《黃帝素問靈樞集註》Vol. 6

The Yellow Emperor inquired of Qibo: I have heard that the human body corresponds with the laws of nature. Internally, the five zang organs (heart, liver, spleen, lungs, and kidneys) correspond to the five tones, five colors, five seasons (four seasons plus late summer), five flavors, and five directions. Externally, the six fu organs correspond to the six pitch standards (ancient musical tones). These six pitch standards establish Yin-Yang relationships and connect with the twelve primary channels, corresponding to the twelve months, twelve time periods, twelve solar terms, twelve ancient geographical divisions, twelve time periods, and twelve primary channels. These correspondences precisely manifest how the five zang and six fu organs resonate with celestial patterns.

The twelve primary channels determine the causes of human illness, the formation of disease, and the foundation of treatment. They represent both the entry point for medical study and the ultimate destination of medical mastery. Superficial physicians consider them simple, while profound physicians recognize their depth. May I ask about the patterns of separation, connection, emergence, and convergence in these channels?

Qibo respectfully replied: Your question penetrates to the essence! This is precisely what superficial physicians easily overlook and profound physicians carefully examine. Allow me to explain in detail:

The principal branch of the Foot Taiyang Bladder Channel diverges from the popliteal fossa, with one branch descending five inches below the buttocks to enter the anus, connecting to the bladder, dispersing to the kidneys, then ascending along both sides of the spine to the heart region where it spreads. The direct channel emerges from the spine at the neck, remaining part of the Foot Taiyang Channel—this constitutes the first pairing of channels.

The principal branch of the Foot Shaoyin Kidney Channel reaches the popliteal fossa, where a branch joins with the Foot Taiyang Channel, ascending to the kidneys and separating at the fourteenth vertebra to connect with the girdling vessel. The direct channel links to the tongue root, then emerges at the neck to converge with the Foot Taiyang Channel—this exemplifies the pairing of Yin and Yang channels.

(Subsequent channel pairings follow the same pattern: Foot Shaoyang Gallbladder Channel with Foot Jueyin Liver Channel as the second pair; Foot Yangming Stomach Channel with Foot Taiyin Spleen Channel as the third pair; Hand Taiyang Small Intestine Channel...)

Note: This describes the circulation pathways of the "divergent channels" (经别) among the twelve primary channels—important branches that strengthen internal connections between exterior-interior paired channels. Through observing these channel pathways, ancient physicians established a correspondence system between the human body and natural laws, forming the theoretical foundation of Chinese medical diagnosis and treatment.

This scripture primarily discusses the correspondence between the twelve meridians in the human body and the twelve "channel-waters" of nature, along with the physiological characteristics of organ functions. The Yellow Emperor inquires of Qibo: "The twelve meridians externally correspond to the twelve channel-waters and internally connect with the five zang and six fu organs. Yet the channel-waters vary in size, depth, width, and distance, while the internal organs differ in position, volume, and capacity for containing water and grain—how should these correspondences be understood?"

Qibo responds: "This is an excellent question. Just as heaven's height and earth's breadth defy measurement, so too does human existence between them. For the living, we may measure by palpating the body's surface; for the deceased, we examine through dissection—observing the solidity of the zang organs, dimensions of the fu organs, quantities of contained water and grain, lengths of blood vessels, clarity or turbidity of blood, and strength of Qi (vital energy). The twelve meridians..."

(Note: The latter portion concerning specific meridian pathways is summarized here. Key terms include "deep armpit" (渊腋) referring to the axillary fossa, "supraclavicular fossa" (缺盆), and "triple burner" (三焦)—a unique Chinese medical concept describing three fluid metabolism pathways. "Channel-waters" metaphorically represent the body's Qi-blood circulation system, analogous to natural waterways.)

This scripture discusses the correspondence between the human meridian system and natural water systems, along with considerations for acupuncture treatment.

The Yellow Emperor and Qibo examine the patterns of Qi (vital energy) and blood distribution in the body, noting that the human meridians align with the Yin-Yang principles of heaven and earth. Specifically, the six foot meridians (Taiyang of the Foot, Shaoyang of the Foot, Yangming of the Foot, Taiyin of the Foot, Shaoyin of the Foot, and Jueyin of the Foot) and the six hand meridians (Taiyang of the Hand, Shaoyang of the Hand, Yangming of the Hand, Taiyin of the Hand, Shaoyin of the Hand, and Pericardium) correspond to different water systems. For example, the Taiyang of the Foot externally connects with the Qing River and internally links to the bladder; the Shaoyang of the Foot externally pairs with the Wei River and internally connects to the gallbladder; the Taiyin of the Hand externally aligns with the He River and internally relates to the lungs.

These meridians function like rivers in nature, flowing continuously between the interior and exterior of the body. The upper body belongs to Yang, while the lower body belongs to Yin, mirroring the division of heaven (Yang) and earth (Yin). The directional positions of these water systems also reflect different Yin-Yang attributes—for instance, the area north of the sea is Yin, and the region north of a lake is considered the "Yin within Yin."

The Yellow Emperor inquires how to apply acupuncture based on the characteristics of the meridians' corresponding water systems. Qibo responds that the Yangming of the Foot serves as the convergence point for Qi and blood from the five viscera and six bowels. Its pulse is large, its blood abundant, its Qi vigorous, and its heat intense, so needles must be inserted deeply (up to six fen) and retained longer to effectively drain excess heat. For other meridians, the depth and duration of needling should vary according to their Qi-blood balance, depth, and proximity.

This passage reflects the holistic view of "correspondence between heaven and humanity" in traditional Chinese medicine, mapping the body's meridian system onto natural water networks to provide a theoretical foundation for acupuncture therapy.

This scripture discusses the standards for needle insertion depth and retention time in acupuncture treatment. For the Foot Taiyang Channel (Bladder Channel), the insertion depth is five fen with needle retention lasting approximately seven breaths. The Foot Shaoyang Channel (Gallbladder Channel) requires four fen depth and five breaths retention; the Foot Taiyin Channel (Spleen Channel) three fen depth with four breaths retention; the Foot Shaoyin Channel (Kidney Channel) two fen depth with three breaths retention; and the Foot Jueyin Channel (Liver Channel) one fen depth with two breaths retention.

For hand channels (both yin and yang), since qi and blood circulate through shorter pathways with faster flow, the insertion depth should never exceed two fen, with retention time not surpassing one breath. In practice, these parameters should be adjusted flexibly according to the patient's age, body type, and physical condition—this approach is called following the natural order. The same principle applies to moxibustion: excessive treatment may cause "malignant fire" (adverse heat reactions), leading to bone desiccation and blood stagnation, while over-needling can deplete primordial qi.

The Yellow Emperor asked: Can we establish uniform standards for channel thickness, blood volume, skin thickness, muscle firmness, and popliteal fossa size? Qibo replied: Any established standards refer only to individuals of average build without significant muscle atrophy or qi-blood deficiency. How could fixed standards apply to emaciated patients with physical wasting? The correct method requires careful diagnosis through palpation and observation of cold-heat and deficiency-excess patterns to tailor treatment—this represents the proper approach of individualized therapy.

Note: The character "澠" is pronounced "mǐ shàn qiè" while "漯" reads as "tōng hé qiè." Some versions render "以心撩之" as "以意料之," meaning to carefully assess and flexibly adapt the treatment.