《黃帝素問靈樞集註》Vol. 13

The Yellow Emperor inquired of Qibo: "I have heard that heaven corresponds to Yang and earth to Yin, the sun to Yang and the moon to Yin. How do these Yin-Yang relationships manifest in the human body?"

Qibo replied: "In the human body, the area above the waist resembles heaven and belongs to Yang, while below the waist resembles earth and belongs to Yin. Thus among the twelve primary meridians, the six foot meridians correspond to the twelve lunar months (the moon, being associated with water, makes the lower body Yin); while the ten fingers correspond to the ten heavenly stems (the sun, being associated with fire, makes the upper body Yang)."

The Emperor asked further: "How exactly do these correspondences apply to the meridians?"

Qibo explained in detail: "The first lunar month (Yin) corresponds to the Lesser Yang meridian of the left foot, while the sixth month (Wei) corresponds to the Lesser Yang meridian of the right foot. The second month (Mao) corresponds to the Greater Yang meridian of the left foot, and the fifth month (Wu) to the Greater Yang meridian of the right foot. The third month (Chen) corresponds to the Yang Brilliance meridian of the left foot, and the fourth month (Si) to the Yang Brilliance meridian of the right foot (these two Yang meridians converge at the front, hence called 'Yang Brilliance'). The seventh month (Shen) corresponds to the Lesser Yin meridian of the right foot, and the twelfth month (Chou) to the Lesser Yin meridian of the left foot. The eighth month (You) corresponds to the Greater Yin meridian of the right foot, and the eleventh month (Zi) to the Greater Yin meridian of the left foot. The ninth month (Xu) corresponds to the Reverting Yin meridian of the right foot, and the tenth month (Hai) to the Reverting Yin meridian of the left foot (these two Yin meridians intersect at their extremities, hence called 'Reverting Yin')."

For the hand meridians: "The Jia day corresponds to the Lesser Yang meridian of the left hand, the Ji day to the Lesser Yang meridian of the right hand. The Yi day corresponds to the Greater Yang meridian of the left hand, the Wu day to the Greater Yang meridian of the right hand. The Bing day corresponds to the Yang Brilliance meridian of the left hand, the Ding day to the Yang Brilliance meridian of the right hand (these two meridians merge like twin flames, hence called 'Yang Brilliance'). The Geng day corresponds to the Lesser Yin meridian of the right hand, the Gui day to the Lesser Yin meridian of the left hand. The Xin day corresponds to the Greater Yin meridian of the right hand, the Ren day to the Greater Yin meridian of the left hand."

In summary: "The foot Yang meridians represent Lesser Yang within Yin, while the foot Yin meridians represent Greater Yin within Yin. The hand Yang meridians represent Greater Yang within Yang, while the hand Yin meridians represent Lesser Yin within Yang. The area above the waist belongs to Yang, below to Yin. Corresponding to the five zang organs: the heart is Greater Yang within Yang, the lungs are Lesser Yin within Yang, the liver is Lesser Yang within Yin, the spleen is Ultimate Yin within Yin, and the kidneys are Greater Yin within Yin."

The Yellow Emperor finally asked: "How should these principles be applied in treating illness?" (Qibo's answer continues in subsequent scriptures)

This scripture primarily discusses two key aspects:

The first section explains the seasonal fluctuations of Qi and blood within the human body. During spring (first, second, and third lunar months), human Qi concentrates on the left side of the body, making it inadvisable to needle the Yang meridians of the left foot. In summer (fourth, fifth, and sixth months), Qi shifts to the right side, contraindicating needling of the right foot's Yang meridians. Autumn (seventh, eighth, and ninth months) finds Qi again on the right, warning against needling the right foot's Yin meridians. Winter (tenth, eleventh, and twelfth months) returns Qi to the left, prohibiting needling of the left foot's Yin meridians. The Yellow Emperor raises a question: According to Five Phases theory, the east corresponds to Wood and governs spring, relating to the liver—yet here spring is associated with the Shao Yang meridian of the left hand, seemingly contradicting conventional theory. Qibo explains this reflects the natural patterns of cosmic Yin-Yang transformation, distinct from the standard sequence of seasonal Five Phases correspondences, demonstrating the infinite variations within Daoist Yin-Yang principles.

The second section examines pathological progression patterns. The Yellow Emperor asks Qibo: "Having studied various therapeutic methods (including Daoyin [guided stretching], Xingqi [Qi circulation], Anmo [massage], moxibustion, acupuncture, and herbal medicine), must one master them all?" Qibo responds that these techniques serve different populations and complete proficiency isn't necessary. The Emperor then comprehends the importance of grasping fundamental principles. Subsequently, the Emperor inquires about disease deterioration reaching incurable stages. Qibo employs the metaphors of "dawn clarity" (understanding Yin-Yang principles like morning awakening) and "night obscurity" (disease worsening like nocturnal darkness) to illustrate how pathogens penetrating deep into organs with depleted vital Qi become irremediable. Using heart disease as an example, he demonstrates the transmission sequence among organs: heart disease first spreads to lungs, then liver, subsequently spleen, and finally kidneys before causing death.

These teachings embody Chinese medicine's holistic concept of "cosmic-human correspondence" and disease transmission theory, emphasizing the need to adapt treatments according to seasonal changes while mastering disease progression patterns for effective prevention and treatment.

This medical classic discusses the patterns of disease transmission among different organs, corresponding fatal signs, and the dreams caused by pathogenic Qi (vital energy) invasion.

Regarding disease transmission: If the pathogenic factor originates in the lungs, it spreads to the liver in three days, then to the spleen in one day, reaches the stomach in five days, and if not cured within ten days, the patient will die at sunset in winter or sunrise in summer. If the disease starts in the liver, it moves to the spleen in three days, the stomach in five days, the kidneys in another three days, and if unresolved, death occurs at sunset in winter or breakfast time in summer. Similar patterns apply to other organs, each with corresponding critical periods—for instance, a disease originating in the stomach ultimately leads to death at midnight in winter or midday in summer. The text emphasizes that if the pathogenic factor skips one or two organs (e.g., bypassing an intermediate organ), acupuncture treatment may still be effective. However, if it sequentially affects all organs, the condition becomes fatal and incurable.

Regarding pathogenic Qi-induced dreams: The Yellow Emperor inquires with Qibo about how external pathogens (abnormal climatic changes and other disease-causing factors) affect the body. Qibo explains that when external pathogens invade but lack a fixed location, they circulate with the Qi and blood, disturbing the Shen (spirit) and causing restless sleep with frequent dreams. When pathogenic Qi resides in the six bowels, external symptoms are pronounced while internal organs weaken; when in the five viscera, the opposite occurs. Excessive Qi in different organs induces specific dreams: excessive kidney Yin leads to dreams of wading through deep water with fear; excessive heart Yang brings dreams of raging fires; excess in both Yin and Yang results in dreams of violent conflict; excessive upper-body Qi causes dreams of flying, while excessive lower-body Qi leads to dreams of falling; extreme hunger prompts dreams of seeking food, and overeating brings dreams of giving food. Specifically for the five viscera: excessive liver Qi leads to dreams of anger; excessive lung Qi often brings dreams of fear and weeping; excessive heart Qi results in dreams of laughter or fright; excessive spleen Qi causes dreams of singing with bodily heaviness; and excessive kidney Qi manifests as dreams of discomfort in the waist and back.

This scripture primarily discusses two aspects: the relationship between dreams and internal organs, and the patterns of illness progression throughout the day.

The first part explains how different types of dreams manifest when pathogenic factors invade specific organs. For instance, when evil Qi (vital energy) enters the heart, one dreams of mountains and fire; invading the lungs brings dreams of flying or metal objects; liver invasion causes dreams of forests and trees; spleen affliction leads to visions of marshes or collapsing houses; while kidney disturbance results in dreams of deep abysses or water. Other organs exhibit corresponding dream patterns too - bladder invasion manifests as wandering about, stomach affliction as eating and drinking, and gallbladder disturbance as fighting or litigation. These all indicate excessive pathogenic Qi requiring draining therapies. If caused by deficient righteous Qi, tonifying methods should be applied.

In the second part, the Yellow Emperor and Qibo discuss diurnal disease patterns. The Emperor questions why many illnesses appear mild at dawn, stabilize by day, worsen at dusk, and become most severe at night. Qibo explains this mirrors seasonal cycles - a single day contains four seasons: morning resembles spring, noon summer, dusk autumn, and midnight winter. At dawn, Yang Qi (active energy) begins ascending while pathogenic Qi declines, bringing relief. Noon's flourishing Yang Qi suppresses pathogens. Dusk marks Yang's decline and pathogen resurgence. Midnight sees complete Yang withdrawal, leaving pathogens unopposed - hence the severest symptoms.

When the Emperor asks about exceptions to this pattern, Qibo attributes them to organ-specific disorders unaffected by temporal cycles. Such conditions worsen during their "conquering" hours and improve during "conquered" periods. Treatment must harmonize with celestial rhythms to properly manage disease progression.

This scripture primarily elucidates the correspondence between the five internal organs of the human body and the five seasons, five colors, five musical tones, and five flavors in nature, along with their related acupuncture treatment methods.

The Yellow Emperor inquired of Qibo about the relationship between the "five transformations" and the "five transport points." Qibo explained: The human body contains five organs (liver, heart, spleen, lungs, kidneys), each corresponding to specific seasons, colors, musical tones, and flavors. The liver belongs to Yang (a male organ), corresponding to spring, the color green, the Jue musical tone, and sour flavors; the heart belongs to Yang, corresponding to summer, the color red, the Zhi musical tone, and bitter flavors; the spleen belongs to Yin (a female organ), corresponding to late summer, the color yellow, the Gong musical tone, and sweet flavors; the lungs belong to Yin, corresponding to autumn, the color white, the Shang musical tone, and pungent flavors; the kidneys belong to Yin, corresponding to winter, the color black, the Yu musical tone, and salty flavors.

Regarding acupuncture treatment, different seasons require puncturing different points: in winter, the Jing-well points (corresponding to the five organs) are used; in spring, the Ying-spring points (corresponding to the five colors); in summer, the Shu-stream points (corresponding to the five seasons); in late summer, the Jing-river points (corresponding to the five tones); and in autumn, the He-sea points (corresponding to the five flavors). This makes twenty-five points in total for the five categories, and when combined with the Yuan-source points of the six fu organs, there are thirty-six points altogether.

Qibo further explained the treatment principles: for diseases located in the five organs, use the Jing-well points; for diseases manifesting in facial complexion, use the Ying-spring points; for conditions with fluctuating severity, use the Shu-stream points; for abnormal vocal sounds, use the Jing-river points; and for stomach disorders caused by dietary irregularities, use the He-sea points.

In the latter section titled "External Measurement," the Yellow Emperor discusses the profound mysteries of the nine needles (nine types of acupuncture needles), stating that while these needles appear simple, they contain infinite principles—so minute they have no interior, so vast they have no exterior, utterly unfathomable. Though he understood their alignment with heavenly Dao, human affairs, and seasonal transformations, he still desired deeper insight into their essential meaning.

Note: The five transport points refer to five specific acupoints (Jing-well, Ying-spring, Shu-stream, Jing-river, He-sea) located below the elbows and knees along the twelve meridians; male organs denote Yang organs, female organs denote Yin organs; the nine needles represent nine different shapes of ancient medical needles.

The Yellow Emperor asked Qibo: "Can scattered fine hairs be gathered into a unified whole?" Qibo praised: "An excellent question! This principle applies not only to the Dao of acupuncture, but also to governing a nation." The Emperor said: "I wish to hear about acupuncture, not statecraft." Qibo replied: "Both statecraft and acupuncture must follow the Dao (natural law). Without the Dao, how could things of different sizes and depths be integrated as one?"

Qibo then explained through metaphors: "Just as the sun and moon never lose their shadows, water and mirrors faithfully reflect objects, and drumbeats always produce echoes. Every action generates a corresponding reaction, perfectly aligned with natural principles." The Emperor marveled: "How profound! Such luminous wisdom cannot be obscured, for it constantly follows the laws of Yin-Yang. Through comprehensive observation and careful verification, one can perceive reality as clearly as still water or a polished mirror."

When the Five Tones (Gong-Shang-Jue-Zhi-Yu) fall out of harmony and the Five Colors (Blue-Red-Yellow-White-Black) lose distinction, the Five Organs become disordered. Then internal and external aspects interact like drumsticks striking a drum—where there's impact there must be resonance, as shadows invariably follow forms. Thus by observing external manifestations we can deduce internal conditions, and by examining internal changes we may foresee external developments. This represents the supreme state of Yin-Yang, embodying heaven and earth's all-encompassing nature."

The Yellow Emperor, having heard this, declared: "This wisdom is truly precious. I shall store it in the Linglan Chamber (ancient archive for important texts) to ensure it never perishes."