yin," and one no longer distinguishes separate states of strength or weakness among the Qi of the three yin channels.

Yin and yang Qi surge and move back and forth, and the pulse beats continuously, accumulating and transmitting until it circulates through the whole body. Here "surging" (chongdang) refers to the back-and-forth movement of Qi, "accumulating" (ji) refers to the beating of the pulse, and "transmitting" (chuan) refers to the flow and spread of yin and yang Qi. As the pulse Qi moves without pause, the Qi and blood circulate, and in roughly two units of the water clock (louke), they complete one circuit of the body, hence the saying "accumulation and transmission form one circuit." Ying Qi (nutritive Qi) and Wei Qi (defensive Qi) also move along with the breath, spreading across the surface of the body and circulating without end, guarding against external xie (pathogenic influences). They govern the interior and exterior respectively and work together to sustain the body's functioning. Therefore it is said that Qi moves within and the physical form appears without, each completing the other. The collated annotations note that another edition writes "surging" as "chongchong."