《黃帝素問靈樞集註》Vol. 22

The Yellow Emperor inquired of Qibo: "I wish to understand the movement patterns of defensive Qi (the body's righteous energy that wards off external pathogens) within the human body." Bogao responded: "There are twelve months in a year and twelve double-hours in a day. The celestial meridian forms the north-south axis, while the mao-you line marks the east-west axis. The heavens are divided among twenty-eight lunar mansions, with seven stars in each quadrant. Among these, the Fang and Mao constellations form the horizontal axis, while the Xu and Zhang constellations constitute the vertical axis. The sector from Fang to Bi belongs to yang, and from Mao to Wei belongs to yin—yang Qi governs daytime, yin Qi rules the night."

Defensive Qi circulates fifty times through the body each day and night—twenty-five circuits through yang meridians during daylight and twenty-five through yin meridians and the five zang organs at night. At dawn when yin recedes, yang Qi emerges from the eyes. When a person opens their eyes, defensive Qi ascends to the head, then descends along the neck following the Foot Taiyang Bladder Meridian down the back to the tip of the little toe. A branch diverges from the eye corner, descending along the Hand Taiyang Small Intestine Meridian to the outer side of the little finger; another branch runs from the eye along the Foot Shaoyang Gallbladder Meridian to the fourth toe, then via the Hand Shaoyang Triple Burner Meridian to the ring finger. Another pathway ascends before the ear to converge with and enter the Foot Yangming Stomach Meridian, descending to the instep and between toes; yet another branch from below the ear follows the Hand Yangming Large Intestine Meridian into the thumb and palm center.

When defensive Qi reaches the feet, it enters the Yongquan (KID-1) point at the sole, emerges at the inner ankle to enter yin meridians, and finally returns to the eyes to complete one cycle. Thus when the sun moves one lunar mansion (about two hours), defensive Qi completes 1.8 bodily circuits; two mansions—3.6 circuits; three—5.4; four—7.2; five—9; six—10.8; seven—12.6. After the sun traverses all twenty-eight mansions (one full day-night cycle), defensive Qi completes exactly twenty-five and two-tenths circuits.

(Note: This passage describes the ancient theoretical system correlating celestial movements with defensive Qi circulation in the body, embodying Chinese medicine's holistic concept of "heaven-human correspondence." The term "mansion" refers to units of stellar movement, with the celestial sphere divided into twenty-eight lunar mansions.)

When the body's yang energy flows into the yin channels, the yin channels begin receiving the movement of Qi. The initial entry of Qi into the yin channels typically starts with the Foot Shaoyin Kidney Channel, sequentially flowing through the kidneys, heart, lungs, liver, and spleen before returning to the kidneys to complete one cycle. During nighttime, Qi completes one and eight-tenths cycles through the five zang organs, reuniting with the daytime Qi—which has completed twenty-five cycles through the yang channels—at the eye region. The subtle temporal discrepancy between yin and yang energies over a full day-night cycle amounts to approximately two-tenths of the total circulation time. This explains individual variations in sleep-wake patterns, as the minor timing differences between yin and yang circulation cannot achieve perfect synchronization.

The Yellow Emperor inquired: "Since defensive Qi (Wei Qi) circulates through the body without fixed timing, how can we determine the optimal moment for acupuncture treatment?" Bogao replied: "The seasons govern variations in day and night length, each following its own rhythm through spring, summer, autumn, and winter. Generally, we take dawn as our reference point, beginning calculations from the night's end. One full day-night cycle measured by water clock comprises one hundred ke (marks), with twenty-five ke constituting half a day. Treatment timing must adapt flexibly to the specific day's light-dark ratio. Only by precisely mastering the moments of Qi circulation can diseases be accurately treated; missing these critical junctures or acting contrary to Qi's natural rhythm will render all manner of illnesses difficult to cure."

For treating excess patterns, insert needles when Qi arrives; for deficiency patterns, needle when Qi departs. This approach judges excess/deficiency and determines treatment timing according to Qi's presence or absence. Therefore, one must carefully observe Qi's precise location before needling—this is called "meeting the moment." When disease resides in the three yang channels (Taiyang, Shaoyang, Yangming), treatment must await Qi's circulation into yang channels; when affecting the three yin channels (Taiyin, Shaoyin, Jueyin), await Qi's movement into yin channels. The specific timing unfolds as follows: during the first ke by water clock measurement, Qi resides in the Taiyang Channel; the second ke in Shaoyang; the third ke in Yangming; by the fourth ke it transitions to yin channels... This cycle repeats every four ke, completing one full yang-to-yin circulation period.

(Note: The "three yang" refer to the Taiyang, Shaoyang, and Yangming channels; "three yin" denote the Taiyin, Shaoyin, and Jueyin channels. Ancient timekeeping used copper clepsydra drip measurements dividing one day-night cycle into 100 ke, approximately equivalent to modern 24-hour periods.)

This scripture primarily discusses the correspondence between the circulation of Qi and blood in the human body with the rhythms of heaven and earth, as well as the cyclical movement of the Great One (Taiyi), an important Daoist deity, through the Nine Palaces.

The first half describes the flow of Qi and blood through the meridians over twelve two-hour periods (ancient time units called "ke," with 100 ke making a full day-night cycle). For example, at the fifteenth ke, Qi and blood circulate in the Yangming meridian; by the sixteenth ke, they enter the Yin regions (referring to the Yin meridians), continuing this cyclical pattern. A half-day (twelve ke) completes one full cycle, during which Qi and blood pass through the Taiyang, Shaoyang, Yangming meridians, and the Yin regions. This circulation synchronizes with celestial movements—just as the sun moves one degree in the heavens, the body's Qi circulates through the three Yang meridians and the Yin regions. The patterns of heaven and earth resonate with each other in an endless cycle.

The latter half explains the Great One's journey through the Nine Palaces. The Nine Palaces correspond to eight directions and the center, each with specific names: the southwest is called Xuanwei, the west Cangguo, and so on. Beginning on the winter solstice, the Great One resides in the Ye Zhe Palace in the north for 46 days, then proceeds in sequence to the other palaces, staying 46 or 45 days in each. By the next winter solstice, it returns to Ye Zhe Palace, completing the annual cycle. This journey aligns with seasonal changes—when the Great One shifts palaces, corresponding celestial phenomena inevitably occur.

This passage embodies the core Daoist principle of "correspondence between heaven and humanity," asserting that the circulation of Qi and blood in the body precisely mirrors cosmic rhythms. By observing celestial changes, one can identify optimal moments for health cultivation. The Nine Palaces and Eight Winds theory later became foundational to traditional feng shui practices.

This passage explains methods for predicting auspicious or inauspicious events by observing wind directions and weather changes. The position of Taiyi (the North Star, considered the celestial abode of the Heavenly Emperor in ancient belief) during different solar terms affects different social classes: the winter solstice corresponds to rulers, the spring equinox to ministers, the central palace day to officials, the autumn equinox to generals, and the summer solstice to common people.

When Taiyi occupies a particular solar term and abnormal weather occurs—such as gales breaking trees or flying sand and rolling stones—it foretells upheavals for the corresponding social class. Wind directions also hold significance: winds blowing from Taiyi's current position are called "substantial winds" (shifeng) that nourish all things, while winds from the opposite direction are called "hollow winds" (xufeng) that bring harm and should be avoided like arrows.

The text then details the characteristics and dangers of winds from eight directions:

• The "Great Weak Wind" (da ruo feng) from the south harms the heart and blood vessels, causing feverish disorders
• The "Scheming Wind" (mou feng) from the southwest damages the spleen and muscles, causing weakness
• The "Rigid Wind" (gang feng) from the west injures the lungs and skin, leading to dryness
• The "Breaking Wind" (zhe feng) from the northwest harms the small intestine and hand Taiyang meridian, potentially causing sudden death
• The "Great Rigid Wind" (da gang feng) from the north damages the kidneys and bones, bringing cold ailments
• The "Ominous Wind" (xiong feng) from the northeast injures the large intestine and rib joints
• The "Infant Wind" (ying'er feng) from the east harms the liver and sinews, causing dampness disorders
• The "Weak Wind" (ruo feng) from the southeast damages the stomach and muscles

These observations reflect the ancient concept of "cosmic resonance" (tianren ganying) that interconnected natural phenomena with human health and social order, forming an important foundation for Traditional Chinese Medicine's theory of "six excesses causing disease" (liuyin zhibing).

The Lingshu section of the Yellow Emperor's Inner Canon explains how pathogenic winds from the external environment invade the human body. When the body is in a weakened state, malignant winds from the eight directions seize the opportunity to enter, causing illness. If all three factors—celestial timing, bodily constitution, and environmental conditions—are simultaneously deficient, sudden severe illness or even sudden death may occur. When two factors are strong while one remains deficient, lingering ailments like intermittent chills and fevers develop. Prolonged exposure to damp environments often leads to atrophy disorders (muscle weakness and wasting). Thus, the sages avoid pathogenic winds as cautiously as one would evade arrows or flying stones.

A crucial point is made regarding the "three deficiencies" state: when the body suffers from triple deficiency and is struck by evil winds on one side, sudden fainting or hemiplegia may occur—what traditional Chinese medicine terms "wind stroke" (中风).

The dialogue then shifts to a discussion between the Yellow Emperor and Qibo on the origins of the nine acupuncture needles (ancient therapeutic tools). Qibo explains their creation was modeled after the fundamental patterns of heaven and earth: The first needle emulates heaven (corresponding to the lungs, with a large pointed tip for shallow insertion to guide Yang Qi); the second follows earth (designed for muscle treatment, featuring a cylindrical shaft to prevent tissue damage); the third mirrors humanity (for blood vessels, with a thick rounded body to press meridians); the fourth aligns with the four seasons (for stubborn channel disorders, combining a tube shape with sharpness for bloodletting); the fifth resonates with the five musical notes (targeting abscesses caused by cold-heat conflict).

Each needle corresponds to natural principles: one for heaven, two for earth, three for humanity, four for seasons, five for musical notes, six for pitch pipes, seven for stars, eight for winds, and nine for geographical regions (the nine provinces). This design embodies the "eighty-one" Yellow Bell pitch standard (ancient musical measurement), integrating cosmic patterns into healing instruments.

This scripture meticulously records the ancient nine types of acupuncture needles, detailing their manufacturing methods and therapeutic applications. Based on the principles of Yin-Yang and the Five Phases (Wuxing), as well as natural laws, each needle has a specific shape and function:

The first needle (chán zhēn) resembles a headscarf pin with a sharp tip, measuring one cun and six fen in length, specifically designed to treat heat syndromes in the head and body. The second needle (yuán zhēn) mimics a cotton floss needle with a rounded body, primarily addressing Qi and blood stagnation in muscular interstices. The third needle (dī zhēn) is shaped like a millet grain, used for pressing meridians to expel pathogenic factors.

The fourth needle (fēng zhēn) features a sharp tip capable of puncturing abscesses for bloodletting. The fifth needle (pī zhēn) is modeled after a sword blade, two and a half fen wide and four cun long, specifically for treating severe abscesses. The sixth needle (yuán lì zhēn) has a slightly thicker tip but slender body, enabling deep treatment of stubborn abscesses and bi syndromes (blockage disorders).

The seventh needle (háo zhēn) is as fine as a hair, mainly treating alternating chills and fever with painful obstruction. The eighth needle (cháng zhēn) has an elongated body with a sharp tip, specifically designed for stubborn bi syndromes deep in the joints. The ninth needle (dà zhēn) features a thick body for treating severe Qi and blood stagnation in joint areas.

When the Yellow Emperor inquired whether needle lengths followed standards, Qibo elaborated on each needle's precise measurements and applications. These instruments were designed according to the depth and location of diseases, embodying the ancient medical philosophy of "tailoring treatment to specific conditions" with remarkable precision.

This passage primarily discusses ancient Chinese medical theories concerning the nine-needle therapy, the correspondence between human anatomy and seasonal qi (vital energy) cycles, as well as the physiological and pathological characteristics of the five zang and six fu organs.

Regarding the nine-needle therapy, the text details the shapes and uses of nine distinct needle types: The eighth is called the long needle, modeled after sewing needles, measuring seven cun (approximately 23 cm), used for treating deep-seated pathogenic factors and stubborn bi (blockage) syndromes. The ninth is the large needle with a slightly rounded tip, four cun long (about 13 cm), employed for treating accumulated pathogenic qi in joint cavities. These nine needles vary significantly in size and length.

The Yellow Emperor inquired how human body parts correspond to the nine regions (jiuye), to which Qibo replied: The left foot corresponds to the Beginning of Spring (Lichun), associated with the cyclical days Wuyin and Jichou. The left rib region aligns with the Spring Equinox (Chunfen) on day Yimao. The left hand matches the Beginning of Summer (Lixia) on days Wuchen and Jisi. The chest, throat and head correspond to the Summer Solstice (Xiazhi) on day Bingwu. The right hand relates to the Beginning of Autumn (Liqiu) on days Wushen and Jiwei. The right rib area connects with the Autumn Equinox (Qiufen) on day Xinyou. The right foot corresponds to the Beginning of Winter (Lidong) on days Wuxu and Jihai. The lumbar, buttocks and lower orifices align with the Winter Solstice (Dongzhi) on day Renzi. The six fu organs and three zang organs below the diaphragm correspond to the central region. Special attention must be paid to avoiding the directional positions of the Taiyi deity and the Wuji days - during these nine days one must carefully observe the locations of proper qi from all eight directions. When treating bodily abscesses, one must avoid days corresponding to their directional positions, otherwise this violates celestial prohibitions.

The text further identifies diseases caused by different lifestyles and their corresponding therapies: Those living comfortably but overthinking develop channel disorders treated with moxibustion and acupuncture. Laborers who work physically hard but maintain joyful dispositions develop sinew network disorders treated with hot compresses and daoyin (guiding exercises). People enjoying both comfortable living and cheerful moods develop muscular disorders treated with needling and stone needles. Those exhausting both mind and body develop throat disorders treated with sweet-flavored medicinals. Those frequently frightened leading to blocked channels and numbness require massage and medicinal wines.

The qi of five zang organs manifests distinctly: Heart qi appears as belching, lung qi as coughing, liver qi as excessive speech, spleen qi as swallowing, and kidney qi as yawning. Six fu organs' qi manifestations include: Excessive gallbladder qi causes irritability, rebellious stomach qi induces hiccups, large/small intestine disharmony creates diarrhea, bladder incontinence results in enuresis, while lower jiao water overflow forms edema.

Five flavors enter specific zang organs: Sour enters liver, pungent enters lungs, bitter enters heart, sweet enters spleen, salty enters kidneys, while bland flavors enter the stomach. Excess essence-qi in zang organs generates particular emotions: Merging with liver causes melancholy, with heart brings joy, with lungs induces grief, with kidneys creates fear, and with spleen produces timidity. Each zang organ has its aversion: Liver fears wind, heart fears heat, lungs fear cold, kidneys fear dryness, and spleen fears dampness.

The five bodily fluids are governed by the five zang organs: the heart governs sweat, the liver governs tears, the lungs govern nasal mucus, the kidneys govern saliva, and the spleen governs thin drool. These fluids are external manifestations of their corresponding organ functions.

Five types of excessive behavior harm the body: prolonged use of the eyes depletes blood, extended bed rest damages Qi, chronic sitting injures muscles, prolonged standing weakens bones, and excessive walking strains the tendons. These are all ailments caused by overexertion.

The effects of five food flavors on the body: sour acts on tendons, pungent affects Qi, bitter influences blood, salty impacts bones, and sweet acts on muscles. This is what's called "the five flavors returning to their respective meridians."

Dietary restriction principles: for tendon disorders reduce sour foods, for Qi disorders limit pungent flavors, for bone conditions control salty intake, for blood ailments decrease bitter foods, and for muscle problems moderate sweet consumption. Even when craving these flavors, practice self-restraint—this is called the "five prohibitions."

Patterns of disease manifestation: yin diseases often originate in bones, while yang diseases typically manifest in blood. Yang diseases frequently emerge in winter, and yin diseases tend to surface in summer.

Manifestations of pathogenic invasion: when evil Qi enters yang meridians it causes mania; when entering yin meridians it creates blood stasis. Pathogenic factors transforming in yang meridians may trigger epilepsy, while in yin meridians they can cause speech loss. Yang pathogens entering yin manifest as calmness, while yin pathogens emerging into yang appear as irritability.

Functions of the five zang organs: the heart stores Shen (spirit-consciousness), the lungs store Po (vital instincts), the liver stores Hun (emotional activity), the spleen stores Yi (thought-memory), and the kidneys store Jing-Zhi (willpower and essence).

The five zang organs govern bodily tissues: the heart governs blood vessels, the lungs govern skin, the liver governs tendons, the spleen governs muscles, and the kidneys govern bones.

Qi-blood characteristics of meridians: the Yangming channel has abundant Qi and blood; the Taiyang channel has more blood and less Qi; the Shaoyang channel has more Qi and less blood; the Taiyin channel has more blood and less Qi; the Jueyin channel has more blood and less Qi; and the Shaoyin channel has more Qi and less blood. Therefore in acupuncture treatment: for Yangming channels one can bleed to regulate Qi; for Taiyang channels bleeding is appropriate but Qi regulation isn't; for Shaoyang channels regulating Qi is suitable but bleeding isn't—each channel has corresponding treatment principles.

Exterior-interior relationships of meridians: the foot Yangming and foot Taiyin channels are exterior-interior pairs; the foot Shaoyang and foot Jueyin channels are exterior-interior pairs; the foot Taiyang and foot Shaoyin channels are exterior-interior pairs. The hand channels also have corresponding exterior-interior pairings.