Professional Documents
Culture Documents
also
leaves which bifurcates toward the Hand Taiyang (SI).
303 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi comments:
The luobie of the Hand Shaoyin (He) bears the name Tongli because the point
Tongli (he 5) is its site of departure.
This vessel follows the principal channel (heart),
_ reaches the heart
_ links up to the base of the tongue
_ and adheres to the eyes.
Fullness of this vessel is characterized by an obstruction of the diaphragm, and emptiness
by dysphasia because the luobie of the heart is attached to the base of the tongue.
II - Ma Shi explains:
This paragraph concerns the luo point of the heart channel called Tongli. From this point,
a vessel departs which directly reaches the heart, then links up to the base of the tongue and to
the eyes (26).
25. One must read it as 1 cun. It is a probably a matter of an error in printing.
26. The principal channel of the heart and its luobie together reach the throat and eyes because the second follows the
parallel path of the first (principal channel).
The point Tongli (he 5) is located 1 cun behind the wrist. In the event of disorders of this
vessel, treatment consists of needling Tongli to 0.3 cun depth and apply 3 moxas there.
From this point Tongli (he 5) also arises another vessel (transversal luo) which flows
directly to the Hand Taiyang (SI) (27) because the heart and small intestine constitute a yin-
yang, interior-exterior system of liason.
PARAGRAPH 25 350.
The luobie of the Hand Jueyin (XB) is called Neiguan because this
vessel arises from the point of the same name (XB 6), located 2 cun
behind the wrist between 2 tendons.
This vessel ascends the length of the principal channel and links
up to the xin bao luo (energetic envelope of the heart).
Fullness of the heart system (28) expresses as heart pains, and
emptiness by cervical stiffness. It is advised to needle the point located
between the 2 tendons (Neiguan- XB 6), where a vessel also departs
towards Hand Shaoyang (SJ).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi comments:
The luobie of the Hand Jueyin (XB) and its principal channel (XB) are in liason with the
point Neiguan (XB 6), located 2 cun above the wrist.
This luobie separates from the principal channel,
_ circulates in the space of the 2 tendons
_ goes back up the length of the principal channel
_ penetrates into the xin bao luo (XB), etc....
304 Rough Draft For JTS Students Only
II - Ma Shi explains:
This paragraph concerns the luo point of the Hand Jueyin (XB).
The Hand Jueyin also bears the name Master of heart because it replaces the heart
channel in order to fulfill certain well-determined functions.
The heart is sovereign organ belonging to the 5 organs and 6 bowels. When perverse energy
attacks the heart, it remains in the xin bao luo (XB).
From the point Neiguan (XB 6) a vessel departs which is directed towards the yuan point
(yangchi- SJ 4) of the Hand Shaoyang (SJ) because the channel of the xin bao luo and that of the
sanjiao (SJ) constitute a yin-yang, interior-exterior system of liason.
PARAGRAPH 26
The luobie of the Hand Taiyang (SI) is called Shizheng because this
vessel departs from the point of the same name (SI 7), located 5 cun
above the wrist.
27. That is to say, to the yuan point (Wangu- SI 4)
28. heart-xinbao system.
This luobie ascends to the elbow and reaches the shoulder at the
point Jianyu (SI 15).
Fullness of this vessel provokes laxity of the elbow joint with
disorders of motility, and emptiness by the formation of warts, and in
benign cases, interdigital eczema.
It is advised to needle Shizheng (SI 7). From this point a vessel
also
departs towards the Hand Shaoyin (He).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
Five cun from the wrist the point zhizheng (SI 7) occurs, from where is issued two
vessels, one directed to the Hand Shaoyin (He) (29) and the other ascends to the elbow and
branches to the point Jianyu (SI 15).
The Hand Taiyang (SI) controls the organic liquid. When its luobie is in fullness, the
organic liquid stagnates and cannot permeate the articulations, hence joint laxity and elbow
immobility; and when it is in emptiness, the essential energy accumulates, with formation of
warts or pruritis with eczema of the fingers, etc....
II - Ma Shi comments:
This paragraph concerns the luo point of the small intestine channel, Shizheng (SI 7)
(needle depth 0.3 cun and apply 3 moxas).
Other than the luobie, another vessel emanates from this point which flows down into the
Hand Shaoyin (He) at the yuan point (shenmen- he 7) because the small intestine channel and that
of the heart constitute a yin-yang, interior-exterior system of liason.
PARAGRAPH 27
305 Rough Draft For JTS Students Only
The luobie of the Hand Yangming (LI) is called Pianli because this
vessel arises from the point of the same name (LI 6), located 3 cun above
the wrist.
From this point Pianli two vessels depart:
_ one directed towards the Hand Taiyin (Lu)
_ and the other reascends the arm up to the shoulder at the point
Jianyu (SI 15), reaching the maxillary angle, distributing into the teeth
and penetrating into the ear to unite with the auricular Sun Mai (little
energetic intra-auricular branches).
Fullness of this luobie causes pain in the teeth and deafness, and
emptiness, a sensation of cold in the teeth and diaphragmatic
obstruction (Ge Bi).
It is advised to needle the point of the luobie, Pianli (LI 6).
352.
29. It involves the transversal luo vessel of the small intestine channel.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The fullness of the luobie of Hand Yangming (LI) causes a stagnation of the energy at the
level of the teeth and ears, hence dental caries and temporary deafness.
II - Ma Shi comments:
This paragraph concerns the luo point of the large intestine channel. Pianli (LI 6) is
located 3 cun above the wrist. From this point two vessels arise:
_ one reaches the lung channel because the Hand Yangming (LI) and Hand Taiyin (Lu)
constitute the yin-yang, interior-exterior system
_ the other runs alongside the principal channel and is directed towards the shoulder to
the point Jianyu (SI 15) located at the level of the antero-inferior region of the acromion; then
from there, it carries itself to the maxillary angle to distribute to the teeth and anastomose to the
Sun Mai of the ear.
PARAGRAPH 28
The luobie of the Hand Shaoyang (SJ) is called Wai guan. It begins
2 cun above the wrist, encircles the arm and flows down into the thorax.
From Waiguan (SJ 5) another vessel reaches the xin bao luo (XB).
Fullness of this luobie is indicated by spasm of the elbow, and
emptiness, by laxity.
It is advised to needle Waiguan (SJ 5).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The point Waiguan (SJ 5) is located 2 cun above the wrist. It is the site of departure of
306 Rough Draft For JTS Students Only
the luobie of the Hand Shaoyang (SJ). This vessel encircles the arm and inserts into the thorax to
unite with the luobie of the Hand Jueyin (xin bao luo).
Fullness of this vessel causes spasms, and its emptiness, laxity because the shaoyang
(SJ and GB) and jueyin (Li and XB) control the muscular system.
II -Ma Shi comments:
This paragraph concerns the luo point of the Hand Shaoyang (SJ). Waiguan (SJ 5) occurs 2
cun above the wrist. The luobie departs from this point which goes around the arm and falls into
the thorax in order to communicate with that of the Hand Jueyin (XB) because the sanjiao (SJ) and
the xinbao (XB) constitute one of the 6 systems of yin-yang, interior-exterior of the organism.
353.
PARAGRAPH 29
The luobie of the Foot Taiyang (Bl) is called Feiyang (Bl 58), located 7
cun above the external malleoli. It follows the principal channel in
direction to the cranium, reaches the face and goes into relationship
with the nose and mouth.
Fullness of this vessel is indicated by nasal obstruction, headache
and dorso-lumbar pain, and emptiness, by epistaxis.
It is advised to needle the luo point (Feiyang-Bl 58), where a vessel
also departs from which is directed towards the Foot Shaoyin (Ki).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
Seven cun above the malleoli the point Feiyang (Bl 58) occurs where two vessels depart
from: the luobie and Transversal Vessel which unite with the Foot Shaoyin (Ki).
Fullness of the luobie is characterized by such signs as nasal obstruction, headache and
back pain, and its emptiness, by epistaxis because the luobie accompany the principal channel to
reach the back and head.
II - Ma Shi comments:
This paragraph concerns the luo point of the Foot Taiyang (Bl).
From Feiyang (Bl 58), located 7 cun above the external malleolus, a vessel emanates which
is directed towards the Foot Shaoyin (Ki) because the kidney channel and that of the bladder
constitute one of the 6 systems of yin-yang, interior-exterior liason.
III - N.V.N.:
Ma Shi omitted commentary on the trajectory of the luobie of the Foot Taiyang (Bl).
PARAGRAPH 30
The luobie of the Foot Shaoyang (GB) is called guanming (GB 37).
From this point, located 5 cun above the external malleolus, a vessel
emanates toward the jueyin (Li) and another toward the foot. 354.
Fullness of this luobie is indicated by ice cold feet, and emptiness, by
trouble walking and inability to stand up after sitting down.
307 Rough Draft For JTS Students Only
It is advised to needle guanming (GB 37).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
Five cun above the external malleolus the point guanming (GB 37) of the Foot Shaoyang
(GB) is found.
The luobie of the Foot Shaoyang (GB) is linked to the principal channel and distributes to
the dorsal surface of the foot.
The shaoyang is the first energy. Fullness of its luobie hinders the ascending movement of
the energy and provokes an energetic stasis at the lower part of the body, hence cold feet, and its
emptiness causes disturbance of walking with difficulty standing up after a seated position.
II - Ma Shi comments:
This paragraph concerns the luo point of the gallbladder. The point guanming (GB 37),
located 5 cun above the external malleolus, gives rise to two vessels:
_one reaches to the Foot Jueyin (Li) because the gallbladder and liver constitute one of the
6 systems of yin-yang, interior-exterior liason of the organism
_ and the other spreads to the dorsal surface of the foot where the points Xiaxi (GB 43),
Diwuhui (GB 42), Linqi (GB 41)... are found.
Fullness of this luobie is indicated by ni Jue (contrary afflux, responsible for cold feet),
because the liver vessel is located at the lower part of the body (feet), and its emptiness, by the
syndrome wei Bi (disturbance in walking, inability to get up) because the liver governs the
muscles.
It is advised to needle guanming (GB 37), luo point of the gallbladder.
PARAGRAPH 31
The luobie of the Foot Yangming (St) is called Fenlong (St 40). From
this point, located 8 cun above the external malleolus, two vessels
emanat e:
_ one is directed toward the Foot Taiyin (Sp)
_ and another goes back up the length of the principal channel
(St), outside the spine, reaches the neck and head, anastomoses to the
energy of the other channels and redescends to the laryngo-pharyngeal
apparat us. 355.
The illness jue ni (contrary afflux) of the energy is characterized
by painful blockage of the throat and sudden aphasia.
Fullness of this luobie is characterized by yin madness and yang
madness (Dian-Kuang), and emptiness, by paralysis of the lower limbs
and atrophy of the leg.
It is advised to needle Fenlong (St 40), the luo point of the Foot
Yangming (St).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
308 Rough Draft For JTS Students Only
The blood and energy of the 15 Da luo (Luo Bie or longitudinal luo) come from shui Gu
(water of the cereals) of the stomach. This is why the luobie of the Foot Yangming (St) reascends to
the cranium to anastomose with the energy of the yang channels (at the point Bahui- GV 20).
II - Ma Shi comments:
This paragraph concerns the luo point of the stomach channel. From Fenlong (St 40),
located 8 cun above the external malleolus, two vessels emanate:
_ one which is directed towards the Foot Taiyin (Sp) because the stomach and spleen
constitute one of the 6 yin-yang, interior-exterior systems of liason of the organism
_ and another which follows the external surface of the leg, reaching the vertex to
anastomose with the energy of the other channels because the stomach is the sea of the 5 organs
and 6 bowels.
Painful blockage of the pharynx resulting from a contrary flow (afflux- jue ni) of the
energy of the stomach is due to the disorders of the vessels which branch to the throat.
In the ailments due to fullness and emptiness of this luobie, it is advised to needle
Fenlong (St 40) because it is the luo point of the Foot Yangming (St).
PARAGRAPH 32
The luobie of the Foot Taiyin (Sp) is called gongsun (Sp 4). From this
point, located 1 cun behind the first metatarso-phalangeal joint,
emanat es:
_ a vessel towards the yangming (St)
_ and another which is directed toward the intestines and stomach.
The contrary afflux (jue ni) of the energy is characterized by
gastrointestinal disturbances (Huo luan). 356.
Fullness of this luobie is indicated by sharp, colicky abdominal
pains, and emptiness, by abdominal swelling (belly tense like a drum).
It is advised to needle gongsun (Sp 4), luo point of the spleen.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
One cun behind the metatarso-phalangeal joint of the great toe the point gongsun (Sp 4) is
found from where emanates:
_ a vessel towards the Foot Yangming (St)
_ and another which goes to the stomach and intestines.
The afflux of the energy causes gastrointestinal disturbances. Fullness causes violent
abdominal pains, and emptiness abdominal bloating.
II - Ma Shi comments:
This paragraph concerns the luo point of the Foot Taiyin (Sp). From the point
gongsun (Sp 4), located 1 cun behind the first metatarso-phalangeal joint, emanates two vessels:
_ one directed toward the stomach channel because spleen and stomach constitute one of
the 6 yin-yang, interior-exterior systems of liason of the organism.
309 Rough Draft For JTS Students Only
_ another directly reaches the intestines and stomach because the luobie is the shortest
path to go from exterior (from the luo point) to the interior (bowels: stomach and intestines).
PARAGRAPH 33
The luobie of the Foot Shaoyin (Ki) is called Dazhong (Ki 4). From
this point, located behind the internal malleolus, two vessels emanate:
_ one encircles the calcaneus and arrives at the Foot Taiyang (Bl)
_ and the other follows the principal channel, ascends to the xin
bao luo(XB) and passes to the back and vertebral column.
The contrary afflux (jue ni) of the energy provokes anxiety.
Fullness of this luobie causes urinary retention, and emptiness,
l umbal gi a.
It is advised to needle Dazhong (Ki 4), luo point of Foot Shaoyin (Ki).
EXPLANATIONS AND COMMENTARIES 357.
I - Zhang Shi explains:
The luobie of the Foot Shaoyin (Ki) and the kidney channel unite at the point
Dazhong (Ki 4). From this point two vessels detach:
_ one directed towards Foot Taiyang (Bl)
_ and the other follows the principal channel of the kidney and ascends to the region
below the xin bao luo (XB) (30), then emerges at the lumbar region.
The contrary afflux (jue ni) of the energy provokes anxiety because the heart energy is
insulted by water energy.
Fullness of the luobie of kidney causes urinary retention because the vessel which arrives
at the Foot Taiyang (Bl) prevents the energy from being metabolized.
Emptiness of the luobie of kidney causes back pains because the lumbar vertebrae are the
palaces of the kidney.
II - Ma Shi comments:
This paragraph concerns the luo point of the kidney channel.
From the point Dazhong (Ki 4), located behind the internal malleolus, a vessel emanates
which encircles the calcaneus and inserts into the Foot Taiyang (Bl) because the kidney and
bladder constitute one if the 6 yin-yang, interior-exterior systems of liason of the organism.
Another vessel, also emanating from the point Dazhong (Ki 4), follows the principal
channel of the kidney, goes back up toward the region below the xin bao luo (XB) and emerges at
the dorso-lumbar region; this is why the contrary afflux of the energy provokes anxiety.
PARAGRAPH 34
The luobie of the Foot Jueyin (Li) is called Ligou (Li 5). From this
point, located 5 cun above the internal malleolus, two vessels emanate:
_ one directed toward the Foot Shaoyang (GB)
310 Rough Draft For JTS Students Only
_ and the other passes by the tibia, ascends to the testicles and
attaches to the penis.
The contrary afflux of the energy provokes inflammation of the
testicles (orchitis); fullness causes lengthening of the penis ( 31) , and
emptiness, genital pruritis.
It is advised to needle Ligou (Li 5), luo point of the liver.
EXPLANATIONS AND COMMENTARIES 358.
I - Zhang Shi explains:
Five cun above the internal malleolus the point Ligou (Li 5) is found.
The luobie of the Foot Jueyin (Li) follows the principal channel of the liver; as for the
other vessel, it passes to the Foot Shaoyang (GB). It is necessary to needle the luo point of the
liver because this obeys the therapeutic principles according to which Illnesses located at the
30. The energy of Hand Shaoyang (SJ) and that of Hand Jueyin (XB) come from the kidney organ; this is why their luo
follow the parallel route of the kidney channel to arrive at the region located below the xin bao luo (XB).
31. The translation of Ma Shi is persistent erection (priapism).
yang must be treated at the yin (32).
II - Ma Shi comments:
This paragraph concerns the luo point of the liver channel.
Ligou (Li 5) is located in a crease 5 cun above the internal malleolus.
The Foot Jueyin (Li) possesses, besides a luobie, another vessel which goes directly to the
Foot Shaoyang (GB) because the liver and gallbladder constitute one the 6 yin-yang, interior-
exterior systems of liason.
The illnesses cited in this paragraph belong to the luobie; treatment consists of needling
Ligou (Li 5), luo point of the liver.
PARAGRAPH 35
The luobie of renmai (CV) is called weiji (other name Jiuwei- CV 15).
This vessel distributes to the abdomen.
Fullness provokes cutaneous abdominal pain, and emptiness,
intolerable pruritis. It is advised to needle Jiuwei (CV 15).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains: 359.
The renmai (CV) begins at the bottom, below Zhongji (CV 3), goes back up to the pubic
hair, submerges into the abdomen and reappears at the point Quanyuan (CV 4), reaches the lips,
passes to the cheek and penetrates into the eye.
weiji is the name of the point located at the top (superficial), above Jiuwei (CV 15) which
is below (deep). The luobie of renmai (CV) starts at Jiuwei (CV 15), first reaches the superficial
(top), then redescends (bottom) to its site of origin to distribute to the abdomen.
311 Rough Draft For JTS Students Only
II - Ma Shi comments:
This paragraph concerns the luobie of renmai (CV), which begins at Jiuwei (CV 15),
emerges at weiji, then redescends to its point of departure to distribute to the abdomen. This is
why, fullness of perverse energy causes cutaneous abdominal pain, and emptiness of the essential
energy, ferocious itching. It is advised to needle Jiuwei (CV 15), luo point of the renmai.
III - N.V.N.:
The teachings of Zhang and Ma permit understanding that the point Jiuwei (CV 15) is deep
and that the needling must also be deep without crossing the peritoneum.
According to the Da Cheng, needling this point is reserved for experienced acupuncturists
because too significant a loss of energy can be bring about death (33).
32. Some translators, mistaking the exact meaning of the term yin-yang used in this wording, had deleted this phrase
which is fundamental to the practice of acupuncture.
Illness located at the yang means that it occurs at the secondary channel (yang), and must be treated at the yin
implies that treatment must be done at the principal channel because the luobie (longitudinal luo) make up part of the group of
secondary channels (yang, superficial) and the luo points belong to the principal channels (yin, deep). (see Medecine
Traditionnelle Chinoise - NVN Edition)
33. See Art and Practice of Acupuncture and Moxabustion (According to the Zhen Jiu Dacheng), Vol. III - NVN Edition.
PARAGRAPH 36
The luobie of the Dumai (GV) is called Changqiang (GV 1). This luo
runs alongside the paravertebral muscles on either side of the spine,
arrives at the neck, redescends to the shoulder blades, arrives at the
taiyang (Bl) and inserts into the paravertebral muscles.
Fullness causes pains of the spine, and emptiness, a sensation of
heaviness of the head. It is advised to needle Changqiang (GV 1), luo point
of the Dumai (GV).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The luobie of the Dumai (GV) starts at the point Changqiang (GV 1), runs alongside both
sides of the spine, ascends to the cranium and spreads to the head.
Other secondary routes of the Dumai come back out from the head and neck and redescend
to the shoulders.
II - Ma Shi comments: 360.
This paragraph concerns the luobie of the Dumai (GV), which starts at the point
Changqiang (GV 1), runs alongside the spine, goes back up to the neck, branches to the head and
below the cranium, and spreads to the shoulders.
Other vessels reach the taiyang (Bl) and penetrate deeply into the paravertebral muscles.
The fullness of perverse energy provokes stiffness of the spine, and emptiness of the
essential energy, a sensation of heaviness of the head with repetitive shaking movements and
restlessness of the neck. These ailments all are of spinal origin and must be treated at
Changqiang (GV 1), luo point of the Dumai (GV).
PARAGRAPH 37
312 Rough Draft For JTS Students Only
The Da luo (great luo) of the spleen is called Dabao (Sp 21), located
3 cun below the point Yuanye (GB 22). This vessel spreads to the thorax.
Fullness is indicated by generalized pains, and emptiness, by
muscular laxity.
This vessel spreads within the thorax like the mesh of a net
spattered with blood.
It is necessary to needle Dabao (Sp 21) of the spleen.
EXPLANATION AND COMMENTARIES
I - Zhang Shi explains:
Dabao is the name of a point belonging to the spleen channel, located 3 cun below the
point Yuanye (GB 22). A number of small vessels departing from this point diffuse at the level of
the inner wall of the thorax as easily in the interior as at the exterior.
Fullness of perverse energy causes generalized pains, and emptiness, laxity of the joints.
... spreads like the mesh of a net spattered with blood implies that the energy and blood
of the Da luo spread to the sunluo (energetic branches) of the skin and that the Da luo controls all
the secondary vessels (secondary channels). This is why the disorders of the Da luo manifest by
generalized pains (case of fullness) or by joint laxity (case of emptiness).
The luobie (longitudinal luo) of the Foot Taiyin (Sp) follows the principal channel; its
blood and its energy only spread into the region to which it is associated (see above). For this
reason, the spleen channel possesses two luo vessels: the luobie and Dabao.
II - Ma Shi comments: 361.
This paragraph concerns the Dabao, great luo of the spleen, which distributes to the
inner thoracic walls like the mesh of a belt spattered with blood. In the event of generalized pains
or joint laxity, one must needle Dabao (Sp 21). (34).
PARAGRAPH 38
The 15 luo cited above are detectable in cases of fullness, and in
case of emptiness, they are deeply hidden, therefore invisible. One must
detect them by the top and bottom of the channel because the jingmai,
as well as the luomai, differ in individuals.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
When the 15 luo are sufficient enough in blood and energy, they spread into the sunluo
(Little luos) of the skin. This is why they are visible in the case of fullness and invisible in the
case of emptiness (because they become weakened in the interior).
One must detect them by the top and bottom means that the luomai intersect at the top
(superficial) and at the bottom (deep), within yang and within yin. When the illness occurs in the
yang (superficial) part, one must detect it at the bottom (yin, deep) and vice versa, and when it is
at the yin, one must treat the yang and vice versa. (35)
The 15 great luo are in direct liason with the jingmai and open to the four sides.
Their energy does not have a fixed location. They interlace the principal channels (jingmai)
313 Rough Draft For JTS Students Only
without penetrating them; this is why they neither gather at the jingmai nor at the other groups of
secondary (tendinomuscular, distinct and curious) channels.
II - Ma Shi comments:
This paragraph concerns the method of utilization of the luo points which number 15:
_ 12 luo of the 12 jingmai
_ 2 luo of the 2 curious vessels: renmai (CV) and Dumai (GV)
_ and Dabao (Sp 21), great luo of the spleen.
These luo points are detectable when the perverse energy is in fullness there; they weaken
and become invisible when the essential energy is in emptiness there. In the latter case, one must
detect the luo points not weakened located at the top (superficial) and at the bottom (deep) in
order to determine the point sought.
III - N.V.N.: 362.
This paragraph emphasizes the importance of the 15 luo and does not address the great luo
(Da luo) of the stomach.
34. This definition permits us to understand that the human being possesses two belts: one abdominal (Daimai) and
the other thoracic (Dabao).
35. See Principles of treatment according to the yin-yang localization of the illness in Paragraph 34) & footnote 31).
In Chapter 18 (Energetic Aspects of the Pulse of Man in good health) of the Suwen, we
read:
The Da luo of the stomach is called Xu Li. It begins at the stomach and crosses the
diaphragm to link up with the lung and emerge below the left breast, at the point Rugen (St 18).
These movements can be transmitted through the clothes and allow, in this way, examination of
Tongqi (original or a priori energy).
If these movements are very strong, rapid and gasping (as in dyspnea) and are interrupted
by a stoppage, this is the sign of attack of the Tanzhong (middle of the thorax).
If these movements assume the aspect of the knotted pulse (slow pulse presenting with
pauses) whose energetic current becomes wider in the intercostal space, it is the sign of
accumulation of the energy.
The absence of beating and movements indicates death.
Sometimes, the beatings of Xu Li are so intense, entirely bursting, that they show through
under the clothes; this is the sign of the liberation of Tongqi; it is also death.
In total, the energetic system of the body is comprised, among the luomai, of 16 luobie, of
which one, internal, comes from the stomach bowel.
314 Rough Draft For JTS Students Only
363.
Book III
Book 3 contains 11 chapters:
Chapter 11: Distinct Channels
(Jing Bie)
Chapter 12: River Ways
(Jing Shui)
Chapter 13: Tendinomuscular Channels
(Jing Jin)
315 Rough Draft For JTS Students Only
Chapter 14: Measurement of the Bones
(Gu Duo)
Chapter 15: Fifty Rong (ying)
(Wu Shi Rong)
Chapter 16: Nutritive Energy
(Ying Qi)
Chapter 17: Measurement of the Vessels
(Mai Duo)
Chapter 18: Production and Reunion of Ying and Wei 364.
(Ying Wei Sheng Hui)
Chapter 19: Energies of the 4 Seasons
(Si She Qi)
Chapter 20: Five Perverse
(Wu Xie)
Chapter 21: Diseases of Cold and Heat
(Han Re Bing)
365.
CHAPTER XI
Distinct Channels
(Jing Bie)
Chapter 11 of the Lingshu is devoted to the study of the 12 Jing Bie.
The Jing Bie constitute a particular system of secondary pathways of the
12 jingmai (principal channels). Their trajectories are long and deep and form an
original system of 6 unions .
316 Rough Draft For JTS Students Only
In this manner, the 12 jingmai establish not only a direct, interrelated system
of yin-yang, interior-exterior at the level of the organs/bowels and of the
hands/feet, but also a system of union with the other parts of the body via the
intermediary of the 12 Jing Bie. This is why this chapter is entitled: Jing Bie or
Distinct Channels .
This chapter consists of 7 paragraphs.
PARAGRAPH 1
Huangdi :
I have understood it is said that man is in harmony with the
Celestial Dao. In the interior, he is endowed with 5 organs in order to
respond to the 5 sounds, 5 colors, 5 seasons, 5 flavors, 5 directions... .
At the exterior, he has at his disposal 6 bowels to respond to the
6 laws. These 6 laws create the yin channels and yang channels to
coincide with the 12 months, 12 stars, 12 divisions, 12 jing shui (rivers),
12 hours, 12 jingmai (1)... . The 5 organs and 6 bowels are then in
accord with the Celestial Dao.
The concept of the 12 jingmai constitute the foundation of the
notions of health, illness, treatment, cure... . Future doctors begin their
study in this way and practitioners integrate it perfectly. The poor
doctor neglects it and the good doctor finds it arduous. Please tell me of
their separation and their union.
Qi Bo, bowing his head respectfully, replies:
Your question is profoundly worthy. It is quite true that the poor
doctor neglects them and the good doctor seeks to study them
at t ent i vel y.
EXPLANATIONS AND COMMENTARIES
I- Zhang Shi explains:
317 Rough Draft For JTS Students Only
Besides the 12 luobie (longitudinal luo) (2), the jingmai (principal channels) also are
composed of 12 Jing Bie (Distinct Channels).
The 5 directions designate the 5 cardinal points (North, South, East, West and Center), and
the phrase the 6 laws create the yin and yang channels implies that these channels are the
12 jingmai, 12 luobie and 12 Jing Bie.
These 6 laws are grouped together into yin and yang to respond to the 12 months,
12 branches, 12 hours of heaven, 12 water courses (jing shui: rivers) of the earth and to the
12 jingmai of man. It is in this way that the 5 organs and 6 bowels respond to the Celestial Dao.
The 6 vessels of the 6 organs are linked to the bowels and those of the 6 bowels to the
organs. Such is the principal of the circulation of ying-Xue (nutritive energy-blood) within the
12 jingmai. But besides the 12 jingmai, there exists also the Da luo (great luo) and there exists
also the Jing Bie (Distinct Channels). For this reason, the poor doctor finds these notions easy and
the conscientious doctor regards them as difficult.
The separation and union designate the three yang channels detaching from their vessels
of origin to unite with the 3 yin channels, and the 3 yin channels detaching from their vessels of
origin to unite with the 3 yang channels. Explanation of these notions is found in Chapter 64
(Discourse on Contrary and Favorable Needling of the 4 Seasons) of the Suwen: The great
needling, or Cu Ji, is reserved for the jing (principal channels). Because, when the left radial
pulse is in fullness, the illness is necessarily on the right and vice versa. In this case, the great
needling must be used and performed at the jing (principal channels) and not at the luomai
(secondary channels).
1. See the explanation of all these elements in M.T.C.- N.V.N.
2. See Chapter 10 (Vessels-Channels) of this classic.
In the previous chapter (Ch. 10 Vessels-Channels)) , the word Bie (distinct)
encompasses, besides the 12 jingmai (principal channels), the 12 luobie (secondary channels). In
contrast, in this Chapter 11, the word Bie designates the Jing Bie (Distinct Channels). 367.
The system of jingmai and luobie (Longitudinal or distinct luo) constitutes the source
(genesis) of the human being. blood and energy, yin and yang can present disturbances and,
therefore, initiate illnesses perceived at the level of the pulses; the singular (3) illnesses are
provoked at the level of the luobie and Jing Bie, explaining the gamut of various treatments :
_ epidermal needling
_ needling of the channels
_ needling on the opposite side
_ great needling, etc.
because the jingluo (principal and secondary channels) are multiple. These notions appear
difficult to conscientious doctors.
II - Ma shi explains :
In this paragraph, Huangdi questions Qi Bo about the terms Separation and Union.
Man follows the movements of the natural world. Because the 5 organs are yin, they
respond to :
_ the 5 sounds: Jiao (wood), Zi (fire), gong (earth), Zhang (metal) and Yu (water), (4)
_ the 5 colors: green (wood), red (fire), yellow (earth), white (metal) and black (water),
_ the 5 flavors: sour (wood), bitter (fire), sweet (earth), pungent (metal), salty (water),
_ the 5 cardinal directions: North (water), South (fire), East (wood), West (metal) and
Center (earth)
_ the 5 planets: Xue jing (wood:Jupiter), xing Hua (fire:Mars), Chan jing (earth:Saturn), Tai
Bai (metal:Venus) and sheng jing (water:Mercury). (5)
The 6 bowels are yang. They respond to the 6 laws classified as yin and yang in order to
determine the 3 yin and 3 yang (taiyin, jueyin, shaoyin, taiyang, shaoyang, yangming)
corresponding to the 12 months, 12 branches (6), 12 jing shui (currents of water; rivers) and
318 Rough Draft For JTS Students Only
12 jingmai (principal channels).
Physiologically, the 12 jingmai are energetic currents which maintain life; pathologically,
they determine the processes of the activation of illness and their evolutive principles, and
clinically, they play a fundamental role in disease classification, diagnosis and treatment.
The concept of the jingmai represents, therefore, a basic theory for those who become
initiated into energetic medicine. Wise doctors discern the movements of separation/union and
entering/exiting of the jingmai in their therapeutic research.
PARAGRAPH 2 368.
1. The principal (Zheng) of the Foot Taiyang (Bl) isolates in the
popliteal crease, ascends to 5 cun below the coccyx, penetrates into the
anus, goes into relation with the bladder, branches to the kidney, runs
alongside the paraspinous muscles and distributes to the heart. Another
vessel ascends to the neck and inserts into the taiyang (Bl). Such is the
circulatory route of the Jing Bie of the Foot Taiyang (Bl).
3. See Chapter 47 (Essay on the singular diseases) of the Suwen, Volume III- N.V.N. Edition; the phrase singular diseases
designates illnesses caused by disturbances in the secondary vessels.
4. See Chapter 71 (Great Study on the Preparation of Cyclic recordings of the 6 Energetic Sources) of the Suwen,
Volume IV- N.V.N. Edition.
5. See Chapter 67 (Great Discourse on the Circumductions of the 5 movements) of the Suwen, Volume IV- N.V.N.
Edition.
6. See M.T.C., page 36, N.V.N. Edition.
2. The principal (Zheng) of the Foot Shaoyin (Ki) also isolates in
the popliteal crease, unites with the taiyang (Bl), reaches the kidney
and reconnects at the 14th (2nd lumbar) vertebrae to link up with the
Daimai (heartvessel); then, beyond that, a vertical vessel reaches the
base of the tongue, comes back out via the nucha and inserts into the
taiyang (Bl) to constitute (with the preceding Jing Bie) the first system of
union.
In this way, the Jing Bie of the yin channels unite with all the
yang channels.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi comments :
1. The Foot Taiyang (Bl) and Foot Shaoyin (Ki) constitute the first system of union.
The term principal (Zheng) implies that, beside the jingmai, there also exists the Jing
Bie (Distinct Channels) which are different from the luobie (Longitudinal or distinct luo)
described in Chapter 10 (Vessels-Channels) of this classic.
Another vessel implies that the Jing Bie comprise two pathways, one external and one
internal.
... penetrates within the anus ... comes back out via the neck and inserts into the
taiyang indicates that the Jing Bie emanate from the jingmai, penetrate into the abdomen via the
anal route, reach the thorax and arrive at the neck then rejoin the channel of origin.
2. The principal of the Foot Shaoyin (Ki) detaches from the principal channel at the
popliteal crease, unites with the principal of the taiyang (Bl), ascends to the neck, emerges at
the 14th (2nd lumbar) vertebrae to anastomose with the Daimai (vessel-belt). A vertical vessel
319 Rough Draft For JTS Students Only
leaves the kidney, reaches the base of the tongue, comes back out at the nucha to reunite with the
principal of the Foot Taiyang (Bl).
This fusion of channels constitutes the first system of union.
Chapter 6 (Separation and Reunion of Yin and Yang) of the Suwen specifies:
Yang being considered as the principal, yin becomes the master.
Above shaoyin is taiyang.
In front of taiyin is yangming.
And outside jueyin is shaoyang. 369.
This assertion means that yang is the principal vessel of yin and that yin commands it.
yang is created by yin. This means to say that the principal vessels of the 3 yang unite with the
3 yin to form the Jing Bie (Distinct Channels) of the 3 yin of the foot and hand. As a result, the
3 yang always return toward the principal vessels of the 3 yin. This is why it is said: They are
all principal channels.
II - Ma Shi comments :
This paragraph defines the first system of union formed by the channels of the bladder
and kidney.
1. Foot Taiyang (Bl) has a distinct branch which detaches from the principal channel,
_ is directed toward the middle of the popliteal crease where one finds weizhong (Bl 40)
_ ascends to 5 cun below the coccyx
_ passes the point Chengfu (Bl 36) to penetrate into the anus
_ arrives at the bladder
_ runs alongside the paraspinous muscles up to the region of the heart where it branches.
A vertical vessel directly leaves from the paraspinous muscles, that is to say, from the
points jineiyushu (or Zhonglushu- Bl 29), Pangguanshu (Bl 28), etc.,
_ reaches the nucha
_ and inserts into the Foot Taiyang (Bl), at the point Tianzhu (Bl 10).
Such is the trajectory of the Distinct Channel (Jing Bie) of the bladder.
2. The Foot Shaoyin (Ki) is the principal vessel of the kidney channel. It starts at the
point Yongquan (Ki 1), reaches the internal malleolus, arrives at the popliteal crease, gives rise
to a distinct branch which unites with the Foot Taiyang (Bl) at the point weizhong (Bl 40). It
ascends to the kidney,
_ exits at the level of the 14th (2nd lumbar) vertebrae via the point shenshu (Bl 23) to
link up with the Daimai (vessel-belt)
_ a vertical vessel directly reaches the base of the tongue
_ comes back out at the nape to reunite with the Foot Taiyang (Bl) at the point
Tianshu (Bl 10) forming, in this manner, the first system of union (Figures 42 and 43).
In this way, the presence of the yang channels summon those of the yin channels, and the
Jing Bie of these yin unite with the yang channels.
320 Rough Draft For JTS Students Only
370.
321 Rough Draft For JTS Students Only
Figure 42.
Distinct Channels of the Bladder and kidney (first system of union)
After Theory and Practice of Acupuncture Analgesia (N.V.N. Edition)
371.
322 Rough Draft For JTS Students Only
Figure 43 :
Synthetic study of the first system of union
(Distinct Channel of the Bladder and kidney)
PARAGRAPH 3
1. The principal of the Foot Shaoyang (GB) encircles the
inguinal region, penetrates into the pubic hair, unites with the jueyin
(Li), reaches the hypochondria (Ji Lie), penetrates into the thorax,
branches to the gallbladder, ascends to the liver, traverses the heart,
reaches the laryngo-pharyngeal apparatus, reappears at the chin,
spreads to the face, integrates with the ocular system and unites with
the Foot Shaoyang (GB) at the external canthus of the eye.
2. The principal of the Foot Jueyin (Li) detaches from its
channel of origin at the top of the foot, ascends to the pubic hair,
unites with the Foot Shaoyang (GB) and circulates together with it to
constitute the second system of union.
EXPLANATIONS AND COMMENTARIES 372...
I - Zhang Shi explains :
1. The Foot Shaoyang vessel starts at the external canthus of the eye, reaches the head
and face, descends to the dorsum of the foot where the trajectory of departure of the Jing Bie is
located. The latter encircles the internal surface of the thigh, ascends to the external canthus of
the eye and reunites with its channel of origin, the Foot Shaoyang (GB).
The principal channel of the gallbladder and its Jing Bie circulate, therefore, in opposite
directions.
2. The principal of the Foot Jueyin (Li) starts at the dorsum of the foot, arrives at the
pubic hair, unites with the Foot Shaoyang (GB) forming, in this way, the second system of union.
(Figures 44 and 45)
II - N.V.N. :
Commentary by Ma Shi on this paragraph could not be found.
323 Rough Draft For JTS Students Only
373.
324 Rough Draft For JTS Students Only
Figure 44 :
Distinct Channels of the Gallbladder and liver (second system of union)
After Theory and Practice of Acupuncture Analgesia (N.V.N. Edition)
From 1 to 8: circulatory direction
374...
325 Rough Draft For JTS Students Only
Figure 45 :
Synthetic study of the second system of union
(Distinct Channel of the Gallbladder and liver)
PARAGRAPH 4 372....
The principal (Zheng) of the Foot Yangming (St) arrives at the
inner thigh (Bi), penetrates into the abdomen, goes into liason with the
stomach, branches to the spleen, communicates with the heart, arrives
at the laryngo-pharyngeal apparatus, reaches the mouth, ascends to the
forehead, links up with the ocular system and unites with the yangming
( St ) .
The principal of the Foot taiyin (Sp) arrives at the inner thigh,
unites with yangming (St), circulates together with the Jing Bie of this
latter, links with the laryngo-pharyngeal apparatus and penetrates
deeply into the tongue. This is the third system of union.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains :
The word Bi (or Be) designates the inner thigh. After the point Futu (St 32), the point
Biguan (St 31) is found, which means door of the thigh.
1. The principal of the Foot Yangming (St) starts at the top of the foot,
_ arrives at the inner thigh
_ penetrates into the abdomen and thorax
_ arrives at the face and head
_ unites with the Hand Yangming (LI) in the space where the points Chengqi (St 1) and
sibai (St 2)are found. This trajectory constitutes a circulation opposite to that of the principal
326 Rough Draft For JTS Students Only
channel (Foot Yangming- St).
2. The principal of the Foot Taiyin (Sp) detaches from its channel of origin,
_ reaches the internal face of the thigh 374.
_ unites with the Jing Bie of the yangming (St)
_ circulates together with it
_ inserts into the laryngo-pharyngeal apparatus
_ and penetrates deeply within the tongue.
This is the third system of union. (Figures 46 and 47)
II - Ma Shi comments :
This paragraph concerns the third system of union formed by the distinct channels of the
stomach and spleen.
1. Chapter 10 (Vessels-Channels) of this classic addresses the circulatory movements of
the energy of the principal channel of the stomach, which starts at the point yingxiang (LI 20)
and ends at the point Lidui (St 45). In contrast, in this paragraph, the circulation begins at the
jing, ying, shu, jing and he points located at the lower part of the body and reascends toward the
upper part. This is why it is said: The principal (Zheng: distinct channel) starts at the tip of
the 2nd toe,
_ reaches the top of the foot 376....
_ runs alongside the external surface of the leg up to the knee
_ arrives at the points Futu (St 32), Biguan (St 31) and qichong (St 30)
_ penetrates within the abdomen
_ links up with the stomach
_ traverses the heart
_ enters into Quepen (supra-clavicular fossa)
_ reaches the laryngopharyngeal apparatus
_ arrives at the mouth
_ ascends toward the side of the nose
_ and unites with the jing Sui (satisfying vessels; or segmental linking vessels) of the
Foot Yangming (St).
The circulation of the Jing Bie of the stomach takes place, therefore, in the opposite
direction to that of the principal channel of origin. 377...
2. The Foot Taiyin (Sp) and Foot Yangming (St) are in yin-yang, interior-exterior
relationship. Their Jing Bie interacts with the points Biguan (St 31) and qichong (St 30), where
the longitudinal luo (Luo Bie) of the stomach also arrives. Together, they penetrate into the
abdomen and thorax, arrive at the laryngo-pharyngeal apparatus, connect to the base of the tongue
and enter deeply there. These Jing Bie of the stomach and spleen form the third system of union.
(Figures 46 and 47).
327 Rough Draft For JTS Students Only
375.
328 Rough Draft For JTS Students Only
Figure 46 :
Distinct Channels of the stomach and spleen (third system of union)
After Theory and Practice of Acupuncture Analgesia (N.V.N. Edition)
From 1 to 8: circulatory direction
376....
329 Rough Draft For JTS Students Only
Figure 47 :
Synthetic study of the third system of union
(Distinct Channel of the stomach and spleen)
PARAGRAPH 5 377...
The principal of the Hand Taiyang (SI) belongs to the earth. It
starts at the shoulder, penetrates into the axilla, reaches the heart and
attaches to the small intestine.
The principal of the Hand Shaoyin (He) reaches Yuanye (GB22), at
the level of the 2 tendons, links up with the heart, reaches the laryngo-
pharyngeal apparatus, exits from the face and unites at the internal
canthus of the eye. This is the fourth system of union.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains :
The principal of the Hand Taiyang (SI) belongs to the earth expresses that the
connection of the Hand Taiyin (Lu) and the taiyang is located at the bottom because the
12 jingmai are divided into Shou (hand) and Zu (foot). When one speaks of the two energies, yin
and yang, one elaborates on the 3 yin and 3 yang without dividing them into hand and foot.
The 6 bowels manifest from the 3 yang of the foot which unite above with those of the
hand. This is why the principal of the Hand Shaoyin (He), located above, manifests at the eyes
and unites with the Foot Taiyang (Bl) at the point jingming (Bl 1), at the internal canthus of the
eye. Such is the situation of the union of water and fire of the top and bottom of the body.
Logically, the Hand Taiyang (SI) responds to water and the Hand Shaoyin (He), to fire:
heaven follows the number 1 to create the water of earth, and the number 2, to create fire; fire is
at the top and water, at the bottom; it fulfills therefore the phenomena of exchanges of potential
between yin and yang. This is why the Hand Taiyang (SI), belonging to earth, circulates toward the
330 Rough Draft For JTS Students Only
bottom to unite with Zu (foot), and the Hand Shaoyin (He) is directed above to unite with the
bladder channel (taiyang). Such is the dissertation on water and fire of heaven and earth whose
exchange, originating from their top-bottom positions, always conducts them in an original
state, that is to say, reduces them to one single and unique energy (7). It is also so in the human
being, the organs/bowels and jingmai respond to the Celestial Dao.
378...
II - Ma Shi comments :
This paragraph explains the formation of the fourth system of union.
1. The Hand Taiyang (SI) channel starts at the tip of the little finger, runs alongside the
external side of the hand, reaches the wrist, follows the forearm, arrives at the elbow, passes to
the outside surface of the arm up to the shoulder, penetrates into Quepen (supra-clavicular
fossa), descends toward the heart, reascends to the laryngopharyngeal apparatus, redescends
toward the diaphragm, arrives at the stomach and links up with the small intestine. This is why,
the text states, ... penetrates into the axilla, reaches the heart and attaches to the small
intestine.
2. The Hand Shaoyin (He) and Hand Taiyang (SI) channels form a yin-yang, interior-
exterior system. The Hand Shaoyin (He) starts at the heart, reaches the heart system (Xin he)
(8), descends to the diaphragm and links up with the small intestine. A vessel leaves the heart
system, arrives at the lung, reaches the point Yuanye (GB 22) below the laryngopharyngeal
apparatus, leaves via the face and unites at the internal canthus of the eye, at the point jingming
7. See The Monistic System (energetic system reducible to unity), Volume I of the Art and Practice of Acupunture-
Moxabustion According to the Da Cheng, page 287. N.V.N. Edition.
8. The system heart implies the system heart-Master of heart.
(Bl 1) where a vessel of the Hand Taiyang (SI) also arrives. This is the fourth system of union.
(Figures 48 and 49)
379.
331 Rough Draft For JTS Students Only
Figure 48
Distinct Channels of the heart and small intestine (4th system of union)
After Theory and Practice of Acupuncture Analgesia (Edition N.V.N.)
From 1-4: circulatory direction
332 Rough Draft For JTS Students Only
Figure 49:
Synthetic study of the fourth system of union
(Distinct Channel of the Small intestine and heart)
PARAGRAPH 6 378.
The principal of the Hand Shaoyang (SJ) belongs to heaven. It
starts at the vertex of the cranium, penetrates into Quepen (supra-
clavicular fossa), descends to the sanjiao (SJ) and disperses into the
t hor ax.
The principal of the Hand Jueyin (XB) descends to 3 cun below
the axilla to the point Yuanye (GB 22), penetrates into the thorax, links
with the sanjiao (SJ), ascends to the laryngo-pharyngeal apparatus,
reaches behind the ear and unites with the shaoyang (SJ) below the
point Wangu (GB 12). This is the fifth system of union.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
1. The shaoyang is primary yang created by yin. Consequently, from the bottom, it is
directed toward the top.
The term principal of the Hand Shaoyang expresses that Shou (hand) must unite with
Zu (foot), and the term ... belongs to heaven explains that Zu (foot) must unite with Shou (hand).
When one studies the system of the two channels shaoyang/jueyin (SJ-XB), one
determines the nature of the 6 unions. In contrast, when one studies it according to the yin energy
and yang energy, one only analyzes the 3 unions.
380.
2. Yuanye (GB 22) belongs to the Foot Shaoyang (GB) channel. It is located 3 cun below the
333 Rough Draft For JTS Students Only
axilla.
The principal of the Master of the heart (xin bao luo) of the hand descends to
Yuanye (GB 22) to penetrate into the thorax; it links up with the sanjiao (SJ),
_ reaches the laryngopharyngeal apparatus
_ emerges behind the ear
_ rejoins the shaoyang (SJ)
_ unites below the point Wangu (GB 12).
This is the fifth system of union. (Figures 50 and 51)
II - Ma Shi clarifies:
This paragraph concerns the system of union of Hand Shaoyang (SJ) and Hand Jueyin (XB).
1. Hand Shaoyang (SJ) starts at the tip of the little finger. reaches the wrist, arrives at the
elbow, ascends the arm to the shoulder, descends to Quepen (supraclavicular crease, arrives at the
sanjiao (SJ) and disperses into the thorax.
From the fact that its Jing Bie takes off from the vertex, the text qualifies the shaoyang
(SJ) channel as belonging to heaven. 381....
2. The Jing Bie of the Hand Jueyin (XB) begins at Tianchi (XB 1) below the axilla,
_ penetrates into the thorax and abdomen,
_ joins with the sanjiao (SJ),
_ reascends to the thorax,
_arrives behind the ear,
_and unites with the Hand Shaoyang (SJ) below the point Wangu (GB 12), that is to say, at
the point Tianfu (SJ 16), to form the fifth system of union. (Figures 50 and 51)
382.
334 Rough Draft For JTS Students Only
Figure 50:
Distinct Channels of xinbao and sanjiao (fifth system of union)
After Theory and Practice of Acupuncture Analgesia (N.V.N. Edition)
From 1 to 4: circulatory direction
383....
335 Rough Draft For JTS Students Only
Figure 51:
Synthetic study of the fifth system of union
(Distinct Channel of the sanjiao and xinbao)
PARAGRAPH 7
The principal of the Hand Yangming (LI) leaves from the arm at
the level of the breast, arrives at the point Jianyu (LI 15), reaches the 7th
cervical vertebrae, descends to Quepen (supraclavicular fossa), arrives
at the large intestine, joins with the lung, reascends to the laryngo-
pharyngeal apparatus, comes back out at Quepen and unites with the
yangming (LI).
The principal of the Hand Taiyin (Lu) penetrates into the point
Yuanye (GB 22) in front of the shaoyin (He) vessel, enters the lung,
branches to the taiyang (SI), reascends to Quepen, runs alongside the
laryngo-pharyngeal apparatus and unites with the yangming (LI) to
constitute the sixth system of union.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi clarifies:
1. The principal of the Hand Yangming (LI) follows the jingmai of the hand up to the
arm, at the height of the breast, detaches from its channel of origin and arrives alone at
Jianyu (LI 15), reaches the area underlying the 7th cervical vertebrae to the point Dazhui
(GV 14), descends towards the large intestine, links with the lung, reascends to the laryngo-
pharyngeal apparatus, comes back out at Quepen and unites with the jingmai of Hand Yangming
(LI).
2. The principal of the Hand Taiyin (Lu) separates from its channel of origin at the level
of the area of the points Zhongfu (Lu 1) and Yunmen (Lu 2),
336 Rough Draft For JTS Students Only
_ arrives at the point Yuanye (GB 22)
_ is directed to the front of the taiyin (Lu)
_ arrives at the lung and the region near the heart where it branches to the taiyang (SI)
_ reascends to Quepen
_ reaches the laryngo-pharyngeal apparatus
_ unites with Hand Yangming (LI) to constitute the sixth system of union. (Figures 52
and 53)
383.
II - Ma Shi comments :
This paragraph concerns the system of union of the large intestine and lung channels.
1. The principal of the Hand Yangming (LI) leaves at the point Jianyu (LI 15),
_ reaches Dazhui (GV 14)
_ descends to the large intestine and links up with the lung
_ reascends to the laryngo-pharyngeal apparatus
_ and unites with the Hand Yangming (LI), its channel of origin, at the point Futu (LI 18).
2. The principal of the Hand Taiyin (Lu) reaches Yuanyue (GB 22),
_ joins the xinbao (XB) channel
_ passes in front of the Hand Shaoyin (He)
_ arrives at the lung
_ connects to its channel of origin
_ reascends to Quepen 384.
_ reaches the laryngo-pharyngeal apparatus
_ and unites with the Hand Yangming (LI) at the point Futu (LI 18) to constitute the sixth
system of union. (Figures 52 and 53)
385.
337 Rough Draft For JTS Students Only
Figure 52 :
Distinct Channels of lung and large intestine (sixth system of union)
After Theory and Practice of Acupuncture Analgesia (N.V.N. Edition)
From 1 to 5: circulatory direction
386...
338 Rough Draft For JTS Students Only
Figure 53 :
Synthetic study of the sixth system of union
(Distinct Channel of the large intestine and lung)
III - N.V.N.: 384.
In conclusion, the Jing Bie (distinct channels) are vessels belonging to the 12 jingmai
(principal channels). They differ from the other luomai (secondary vessels) and constitute a
particular system of pathways derived from the principal channel.
I. Original system of inter-unions
The Jing Bie do not possess a yin-yang, interior-exterior system of relationship
characteristic of to the 6 yin and 6 yang channels, but establish an original system of 6 unions:
1. The Jing Bie of the Foot Taiyang (Bl) and that of the Foot Shaoyin (Ki) unite below at the
popliteal crease at weizhong (Bl 40), and above at the nucha at Tianzhu (Bl 10) (Fig. 42 and 43).
2. The Jing Bie of the Foot Shaoyang (GB) and that of the Foot Jueyin (Li) unites below at
the pubis symphysis at the point Qugu (CV 2), and above at the external canthus of the eye at the
point Tongziliao (GB 1) (Fig. 44 and 45).
3. The Jing Bie of the Foot Yangming (St) and that of the Foot Taiyin (Sp) unite below at the
groin at the point qichong (St 30), and above at the neck at renying (St 9) (Fig. 46 and 47).
4. The Jing Bie of the Hand Taiyang (SI) and that of the Hand Shaoyin (He) unite below at
the sub-axillary region at the point Yuanye (GB 22), and above at the internal canthus of the eye
at the point jingming (Bl 1) (Fig. 48 and 49).
5. The Jing Bie of the Hand Shaoyang (SJ) and that of the Hand Jueyin (XB) unite below at
the sanjiao bowel (shangjiao, zhongjiao, xiajiao), and above below the mastoid process at the point
Tianfu (SJ 16) (Fig. 50 and 51).
6. The Jing Bie of the Hand Yangming (LI) and that of the Hand Taiyin (Lu) unite below at
339 Rough Draft For JTS Students Only
the large intestine bowel, and above at the neck at the point Futu (LI 18) (Fig. 52 and 53).
In this way, the 12 jingmai (principal channels) possess not only a direct system of
interrelation at the level of the organs/bowels and at the foot/hand, but also an indirect system of
inter-union in the other parts of the body via the intermediary of the Distinct Channels.
II. Physiologic role
The Jing Bie reinforce the circulatory paths of the jingmai in the interior of the organism.
1. They reinforce them by their connection with the yang channels. The Jing Bie begin at
the level of the great articulations and become intraabdominal and intrathoracic to reach the
organs/bowels; then they cross the heart before emerging at the neck, nucha or face and project
themselves exclusively into the yang channels.
2. This connection explains the fact that the 12 jingmai are not only dependent on their
own system of inter-union, but also on the system of entering/exiting-separation/union of the
distinct channels. The organization of these latter systems is more complex than those located at
the level of the feet/hands. In other words, the physiological activities of the organism depend not
only on the 12 jingmai (principal channels), but also on the 12 Jing Bie.
3. The role of the Jing Bie is complementary to that of the jingmai because
_ the regions not covered by the jingmai are under the control of the Jing Bie.
_ the yin principal channels all have one influence on the head and face (with the
exception of the jueyin- Li), although their trajectories ends at the thorax and pharynx. This
action explains the fact that the 6 yin distinct channels collateralize from the yin principal
channels, arriving at the neck or the face, to anastomose with the collateral yang distinct channels
from the yang channels.
The yang principal channels located at the facial-cervical area, therefore, receive the
blood and energy of the yin distinct channels.
387.
III. Disease description and classification and therapeutic nature
Chapter 11 describes the circulatory routes of the 12 Jing Bie, but does not mention
disturbances which can affect them. Nevertheless, by therapeutic plan, one can choose the points
following the channels based on the yin or yang nature of the illness and symptomatology.
The study of the classification of the 12 jingmai shows us that there exists numerous
illnesses that are located outside of the area of the principal channels; they localize within the
area of the Jing Bie (distinct channels). One understands as well that the distinct channels have a
certain role in physiology and that they can be sites of attack of the illness.
The action of the points of the principal channels outside their trajectories, therefore,
allows explaining that of the distinct channels. In this manner, for example, the principal
channel of Hand Jueyin (XB) does not reach the neck, but its points, Jianshi (XB 5) and Daling
(XB 7), act on ailments of the laryngo-pharyngeal apparatus. This is to say that the
symptomatology of the distinct channels on the whole may be superimposable on that of the
corresponding principal channel. They nevertheless call attention to the intermittent nature of
some clinical signs. This particular characteristic establishes the treatment by needling on the
opposite side .
In-depth study of the text, particularly of the explanations of Zhang and Ma, allow us to
draw more analytic and more precise outlines according to the thinking of our times, toward the
340 Rough Draft For JTS Students Only
goal of better grasping the energetic physiology of the Jing Bie.
no 388/389
CHAPTER XII
River Ways
(jing shui)
Chapter 12 of the Lingshu is devoted to the 12 rivers (qing, wei, Hai, he, Ru,
Zang, Huai, Lei, Jiang, Ha, Ji and Zhang) of Huangdis era. These rivers are
differentiated by their extent, depth, source, location and length. They are used as an
341 Rough Draft For JTS Students Only
example of similarity with the 12 jingmai (principal channels).
This analogous study illustrates more than ever the symbiosis of man with the
natural world, particularly due to the conformity of the depth and length of each
channel with that of a waterway (river). In this way, one can deduce by analogy that
the depth of needling and the time to leave the needle in permanently at the level of
the energetic points and channels must be established according to precise
constants.
This chapter has the basic property:
_ of establishing a parallel study of the 12 jingmai with that of the 12 rivers
(jing shui) in the search for the depth of implantation of the needle and its duration
permanently at the level of the 3 yin and 3 yang of the hand and foot.
_ and of making us understand needling as a function of age, build and the
constitution of the individual.
It is only after having assimilated all these components that one will be able to
resolve the problem of emptiness and fullness. This is why this chapter is entitled
jing shui (waterways; rivers).
This chapter consists of 4 paragraphs.
PARAGRAPH 1 390.
Huangdi questions Qi Bo:
At the exterior, the jingmai respond to the 12 jing shui, and in
the interior they belong to the 5 organs and 6 bowels.
The 12 jingmai differ in their extent, depth and distance. In
contrast, the 5 organs and 6 bowels are distinguishes by their location
at the top or bottom, their morphology, their utilization and reception
of nutritive substances... . What then are their correspondences?
The jing shui contain water for their circulation; the 5 organs
combine the shen qi (mental energy), hun (vegetative soul) and po
(sensitive soul) for their reception; the 6 bowels receive the cereal
water (nutritive liquid) for their transport and energy for their
activity; the jingmai contain ying-Xue (nutritive energy-blood) for
their impregnation... . How then are all these elements combined to
execute a treatment? Is it necessary to needle superficially or deep?
What is the number of moxas to utilize? I would like to clearly
understand you.
Qi Bo responds:
The height of heaven is unfathomable and the size of earth
immeasurable. Man being born in the space between heaven and earth,
within the 6 Unions (1), the height of heaven and the magnitude of earth
cannot be measured by the human mind.
342 Rough Draft For JTS Students Only
As for the body of man, the skin and flesh are well localized and
can be examined by simple palpation of the fingers. At death, autopsy
permits recognizing the firmness and suppleness of the organs, the
magnitude or narrowness of the bowels, the quantity of food products
absorbed, the length of the vessels, the purity or impurity of the blood,
the abundance or shortage of energy... and among the 12 jingmai,
which contain more blood than energy, less blood and more energy,
much blood and energy, less blood and energy... . All that is well known.
In therapy, acupuncture and moxabustion are used with the
purpose of balancing the energy of the channel according to a precise
number.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This paragraph establishes the parallel study of the 12 jingmai and 12 jing shui.
The jing shui are distinguished by their expanse, depth... and the 5 organs by their
locations, morphology... . But if the height of heaven and the size of earth are difficult to estimate,
mans body can be examined by the methods of measurement, palpation and dissection.
1.6 Unions indicates Top (heaven) and Bottom (earth) and the 4 cardinal points: North (front), South (back), East
(right) and West (left).
As for treatment, acupuncture and moxabustion are executed as a function of precise
numbers. Example: 0.6 cun depth, 7 expirations, 3 moxas, etc.
II - Ma Shi comments:
This paragraph concerns the correspondence between the 12 jingmai and 12 jing shui.
This correspondence permits determining the number of needling and moxabustion.
The jing shui differ in their surface, depth and length, and the 12 jingmai also by their
size, location and energetic and blood content. Moreover, the 5 organs receive the shen, qi, hun
and po, while the 6 bowels receive foods and transform them into energy intended for all organic
systems of the body. Therefore, when one compares the organs/bowels and the 12 jingmai to the 12
jing shui, one notices that needling can be deep or superficial and that the quantity of leaves of
artemesia (moxa constituent) is variable. Yet, all these are perfectly enumerated. Why?
Qi Bo has said: The height of heaven is unfathomable, and the size of earth immeasurable.
But the human body can be dissected in light of examining the state of the organs and bowels, the
quantity of absorbed food, the length of the vessels, the state of the purity of the blood... . As for
treatment, deep or superficial needling and the number of moxas used are copied exactly from the
extent and depth of the jing shui. This explanation will be detailed in the following paragraphs.
PARAGRAPH 2
Huangdi :
I have heard you with joy, but, sincerely, I have not entirely
understood. Please tell me more.
Qi Bo:
They are the rules of the human being conforming to heaven
343 Rough Draft For JTS Students Only
and to earth, to yin and to yang. One must indeed delve deeply into them
because,
_ at the exterior, the Foot Taiyang (Bl) responds to the water of the
river qi ng, and in the interior, it belongs to the bladder. It is in that
way that the shui Dao (waterways) are carried out.
_ at the exterior, the Foot Shaoyang (GB) responds to the water of
the river wei , and in the interior, it belongs to the gallbladder.
_ at the exterior, the Foot Yangming (St) responds to the water of
t he river Hai , and in the interior, it belongs to the stomach. 392.
_ at the exterior, the Foot Taiyin (Sp) responds to the water of the
river he, and in the interior, it belongs to the spleen.
_ at the exterior, the Foot Shaoyin (Ki) responds to the water of
the river Ru, and in the interior, it belongs to the kidney.
_ at the exterior, the Foot Jueyin (Li) responds to the water of the
ri ver Zang, and in the interior, it belongs to the liver.
_ at the exterior, the Hand Taiyang (SI) responds to the water of
t he ri ver Huai, and in the interior, it belongs to the small intestine. It is
in that way that the water ways (shui Dao) exit.
_ at the exterior, the Hand Shaoyang (SJ) responds to the water of
t he ri ver Lei, and in the interior, it belongs to the sanjiao (SJ)
_ at the exterior, the Hand Yangming (LI) responds to the water of
the river Ji ang, and in the interior, it belongs to the large intestine.
_ at the exterior, the Hand Taiyin (Lu) responds to the water of the
river Ha, and in the interior, it belongs to the lung.
_ at the exterior, the Hand Shaoyin (He) responds to the water of
the river Ji, and in the interior, it belongs to the heart.
_ at the exterior, the Hand Jueyin (XB) responds to the water of the
river Zhang, and in the interior, it belongs to the xinbao (XB).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The 3 yin and 3 yang unite with the 6 energies of heaven, and Shou and Zu (hand and Foot)
channels respond to the 12 jing shui of earth.
At the exterior, the 12 jingmai unite with the 6 energies, and in the interior, they belong
to the organs and bowels. This is why, at the exterior, the 3 yin and 3 yang of the foot and hand
respond to the 12 jing shui, and the jing shui unite with the organs and bowels. This indicates
that man unites with heaven and earth and responds to yin and yang.
1. The qing shui (Clear River) originates from the union of two rivers, the Huangha and
Huai. The lung responds to heaven and governs the energy, and the bladder is the palace of the
organic liquid; both adapt to the energetic transformations to emit their movements. The liquid
substance contained in the bowels is impure, except that of the bladder. For this reason, the Foot
Taiyang (Bl) unites with the exterior at qing shui, and in the interior with the bladder, and it is
in that way that the waterway circulates.
2. The wei shui takes its source at ying Zhou and unites with the rivers jing, Ru, Xi, Jiu,
Min, etc. among which the water of the wei river is pure. The liquid substance responding to the
yang channels is impure, except that contained in the gallbladder. This is why the Foot Shaoyang
(GB) responds to the exterior at wei shui and unites in the interior with the gallbladder.
344 Rough Draft For JTS Students Only
3. The Hai shui is immense and overflows; the earth is found then under the Hai. The
yangming, located at the Center-earth by which all beings return, is the sea of the cereal water
(nutritive liquid). This is why the Foot Yangming (St) unite at the exterior with the Hai shui and
in the interior with the stomach.
393.
4. The he shui is composed of 5 lakes which are the Dong, Ding, Bengze, Zanze, etc. The
spleen, located at the center, permeates the four sides; this is why the Foot Taiyin (Sp) unites at
the exterior with the he shui, and in the interior, with the spleen.
5. The Ru shui takes its source from hanam, at Tainzu Mountain; hanam Province is located
in the space between heaven and earth (read: high region), and Tianzu reaches the central limit
of heaven (means: high altitude). Because the celestial energy envelops the earth and penetrates
deeply there, this mountain has the name Tianzu (celestial landscape). The kidney governs water
and constitutes the source of production of energy; above, it attaches to the laryngo-pharyngeal
apparatus to control the respiratory movements; this is why the Foot Shaoyin (Ki) responds to the
exterior at Ru shui and in the interior it unites with the kidney.
6. The Zang shui takes its source at the Linzi in qing Zhou Province. To the west, it flows
into the Huai river. All the courses of water flow toward the east, except the Zang shui which
circulates toward the west. This is why it responds to the Foot Jueyin (Li), that is to say, to
West-liver-wood.
7. The Huai shui receives the water of the sea and flows into two rivers, Huai and si. The
small intestine contains the liquid substances coming from the stomach. These will be decanted
along the entire length of their passage (2) to the bladder. This is why the Hand Taiyang (SI)
responds to Huai shui at the exterior, and in the interior, it belongs to the small intestine.
8. The Lei Ji is a large river located to the northwest. The Lei unites with the Ji and flows
down into Xuan and You Provinces. The shaoyang is an imperial officer; yin and yang are linked;
this is why at the exterior the Hand Shaoyang (GB) responds to the Lei Ji, and in the interior, it
belongs to the sanjiao (SJ).
9. The Jiang shui takes its source in the west at Zanshan Mountain. Its current is tortuous
and flow down toward the east where it flows into the sea. The large intestine accumulates the food
wastes and decants from it the liquid substances. These follow the tortuous way of the bowel
equipped with 16 lops before arriving at the bladder. This is why at the exterior the Hand
Yangming (LI) responds to Jiang shui, and in the interior, it belongs to the large intestine.
394.
10. The Ha shui takes its source from the jing Zu Sea and arrives at the Gao wei. Its course
is a thousand miles and only forms a single bend. The lung belongs to geng-metal (geng, name of
the 7th Celestial trunk) and responds to heaven; it is the source-producer of the liquid substance.
This is why at the exterior the Hand Taiyin (Lu) responds to Ha shui, and in the interior, it
belongs to the lung.
11. The Ji shui takes its source from Wan Wu Shan Mountain and flow down toward the
Huang Ha River; its water is clear, hence the name qing Ji. Its bed is narrow, but its role is
sizable. The heart is the sovereign organ whose role is also sizable. This is why at the exterior the
Hand Shaoyin (He) responds to Ji shui, and in the interior, it unites with the heart.
12. The Zhang shui has two tributaries of which one takes its source in Shang Dan Dai
Meng Mountain and has the name qing Zhang (pure Zhang), and the other takes its source at the
foot of luo Gu Mountain and has the name Zhuo Zhang (impure Zhang). These two rivers come,
345 Rough Draft For JTS Students Only
therefore, from different sources to unite at the delta. The blood, equipped with shen qi (mental
energy), is a pure substance circulating in the yin governed by the heart and it is associated with
the xin bao luo (XB) to control the circulation of this pure substance within the jingmai. This is
why at the exterior the Hand Jueyin (XB) responds to Zhang shui, and in the interior, it unites
with the xin bao luo (XB).
Man responds, therefore, to heaven and earth, to yin and yang.
On the other hand, the 5 organs/6 bowels and 12 jing shui (rivers) cited above therefore
possess one origin at both the interior and exterior. This communication/circulation takes place
in a circle without end. It is the same for the 12 jingmai (principal channels). This is why:
_ heaven is yang and earth is yin.
_ the region located from the lumbars up to the top belongs to heaven and that located from
the lumbars to the bottom belongs to earth.
This is why:
_ the Hai River flowing down toward the north is yin
_ the he River also flowing down toward the north is yin in yin
_ the Ha River flowing toward the south to the Zhang river is yin in yang.
_ the Lei River flowing down toward the south to the Jiang River is the taiyang in yang.
In relation to these rivers and mountains, man in eternal movement is a little element who also
responds to heaven and earth.
2. The food/nutritive liquids are not only purified and decanted in the small intestine, but also successively at the level of
the large intestine, kidney, bladder and gallbladder. This passage has been designated by Chamfrault and ourselves in 1969 under
the name Internal Canal of the sanjiao (SJ).
II - Ma Shi comments: 395.
The reason why Qi Bo associates the organs/bowels with the 12 jing shui (rivers) is the
following:
At the top, heaven is yang.
At the bottom, earth is yin.
In the living being:
_ the region located from the lumbar vertebrae up to the top corresponds to heaven
_ and the region located from the lumbar vertebrae to the bottom responds to earth.
This is why the jing shui (rivers) are regrouped according to their orientation (East, West,
South, North) to divide them into yin and yang. It is the same for the organs/bowels which are
classed according to their correspondences (East, West, South, North) in order to respond to the
12 jing shui; this explains the adage: Man unites with heaven and with earth.
III - N.V.N.:
A - The study of the sites of flowing of the jing shui (rivers) permits determining their
yin and yang aspect and their direction (East, West, South, North).
Like the jing shui, the jingmai (principal channels) are divided according to the criteria
front/back (upstream-downstream), top/bottom (mountain-plain) and comprise a very precise
location and well-determined yin-yang nature.
1. The Hai shui adopting the north is yin.
The Hai shui responds to the stomach channel (Foot Yangming).
Based on the law of Orientation/Location of Fu Hi (3), according to which left represents
East; right, West; top, South; bottom, North, the Hai River adopting the North designates the two
channels gallbladder and bladder which are located below the stomach channel.
similarly, based on the principle according to which below the lumbar region is yin, the
Hai River designates the 3 yang channels of the foot among which:
346 Rough Draft For JTS Students Only
_ the Foot Yangming (St) is found in front
_ the Foot Shaoyang (GB) is located in the middle (center)
_ the Foot Taiyang (Bl) is localized in back.
In the supine position, the gallbladder and bladder channels are underneath the stomach
channel. This is why, the Hai River adopting North is yin.
2. The he shui adopting the North is yin in yin. 396.
The he River responds to the spleen channel (Foot Taiyin).
The he River adopting the north designates the 2 channels liver-kidney, located below
the stomach channel.
yin in yin represents the internal surface of the lower limb. This term explains the
position of the 3 yin channels of the foot:
_ the Foot Taiyin (Sp) is found in front
_ the Foot Jueyin (Li) is found in the center
_ the Foot Shaoyin (Ki) is found in back.
In the supine position, the liver and kidney channels are underneath the spleen channel.
This is why the he River adopting the north is yin in yin.
3. The Zhang shui adopting the South is yang.
The Zhang River responds to the xinbao (XB) channel.
The Zhang River adopting the south designates the lung channel located above the xinbao
(XB) channel.
3. Designated under the name Ba Que or 8 Spatio-temporals. For Westerners, is concerns the 8 Trigrams.
Based on the principle according to which above the lumbar region is yang, the xinbao
(XB) and lung channels are located on the upper limb; the second is found in front of the first.
In the supine position, the xinbao (XB) channel is below the lung channel. This is why the
Zhang River adopting the south is yang.
4. The Ha shui extending toward the north , ending up at the Zhang River, is yin in yang.
The Ha River responds to the lung channel (Hand Taiyin).
The Ha River extends towards the north and ends up at the Zhang River corresponds to
the union of the Ha River with the lung channel and xinbao (XB) channel.
yin in yang designates the internal part of the upper limb.
In the supine position, above the channel of xinbao (XB) the lung channel is found. This is
why the Zhang River adopting the north and ending up in the Zhang River is yin in yang.
5. The Lei shui adopting the South and ending up in the Jiang River is taiyang in yang.
The Lei River responds to the sanjiao (SJ) channel (Hand Shaoyang).
A - taiyang in yang designates the external side of the upper limb and expresses the
external localization of the sanjiao (SJ) channel and large intestine channel; this latter (LI) is
found in front of the first (SJ), which is at the center.
In the supine position, the sanjiao (SJ) channel is underneath the large intestine channel.
This is why The Lei River adopting the south is taiyang in yang.
B - The 5 organs/6 bowels manifest at the exterior from their source and torrent, and in
the interior, each of these elements is under the same influence of the natural world. It is a
matter of a comparison to reestablish the reciprocal relation/penetration between the interior and
exterior, like a circle in perpetual motion. 397.
1. The jingmai (principal channels) spread everywhere to the exterior of the organism,
and in the interior, they belong to the organs/bowels. At the exterior as in the interior, their
perpetual circulatory system resembles that of rivers.
2. Among yin and yang natures, top is yang and bottom is yin. Therefore, it is said of
347 Rough Draft For JTS Students Only
the universe that:
_ heaven, at the top, is yang
_ and earth, at the bottom, is yin.
In man, it is said that the lumbar region
_ up to the top, belonging to heaven, is yang.
_ down to the bottom, belonging to earth, is yin.
3. Based on the classical method (4) of the localization of yin-yang, heaven is at the
South and earth is at the North. This is why:
a) The Hai shui adopting the north is yin. Because:
_ the stomach channel responds to the river Hai
_ the gallbladder channel and bladder channel, leaving from the area belonging to
the stomach channel to the bottom, go from the head to the feet and from the
lumbar region to the bottom and become distributed into the yin part (lower
limb).
b) The he shui adopting the north is yin in yin. Because:
_ the spleen channel responds to the river he.
_ the liver channel and kidney channel arrive up to the thoracic region which is
yin, and at the bottom, they come from the internal region of the lower limbs
which is also yin.
c) The Zhang shui adopting the south is yang. Because:
_ the xinbao (XB) channel responds to the river Zhang
_ the lung channel is above that of the xinbao (XB) which is at the top of the
4. Law of orientation/location of Fu Hi called Ba que or 8 spatio-temporal signs. See page 363.
lumbar region and is found on the upper limb (which is yang).
d) The Ha shui adopting the north, ending up at the river Zhang, is yin in yang. In
effect:
_ the lung channel responds to the river Ha
_ ending up at the river Zhang, it unites with the region belonging to the xinbao
(XB) and distributes to the posterior surface (which is yin- energetic
description) of the upper limb (which is yang).
e) Lei shui adopting the south, ending up at the river Jiang, is taiyang in yang. In
effect:
_ the sanjiao (SJ) channel responds to the river Lei.
_ at the top to the river Jiang, it unites with the region belonging to the large
intestine channel. Together, they become distributed to the anterior side (which
is yang- energetic description) of the upper limb (which is also yang).
398.
In this manner, from the river network of ancient China and the yin-yang system of the
jingmai (principal channels), one can explain the perfect resonance of the human being with the
natural world.
This paragraph describes the 12 jing shui which are the 12 great rivers of the time of
Huangdi, whose name, extent, depth and place of flowing are totally different from the current
time. Over the course of time, these rivers were subjected to great change; for this reason, as
physicians, it is illusory to attempt to go deeply into their origin, place of circulation, extent or
depth. The essential interest of the text is of understanding the analogy of the routes of
uninterrupted flow of the 12 jing shui with the incessant movements of the blood and energy in
the human organism.
PARAGRAPH 3
348 Rough Draft For JTS Students Only
Huangdi :
The jing shui respond to the jingmai whose distance, depth and
abundance of blood and energy are different. How do you needle them?
Qi Bo:
The Foot Yangming (St) is the sea of the 5 organs and 6 bowels.
This vessel is large and contains an abundance of blood. When the
energy is in fullness, the heat is strong. Not needling this channel
deeply does not cure the disease, and not placing the needle in
permanently does not disperse it. For this reason, the needling of Foot
Yangming (St) is 0.6 cun depth and is placed permanently during 10
expi rat i ons.
The needling of Foot Taiyang (Bl) is to 0.5 cun depth and the
duration of placing the needle permanently is 7 expirations.
The needling of Foot Shaoyang (GB) is to 0.4 cun depth and the
duration of placing the needle permanently is 5 expirations.
The needling of Foot Taiyin (Sp) is to 0.3 cun depth and the
duration of placing the needle permanently is 4 expirations.
The needling of Foot Shaoyin (Ki) is to 0.2 cun depth and the
duration of placing the needle permanently is 3 expirations.
The needling of Foot Jueyin (Li) is to 0.1 cun depth and the
duration of placing the needle in permanently is 2 expirations.
As for the yin and yang channels of the hand, their secretory and
receptive routes neighbor one another; the energy arrives rapidly. This
is why the depth of the needling does not exceed 0.2 cun and the
duration of placing the needle permanently does not exceed one
expi rat i on. 399.
In young people and adults, in large and small, fat and thin,
needling must be a function of the decision of the heart. This
technique bears the name imitative process of the standard method of heaven
and earth.
It is the same for moxabustion. If moxabustion is excessive, the
fire employed is called cruel fire, able to cause the illness of drying out
of the bones (bony atrophy) with slowing down of the vessels. If the limit
of the needling exceeds the numbers cited above, it can provoke the
syndrome of escape of the energy.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This paragraph gives dissertation on the method of acupuncture and moxabustion.
The yin and yang channels of the hand and foot, whose blood and energy are in abundance
349 Rough Draft For JTS Students Only
or shortage, are compared with the depth of the jing shui in order to respond to the normal
celestial number.
The part located above the lumbar region responds to heaven. This is why the yin and yang
channels belong to the hand; their secretory and receptive routes are close to one another, and the
arrival of the energy is rapid. Needling then is superficial and the removal of the needle quick.
It is stated in the text: In the fat, needling must be performed in the convenient
conditions of autumn and winter. In the thin, needling must be done in the convenient conditions
of spring and summer. This is why it is advised to conform to the decision of the heart to
determine the depth of the needling, transmitting to the needle rapid or slow movements to
imitate the normal number of heaven.
It is the same for moxabustion. Moxabustion exceeding this principle bears the name
Cruel fire, which is the origin of the illness of drying out of the bones (bony atrophy) with
slowing of the vessels, and needling exceeding the celestial number (disproportionate needling)
can create the syndrome of escaping of the energy.
II - Ma Shi comments:
This paragraph concerns the practice of acupuncture and moxabustion.
1. The Foot Yangming (St) contains much blood and energy. Its pulse is large and often
accompanied by signs of heat. This is why needling is to 0.6 depth and the duration of placing the
needle is 10 expirations.
During dispersion, 400.
_ implantation of the needle must be done at the moment of inspiration (5)
_ rotatory movements are transmitted to the needle at the moment of inspiration
_ and needle removal at the moment of expiration (5).
During tonification,
_ implantation of the needle must be done at the moment of expiration
_ rotatory movements are transmitted to the needle at the moment of expiration
_ and needle removal at the moment of inspiration.
A needling of 0.6 cun depth is a very deep needling.
Placing the needle in permanently during ten expirations implies that the duration of
dispersion can sometimes equal the total duration of 10 expirations.
Because needle implantation is done with inspiration, the rotatory movements must be
done upon inspiration and removal with the 10th expiration.
The text describes the method of dispersion, but does not make mention of the method of
tonification because it is understood that in tonification all maneuvers are executed in a fashion
opposite to that of dispersion.
The Foot Taiyang (Bl) contains much blood and little energy. This is why, during the
needling, one must implant the needle to 0.5 cun depth, therefore 0.1 cun less than that for the
Foot Yangming (St).
For dispersion, one must leave the needle in during 7 expirations before removing it at the
moment of inspiration, therefore 3 expirations less than that of the Foot Yangming (St).
The Foot Shaoyang (GB) contains little blood and much energy. During needling, the needle
is implanted to 0.4 cun depth, therefore 0.1 cun less than that of Foot Taiyang (Bl).
During dispersion, leave the needle in during 5 expirations before removing it at the
moment of inspiration, therefore 2 expirations less than that of Foot Taiyang (Bl).
Such are the needling numbers of the 3 yang of the foot. 401.
2. The Foot Taiyin (Sp) contains much energy and little blood. The depth of needling is
350 Rough Draft For JTS Students Only
0.3 cun, therefore 0.1 cun less than that of the Foot Shaoyang (GB), and the duration of letting the
needle remain in is for 4 expirations, therefore 1 less than that of the Foot Shaoyang (GB).
The Foot Shaoyin (Ki) contains little blood and much energy. The depth of needling is
0.2 cun, therefore 0.1 cun less than that of the Foot Taiyin (Sp); the duration of leaving the needle
in place is 3 expirations, therefore 1 expiration less that that of the Foot Taiyin (Sp).
The Foot Jueyin (Li) contains much blood and little energy. The depth of needling is 0.1
cun, therefore 0.1 cun less than that of the Foot Shaoyin (Ki); the duration of letting the needle
remain in place is 2 expirations, therefore 1 expiration less than that of the Foot Shaoyin (Ki).
Such are the needling numbers of the 3 yin of the foot.
3. Physiologically, the 3 yin and 3 yang channels of the hand do not differ from those of
the foot; but clinically, the methods of needling are not the same. This difference is due to the
position of the 6 channels located at the top part of the body, therefore near the lung.
The lung receives the cereal energy from the stomach in order to direct it toward the
channels; and the channels receive the great energy of the lung in order to circulate. since the
5. Much later on, according to the classic books of acupuncture like the Zhen Jiu si ying, etc., inspiration belonged to the
method of tonification (first expiration, then inspiration), and expiration to the method of dispersion (first inspiration, then
expiration).
In the Zhen Fu (Song of the Practice of Acupuncture), it is said: To tonify, one must first expire then inspire, and to
disperse one must first inspire, then expire. This is the exact meaning of the concept Inspiration/Expiration in the current
practice of acupuncture.
In our time (from 1954), some Chinese brothers substituted expiration for cough and inspiration for closed lips
associated with aspiration movements. In contrast, Westerners confined it to the control of the movements (expiratory and
inspiratory) of the thorax.
receptive routes of the energy are close to the lung, the arrival of the energy is rapid. It is
therefore not advised to needle more than to a depth of 0.2 cun and to not leave the needle in more
than 1 expiration.
4. Young and old, small and large, fat and thin all have different constitutions. It is the
heart that decides the depth of implantation of the needle, according to the Celestial Dao.
It is the same for the number of moxas used. Not exceeding the number indicated for the
celestial fire (moderate fire used) will not transform it into cruel fire, responsible for the
drying out of the bones (bony atrophy) with slowing of the circulation of the vessels. As for
acupuncture, exceeding the number indicated is the origin of the escaping of the energy.
III - N.V.N.:
This paragraph establishes the comparison between the depth and length of the jingmai
(principal channels) with those of the jing shui (waterways; rivers) to standardize the degree of
the depth of needling and the duration of allowing the needle to remain in place.
Generally, the determination of depth of implantation of the needle at the level of the
epidermo-dermal and musculo-skeletal layers is very precise. In this manner, for example, to
puncture the point Huantiao (GB 30), located in the musculo-skeletal layer, it is advised to use a
long needle to apply a deep stick. In contrast, for the point Shaoshang (Lu 11) and Bahui (GV20),
located in the superficial epidermis, one must use short needles to apply a superficial stick.
In this way, one understands that this standardization of needling depth is a global,
rather than determinant, study because, clinically, determination of depth of needle implantation
is essentially based:
_ on the topography of the channel and, above all, of the energetic point 402.
_ on the evolutive nature of the illness
_ and on the reactive phenomena of the individual.
This is why the text states: In young and old, large and small, fat and thin, needling must
be a function of the decision of the heart.
351 Rough Draft For JTS Students Only
Age: One must not practice deep needling in aged individuals because of the deficiency
of energy and blood, or in children (6) because of the incomplete formation of the yin and yang
elements of their organs.
Constitution: Schematically, one can distinguish 4 types of constitutions: thin, fat,
strong and weak. In fat or robust subjects, it is advisable to needle deeply, and in thin or weak
subjects, it is advised to stick superficially.
The determination of the depth is obviously dependent on the appreciation of the depth of
the energetic point itself, but it depends also on the topographic anatomy of the region where the
point is located. In the final analysis, consideration of the location of the energetic point must be
taken into account. In this manner,
_ for the energetic points of the head, it is advisable in general to not practice vertical
needling. One can perform tangential punctures (7), directed from front to back, with needles of
0.5 cun. The depth to attain is 0.3 to 0.4 cun. For points on the thorax (chest and back), it is
forbidden to needle deeply because of the existence of underlying organs.
_ for points located in the intercostal spaces, one can execute oblique punctures (8) of
0.3 to 0.5 cun depth with the aid of a 2 cun needle.
6. In unweaned infants, the jingluo are not yet definitively developed and needling is strictly forbidden.
7. This technique is especially applied with superficial needling. The angle made by the needle with the surface of the
skin is 15 to 20.
8. This technique is especially applied to points overlying bone. The angle made by the needle with the cutaneous
surface is 45.
_ for points on the spine or in paravertebral muscles (Hua Ta points), one often practices
tangential punctures of 0.3 to 0.5 cun with the aid of 2 cun needles.
_ for points on the abdomen, a region endowed with relatively thick muscles, one often
practices vertical punctures (9) of 0.8 to 1.2 cun depth.
_ for points on the thigh or buttock, where muscular masses are particularly sizable, one
can attain depths of 1.5 to 2.5 cun by means of needles of 3 to 4 cun length.
_ for points on hands and feet, one practices oblique punctures directed from below
upward.
403.
This is the traditional scheme of actual acupuncture modalities. But in practice, one must
know how to apply them with flexibility, adapting the appropriate modality to each concretely-
observed clinical situation.
Correspondence of the 12 jingmai and 12 jing shui and needling depth of
the yin and yang channels of the foot and hand with duration of placing the
needle permanently.
352 Rough Draft For JTS Students Only
Zhang Ji Ha Jiang Lei
hand
Jue
yin
(XB)
hand
Shao
yin
(He)
hand
Tai
yin
(Lu)
hand
yang
ming
(LI)
Xin
Bao
he lu LI SJ
hand
Shao
yang
(SJ)
0.2 0.2 0.2 0.2 0.2
1 1 1 1 1 1
0.2
Jiang
SI
hand
Tai
yang
(SI)
2
0.1
Zang
Li
Foot Jue
yin
(Li)
3
0.2
Ru
Ki
Foot
Shao
yin
(Ki)
4
0.3
he
Sp
Foot
Tai
yin
(Sp)
10
0.6
Hai
St
Foot
yang
ming
(St)
5
0.4
wei
GB
Foot
Shao
yang
(GB)
7
0.5
qiang
Bl
Duration
of Needle
Placement
(expir.)
Depth of
Puncture
(cun)
responding
to the
exterior
(jingshui)
Foot
Tai
yang
(Bl)
Belonging to
the interior
(organs-
bowels)
jingmai
9. This technique is applied in the majority of energetic points. The angle formed by the needle with the cutaneous
surface is 90.
PARAGRAPH 4
Huangdi :
Should one consider as constant the dimensions of the jingmai,
the abundance of blood and energy, the thickness of the skin, the
firmness of the muscles, the size of the popliteal crease... ?
Qi Bo:
One can standardize them only in the case of individuals of
average constitution, neither too thin, nor too muscular, nor too
emaciated, nor in a state of abundance or shortage of blood and energy
because thinness and emaciation cannot be taken as a model in
acupunct ure.
One must know how to examine, palpate, inspect and observe in order to
properly evaluate cold and heat, emptiness and fullness for therapeutic
purpose. Such is the principle of needling according to the individual.
EXPLANATIONS AND COMMENTARIES 404.
353 Rough Draft For JTS Students Only
I - Ma Shi clarifies:
Acupuncture can only be applied in the case of individuals whose musculature is not too
emaciated or too deficient. In the opposite case, only phytotherapy should be used.
II - N.V.N.:
In energetic medicine, particularly in acupuncture and phytotherapy, examine, palpate,
inspect and observe are the four indispensable components allowing establishment of the
diagnosis, components which must be employed in methodical and integrated fashion directly
with the principle of the Eight Rules, Five Movements, jingluo (10).
10. See Medecine Traditionelle Chinoise - N.V.N. Edition.
405.
CHAPTER XIII
Tendinomuscular Channels
(Jing Jin)
354 Rough Draft For JTS Students Only
The 12 Jing Jin constitute an interconnected circulatory system located in the
dermo-muscular space of the superficial, external layer of the 12 jingmai.
All start at the tip of the fingers and toes, run alongside the 4 limbs, reach the
nucho-cervical region and end up at the face and head.
Disturbances of the Jing Jin manifest in two forms, the cold form and the
heat form, evolving according to their circulatory routes and have for
characteristic symptoms spasm and pain.
Chapter 13 basically demonstrates the characteristics of the circulatory routes,
classification and treatment of the 12 Jing Jin. In this case, acupuncture if often
used, the depth of needling depending on the acquired knowledge of the physician.
The points to needle are painful points called points of celestial reaction.
The jing (principal channels) possess their own jin (tendinomuscular
channels), which themselves possess their own pathology and treatment. hence the
title of this chapter, Jing Jin or Tendinomuscular Channels.
jin encompasses the sense of muscles, nerves, tendons and ligaments. In
1959, with Chamfrault, we designated them under the name Tendinomuscular
Channels to simplify the term Neuro-tendino-ligamento-muscular.
This chapter consists of 13 paragraphs.
PARAGRAPH 1 406.
1. The jin (tendinomuscular channel) of the Foot Taiyang (Bl)
starts at the tip of the little toe, inserts into the external malleolus,
ascends and inserts into the knee, descends again to the external
malleolus and inserts into the heel, goes back up the posterior side of
the leg and arrives at the popliteal crease.
A vessel inserts into the external part of the calf, reaches the
popliteal crease, inserts into the buttock, runs alongside the spine and
arrives at the nucha.
A vessel attaches to the mastoid, reaches the cranium, descends to
the face and inserts into the nose.
A vessel branches like a net around the eye, goes back down and
attaches to the cheekbone.
Another vessel leaves from the postero-external region of the
axilla and inserts into the point Jianyu (LI 15).
355 Rough Draft For JTS Students Only
Another vessel penetrates into the subaxillary region, ascends to
Quepen (supraclavicular fossa) and inserts into the point Wangu (GB 12).
Another vessel leaves from Quepen and is directed toward the
cheekbone.
2. Disturbances of this channel manifest by such signs as:
_ pain of the little toe and heel
_ spasm of the popliteal crease
_ feeling of break in the spine
_ spasm of the neck muscles
_ blockage of the shoulder
_ pain in the subaxillary region and Quepen.
_ inability to turn to the right or left.
3. Treatment consists of utilizing the method of heated Needles/
Rapid Needling (Fan Zhen Jie Ci) , choosing painful points like the shu
(energetic) points and needling until blood and energy are harmonized.
This syndrome has the name Zhong Chun Bi (obstruction with
algoparesthesias of the second month of spring).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
1. The jin of the Foot Taiyang (Bl) starts at the point zhiyin (Bl 67) of the little toe,
_ reaches the external malleolus
_ links with the knee joint 407.
_ redescends to the calf and heel
_ ascends to the popliteal crease
_ links with the buttock
_ ascends vertically to the neck
_ inserts into the mastoid
_ reaches the cranium
_ redescends to the face
_ and inserts into the nose where little vessels leave from that branch above the eye
(Figure 54).
This vessel runs directly from the bottom upward.
The other collateral vessels, like the distinct vessels of the jingmai, are derived from
the Jing Jin (tendinomuscular channels).
2. The signs of attack of this Jing Jin are:
_ painful swelling of the little toe
_ spasm of the popliteal crease
_ arched vertebral column, etc.
3. In the treatment of illnesses of the Jing Jin of the Foot Taiyang (Bl), the method of
heated needles is advocated; rotation movements transmitted to the needle are rapid; The points of
celestial reaction are painful points, before being considered as shu points, points to needle.
4. The skin and body hair are yang; muscles and flesh are yin. The illness of yin is Bi,
356 Rough Draft For JTS Students Only
which means obstruction or energetic-blood stasis with pain and paresthesias.
Mao (4th Terrestrial Branch) responds to the 2nd month (Lunar) and represents taiyang.
This is why Bi manifesting at this period has the name Zhong Chun Bi (obstruction of the 2nd
month of spring).
II - Ma Shi comments:
This paragraph concerns the Jing Jin of Foot Taiyang (Bl) whose illness is called Chun Bi
(spring-like obstruction) and must be treated by the method of heated needles/rapid needling.
1. The Jing Jin of the Foot Taiyang (Bl) begins at the point zhiyin (Bl 67) located at the
external ungual angle of the little toe,
_ passes via the points Tonggu (Bl 66), shugu (Bl 65), jinggu (Bl 64), jingmen (Bl 63) and
shenmai (Bl 62) to attach to the points Pushen (Bl 61) and Kunlun (Bl 60) at the heel region;
_ from the heel, it ascends to the external malleolus,
_ and passes via the points Fuyang (Bl 59), Feiyang (Bl 58), Chengshan (Bl 57),
Chengjin (Bl 56) and heyang (Bl 55) to attach to the point weizhong (Bl 40) located at the middle of
the popliteal crease.
A vessel leaves from Feiyang (Bl 58), 409.
_ unites with the previous vessel
_ and arrives at the points weizhong (Bl 40), Fuxi (Bl 38), yinmen (Bl 37), etc. to insert
into the buttock;
_ then from there, it ascends again to the points Huiyang (Bl 35), Zhongliao (Bl 33),
Ciliao (Bl 32) and Baihuanshu (Bl 30)... then vertically to the point Dazhui (GV 14), that is to say,
21 separate points, 1.5 cun from the midline,
_ then it follows this midline and arrives at the points Tianzhu (Bl 10) and
Wangu (GB 12), located at the neck.
408.
357 Rough Draft For JTS Students Only
Figure 54:
Tendinomuscular channel of the Bladder
From 1 to 23: energetic circulatory direction and points of insertion
(After Theory and Practice of Analgesia by Acupuncture- N.V.N. Edition.)
Another vertical vessel arrives below the point Wangu (GB 12) on the mastoid,
_ passes via the cranium, 409.
_ descends to the forehead and eye,
_ and inserts into the subocular (zygomatic) bone.
Another vessel leaves from the postero-internal region of the armpit and inserts into the
point Wangu (GB 12).
Another vessel leaves Quepen (supraclavicular fossa) and is directed toward the zygomatic
bone where the point Quanliao (SI 18) is found.
2. The signs of attack of this Jing Jin are:
_ swelling and pain of the tip of the little toe,
_ spasm of the popliteal crease, etc.
3. One must needle the painful points by the method of heated Needles/Rapid Needling.
Because the illness generally manifests in the 2nd month (Lunar), it bears the name
Zhong Chun Bi (stasis and pain of the 2nd month of spring).
III - N.V.N.:
According to traditional Chinese medicine, the 6 channels of the hand and 6 channels of
the foot respond to the 12 months (Lunar) of the year, and the energy of each of these channels
responds to that of the corresponding month.
Climatic variation due to the change of the energy of the month can influence that of the
corresponding channel to provoke a phenomena of Bi (stasis or obstruction with
358 Rough Draft For JTS Students Only
algoparesthesias). It is therefore a matter of reactive and monthly Bi and not of Bi provoked by
the presence of perverse energy. It is for this reason that Qi Bo stresses the method of the
heated Needles/Rapid Needling to treat these types of Bi.
In contrast, in the case of Bi due to an infiltration of perverse energy, the therapeutic
method must be based on the principle yin-yang, Emptiness-Fullness, according to which one
must disperse the perverse energy found in the yang superficial layer of the body (where the Jing
Jin are found) in a state of fullness and tonify the essential energy in an empty state in the deep
yin layer (where the principal channels (jingmai) are found). here, it concerns one basic method
(see further on).
a) The 3 yang channels of the foot respond to spring, that is to say, to the 1st, 2nd and 3rd
months of the year:
1. The Foot Shaoyang (GB) corresponds to the first month and the illness bears the name
Meng Chun Bi (obstruction with algoparesthesias of the first month of spring).
2. The Foot Taiyang (Bl) corresponds to the 2nd month and its illness bears the name
Zhong Chun Bi (obstruction with algoparesthesias of the second month of spring).
3. The Foot Yangming (St) corresponds to the 3rd month and the illness bears the name
Ji Chun Bi (obstruction with algoparesthesias of the third month of spring).
410.
b) The 3 yin channels of the foot correspond to autumn, that is to say to the 7th, 8th and
9th months of the year:
1. The Foot Taiyin (Sp) responds to the 7th month and its illness bears the name
Meng qiu Bi (obstruction with algoparesthesias of the first month of autumn).
2. The Foot Shaoyin (Ki) responds to the 8th month and its illness bears the name
Zhong qiu Bi (obstruction with algoparesthesias of the second month of autumn).
3. The Foot Jueyin (Li) responds to the 9th month and its illness bears the name Ji Jiu Bi
(obstruction with algoparesthesias of the third month of autumn).
c) The 3 yang channels of the hand correspond to summer, that is to say the 4th, 5th and
6th months of the year:
1. The Hand Yangming (LI) responds to the 4th month and its illness bears the name
Meng Xia Bi (obstruction with algoparesthesias of the first month of summer).
2. The Hand Taiyang (SI) responds to the 5th month and its illness bears the name
Zhong Xia Bi (obstruction with algoparesthesias of the second month of summer).
3. The Hand Shaoyang (SJ) responds to the 6th month and its illness bears the name
Ji Xia Bi (obstruction with algoparesthesias of the third month of summer).
d) The 3 yin channels of the hand correspond to winter, that is to say to the 10th, 11th and
12th months of the year:
1. The Hand Jueyin (XB) responds to the 10th month and its illness bears the name
Meng Dong Bi (obstruction with algoparesthesias of the first month of winter).
2. The Hand Taiyin (Lu) responds to the 11th month and its illness bears the name
Zhong Dong Bi (obstruction with algoparesthesias of the second month of winter).
3. The Hand Shaoyin (Ki) responds to the 12th month and its illness bears the name
jing Dong Bi (obstruction with algoparesthesias of the third month of winter).
This classification of the 6 yin and 6 yang channels of the foot and hand as a function of
the month of the season permits determining the channel influenced by the variation of the energy
of the concerned month with therapeutic and diagnostic purpose.
PARAGRAPH 2 411.
359 Rough Draft For JTS Students Only
1. The Jing Jin of the Foot Shaoyang (GB) starts at the tip of the
4th toe and inserts into the external malleolus, runs alongside the
external surface of the leg and inserts into the external side of the
kne e .
A branch leaves from the fibula, reaches the front of the thigh
and inserts into the point Futu (St 32) ; another branch ascends to the
gluteal region and inserts into Gao Gu (coccyx).
A vertical vessel reaches the hypochondria, passes to the anterior
surface of the thorax, attaches to the breast and inserts into Quepen
(supraclavicular fossa).
A vertical vessel ascends to the subaxillary region, crosses
Quepen, comes back out in front of the taiyang, goes around the back of
the ear, reaches the angle of the forehead, crosses the opposite vessel at
the top of the cranium, redescends to the maxillary region and inserts
into the zygomatic (arch).
Another vessel inserts into the external canthus of the eye and
constitutes Wai wei (terminal knots of the vessels of the external part of
the body).
2. The signs of attack of this Jing Jin are:
_ torsion-type pain of the 4th toe radiating up to the external side
of the knee
_ inability to flex and extend the knee
_ spasm from the popliteal crease to the front of the thigh and
gluteal region with pain in the coccyx
_ pain in the breast and at Quepen
_ spasm of the neck muscles
_ inability to open the right eye following the radiation of spasms
from the left side to the right.
This Jing Jin follows the curious vessel yangwei. At the top, that
of the left passes to the right and vice versa. This phenomenon bears
the name wei jin Xiang Jiao (phenomenon of tendinomuscular inter-
ves s el s ) .
3. Treatment consists of applying the method of heated Needles/
Rapid Needling (Fan Zhen Jie Ci) and choosing painful points as shu
(energetic) points.
The illness is called Meng Chun Bi (obstruction with
algoparesthesias of the first month of spring).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The Jing Jin of the Foot Shaoyang (GB) starts at the jing point qiaoyin (GB 44), located at
the external ungual angle of the 4th toe,
_ reaches the various musculoskeletal regions 413...
_ and ends at the head and eye. (Figure 55)
The word wei jin designates a group of little vessels belonging to the curious vessel
yang wei. The yangwei vessel and the Foot Shaoyang (GB) unite at the points Jianjing (GB 21),
360 Rough Draft For JTS Students Only
Fengchi (GB 20), Naokong (GB 19), Muchuang (GB 16), Linqi (GB 15), yangbai (GB 14) (1), located
behind and above the eye.
The right does not open because the attack of the left side influences the right side, like
the movement of yang energy of spring going from left to right.
wei jin also implies the sense of the tangling up of the two tendinomusculars, that of the
left and right. The left attaches to the right and the ailment is related to the topography, hence
influence of disturbances of the left side on the right side. The right foot is paralyzed because
the sickness localizing at the left and at the top has reached the bottom.
wei also implies the sense of attaching and linking like the mesh of a net covering the
entire body, from left to right, from right to left, from below upward and from above downward,
hence the name intersection of jin (tendinomuscular) of the Foot Shaoyang (GB) and of jin (little
tendinomuscular vessels) of yang wei, designated by the name wei jin Xiang Jiao.
Disturbances of the Jing Jin of the Foot Shaoyang (GB) are mentioned in the text and the
illness is called Meng Chun Bi (obstruction with algoparesthesias of the first month of spring)
because yin (3rd Terrestrial Branch) corresponds to the period of birth of yang energy of the first
month of the year (Lunar) and responds to the channel of the Foot Shaoyang (GB).
1. All these points make up part of the reunion-meeting group described in M.T.C.-N.V.N. Edition.
412.
361 Rough Draft For JTS Students Only
Figure 55:
Tendino-muscular channel of the Gallbladder
From 1 to 17: energetic circulatory direction and points of insertion
(After Theory and Practice of Analgesia By Acupuncture - N.V.N. Edition.)
PARAGRAPH 3 413.
1. The Jing Jin of the Foot Yangming (St) starts at the tip of the
3rd toe, inserts into the neck-of-the-foot, ascends obliquely the length
of the fibula and inserts into the external side of the knee, vertically
reaches the hip joint where the point Huantiao (GB 30) is found, runs
alongside the false ribs and terminates at the spine.
A vertical vessel arrives at the knee and inserts into... (2); another
vessel inserts into the fibula and unites with the shaoyang (GB).
A vertical vessel arrives at the point Futu (St 32), inserts at the
thigh, goes around the genitals, divides itself at the abdomen, inserts at
Quepen (supraclavicular fossa), ascends to the neck, goes around the
mouth, links up with the zygomatic bone, inserts into the nose and
unites with the taiyang. The taiyang is like a net enveloping the upper
eyelid (Mu Shang Gang) and the yangming is like a net enveloping the
lower eyelid (Mu Xia geng).
414.
A vessel leaves the cheekbone and inserts in front of the ear.
362 Rough Draft For JTS Students Only
2. Disturbances of this Jing Jin manifest by the following signs:
_ pain of the 3rd toe radiating up to the muscles of the leg
_ spasm of the sole of the foot
_ retraction of the region of Futu (St 32)
_ swelling of the internal side of the thigh
_ inflammation of the scrotum
_ spasm and pain of the abdominal muscles radiating up to Quepen
(supraclavicular fossa)
_ deviation of the mouth (facial paralysis).
In case of heat: laxity of the muscles of the cheek and deviation of
the mouth with inability to open the eye.
In case of cold: spasmodic contracture of the cheek muscles and
deviation of the mouth with inability to completely close the eye.
3. Treatment consists of several phases:
_ Apply Mao Gao (3) at the level of the spasm.
_ Apply an alcohol solution of cinnamon (Ramulus Cinnamomi -Guizhi)
at the level of the lax muscles.
_ Pile up branches of blackberry bush and underneath it burn
into the ground the charcoal of the same wood.
_ Stretch out a matting on this pile of wood on which one asks the
patient to take a seat in order to fumigate.
_ Apply Mao Gao on the cheek affected.
_ Have him drink a good wine and eat good meat. For patients who
do not like this drink, require them to drink.
_ repeat this fumigation 3 times and massage the ill parts.
2. Omitted in the original text.
3. Ointment of horse grease (Ma Cao) which has the ability to maintain the muscles and tendons and treat Bi.
Concerning acupuncture, one must apply the method Fan Zhen Jie
Ci (heated Needles/Rapid Needling) and use the painful points as shu
(energetic) points.
It involves the syndrome Ji Chun Bi (blockage with algoparesthesias
of the last month of spring).
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the Jing Jin of the Foot Yangming (St), its illness bearing the
name Ji Chun Bi and its treatment according to the method of heated Needles/Rapid Needling.
1. The Jing Jin of the Foot Yangming starts at the 3rd toe,
_ inserts into the points Chongyang (St 42) and Jiexi (St 41) 415.
_ ascends obliquely to the fibula
_ crosses the points Xiajuxu (St 39), Tiao Kou (ST 38) and Shangjuxu (ST 37)
_ inserts into Sanli (St 36) underneath the knee
_ reaches the hip joint
_ runs alongside the false ribs
_ and adheres to the spine.
A vertical vessel reascends the length of the leg and inserts at the knee where it divides
in two bundles:
_ one inserts at the external part of the fibula to unite with the shaoyang (GB)
363 Rough Draft For JTS Students Only
_ the other vertically crosses the point Futu (St 32) to insert at the point Biguan (St 31),
condenses at the genitals, goes back up to the abdomen where it branches, arrives at Quepen,
inserts into the neck, hugs tightly to the mouth and unites with the cheekbone (zygomatic) where
three vessels leave from:
one inserts into the nose
another reunites with the Jing Jin of the Foot Taiyang (Bl) located at the upper eyelid
the third inserts in front of the ear.
2. Disturbances of this Jing Jin are:
_ spasms and pain of the 3rd toe radiating to the leg
_ heel spasm and cramps
_ spasm and pain at the level of the point Futu (St 32)
_ swelling of the groin region with inflammation of the scrotum
_ abdominal muscle spasm and pain radiating up to Quepen and to the cheekbone
_ sudden deviation of the mouth with inability to close the eye.
In case of attack by heat: muscular laxity with inability to open the eye and deviation of
the mouth.
In case of attack by cold: muscular cramps with inability to close the eye and deviation of
the mouth.
3. In the first case (muscular laxity), one must use Ma Gao (horse grease salve), and in the
second case (muscular cramps), one must apply an alcohol solution of the powder of Ramulus
Cinnamomi (Guizhi) on the affected cheek.
In the case of heat with muscular laxity, one asks the patient to sit down on a chair made
of branches of blackberry under which one burns the charcoal of the same wood for the purpose of
fumigation. Then one applies a very warm poultice on the affected cheek and one drinks a good
wine and eats good meat. For the patients who do not like to drink (4), one must make them drink.
4. Because wine activates the energetic-blood circulation.
At the same time, one mobilizes the circulation of blood and energy at the level of the spasmed
cheek by massage according to the technique of tapping/pressure (5). 417...
As for acupuncture, the method of heated Needles/Rapid Needling is recommended,
taking the painful points for shu points. One ceases treatment upon obtaining the equilibrium of
blood and energy.
This illness generally manifests in the 3rd month of the year (Lunar), hence the name
Ji Chun Bi (stasis with algoparesthesias of the third month of spring).
364 Rough Draft For JTS Students Only
5. See Medecine Traditionelle Chinoise- N.V.N. Edition, 1984.
416.
365 Rough Draft For JTS Students Only
Figure 56:
Tendino-muscular channel of the stomach.
From 1 to 18: energetic circulatory direction and points of insertion.
(After Theory and Practice of Analgesia By Acupuncture- N.V.N. Edition)
PARAGRAPH 4 417...
1. The Jing Jin of the Foot Taiyin (Sp) starts at the internal side of
the tip of the great toe and inserts at the internal malleolus.
A vertical vessel reaches the internal tuberosity of the tibia,
inserts into the supero-internal part of the thigh, concentrates at the
genitals, reaches the abdomen and inserts into the umbilicus, follows
the inner wall of the abdomen, inserts into the ribcage and branches
into the inner wall of the thorax. The internal branch attaches to the
vertebral column.
2. Disturbances of this Jing Jin manifest by the following signs:
_ spasm and pain of the great toe and internal malleolus
_ pain from the internal surface of the knee to the groin
_ torsion-type spasm of the genitals
_ umbilical and hypochondrial pain
_ thoraco-spinal pain.
3. Treatment consists of utilizing the method heated Needles/
Rapid Needling and of taking the painful points for the shu points
(energetic points). One ceases treatment when the pain ceases.
This ailment has the name Meng Jiu Bi (stasis and algoparesthesia of
the first month of autumn).
366 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the physiology, pathology and treatment of the Jing Jin of the
spleen channel.
1. The Jing Jin of the Foot Taiyin (Sp) starts at Yinbai (Sp 1) located at the internal ungual
angle of the great toe, and inserts into the point Shangqiu (Sp 5) underneath and in front of
the internal malleolus.
A vertical vessel divides at the point Diji (Sp 8) at the level of the tibia,
_ crosses the point Yinlingquan (Sp 9)
_ ascends to the internal surface of the thigh 418....
_ inserts into the supero-internal surface (Scarpas Triangle)
_ concentrates at the genitals
_ ascends to the abdomen
_ inserts into the umbilicus
_ and penetrates into the abdomen.
By the internal abdominal path, it inserts into the points Daheng (Sp 15) and Fujie (Sp 14)
_ reaches the ribs
_ and branches into the thorax (Figure 57).
2. The signs of attack of this Jing Jin are:
_ pain and spasm of the great toe and internal malleolus
_ pain of the internal tuberosity of the knee
_ pain of the internal and supero-internal side of the thigh (Scarpas Triangle)
_ pain of the thoracic cage and vertebral column.
3. For treatment, the method of heated Needles/Rapid Needling, etc. is advised. This
ailment generally manifests with the 7th month of the year (Lunar), hence the name Meng Jiu Bi
(stasis and algoparesthesia of the first month of Autumn).
419.
367 Rough Draft For JTS Students Only
Figure 57:
Tendino-muscular channel of the spleen.
From 1 to 18: energetic circulatory direction and points of insertion
(After Theory and Practice of Acupuncture Analgesia- N.V.N. Edition)
PARAGRAPH 5 418.
1. The Jing Jin of the Foot Shaoyin (Ki) starts underneath the little
toe, follows the Jing Jin of the Foot Taiyin (Sp), reaches below the
internal malleolus, inserts at the heel where it unites with the Jing Jin
of the Foot Taiyang (Bl), goes back up and inserts into the internal
tuberosity of the knee, unites with the Jing Jin of the Foot Taiyin (Sp)
to reascend to the supero-internal side of the thigh and inserts into the
genitals, penetrates into the pelvic region, comes back out at the
buttock, runs alongside the vertebral column following the spinous
muscles, inserts into the occiput and unites with the Jing Jin of the Foot
Taiyang (Bl).
2. Disturbances of this Jing Jin manifest by the following signs:
_ spasms of the plantar muscles
_ spasms and pain of the sites of insertion of this channel.
In summary, the basic signs of attack of this channel are spasm
and cramps.
When the illness is located at the exterior, the subject cannot bend
over forward, and when the illness is located in the interior, the subject
cannot bend backward. This is why, the patient being yang, the lumbar
region is in ophisthotonus, and the patient being in yin, the
368 Rough Draft For JTS Students Only
lumbar region is in orthotonus.
3. Treatment consists of using the method Fan Zhen Jie Ci (heated
Needles/Rapid Needling), taking the painful points for the shu points
(energetic points) and needling to harmonize blood and energy
420...
In the case of illness located in the interior, warm poultices,
massage and decoctions are recommended.
repeated bouts of spasm are incurable and the prognosis is fatal.
This ailment has the name Zhong Jiu Bi (stasis and algoparesthesia
of the 2nd month of autumn).
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the illness of the Jing Jin of the kidney channel called Zhong
Jiu Bi (stasis and algoparesthesia of the 2nd month of autumn or of the eighth month of the year)
and the treatment method.
1. The Jing Jin of Foot Shaoyin (Ki) starts below the little toe at the point Yongquan (Ki 1),
_ reaches underneath the internal malleolus where it joins with the Foot Taiyin (Sp)
_ crosses the points Rangu (Ki 2) and Taixi (Ki 3) located below the internal malleolus
_ inserts into the points Shaohai (Ki 6), Fuliu (Ki 7) and shuiquan (Ki 5)
_ unites with the Jing Jin of Foot Taiyang (Bl) and ascends the length of the inner thigh
_ inserts into the genitals
_ runs alongside the spinous muscles up to the nucha
_ inserts into the occiput
_ and unites with the Foot Taiyang (Bl). (Figure 58)
2. The attack of this Jing Jin expresses as
_ spasm of the plantar muscles
_ and spasm and pain at the level of the points of insertion, etc.
3. Treatment consists of using the method heated Needles/Rapid Needling (Fan Zhen Jie
Ci), taking the painful points for the shu points and needling until equilibrium of the blood and
energy is obtained.
In muscular cramps located in the interior, one must prescribe poultices, massage,
phytotherapy, etc. recurring bouts of cramps is fatal. This ailment generally manifests towards
the eighth month of the lunar year . This is why it has the name Zhong Jiu Bi (stasis and
algoparesthesias of the second month of autumn).
shu Bai yin clarifies:
The Jing Jin of the Foot Shaoyin (Ki) and Jing Jin of the Foot Taiyang (Bl) unite at the
neck and nucha. This union-meeting constitutes the phenomenon of the external relationship of
organ and bowel, of yin and yang.
The illness located at the exterior designates the illness of the energy of the Foot Taiyang
(Bl); the subject cannot bend over forward.
As for the illness localized in the interior, it designates the illness of the energy of the
Foot Shaoyin (Ki); the subject cannot bend backwards. Therefore, for example, in the illness of
Shanghan of cosmic origin reaching the Foot Shaoyin (Ki), the subject curls up in his bed.
369 Rough Draft For JTS Students Only
421.
370 Rough Draft For JTS Students Only
Figure 58:
Tendino-muscular channel of the kidney.
From 1 to 9: energteic circulatory direction and insertion points.
(After Theory and Practice of Analgesia By Acupuncture - N.V.N. Edition)
PARAGRAPH 6 422.
1. The Jing Jin of the Foot Jueyin (Li) starts on top of the great toe
(6), ascends and inserts in front of the internal malleolus, follows the
tibia and inserts underneath the tuberosity of it, ascends the inner
thigh, inserts into the genitals to anastomose with the other Jing Jin
(7).
2. The attack of this Jing Jin manifests by the following signs:
_ pain of the great toe radiating in front of the internal malleolus
_ pain of the internal tibial tuberosity
_ disturbances of the genitals (impotence). This impotence is of
internal origin following a sexual license or of wind-Cold origin
causing retraction of the penis, or else of heat origin causing
stiffness of the penis (priapism).
3. Treatment consists of activating the circulation of the liquid
paths to purify the energy of the genitals. If it is a matter only of
spasms (without genital disturbances), it is advised to use the method
Fan Zhen Jie Ci (heated Needles/Rapid Needling), taking painful points
for shu points (energetic) points until harmonization of blood and
e ne r g y.
371 Rough Draft For JTS Students Only
This ailment has the name Ji Jiu Bi (stasis and algoparesthesia of
the 3rd month of autumn).
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
1. The Jing Jin of the Foot Jueyin (Li) starts at the point Dadun (Li 1) of the great toe
_ ascends and inserts at the point Zhongfeng (Li 4) in front of the internal malleolus
_ runs alongside the antero-internal side of the leg
_ arrives underneath the point Ququan (Li 8) behind the internal condyle of the tibia
_ runs alongside the inner thigh
_ inserts into the genitals (yin qi)
_ and goes in liason with the other Jing Jin.
yin qi (genitals organs) is the site of reunion of Jing Jin (tendinomusculars). since the
jueyin (Li) governs the muscles and tendons, its Jing Jin is in permanent relationship with the
Jing Jin of the 3 yin and 3 yang.
In case of disturbance, the points of insertion and trajectory of this Jing Jin are painful.
The jueyin (Li) follows the tranformation of fire of the shaoyang (GB). Therefore, the
clinical signs are regrouped into syndromes of cold and heat.
Logically, underneath the metal energy is the domain of the water energy; a step
below that, the domain of the wood energy is found whose source comes from water.
Consequently, in the event of disturbance, it is advised to use the method of activation of the
water movements to refresh the energy of jueyin (Li). In contrast, in the event of disturbance of
the components having form, such as the muscles and tendons, one must use the method Fan Zhen
Jie Ci (heated Needles/Rapid Needling).
Zheng Yu gong states: The end of yin and yang is called jueyin. At the maximal degree of
6. At the level of the region called Three Hairs.
7. Those of the spleen and kidney.
yin is produced the yang which is the source energy of jueyin; in case of disturbance, two
different syndromes appear, that of cold and that of heat.
423.
372 Rough Draft For JTS Students Only
Figure 59:
Tendino-muscular channel of the liver.
From 1 to 4: energetic circulatory direction and insertion points
(After Theory and Practice of Analgesia By Acupuncture - N.V.N. Edition).
PARAGRAPH 7 424.
1. The Jing Jin of the Hand Taiyang (SI) starts at the tip of the 5th
finger, inserts at the wrist, runs alongside the forearm and inserts at
the epitrochlea at the place where tapping provokes a sensation of
numbness along the 5th finger, ascends to the arm and inserts below
the axilla.
A vessel reaches the posterior side of the axilla, goes around the
scapula, passes in front of the Foot Taiyang (Bl) and inserts at the
mastoi d.
A vessel penetrates into the ear, reaches the supraauricular area,
redescends and inserts into the chin, then ascends again to the external
canthus of the eye.
2. Disturbances of this Jing Jin basically are the following signs:
_ pain of the tip of the little finger radiating to the forearm and
el bow,
_ pain from the internal side of the arm to the axilla and posterior
part of it,
_ pain of the scapula radiating to the neck with buzzing of the ear
and transitory disturbance of vision,
373 Rough Draft For JTS Students Only
_ spasmodic contraction of the neck muscles later causing cervical
adenopat hy.
425.
3. Treatment consists of utilizing the method Fan Zhen Jie Ci (heated
needles/Rapid Needling) and taking the painful points as the shu
(energetic) points. In the case of swelling, one must needle with
slender needles (Rui Zhen).
A vessel ascends toward the maxillary angle, crosses the front of
the ear, arrives at the external canthus of the eye, redescends to the
chin, then ascends again and inserts at the forehead angle. Disorders of
this trajectory basically are spasm and pain along the routes of passage
of this Jing Jin. Treatment also consists of using the method Fan Zhen Jie
Ci until equilibrium of blood and energy is obtained.
This ailment has the name Zheng Xia Bi (stasis and algoparesthesia
of the 2nd month of summer).
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the illness of the Jing Jin of the small intestine and its
treatment.
1. The Jing Jin of the Hand Taiyang (SI) starts at the point Shaoze (SI 1), at the tip of the
little finger,
_ inserts at the points Wangu (SI 4), yanggu (SI 5) and yangliao (SI 6)
_ runs alongside the foream and inserts at the point Xiaohai (SI 8), located at the end of
the humerus (tapping on this spot provokes a reaction at the tip of the little finger),
_ then reascends and inserts below the ear.
A vessel reaches the posterior side of the axilla,
_ goes around the scapula, passing the points Jianzhen (SI 9), Naoshu (SI 10),
Tianrong (SI 11), Bingfeng (SI 12), Ququan (SI 13), Jianwaishu (SI 14), to penetrate into the point
Jianzhongshu (SI 15)
_ comes back out via the neck and passes in front of the Foot Taiyang (Bl) and inserts at
the point Wangu (GB 12) (8) located behind the ear.
A vessel penetrates into the ear and resurfaces on top of it,
_ descends and inserts at the chin
_ and reascends at the external side of the external canthus of the eye.
2. Disturbance of this Jing Jin manifests by pains located along its trajectory.
3. Treatment consists of utilizing the method heated Needles/Rapid Needling and taking
the painful points for the shu points. In case of swelling (adenitis) and cervicalgia, one must
needle with slender needles (Rui Zhen).
This ailment generally manifests at the 5th month of the lunar year, hence the name
Zhong Xia Bi (stasis and algoparesthesia of the 2nd month of summer).
374 Rough Draft For JTS Students Only
8. Not to be confused with the point Wangu located at the external side (energetic description) of the hand.
426.
375 Rough Draft For JTS Students Only
Figure 60:
Tendino-muscular channel of the small intestine.
From 1 to 13: energetic circulatory direction and insertion points
(After Theory and Practice of Analgesia By Acupuncture- N.V.N. Edition).
PARAGRAPH 8 427.
1. The Jing Jin of the Hand Shaoyang (SJ) starts at the tip of the
ring finger, inserts at the wrist, reaches the forearm, inserts at the
elbow, ascends to the shoulder, passes to the neck and links up to the
Hand Taiyang (SI).
A vessel leaves from the maxillary angle, penetrates deeply there
and attaches to the base of the tongue.
Another vessel reaches the maxillary angle, passes in front of the
ear, ascends to the external canthus of the eye, goes back down to the
chin and goes up again to insert into the angle of the forehead.
2. Disturbance of this Jing Jin expresses by the following signs:
_ spasm and pain of the areas of passage of this channel
_ lingual retraction.
3. Treatment of this Jing Jin consists of using the method Fan Zhen
Jie Ci (heated Needles/Rapid Nedling), taking the painful points for the
shu (energetic) points and needling until harmonization of blood and
e ne r g y.
This ailment has the name Ji Xia Bi (stasis and algoparesthesia of
376 Rough Draft For JTS Students Only
the 3rd month of summer).
EXPLANATIONS AND COMMENTAIRES
Ma Shi explains:
This paragraph concerns the illness of the Jing Jin of the Hand Shaoyang (SJ) channel
called Ji Xia Bi and its treatment.
1. The Jing Jin of the Hand Shaoyang (SJ) starts at the point guanchong (SJ 1), at the tip of
the ring finger,
_ traverses the points Yemen (SJ 2) and Zhongzhu (SJ 3)
_ inserts at the point yangchi (SJ 4), located at the wrist
_ reaches the points Waiguan (SJ 5), zhigou (SJ 6), Huizong (SJ 7) and Sanyangluo (SJ 8),
located on the forearm,
_ inserts at the points sidu (SJ 9) and Tianjing (SJ 10), located at the elbow,
_ goes around the arm and crosses the point Naohui (SJ 13),
_ arrives at the points Jianliao (SJ 14) and Tianliao (SJ 15), located at the shoulder.
_ reaches Tianyou (SJ 16), located at the neck
_ and inserts at the point taiyang (PC 9).
A vessel leaves from the maxillary angle and connects to the base of the tongue.
Another vessel ascends to the maxillary angle, 429...
_ crosses the points Jiaosun (SJ 20) and heliao (SJ 21), located in front of the ear
_ penetrates into the point sizhukong (SJ 23)
_ redescends to the chin
_ reascends and inserts at the angle of the forehead.
2. Attack of this Jing Jin manifests by the following signs:
_ pain and spasm of the zone of passage of this channel
_ or else lingual retraction, etc.
3. In order to treat this ailment, it is advised to use the method Fan Zhen Jie Ci.
This illness generally manifests in the 6th month of the year (Lunar), hence the name
Ji Xia Bi (stasis and algoparesthesia of the third month of summer).
428.
377 Rough Draft For JTS Students Only
Figure 61:
Tendino-musclar channel of the sanjiao.
From 1 to 18: energetic circulatory direction and points of insertion
(After Theory and Practice of Analgesia By Acupuncture-N.V.N. Edition)
PARAGRAPH 9 429.
1. The Jing Jin of the Hand Yangming (LI) starts at the tip of the
index finger and inserts at the wrist, runs alongside the forearm and
inserts into the external side of the elbow, ascends the arm and inserts
into the shoulder.
A vessel goes around the scapula and arrives at the vertebral
col umn.
Another vessel reaches the cheekbone and inserts at the internal
canthus of the eye; that of the left penetrates into the brain and
redescends to the right maxilla, and vice versa.
2. Distrubances of this Jing Jin are basically the following signs:
_ pain and spasm of the area of passage of this channel
_ inability to lift the shoulder
_ blockage of movement of the neck.
3. Treatment consists of using the method Fan Zhen Jie Ci (heated
Needles/Rapid Needling) until the regulation of blood and energy is
obtained and taking the painful points for shu (energetic) points.
This illness has the name Meng Xia Bi (stasis and algoparesthesia
of the first month of summer).
378 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the pathophysiology and treatment of the Jing Jin of the large
intestine channel.
1. The Jing Jin of the Hand Yangming (LI) starts at the tip of the index finger, at the point
Shangyang (LI 1), 431....
_ traverses the points Erjian (LI 2), Sanjian (LI 3) and hegu (LI 4)
_ inserts at the wrist, at the point yangxi (LI 5)
_ goes up the forearm
_ inserts into the external side of the elbow, at the point Quchi (LI 11)
_ reascends the arm and inserts at the shoulder, at the point Juxu (LI 16).
A vessel reaches the scapula and arrives at the vertebral column.
Another vertical vessel leaves from Jianyu (LI 15) and arrives at the neck, at the point
Tianding (LI 17).
Another vessel ascends to the cheek and inserts at the external angle of the orbital bone.
Another vertical vessel ascend in front of the curious point taiyang (PC 9), reaches the
angle of the forehead, penetrates into the brain and redescends to the opposite maxilla, etc.
2. The signs of attack of this Jing Jin are:
_ pain and spasm of the areas of passage of this channel
_ inability to raise the shoulder, etc.
3. Treatment consists of using the method Fan Zhen Jie Ci (heated Needles/Rapid Needling)
until blood and energy are regulated.
This ailment generally manifests in the 4th month of the year (Lunar), hence the name
Meng Xia Bi (stasis and algoparesthesia of the first month of summer).
430.
379 Rough Draft For JTS Students Only
Figure 62:
Tendino-muscular channel of the large intestine.
From 1 to 10: energetic circulatory direction and points of insertion
(After Theory and Practice of Analgesia By Acupuncture-N.V.N. Edition)
PARAGRAPH 10 431....
1. The Jing Jin of the Hand Taiyin (Lu) starts at the tip of the
thumb, runs alongside it to insert into the thenar eminence, passes
outside Cun Kou (radial pulse), runs alongside the forearm, reaches the
interior of the elbow, runs alongside the inner arm (energetic
description), penetrates into the axillary region, comes back out
underneath Quepen (supraclavicular region), returns in front of the
shoulder joint, ascends and inserts into Quepen, goes back down and
inserts into the thorax, branches into the cardia, descends again and
inserts into the hypochondria.
2. Attack of this Jing Jin manifests by the following signs:
_ pain and spasm of the muscles served by this channel
In serious cases:
_ supraclavicular compression (Xi Ben) ( 9)
_ severe intercostal pains
_ hematemesis. 432...
3. Treatment consists of using the method Fan Zhen Jie Ci (heated
Needles/Rapid Needling) until regularization of blood and energy and
taking the painful points as shu (energetic) points.
380 Rough Draft For JTS Students Only
This ailment has the name Zhong Dong Bi (stasis and algoparesthesia
of the 2nd month of winter).
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the illness of the Jing Jin of the lung channel called Zhong Dong
Bi and its treatment.
1. The Jing Jin of the Hand Taiyin (Lu) starts at shaoyang (Lu 11), at the tip of the thumb,
_ runs alongside it to come to insert behind the thenar emminence (Yuji)
_ passes outside Cun Kou (radial pulse)
_ runs alongside the forearm
_ inserts into the elbow, at the point Chize (Lu 5)
_ runs alongside the internal side of the arm
_ penetrates into the point Tianfu (Lu 3)
_ ascends to Quepen (supraclavicular fossa) and inserts in front of the shoulder joint
_ reacsends again to insert into Quepen
_ descends into the thorax
_ branches to the cardia
_ then redescends to the hypochondria.
2. Disturbances of this Jing Jin are basically the following signs:
_ pain and spasm in the areas served by this channel
_ thoracic pain
_ dyspnea.
9.Xi Ben indicates supraclavicular respiration (dyspnea).
3. For treatment, the method Fan Zhen Jie Ci (heated Needles/Rapid Needling) is
recommended.
This ailment generally manifests in the 11th month of the year (Lunar). This is why one
gives it the name Zhong Dong Bi or stasis and algoparesthesia of the second month of winter.
433.
381 Rough Draft For JTS Students Only
Figure 63:
Tendino-muscular channel of the lung.
From 1 to 10: energetic circulatory path and points of insertion
(After Theory and Practice of Analgesia By Acupuncture- N.V.N. Edition)
PARAGRAPH 11 432...
1. The Jing Jin of the Hand Jueyin (xin bao luo: XB) starts at the tip
of the middle finger, takes the direction of the Jing Jin of the Hand
Taiyin (Lu), inserts at the elbow, runs along the inner arm, arrives at
the subclavicular region and branches in front of and behind the
r i bc age.
A vessel penetrates deeply into the axilla, branches into the inner
wall of the thorax and inserts into the cardia. 435...
2. Attack of this Jing Jin manifests by such signs as:
_ pain and spasm of the routes of passage of this channel
_ thoracic pain
_ dyspnea.
3. Treatment consists of using the method Fan Zhen Jie Ci (heated
Needles/Rapid Needling) until harmonization of blood and energy and
taking the painful points as shu (energetic) points.
This ailment has the name Meng Dong Bi (stasis and algoparesthesia
of the first month of winter).
382 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the illness of the Jing Jin of the xin bao luo (XB), called Meng
Dong Bi, and its treatment.
1. The Jing Jin of the Hand Jueyin (XB) starts at the point Zhongchong (XB 9), at the tip of
the middle finger,
_ follows the direction of the Jing Jin of the Hand Taiyin (Lu)
_ inserts into the point Quze (XB 3)
_ ascends the arm to insert into the points Tianquan (XB 2) and Tianchi (XB 1), located in
front of and below the axilla
_ branches in front of and behind the ribcage.
A vessel penetrates into the axilla and branches to the cardia.
2. Disturbance of this Jing Jin manifest by the signs of pain and spasm of the regions of
passage of this channel, etc.
This ailment generally manifests in the 10th month of the year (Lunar), hence the name of
Meng Dong Bi or stasis and algoparesthesias of the first month of winter.
Zheng Yu gong states: At the foot, one calls it jueyin, and at the hand it bears the name
Xin Zhu (Master of heart). This ailment originates from the site of birth of the energy of the 3 yin
and 3 yang, birth whose site is at the bottom. The source of the energy is therefore at the foot. It
is in this way that the 6 channels of the foot unite with those of the hand.
434.
383 Rough Draft For JTS Students Only
Figure 64:
Tendino-muscular channel of the xinbao (XB)
From 1 to 5: energetic circulatory direction and insertion points
(After Theory and Practice of Analgesia By Acupuncture- N.V.N. Edition)
PARAGRAPH 12 435....
1. The Jing Jin of the Hand Shaoyin (He) starts at the internal
ungual angle of the little finger, inserts at the styloid apophysis of the
ulna, ascends to the internal side of the elbow, reaches the axilla,
crosses the Jing Jin of the Hand Taiyin (Lu), works its way into the
interior of the breast, penetrates into the interior of the thorax,
traverses the cardia and inserts into the umbilicus.
436.
2. Disturbance of this Jing Jin manifest by the following signs:
_ spasm and pain of the muscles served by this channel
_ intrathoracic spasm and pain producing the syndrome Fu Liang.
3. Treatment consists of using the method Fan Zhen Jie Ci (heated
Needles/Rapid Needling) until harmonization of energy and blood and
taking the painful points as shu (energetic) points.
In the syndrome Fu Liang (10) with vomiting of blood clots, the
illness is incurable and prognosis fatal.
Generally, the illness of the Jing Jin of the cold type is
characterized by muscular spasm with inability to bend backward, and
that of the heat type, by muscular laxity with loss of virility.
384 Rough Draft For JTS Students Only
In the yang syndrome, the individual bends backward with
inability to bend forward, and in yin syndromes, the individual bends
forward with inability to bend backward.
In all cases, in the syndrome of heat with muscular laxity, the
method Fan Zhen Jie Ci (heated Needles/Rapid Needling) is strictly
advised against.
This ailment has the name Ji Dong Bi (stasis and algoparesthesia of
the third month of winter).
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the illness of the Jing Jin of the heart channel called Ji Dong Bi
and its treatment.
1. The Jing Jin of the Hand Shaoyin (He) starts at the tip of the little finger at the point
Shaochong (he 9),
_ passes to the point shenmen (he 7), located at the tip of the ulna
_ runs along the forearm and inserts into qingling (he 2), above and inside the elbow
_ ascends to the axillary region where it crosses the Jing Jin of the Hand Taiyin (Lu) to
penetrate into the breast,
_ inserts into the thorax
_ redescends and works its way into the umbilicus.
10. Energetic piling up (accumulation) in the form of a tumor in the area under the heart (epigastric).
2. Attack of this Jing Jin manifests by internal spasm (intrathoracic and abdominal) and
the Fu Liang syndrome, etc.
This ailment generally manifests in the 12th month of the year (Lunar), hence the name
Ji Dong Bi (stasis and algoparesthesia of the third month of winter). 438...
Zhang Qe zhi has said: Chapter 13 and the following 6 chapters speaks on the energetic
routes of the Jing Jin, the measurement of bones, the length of the vessels, the circulation of ying
(nutritive energy) (also called Rong- see explanation, Ch. 16) and wei (defensive energy), etc. In
this Chapter 13, only the Bi syndromes are presented because these kinds of illnesses are taken
as examples to demonstrate that the Jing Jin unite with the 3 yin and 3 yang, the 4 seasons and 6
energies of heaven... . In reality, the Jing Jin do not present only as the syndromes of Bi, but
indeed many others... ..
437.
385 Rough Draft For JTS Students Only
Figure 65:
Tendino-muscular channel of the heart.
From 1 to 6: energetic circulatory path and points of insertion
(After Theory and Practice of Acupuncture Analgesia- N.V.N. Edition
PARAGRAPH 13 438...
In the simultaneous illness of the Jing Jin of Foot Yangming (St)
and Hand Taiyang (SI), with deviation of the face and eyes accompanied
by visual disturbance..., treatment is the same as that already indicated.
EXPLANATIONS AND COMENTARIES
I - Ma Shi explains:
This paragraph shows the treatment of the illness associated with 2 Jing Jin, that of the
Foot Yangming (St) and Hand Taiyang (SI).
When the two Jing Jin are simultaneously affected, spasm is followed by deviation of the
mouth and eyes. The ocular canthi are then contracted, and the gaze is no longer clear. Fan Zhen
Jie Ci method is imperatively advised, as in the previous cases.
II - Zhang Shi concludes:
This Chapter 13 concerns the Jing Jin of the 12 yin and yang channels of the foot and
hand distributed to the two sides, left and right, of the body.
In this Paragraph 13, the sign of deviation of the mouth and eyes is taken as an example
intended for practical demonstration because the Jing Jin of the Foot Yangming (St) attaches to the
mouth and inserts into the lower eyelid, and that of the Hand Taiyang (SI) connects to the chin and
386 Rough Draft For JTS Students Only
inserts into the upper eyelid. This is why:
_ when these two Jing Jin of the left side are affected, deviation of the mouth and eye
forms at the left and the treatment must be performed on the left.
_ when those of the right side are affected, the deviation of the mouth and eye forms at the
right and the treatment must be performed on the right.
_ when the left eye is suddenly disturbed, the illness is at the left side.
_ when the right eye is suddenly affected, the illness is at the right side.
As for treatment, it is that already recommended in the previous paragraphs. 439.
III - N.V.N.:
I - Characteristics of the Jing Jin
A. The 12 jingmai (principal channels) constitute a continuous and cyclic circulatory
system having a direct relationship as much at the exterior (skin, flesh, muscles and bone) as in
the interior (organs and bowels), while the 12 Jing Jin (tendinomuscular channels) form a
discontinuous and acyclic circulation exclusively involving the superficial (never the deep) part
of the body.
B. The Jing Jin always start at the tips of the fingers and toes; they relay from the large
articulations of the upper limb (wrist, elbow, shoulder) and lower limb (ankle, knee, hip) and all
end at the neck and head.
C. The region of distribution of these Jing Jin are very extensive.
a) The Jing Jin of the 3 yang of the foot all cross Quepen and arrive around the eye. But
they each have an area of predilection:
_ that of the Foot Taiyang (Bl) circulates in the posterior zone of the body.
_ that of the Foot Shaoyang (GB) circulates in the lateral zone of the body.
_ that of the Foot Yangming (St) circulates in the anterior zone of the body.
b) The Jing Jin of the 3 yang of the hand all reach the head and face and arrive at the
frontal angle.
c) The Jing Jin of the 3 yin of the foot all insert into the genitals. But,
_ that of Foot Taiyin (Sp) also inserts into the ribcage and links to the vertebral column
_ that of Foot Shaoyin (Ki) also reaches the buttock, run alongside the spinous muscles
and inserts into the mastoid.
d) The Jing Jin of the 3 yin of the hand all reach the lateral side of the thorax and descend
into the region of the cardia. But,
_ that of the Hand Taiyin (Lu) involves more the hypochondria
_ and that of the Hand Shaoyin (He) involves more the umbilicus.
The areas of distribution of the Jing Jin (tendinomuscular channels) therefore exceed the
circulatory paths of the jingmai (principal channels) and Jing Bie (distinct channels). But their
activity is permanently supported by the energy of these latter, hence the importance of the
relationship between these three groups of channels.
This relationship allows explanation of the therapeutic effect of certain acupuncture
points on ailments which manifest outside the areas of action of the principal channels. In this
way, for example, hegu (LI 4) and yangshi (LI 5) can treat headache via the intermediary of the
Jing Jin of the large intestine which ascends the left side of the forehead, passes to the front of
the cranium, then redescends toward the right maxilla to spread to the neck.
II - System of union of the Jing Jin 441...
The Jing Jin are not under the influence of the law of alternation of yin-yang, but they
constitute the Four System of Union at the expense of the 3 yin and 3 yang of the foot and hand.
Because,
387 Rough Draft For JTS Students Only
1. The first system of union is established between the Jing Jin of the 3 yang of the foot -
Foot Taiyang (Bl), Foot Shaoyang (GB) and Foot Yangming (St), which unite at the cheekbone
(zygomatic arch where the point Quanliao- SI 18 is found). (Figure 66)
2. The second system of union is formed by the Jing Jin of the 3 yin of the foot - Foot
Taiyin (Sp), Foot Shaoyin (Ki) and Foot Jueyin (Li), which unite at the genitals (pubic symphysis
where the point is Zhongli- CV 3 is found). (Figure 67)
3. The third system of union is established between the Jing Jin of the 3 yang of the hand-
Hand Taiyang (SI), Hand Shaoyang (SJ) and Hand Yangming (LI), which unite at the frontal angle
(where the point Touwei - St 8 is found). (Figure 68)
4. The fourth system of union is established between the Jing Jin of the 3 yin of the hand-
Hand Taiyin (Lu), Hand Jueyin (XB) and Hand Shaoyin (He). which unite in the subaxillary region
(where the point Yuanye- GB 22 is found). (Figure 69)
442...
This study permits the differentiation of the Jing Jin from the jingmai which are founded
on the yin/yang movements at the level of the foot and hand, constituting the cyclic system of the
energy, while the Jing Bie are established according to the Entering/Exiting - Separation/Union
system of the 2 yin/yang channels of the foot and hand having a Top/Bottom - interior/exterior
relationship.
Clinically, in the simultaneous illness of the Jing Jin of the 3 yang or 3 yin of the foot or
hand, these points of union are always painful. (See Paragraph 13 of this chapter).
440.
388 Rough Draft For JTS Students Only
Figure 66:
Areas of union of the three Tendinomuscular Channels (yang) of the foot.
Figure 67:
Areas of union of the three Tendinomuscular Channels of (yin) of the foot.
441...
389 Rough Draft For JTS Students Only
Figure 68:
Zones of union of the three Tendinomusculars of yang nature of the hand.
443.
Figure 69:
Zones of union of the three Tendinomusculars of yin nature of the hand.
III - Pathological role and therapy of the Jing Jin
This chapter give dissertation on the seasonal and monthly Bi of the 3 yin and 3 yang of
the foot and hand.
1. Disturbance of the Jing Jin of the 3 yang of the foot (Foot Taiyang, Foot Shaoyang and
Foot Yangming) generally manifest during the three months of spring (Chun).
2. Disturbance of the Jing Jin of the 3 yin of the foot (Foot Taiyin, Foot Jueyin and Foot
Shaoyin) generally manifest during the three months of autumn (Jiu).
3. Disturbance of the Jing Jin of the 3 yang of the hand (Hand Taiyang, Hand Shaoyang and
Hand Yangming) generally manifest during the three months of summer (Xia).
4. Disturbance of the Jing Jin of the 3 yin of the hand (Hand Taiyin, Hand Jueyin and Hand
Shaoyin) generally manifest during the three months of winter (Dong).
In other words, each Jing Jin responds to a month (Lunar) during which its energy is
under the influence of a temporary modification conforming to that of the environment. An
inappropriate response of the Jing Jin to cosmic demand is the origin of energetic stagnation at
the level of the muscles and tendons, responsible for spasm and pain. This Bi is therefore of
internal origin and must be treated according to the method heated Needles/Rapid Needling.
But the treatment of the Bi of the Jing Jin is not so simple because Paragraph 13 of this
chapter states: In illnesses of the Jing Jin caused by cold, the muscles contract, and in those
caused by heat, the muscles become lax. Therefore, the Bi of the Jing Jin can be of external
origin caused by infiltration of perverse energy, blocking the circulation of the Jing Jin which
also provokes spasm and pain.
390 Rough Draft For JTS Students Only
In this manner, in the illness of Jing Jin caused by cold, one must promptly needle the
painful points with heated needles, and in that caused by heat, one must rapidly disperse the
perverse yang with unheated needles. In these two cases,
_ rotatory movements transmitted to the needle in view of dispersion of perverse cold or
perverse heat are rapid
_ and rotatory movements transmitted to the needle in view of tonification of the energy of
the body at the level of the corresponding principal channel (jingmai) are slow. 444.
This technique therefore is based on the circulatory route and symptomatology of the Jing
Jin on the one hand, and on the other hand, on the energetic state of the jingmai of the area
affected. In other words, in disturbance of the Jing Jin, one must disperse the painful points on
the one hand, and on the other hand, tonify the corresponding jingmai (principal channels).
In this manner, in traditional Chinese medicine, isolated treatment of the Jing Jin,
neglecting the terrain of the individual, is harmful, and real comprehension of this technique is
the condition sine qua non of good clinical practice.
445.
CHAPTER XIV
Measurement of the Bones
(Gu Duo)
391 Rough Draft For JTS Students Only
The importance of Chapter 14 of the Lingshu is to make clear, in view of
standardization, the length of the bones in man of average build, estimated in
Haungdis era to be 7 feet 5 inches.
It concerns a method of measurement according to the length of the bones
which allows not only the evaluation of the length of the jingmai, but also of
marking out the different parts of the body in cun or inches (unit of measure) to
determine, in a practical way, the topography of the energetic (shu) points. These
means of measurement are always well utilized in our time.
This chapter consists of 14 paragraphs.
PARAGRAPH 1
Huangdi questions Baigao:
Mai Duo (measurement of the vessels) (1) deals with the length of
the jingmai. What is it based on?
Bai gao:
It is first necessary to evaluate the measurement of the bones
(Gu Duo), the length and size of the joints... . By this means, one can
determine that of the jingmai.
1. The name of Chapter 17 of this classic.
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the measurement of the vessels (Mai Duo) in the human being,
which is determined after that of the bones.
Measurement of the Vessels is the title of Chapter 17 of this classic. 446.
The following paragraphs deals with the measurement of the bones (Gu Duo). here, it is a
matter of a simple introduction to Chapter 14.
PARAGRAPH 2
Huangdi :
Please be clear on the measurement of the bones in man of
average size of 7 feet 5 inches. What is the size and width of his joints?
Bai gao:
The circumference of the cranium is 2 feet 6 inches.
EXPLANATIONS AND COMMENTARIES
392 Rough Draft For JTS Students Only
I - Zhang Shi explains:
7 feet 5 inches is the average size of man of olden days.
In man of average size, cranial circumference is proportional to the size and length of the
other bones of the body.
II - N.V.N.:
1 foot = 0.324 m (actual measurement)
1 inch = 1/10th of a foot or 0.0324 m.
The size of ancient man is 7 feet 5 inches, that is (0.324m X 7 + 0.0324m X 5 =) 2.42 m (?).
The girth of the cranium is 2 feet 6 inches, that is (0.324m X 2 + 0.0324m X 6 =) 0.8424 m.
PARAGRAPH 3
The circumference of the thorax is 4 feet 5 inches and that of the
lumbar region is 4 feet 2 inches.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This paragraph concerns the measure of girth of the thoracic cage and belt region.
II - N.V.N.:
The girth of the thorax is 4 feet 5 inches, that is (0.324m X 4 + 0.0324m X 5 =) 1.458 m.
The girth of the waist is 4 feet 2 inches, that is (0.324m X 4 + 0.0324m X 2 =) 1.33 m.
PARAGRAPH 4 447.
The distance from the anterior limit to the posterior limit of the
hairline from forehead to nucha is 1 foot 2 inches, and that of the
anterior limit from the hair to the labial commisure is 1 foot. In some
sages, the eclectic (Zie Zhong) method is advised.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
Measurement according to the eclectic method is applied by some sages of square face
where the anterior root of the hair is moved back more than normal. This method consists of
evaluating the distance from the vertex of the cranium to the nucha, which is 1 foot 1 inch, and
that from the anterior root of the hair to the labial commisure, which is also 1 foot 1 inch, that is
to say a total of 2 feet 2 inches as indicated in the text.
This method of measurement suggests that some sages differ from other individuals and
that there also exists in them phenomena of excess and insufficiency.
II - N.V.N.:
Eclecticism (Zie Zhong) is a philosophic method recommending the derivation of various
systems of argument, best when they are reconcilable, rather than creating a new system.
393 Rough Draft For JTS Students Only
PARAGRAPH 5
From the upper part of the laryngo-pharyngeal apparatus to the
middle of Quepen (supraclavicular fossa), the length is 4 inches.
From Quepen to the xiphoid appendage , the length is 9 inches. If
this distance is longer, the lungs are large; if it is shorter, the lungs
are small.
From the xiphoid appendage to Tianshu (St 25), the length is
8 inches. If this distance is longer, the stomach is large; if it is shorter,
the stomach is small.
From Tianshu (St 25) to the pubic symphysis, the length is
6.5 inches. If this distance is shorter, the colon is narrow and short.
The length of the pubis is 6.5 inches. 448.
From the upper border of the pubis to the upper border of the
internal condyle of the femur, the length is 1 foot, 8 inches.
From the upper border of the internal condyle of the femur to the
lower border of the internal condyle of the tibia is 3.5 inches.
From the knee and popliteal crease to the upper border of the
heel, the distance is 1 foot 6 inches.
From heel to the ground, the distance is 3 inches.
This is why, when the contour of the bone is large, the bone is large; if
it is small, the bone is small.
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
Paragraph 4 concerns the configuration of the cranium and its relationship to the
evaluation of the length of certain bones in man lying supine.
1. From the anterior root of the hair to the nucha, the length is 1 foot 2 inches, and from
the anterior root of the hair to the labial commisure is 1 foot, that is, a total of 2 feet 2 inches.
The eclectic method (Zie Zhong) consists of artificially dividing the face of the sage into
three equal parts, called beginning, middle and end (shui, Zhong, Shong), to perform a
numerical approximation; it is not applicable in normal individuals (see explanation above).
2. Within the supraclavicular fossa (Quepen) the point Quepen (St 12) is found belonging
to the Foot Yangming (St). From the superior border of the laryngo-pharyngeal apparatus to the
middle of Quepen is 4 inches in length.
The xiphoid appendage has three names: Jiuwei, weiji and heyu. It is located 0.5 inches
below the tip of the sternum. In individuals lacking a xiphoid appendage, the point Jiuwei (CV 15)
is located one inch below the sternum.
From Quepen (St 12) to Jiuwei (CV 15) the length is 9 inches. if it exceeds 9 inches, the
lungs are certainly large; if it is smaller than 9 inches, the lungs are surely small.
Tianshu (St 25), located 2 inches to the side of the umbilicus, is a point belonging to the
Foot Yangming (St). From the xiphoid appendage to Tianshu (St 25) is 8 inches. If the length
exceeds 8 inches, the stomach is ceertainly large; if it does not reach 8 inches, the stomach is
surely small. But Tianshu (St 25) is an energetic-energetic point, therefore immaterial. For this
394 Rough Draft For JTS Students Only
reason, this distance must be measured as a function of the height of the umbilicus. 449.
The point henggu (Ki 11) (2) is to the side and slightly below the point Qugu (CV 2). Four
cun below the umbilicus the point Zhongji (CV 3) is found, located at the boundary of the pubic
hair. To the side of Qugu (CV 2) is the point henggu (Ki 11); from Tianshu (St 25) to henggu
(Ki 11) is 6.5 inches. If this distance exceeds 6.5 inches, the colon is large and long; in the
opposite case, the colon is narrow and short.
From henggu (Ki 11) to the superior border of the internal condyle of the femur, the
length is 1 foot 8 inches.
From the superior border of the internal condyle of the femur to the inferior border of the
internal condyle of the tibia the length is 3.5 inches.
From the superior border of the internal condyle of the tibia to the external malleolus is
1 foot 3 inches.
From the internal malleolus to the ground, the length is 3 inches.
The front of the knee and behind the knee (popliteal crease) are at the same height. From
the front and rear of the knee to the heel, the length is 1 foot 6 inches.
From the heel to the ground, the height is 3 inches.
2. henggu means pubic bone.
PARAGRAPH 6
From the parietal bone (Jiao) to the shoulder bone (Zugu), the
distance is 1 foot.
From the shoulder bone to the axilla, the distance is 4 inches.
From the axilla to the floating ribs, the distance is 1 foot 2 inches.
From the floating ribs to hip joint, the distance is 6 inches.
From the hip joint to the middle of the knee, the distance is 1 foot
9 inches.
From knee to external malleolus, the distance is 1 feet 6 inches.
From the external malleolus to the point jinggu (Bl 64) is 3 inches.
From jinggu (Bl 64) to the ground, the distance is 1 inch.
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the length of the bones in the individual lying supine.
To the side and above the ear is Gu Jia (temporal bone). The place of union of the shoulder
bone (scapulo-humeral joint) has the name Zugu (support bone). 450.
From the temporal bone to the shoulder joint is 1 foot.
From the shoulder joint to the axilla is 4 inches.
395 Rough Draft For JTS Students Only
Underneath the floating ribs is the hypochondria (Ji Xia). From the axilla to the
hypochondria is 1 foot 2 inches.
From the hypochondria to the hip joint is 6 inches.
From the hip joint to the middle of the knee is 1 foot 6 inches.
From the knee to the external malleolus is 1 foot 6 inches.
jinggu (Bl 64) is the name of the point belonging to the Foot Taiyang (Bl). From the
external malleolus to jinggu (Bl 64) is 3 inches; from jinggu (Bl 64) to the ground is 1 inch.
PARAGRAPH 7
The space separating the two petrosal bones (mastoid: Wangu)
behind the ears is wide at 9 inches.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
This paragraph concerns the distance separating the two Wangu behind the ears which is
9 inches. The line formed is horizontal.
II - Zhang Shi adds:
The point Wangu (GB 12)is found on the bony hump behind the ear (mastoid). This point
is located 4 cun below the frontal hairline.
PARAGRAPH 8
The distance separating the points Ermen (SJ 21), located in front of
the ear, is 1 chi 3 cun (13 cun) and that between the two cheekbones
(Quan) is 7 cun.
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
here, Baigao tells of the distance bewteen the 2 Erman (SJ 21) and that between the
2 Quanliao (LI 18) in passing by the nose.
PARAGRAPH 9 451.
The distance separating the two breasts is 9.5 cun.
EXPLANATIONS AND COMMENTARIES
396 Rough Draft For JTS Students Only
Zhang Shi clarifies:
here, Baigao informs of the distance between the two points of the breasts.
PARAGRAPH 10
The distance separating the two groins is 6.5 cun.
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
here, Baigao informs of the distance between the two groins in the supine subject.
PARAGRAPH 11
The foot is 1 chi 2 cun long, 4.5 cun wide.
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
here, Baigao informs of the measurement of the foot.
PARAGRAPH 12
From the posterior root of the hair to bone of the back is 2.5 cun.
From lugu (1st dorsal vertebra) to the coccyx is 3 feet.
The length of each cervical vertebra is 1.4 cun 1 li (1/10 cun),
that is to say a total of 9.8 cun 7 li for the 7 cervical vertebrae. 452.
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
here, Baigao informs on the measurement of the bones of prone individuals.
From the hair root of the nucha to the top of the dorsal spine the distance is 2.5 cun.
From lugu to the coccyx, one counts 21 vertebra whose length is 3 chi, 1 cun, 4 fen, 1 li.
For each upper (cervical) vertebra, the thickness is 1 cun 4 fen 1 li, that is to say, 1 cun
4 fen 1 li X 7 = 9 cun 8 fen 7 li for the 7 cervical vertebra.
PARAGRAPH 13
Such is the measurement of the bones in the normal individual
397 Rough Draft For JTS Students Only
permitting the determination of the measurement of the jingmai.
During examination of the jingmai, their superficial tension and their
resistence denotes an abundance of blood, and their galloping
movement and their depth indicate an abundance of energy.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This paragraph represents the conclusion of the chapter on the determination of the
length of the jingmai.
The superficiality and firmness of the jingmai indicate their size and affluence of blood.
In contrast, the rapidity of their circulation and deep location denotes their abundance of energy.
This chapter concludes by the blood and energy of the jingmai, blood and energy being
created by the kidney. If the jing qi (energetic essence) of the bone is thriving, the energy and
blood are also thriving.
II - Ma Shi states:
Due to the activity of the Xin-shen (heart-mental), the jing Ye (liquid essence) of the
kidney is transformed into red substance which is none other than blood/energy, that is to say
jing qi (energetic essence). This is why in the jing qi, superficiality, although yang, concerns the
blood, and deep, although yin, concerns the energy.
Therefore, the conclusion of this chapter is centered on:
_ the measurement of the bones from which one deduces the length of the vessels (jingmai)
_ and the method of examination of the jing qi: its visibility (superficiality) marks the
state of the abundance of blood, and its invisibility (depth) indicates the state of the abundance
of energy. Consequently, one must disperse in the two cases; in contrast, if they are in shortage of
blood and energy, one must tonify.
III - N.V.N.:
The measurement of the bones of the different parts of the body is one of the most
captivating chapters of Far Eastern anatomy, studied more than 2000 years before Christ by the
Chinese people.
This method consists of evaluating the length of the bones in chi (feet), cun (inch), fen
(1/10 th cun) and li (1/10th fen) in order to determine, more precisely, the topography of the
energetic-energetic points to diagnostic and therapeutic ends. Some information from these
measurements have been enriched and modernized.
We present below a table of measurement of the bones in cun (inches) mentionned in
this chapter:
Measurement of the Bones (in cun) of ancient man
398 Rough Draft For JTS Students Only
12 cun
6 cun
30 cun
42 cun
9 cun
8 cun
6.5 cun
6.5 cun
9.5 cun
45 cun
2.5 cun
4 cun
12 cun
9 cun
26 cun
10 cun
7 cun
13 cun
10 cun
Lateral side of the
thoraco-abdominal region
Back-lumbars
Thorax-Abdomen
Neck-Nucha
head-Face
1. From axilla to false ribs
2. From false ribs to coxo-femoral joint
1. From L2 to the tip of the coccyx
2. Contour of the lumbar region
1. From base of sternum to xiphoid
2. From xiphoid to umbilicus
3. From Tianshu St25 to pubic bone
4. Length of pubic bone
5. Distance between the 2 breasts
6. Contour of thorax
1. From post.root of hair to Dazhui GV14
2. From sup.part of throat to Quepen
1. From ant.root of hair to post.root of hair
2. Dist.between 2 mastoids(Wangu-GB12)
3. Cranial contour
4. From ant. root of hair to cheekbone
5. Distance between 2 zygomatic bones
6. Distance between 2 Ermen (SJ 21)
7. From frontal angle to Dazhui(GV 14)
Measurement in cun From one region to another regions
Measurement of the Bones (in cun) in ancient man (continued) 454.
399 Rough Draft For JTS Students Only
6.5 cun
18 cun
3.5 cun
13 cun
3 cun
16 cun
3 cun
19 cun
16 cun
3 cun
1 cun
12 cun
4.5 cun
17 cun
4 cun
12.5 cun
4 cun
4.5 cun
1. Distance between the 2 hip joints
2. From sup.bord.pubic symph.to sup.bord.int.condyle
femur (i.c.f.)
3. From sup.bord.i.c.f. to inf.bord.int.condyle of tibia
(i.c.t.)
4. From inf.bord.i.c.t. to internal malleolus
5. From internal malleolus to the ground
6. From popliteal crease to top of foot
7. From external malleolus to the ground
8. From hip joint to middle of knee
9. From knee to external malleolus
10. From external malleolus to jinggu Bl 64
11. From jinggu to the ground
12. Length of sole of foot
13. Width of sole of foot
Lower limb
Upper Limb
1. From shoulder to elbow
2. From Dazhui GV 14 to axillary fold
3. From elbow to wrist
4. From wrist to MCP joint of the middle finger
5. From MCP joint of middle finger to tip of finger
Measurement in cun From one region to another regions
455.
400 Rough Draft For JTS Students Only
CHAPTER XV
Fifty Rong
(Wu Shi Rong)
Rong implies the sense of cyclic movements of Rong (nutritive energy)
(1).
The object of Chapter 15 of the Lingshu is to show the number of Zhu
(cycles, circuits), the distance covered and the circulatory time of the energy of the
28 jingmai in conformity with the 28 constellatons of the universe.
Because in the space of one day and one night (24 actual hours or 12 Chinese
hours), the energy carries out 50 Zhu lasting 13,500 respirations (inspirations and
expirations). With each respiration the energy advances by 6 cun, and in the course
of 13,500 respirations it progresses 13,500 X 6 = 81,000 cun or 810 zhang (1 zhang =
100 cun); during this time, the sun takes 100 Ke (time indicated by the clepsydra or
24 actual hours) in order to travel the 28 constellations.
From this axiom, one can easily deduce the number of Zhu of the energy of the
28 jingmai during 24 hours (12 Chinese hours or 100 ancient Ke), hence the title of
this chapter: Fifty Rong (Wu Shi Rong).
This chapter is composed of a single paragraph.
1. Rong also has the name ying. See Chapter 16 (Nutritive energy).
456.
Huangdi :
I would like to hear you discourse upon Fifty Rong (Wu Shi Rong).
401 Rough Draft For JTS Students Only
Qi Bo:
The sun cuts across the space of 28 constellations. The distance
between each constellation is 36 fen (that is, 28 X 36 = 1,008 fen for the
28 constellations). In man, the distance travelled by the energy of the
jingmai in one day and one night (24 hours) is similar to that of the
sun, that is to say, 1,008 fen.
Because, lasting one day and one night, the sun travels the
28 constellations, the passing of the clepsydra marks 100 Ke, and in
man, the jingmai, numbering 28, circulate above and below, front and
back, to the left and to the right and accomplish a distance of 16 zhang
2 chi (2) in response to the distance separating the 28 constellations.
The 100 Ke marked by the clepsydra are used as normal measures
to distinguish day and night. In this way, in man, one notes that one
expiration corresponds to 2 pulsations and an advance of the energy of
3 cun and that one inspiration also corresponds to 2 pulsations and an
advance of the energy of 3 cun. The energy therefore moves forward
6 cun in one respiration (inspiration and expiration); in
10 respirations, it moves forward 6 chi (60 cun); and in 270 respirations
it advances 270 X 6 = 1,620 cun, that is, 16 zhang and 2 chi.
While the energy accomplishes a Zhu (cycle) of 16 chang 2 chi
around the body, the clepsydra marks 2 Ke and the sun moves forward
20 fen.
In 540 respirations (270 X 2), the energy carries out 2 Zhu, the
clepsydra marks 4 Ke (2 X 2) and the sun advances 40 fen (20 X 2).
In 2,700 respirations (270 X 10), the energy carries out 10 Zhu, the
clepsydra marks 20 Ke (2 X 10), and the sun travels 5 constellations and
2 fen.
In 13,500 respirations (270 X 50), the energy accomplishes 50 Zhu,
the clepsydra marks 100 Ke and the sun travels 28 constellations; the
water of the clepsydra arrives at its end and the energy terminates its
journey within the jingmai.
The cyclic paths of communication of the energy are always the
same. The ease of the circulatory rhythm of the Fifty Rong (50 cycles)
allows appreciation of the longevity accorded by heaven and earth. The
50 cycles determine the distance traveled by the energy of the jingmai,
that is, 810 Zhang (16 Shang 2 chi X 50) in one day and one night.
2. 1 zhang = 10 chi
1 chi = 10 cun
1 cun = 10 fen; hence: 16 zhang 2 chi = 1,620 cun (distance traveled during 1 cycle).
I - Zhang Shi explains: 457....
This chapter concens the Tong qi or Dongqi (a priori or ancestral energy) (3) and the Ying
Qi (nutritive energy, also called Rong qi) circulating within the 28 jingmai following one cycle of
16 zhang 2 chi (1,620 cun), calculated as a function of inspiration and expiration and as a
function of the passage of the clepsydra (water clock of the ancient era).
402 Rough Draft For JTS Students Only
The celestial canopy possesses 28 constellations, that is to say, 7 constellations for each
of the 4 cardinal directions.
Zi-Wu, also called Feng-Xi, constitutes jing (longitude).
Mao-You, also called Xu-Chang, wei (latitude).
Feng-Xi is also jing.
From Feng to Xi is yang; from Mao to You is yin. yang governs day, and yin, night.
The distance separating 2 constellations is 36 fen, that is, 36 X 28 = 1,008 fen for the 28
constellations. (Figure 70) 458.
The energy of man performs Fifty Rong (cycle in one day and one night = 24 hours);
during that time, the sun travels 28 constellations, that is to say, 1,008 fen.
The earth turns around the sun (4) and the sun is displaced in the celestial canopy. As a
result, the earth itself also travels 28 constellations.
The human being (inhabitant of the earth) is composed of 28 jingmai traveling above and
below, left and right, front and back within the body, responding to the 28 constellations. These
28 jingmai are:
_ 3 yin and 3 yang of the hand and 3 yin and 3 yang of the foot of the 2 sides of the body,
that is to say, 24 channels, to which are added:
_ the qiao of the left and right (5), renmai (CV) and Dumai (GV), for a total of 28 jingmai.
The energy travels these 28 jingmai, that is to say, performs 16 chang 2 chi in one circuit
of the body. In one day and one night (24 hours), it carries out 50 circuits (cycles), that is to say,
16 chang 2 chi x 50 = 810 Zhang in order to respond to the 28 constellations and to the 100 Ke of
the clepsydra (24 actual hours). During this time, in one inspiration, the pulse emits 2 pulsations
and the energy advances 3 cun, and in one expiration the pulse emits also 2 pulsations and the
energy advances also 3 cun.
Therefore,
_ in 1 respiration (inspiration and expiration), the energy advances 6 cun
_ in 10 respirations, it advances 60 cun or 6 chi
_ in 270 respirations, it advances 1,620 cun or 16 zhang 2 chi, that is to say, one circuit
around the body, and the clepsydra marks 2 Ke and the sun advances 20 fen and one fraction
_ in 540 respirations (270 x 2), the energy performs 2 circuits around the body, the
clepsydra marks 4 Ke and the sun advances by 40 fen and one fraction
_ in 2,700 respirations (270 x 10), the energy performs 10 circuits around the
body, the clepsydra marks 20 Ke and the sun traverses 5 constellations, that is to say, it advances
by 200 fen and one fraction
_ in 13,500 respirations (270 x 50), the energy performs 50 circuits around the body, the
clepsydra marks 100 Ke (24 hours) and the sun traverses 28 constellations, which is to say it
advances 1,008 fen (20 x 50 and one fraction). At this phase, ending the passage of water from the
clepsydra, the energy ends its 50 cycles performed during one day and one night.
These circulatory and cyclic movements are, under the action of Tong qi (a priori 459.
or thoracic energy), transmitted to the xinbao (XB), to permit the Ying Qi to circulate in the
3. Tong qi (Dong qi), whose source is found at the kidney, controls respiratory and heart movements. Therefore, some of
our Chinese brothers give it the name Thoracic energy.
Tong qi is innate energy in perpetual motion, energy formed during the meeting of yin and yang (ovule and spermatozoa;
that is to say, during the formation of the fetus). Diaphragmatic movements are also dependent on Tong qi.
4. This phrase has been translated: the sun turns around the earth by Westerners (!).
5. The human body possesses 4 qiao and not 2. But here, according to the context, yinqiao and yangqiao of the same side
(left or right) only make up one, because of their yin-yang/Day-night nature.
interior (6) of the vessels, correlated with the inspiratory and expiratory movements (commanded
by the Tong qi) and with the passage of water in the clepsydra.
457...
403 Rough Draft For JTS Students Only
Figure 70 : Distribution of the 28 constellations
(After: Semiology and Therapeutics in Oriental Energetic Medicine, NVN Edition)
6. Zhang Shis explanation is fundamental. It clarifies the circulatory mode of the ying (Rong, nutritive) energy.
By deduction, the lung governs the energy and controls the pilocutneous system, including
84,000 sweat glands. These glands are closed during expiration and open during inspiration.
These movements of opening and closing of the pores, under the action of Tong qi (a priori or
thoracic energy), therefore play a fundamental role in respiration.
The word communcation cited in the text implies the sense of diffusion/exchange of
the Tong qi located at the exterior at the level of the skin and in the interior at the level of the
404 Rough Draft For JTS Students Only
jingmai, following the rhthym of passage of the water of the clepsydra.
Finally, heaven governs the energy, and earth, the blood vessels. Fifty Rong (50 cycles)
realize one complete circulation directed by the energy, at both the exterior and the interior,
factor of longevity.
We indicate, always, that Tong qi, circulating outside and inside the jingmai, is able to
accomplish with exactitude 810 Zhang (81,000 cun or about 2,050 meters) during one day and one
night (24 h.).
II - N.V.N.:
1. ying (Rong: nutritive) energy and wei (defensive) energy circulate within the organism
and each of them performs 25 cycles around the body during the day and 25 cycles during the
night, following the principles of yin-yang:
_ at midnight, the yin energetic potential is at its maximum. After midnight, the yin
energy retires little by little until dawn. At the moment when it reaches its minimum, the yang
energy rises and succeeds it.
_ at noon, the yang energetic potential is maximal. As soon as the sun is displaced to the
West, the yang energy retires little by little until dusk. At the moment when it reaches its
minimum, the yin energy rises and succeeds it.
In this manner, ying and wei energies, although different circulations, gather at midnight
to create the phenomena called reunion of yin. At daybreak, maximal yin becomes minimal yin,
and it is at this moment when yang rises to succeed it. This perpetual circulation agrees perfectly
with the apparent movements of the sun and moon of the natural world (Chapter 18, Lingshu,
Production and reunion of ying and wei).
One is given, without explanation, the timetables of maximum ying (nutritive) energy. As
for those of the wei (defensive) energy, one cannot find them anywhere. Energetic medicine is
therefore amputated from its foundation.
To avoid confusion, often unfortunate in clinical training and the practice of acupuncture,
our duty is to deepen the study of the movements of the wei and ying energy, drawn from different
chapters of the Lingshu:
_ Chapter 18: Production and reunion of ying and wei
_ Chapter 52: wei energy
_ Chapter 59: Irregular Circulation of wei energy
_ Chapter 76: Movements of wei energy. 460.
2. ying energy and wei energy have the same origin, originating from Dietary jing
(essence). Dietary jing has two components:
_ the pure component is the ying energy
_ the impure component is the wei energy.
The terms pure and impure are not to be taken in the literal sense; they denote the yin
and yang nature of this energetic essence:
_ the first, pure, encompasses the sense of organization, care, restoration and
consumption/expenditure that requires maintaining it in a good state. ying energy is therefore
necessary to the material existence of the body. Its role is to maintain the interior of the
organism (yin);
_ the second, impure, implies the sense of protection of the organism against the effects
of cosmic influence (perverse energy). Wei energy is therefore necessary for the defense of the
exterior of the organism (yang).
3. Their production, distribution and use have a very strict relationship with the sanjiao
(Three Metabolisms/Three Jiao).
According to the Neijing Lingshu (Ch. 18: Production and reunion of ying and wei):
ying energy is emitted by the middle jiao (zhongjiao); wei energy, by the Lower Jiao
405 Rough Draft For JTS Students Only
(Xiaojiao).
The energy of the Upper Jiao (shangjiao) is emitted at the level of the heart. It traverses
the diaphragm, follows the esophagus and spreads within the thorax. At the subaxillary region, it
follows the path of the Hand Taiyin (Lu), then passes to the Hand yangming (LI) to ascend up to
the tongue. From the tongue, it descends and unites with the Foot Yangming (St) in order to follow
the paths of the 12 principal channels. It evolves, with the ying energy, carrying out 25 cycles
around the body during the day (12 hours) and 25 during the night (12 hours), that is, 50 cycles
in 24 hours (12 Chinese hours). The next day, the cycle begins again at the level of the Hand
Taiyin (Lu).
4. ying energy circulates within the principal channels. It begins and ends at the Hand
Taiyin (Lu). This is why the taiyin governs the interior. This idea is already known by all.
wei energy circulates outside the principal channels. It begins and ends at the Foot
Taiyang (Bl). This is why the taiyang governs the exterior. This notion remains misunderstood in
the Western acupuncture world to this day; it needs to be explained.
461.
406 Rough Draft For JTS Students Only
CHAPTER XVI
Nutritive energy
(Ying Qi) (1)
Chapter 16 of the Lingshu defines the Ying Qi (Rong: nutritive energy),
derived from food metabolism. This energy circulates within the jingmai (principal
channels) and luomai (secondary channels), travelling through the entire body. Its
vessel of departure is the Hand Taiyin (Lu) and then successively the channels of the
large intestine (LI), stomach (St), spleen (Sp), heart (He), small intestine (SI),
bladder (Bl), kidney (Ki), xin bao luo (XB), sanjiao (SJ), gallbladder (GB) and, finally,
the liver (Li); then it returns to the Hand Taiyin (Lu).
This circulation consists of two routes of derivation borrowing from the routes
of the Dumai (GV) and that of the renmai (CV), which also empty into the lung. At the
lung, the energy begins its cycle again.
The purpose of this chapter is to present the chronologic circulation of Ying
Qi, hence its title: Ying Qi (Nutritive energy).
This chapter consists of a single paragraph.
1. Ying Qi means glorious energy.
Huangdi :
Most invaluable in the circulation of Ying Qi (2) is the reception
of food products. Because, once in the stomach, foods are transformed
into energy which is transmitted to the lung, flooding the interior and
407 Rough Draft For JTS Students Only
spreading to the exterior. The pure part of this energy circulates
continuously in the jing Sui (deep, subterranean routes). Such is the
cyclic rule dictated by heaven and earth.
Because, the energy leaves the taiyin (Lu), circulates in the Hand
Yangming (LI), ascends and goes along the Foot Yangming (St),
descends by the top of the foot, flows down into the space of the great
toe and unites with the Foot Taiyin (Sp). It goes back up the thigh and
inserts into the heart. By the route of the Hand Shaoyin (He), it 462.
exteriorizes at the axilla, goes back down the length of the arm and is
directed toward the tip of the little finger to unite with the Hand
Taiyang (SI). Then from there, it goes back up to the axilla, reaches the
internal side of the the facial bone, flows down into the internal
canthus of the eye, reaches the top of the cranium, goes back down to
the nucha and links up with the Foot Taiyang (Bl).
It runs along the vertebral column down to the sacrum, arrives at
the tip of the little toe, comes out again by the sole of the foot, flows
down into the Foot Shaoyin (Ki), reascends and inserts into the kidney.
From the kidney, it flow into the heart, spreads within the thorax,
follows the xin bao luo (XB), comes back out via the axilla, redescends to
the arm, arrives in the space located between the 2 tendons, penetrates
into the palm of the hand and resurfaces via the tip of the middle
finger; from the palm of the hand, a branch reaches the tip of the ring
finger and unites with the Hand Shaoyang (SJ).
It goes back up and arrives at Tanzhong (CV 17), spreads to the
sanjiao (SJ), projects into the gallbladder, comes back out via the
hypochondria, flows down into the Foot Shaoyang (GB), redescends and
arrives at the top of the foot, reaching the space of the large toe to
unite with the Foot Jueyin (Li).
It goes back up to the liver, directly reaching the laryngo-
pharyngeal system, penetrates into the internal orifices of the nose
(sinuses) and finally arrives at the external nasal orifices.
A vessel ascends to the forehead, arrives at the top of the cranium,
redescends to the nucha above the first cervical vertebrae, in the
middle of the implantation of the hair, where the Dumai (GV) is found.
A vessel attaches to yin qi (genitals), crosses the pubic hair,
penetrates into the umbilicus, follows the inner wall of the abdomen,
2. Also known as Rong qi (nutritive energy). See the explanation of Zhang Shi.
enters into Quepen (supraclavicular fossa), redescends to the lung and
follows the Hand Taiyin (Lu).
Such is the circulatory path of Ying Qi (nutritive energy).
EXPLANATIONS AND COMMENTARIES
408 Rough Draft For JTS Students Only
I - Zhang Shi explains:
1. This chapter concerns ying-Xue (energy-blood) which circulates within the jing Sui (3)
(deep channels), which begin via the Hand Taiyin (Lu) and ends via the Foot Jueyin (Li) This
circulation is perpetual; the cycle begins again via its uninterrupted trajectory.
ying-Xue (ying-blood) results from the inhalation of liquid (food) substances by the
energy of the zhongjiao (middle jiao-MJ) to produce blood, allowing maintenance of the organism.
No other substance is as invaluable as ying-blood. This is why ying-blood circulating within the
jing Sui has the name ying-blood (honorable blood); that means to also state that the energy of
the blood is Ying Qi (nutrtitive energy). 463.
The actions ...flooding the interior and spreading to the exterior, imply that the liquid
substance originating from the zhongjiao (MJ), flooding the interior, is called jing (essence)
which, under the action of Xin-shen (heart-mental), transforms into blood. The Chongmai and
renmai (CV) distribute it to the exterior to fortify the skin, heat up the muscles and embellish
the body hair and head hair.
The most precious substance contained within the Cereal water (food water/nutritive
liquid), under the action of the Xin-shen, is red in color. It circulates continuously in a cycle
without end within the jing Sui. This circulation has the name Cycle of heaven and earth.
since it spreads to the pilocutaneous level, it responds to the energy of heaven and
circulates at the exterior.
since it circulates in the interior of the jingmai (principal channels), it responds to the
jing shui (4) (rivers- waterways) .
2. Ying Qi (nutritive energy) leaves from the Hand Taiyin (Lu) and flows down into the
point Shaoshang (Lu 11), located at the tip of the thumb; a vessel is directed to the tip of the
index finger to unite with the Hand Yangming (LI).
It ascends to the nose, is directed into the Foot Yangming (St), redescends to the point
Chongyang (St 42), located on top of the foot and inserts into the space of the great toe to unite
with the Foot Taiyin (Sp) vessel, at the point Yinbai (Sp 1).
It ascends to the thigh and flows into the heart. Via the Hand Shaoyin (He) vessel, it
exteriorizes at the point Ququan (he 1), below the axilla, reaches the arm and inserts into the
point Shaochong (he 9), located at the tip of the little finger, reascends to the axilla, arrives at the
suborbital region and falls into the internal canthus of the eye to unite with the point
jingming (Bl 1) of the Foot Taiyang (Bl).
It goes back up to the top of the cranium, goes back down to the nucha, runs alongside the
vertebral column, arrives at the sacrum, goes back down and inserts into the point zhiyin (Bl 67)
of the little toe, reaches the sole of the foot at the point Yongquan (Ki 1) of the Foot Shaoyin (Ki),
goes back up and projects into the kidney. From the kidney, it is directed to the heart, spreads
into the thorax, links up with the xin bao luo (XB). Via the path of the Hand Jueyin (XB), it comes
back out at Zhongchong (XB 9) of the middle finger; a vessel reaches guanchong (SJ 1) of the ring
finger to unite with the Hand Shaoyang (SJ).
3. jing Sui: deep routes or principal channels within which circulate ying-blood (nutritive energy and blood). See
Chapter 17 (Measurement of the Vessels), pages 430-1.
4. jing shui: waterways, rivers. See Chapter 12 (River Routes), page 358.
It ascends and inserts into the point Danzhong (CV 17) and becomes dispersed into the
sanjiao (SJ). By the path of the sanjiao (SJ), it flows down into the gallbladder, comes back out at
the hypochondria and inserts into the Foot Shaoyang (GB).
It redescends and reaches the top of the foot. It inserts into the point Dadun (Sp 1) of the
great toe, unites with the Foot Jueyin (Li) and goes back up to the liver. From the liver, it flows
into the lung, reaches the laryngo-pharyngeal system, penetrates into the sinuses of the nose and
ends up at the nasal orifices (nostrils).
409 Rough Draft For JTS Students Only
A vessel arises from the liver, ascends to the forehead, reaches the vertex and links up
with the Dumai (GV), descends to the nucha, runs alongside the vertebral column to the coccyx... .
This trajectory belongs to the Dumai (GV). A vessel of the Dumai reaches the anterior part
of the body, links to yin qi (genital organs), goes up to the pubic hair, penetrates into the
umbilicus, follows the inner wall of the abdomen, arrives at Quepen (supraclavicular fossa), goes
back down and flows down into the lung and reaches the Hand Taiyin (Lu)... . Such is the
circulatory pathway of the ying energy of the organism.
II - Ma Shi comments:
This chapter concerns the circulation of Ying Qi (nutritive energy), similar to Tong qi
(a priori energy) (5).
Tong qi is the Great energy (daqi) contained within the thorax, ending up at the laryngo-
pharyngeal apparatus. This innate energy coming from the kidney (source organ) controls
respiratory function and activates the circulation in the jing Sui (deep channels).
Ying Qi (nutritive energy) is yin qi (yin energy); it comes from the zhongjiao (MJ) which
brings it toward the xiajiao (Lower Jiao-LJ) in order to become yin qi. This is why the text states:
The pure substance is jing (essence); under the action of the zhongjiao (MJ), it becomes Ying Qi.
But Ying Qi is able to be obtained only from the pure substances of the Cereal water (foods). This
is why it is said: The most precious in the circulation of the Ying Qi is the reception of the food
products.
In this manner, without the cereal energy, there is no production of Ying Qi, and without
Ying Qi, no production of blood. In other words, once in the stomach, foods, under the action of the
zhongjiao (MJ), become transformed into pure substance (Cereal jing) which, in turn, under the
action of Tong qi (a priori or thoracic energy), reaches the points Chongfu (Lu 1) and Yuanmen
(Lu 2) to flow down into the Hand Taiyin (Lu). From the Hand Taiyin (Lu), it passes successively
into the Hand Yangming (LI), Foot Yangming (St), Foot Taiyin (Sp), Hand Shaoyin (He), Hand
Taiyang (SI), Foot Taiyang (Bl), Foot Shaoyin (Ki), Hand Jueyin (XB), Hand Shaoyang (SJ), Foot
Shaoyang (GB), Foot Jueyin (Li)... . In the interior, it floods the organs and bowels; at the exterior,
it spreads outside the jingmai.
As for Ying Qi, being yin-jing ,therefore the most precious substance under the action of
Tong qi (a priori or thoracic energy), it circulates within the interior of the jing Sui (deep
principal channels). Its circulation begins at the Hand Taiyin (Lu) and terminates at the Foot
Jueyin (Li), then it restarts the cycle again... . This is the principle of heaven and earth which
never changes.
III - N.V.N.:
The circulation of ying (nutritive) energy can be diagrammed in the following fashion:
5. See Chapter 10 (Vessels-Channels) on the jingmai.
465.
410 Rough Draft For JTS Students Only
Figure 71:
Circadian circulation of ying (nutritive) energy
no 466/467.
411 Rough Draft For JTS Students Only
CHAPTER XVII
Measurement of the Vessels
(Mai Duo)
Chapter 17 consists of three parts:
1. The length of the 3 yin and 3 yang of the foot and hand (that is to say, the
24 bilateral principal channels), the 2 qiaomai and 2 medial channels (renmai and
Dumai), that is to say, 28 channels whose length totals 16 Zhang 2 Chi.
2. The liason of the jing qi (essence) of the 5 organs with the 7 orifices. This
jing energy plays a fundamental role in the maintenance of the harmonious state of
sensory functions (olfaction, hearing, vision, taste...). In contrast, the disequilibrium
of this energy has an excessive fullness of yin and yang as a consequence, causing
the syndrome guan Ge (energetic separation), determining factor of premature
death.
3. The presentation of the yinqiao. It starts at the foot and reaches the ocular
system; it plays a preponderant role in the nutrition of the ophthalmic system.
But the essential aspect of this chapter concerns the measurement of the
jingmai, hence the name Measurement of the Vessels (Mai Duo).
This chapter consists of 6 paragraphs.
PARAGRAPH 1
Huangdi :
Please instruct me on the measurement of the vessels (Mai Duo).
Qi Bo:
The 6 yang channels of the hand go from the hand to the head.
They each have a length of 5 chi, that is, 5 X 6 = 30 chi or 3 zhang.
412 Rough Draft For JTS Students Only
468.
The 6 yin channels of the hand go from the thorax to the hand.
They each have a length of 3 chi 5 cun, that is, 3.5 X 6 = 21 chi or 2.1
z hang.
The 6 yang channels of the foot go from head to foot. They each
have a length of 8 chi, that is, 8 X 6 = 48 chi or 4.8 zhang.
The 6 yin channels of the foot go from foot to thorax. They each
have a length of 6 chi 5 cun, that is, 6.5 X 6 = 39 chi or 3.9 zhang.
The 2 qiaomai go from the foot to the eyes. They each have a
length of 7 chi 5 cun, that is, 7.5 X 2 = 15 chi or 1 zhang 5 chi.
Dumai (GV) and renami (CV) each have a length of 4 chi 5 cun,
that is, 4.5 X 2 = 9 chi or 0.9 zhang.
The total length of these channels is 16 zhang 2 chi. These
channels are the deep routes (jing Sui).
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
This paragraph concerns the measurement of the vessels (Mai Duo).
6 yin and 6 yang designate the 3 yin and 3 yang bilaterally.
1. The words ... from the hand to the head describes the circulatory direction of the yang
channels of the hand because,
_ the Hand Taiyang (SI) starts at the point Shaoze (SI 1), located at the tip of the little
finger, and ends at the point Tinggong (SI 19), located on the face.
_ the Hand Yangming (LI) starts at the point Shangyang (LI 1), at the tip of the index
finger, and ends at the point yingxiang (LI 20), located on the face.
_ the Hand Shaoyang (SJ) starts at the point guanchong (SJ 1), at the tip of the ring finger,
and end at the point Huajiao (sizhukong-SJ 23), located on the face.
Each yang channel of the hand measures 5 chi long, for the group of 6 channels, that is,
5 X 6 = 30 chi or 3 zhang.
2. The words ... from the thorax to the hand describes the circulatory direction of the
yin channels of the hand because,
_ the Hand Taiyin (Lu) starts at the center of the axillary crease at the point
Zhongfu (Lu 1) and ends at the tip of the thumb at the point Shaoshang (Lu 11).
_ the Hand Shaoyin (He) starts at the thorax (axillary region) at the point Jiquan (he 1)
and ends at the tip of the little finger at the point Shaochong (he 9).
_ the Hand Jueyin (XB) starts at the thorax at the point Tianchi (XB 1) and ends at the tip
of the middle finger at the point Zhongchong (XB 9).
Each yin channel of the hand measures 3 chi 5 cun long, for the group of channels, that is,
3.5 X 6 = 21 chi or 2.1 zhang. 469.
3. The words ... from the head to the foot describe the circulatory direction of the yang
of the foot because,
_ the Foot Taiyang (Bl) starts on the head at the point jingming (Bl 1) and ends at the 5th
toe at the point zhiyin (Bl 67).
413 Rough Draft For JTS Students Only
_ the Foot Yangming (St) starts on the head at the point shenggi (St 1) and ends at the 2nd
toe at the point Lidui (St 45).
_ the Foot Shaoyang (GB) starts on the head at the point Tongziliao (GB 1) and ends at the
4th toe at the point qiaoyin (GB 44).
Each yang channel of the foot measures 8 chi long, for all the 6 channels, that is 8 X 6 = 48
chi or 4.8 zhang.
4. The words ... from foot to the thorax describess the circulatory direction of the yin
channels of the foot because,
_ the Foot Taiyin (Sp) starts at the great toe at the point Yinbai (Sp 1) and ends at the
thorax at the point Dabao (Sp 21).
_ the Foot Shaoyin (Ki) starts at the sole of the foot at the point Rongquan (Ki 1) and ends
on the thorax at the point shufu (Ki 27).
_ the Foot Jueyin (Li) starts at the great toe at the point Dadun (Li 1) and ends on the
thorax at the point qimen (Li 14).
Each yin channel of the foot measures 6 chi 5 cun, for all the 6 channels, that is,
6.5 X 6 = 39 chi or 3 zhang 9 chi.
5. The qiaomai goes from the foot to the eyes. Their length is 7 chi 5 cun, that is,
7.5 X 2 = 15 chi or 1 zhang 5 chi.
6. The Dumai (GV) is the medial posterior route, and the renmai (CV) the medial anterior
route. Each of these channels measures 4.5 chi, that is, 4.5 X 2 = 9 chi.
In this manner, the total length of the 24 channels, the 2 qiaomai, renmai and Dumai
represent 16 zhang 2 chi. These channels constitute one system called jing Sui (large deep
routes).
III - N.V.N.:
The qiaomai are divided into yinqiao and yangqiao, of left and right, that is to say, 4 qiao.
This paragraph only mentions 2 qiao because the measurement of the vessels takes into
account in woman (yin), 2 yinqiao (left and right), and in men (yang), 2 yangqiao (left and right).
Nevertheless, in clinic, it is the rule to consider yinqiao and yangqiao, of the left and right,
together.
PARAGRAPH 2 470.
The jingmai are in the interior (1). Their routes of deviation are
called l uo, and the branches of the luo bear the name Sun. If these
vessels are in fullness with plethora of blood, treatment must be done
urgently; dispersion is used in the case of fullness and phytotherapy in
the case of emptiness.
414 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
This paragraph completes the previous chapters. The words jing, luo, sunluo are well-
defined and treatment by acupuncture or phytotherapy is also advised according to the case of
emptiness or fullness of the luo and sunluo.
The phrase jingmai are in the interior consists of the same meaning as the word jing Sui
(deep paths).
The paths of deviation (Luo) are the transversal paths going from a yin principal channel
toward the yang principal channel and vice versa to constitute a yin-yang system. For example:
the vessel leaving from the point Lieque (Lu 7) (Luo) toward the point hegu (LI 4) (yuan). (2)
The Bie luo (longitudinal luo) (3) possess branches called sunluo (energetic capillaries).
In the presence of fullness of these vessels, it is advised to apply an urgent treatment. How do you
treat them? If the perverse energy is in fullness, one should disperse by acupuncture, and if the
essential energy is in emptiness, one should prescribe phytotherapy to tonify it.
II - N.V.N.:
See also Chapter 10 (Vessels-Channels) of this classic.
PARAGRAPH 3
1. The jing qi (energetic essence) of the 5 organs have a close
relationship with the 7 orifices. In effect:
_ the jing qi of the lung communicates with the nose; the lung
being in harmony, the nose can perceive odors.
_ the jing qi of the heart communicates with the tongue. The heart
being in harmony, the tongue can recognize the 5 flavors.
_ the jing qi of the liver communicates with the eyes. The liver
being in harmony, the eyes can distinguish the 5 colors.
_ the jing qi of the spleen communicates with the mouth. The
spleen being in harmony, the mouth can appreciate the 5 cereals (to
eat with appetite).
_ the jing qi of the kidney communicates with the ears. The kidney
being in harmony, the ears can perceive the 5 sounds. 471.
1. Implies the sense of deep.
2. With Chamfrault, we designated this vessel of deviation under the nametransversal luo.
3. Bie luo are the longitudinal luo which go from the exterior to the interior, directly reaching the organs and bowels.
When the 5 organs are in disharmony, the 7 orifices are
obstructed, and when the 6 bowels are in disequilibrium, the energy
stagnates and is transformed into abcess.
2. This is why, when perverse energy occurs in the bowels, the
yang vessels are not harmonious. The disharmony of these vessels
causes the stagnation of energy; stagnation of energy is a phenomenon
of fullness of yang energy.
The yang energy in great fullness is not favorable to the yin
vessels; the blood stagnates and causes fullness of yin energy.
415 Rough Draft For JTS Students Only
The yin energy being in great fullness, the yang energy cannot
circulate. This phenomenon is called guan (barrier, obstruction).
The yang energy being in great fullness, the yin energy cannot
circulate and the phenomenon bears the name Ge (separati on).
When yin and yang energy are simultaneously in great fullness,
their circulation is paralyzed and the phenomenon is named guan Ge
(door/separation).
That which attains guan Ge does not live long.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
1. In the interior, the 6 yang channels of the hand and foot communicate with the bowels,
and the 6 yin channels, with the 6 organs. blood and energy originate from the organs and bowels.
This is why it is necessary to prescribe medicines to tonify them. Such is the situation of the
energy circulating within the vessels. But this paragraph also concerns the relationship of the
energy of the 5 organs with the pilocutaneous system and the 7 orifices to demonstrate their
correspondences with the Celestial and Terrestrial Dao.
2. The energy of the 5 organs communicates with the 7 orifices. As a result, their
disharmony is the cause of disturbances at the level of the sensory organs.
In the interior, the 6 bowels belong to yang, and at the exterior, the skin and body hair
are yang. In that connection, the text states: When yang energy is in excess, ying energy
(nutritive energy) cannot circulate and transforms into abcess, etc.. This means to say that when
the 6 bowels are in dysharmony, the blood and energy stagnate and this accumulation at the level
of pilocutaneous-sweat gland system is a dominant factor in the formation of furunculosis or
abscess. The illness therefore manifests first in the interior, then evolves toward the exterior.
Perverse energy is at the bowel means that it is found at the exterior, which is yang. In
this case, the yang vessels are not harmonious, implying that renying (left radial pulse) is
unbalanced.
3. The disharmony of the yang vessels causes the stagnation/accumulation of the energy.
Because of this stagnation, the yang energy is in fullness, yet great fullness of the yang energy is
an unfavorable phenomenon for the yin vessels. This means to say that qi Kou (right radial pulse)
is unbalanced. 472.
4. The yin vessels in a state of disequilibrium causes stagnation/accumulation of blood
and energy that is responsible for the fullness of yin energy.
When the yin energy is in great fullness, the yang energy cannot circulate. This
phenomenon bears the name guan (door, barrier). If this door is closed, the yin energy is retained
in the interior, and the yang energy, isolated at the exterior, is found in a state of
disequilibrium.
When the yang energy is in great fullness, the yin energy cannot circulate. This term is
utilized when the energy of the exterior is separated from the energy of the interior and the yin
energy is no longer in a harmonious state.
Therefore, when yin and yang are simultaneously in fullness, their disharmony bears the
name guan-Ge (door/separation)and the illness is difficult to treat.
II - N.V.N.:
This Gate Control theory advocated by Chinese medical genius for over 2,000 years
416 Rough Draft For JTS Students Only
before Christ has always been and is still utilized in our time as one of the basic elements of
therapy. It is founded on the opening and closing of the door of entering and exiting of yin and
yang, at the level of the epidermo-dermal system. This notion of door possesses a pragmatic
value and, as a result, is used in clinical practice.
As for the Gate Control theory of Malzack and Wall in pain physiology, it assigns a role
to the marrow in the control of painful influx. These influxes evoked by exteroreceptive
stimulation are transmitted to three systems:
_ the cells of the gelatinous substance of Rolando
_ the central T cells of the posterior cornea
_ the ascending lemniscal system, that is, the long fibers of the posterior cord which
project toward the brain.
This theory is, admittedly, passionate and conforms to the scientific thinking of our time,
but it remains conjectural because it is useless in everyday clinical reasoning.
PARAGRAPH 4
Huangdi :
Where do the qiaomai leave from and where do they stop? With
what energy from which jingmai are they entrusted to propel the
water movement? ( 4)
Qi Bo: 473.
The qiaomai is the Bie (collateral or distinct vessel) of the
shaoyin (Ki). It starts behind Rangu (scaphoid bone, where the point of
the same name is found: Ki 2), reaches the internal malleolus, ascends to
the inner thigh, penetrates into the abdomen and reaches the interior
of the thorax, penetrates into Quepen (supraclavicular fossa, where St 12
is found) and arrives in front of renying (St 9), penetrates into the malar
bone and reaches the internal canthus of the eye to unite with the
taiyang (Bl) and yangqiao.
The energy of yinqiao and that of yangqiao take care of one
another in order to moisten the eye, If the yin energy is in deficiency,
the eyes can no longer close.
4. This phrase has never been correctly translated into Western language.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
This paragraph concerns the point of departure and arrival of the qiaomai.
Huangdis question is centered on the two qiaomai, but Qi Bos reply only bears on the
yinqiao.
energy and blood circulate like water on the surface of the earth. This is why Huangdi
questions: By which energy do they propel the water movement? and Qi Bo replies:
The yinqiao is a Bie vessel belonging to the Foot Shaoyin (Ki). It starts at the point
Zhaohai (Ki 6) underneath and behind Rangu (Ki 2),
417 Rough Draft For JTS Students Only
_ ascends to the internal malleolus and reaches the length of the inner thigh
_ ascends into the abdomen and reaches the interior of the thorax
_ penetrates into Quepen and reaches the front of the point renying (St 9)
_ penetrates into the malar bone and arrives at the point jingming (Bl 1), located at the
internal canthus of the eye, to unite with the yangqiao belonging to the Foot Taiyang (Bl).
The union of the energy of yinqiao and that of yangqiao permits maintaining in perfect
fashion their saturating action within the ocular system, In the opposite case, the eye cannot
close.
II - N.V.N.:
1. This paragraph concerns the trajectory of the yinqiao which consists of three parts:
_ the infero-internal part of the lower limb
_ the intra-abdomino-thoracic part
_ and the supero-external part at the level of the cranium.
The study of this trajectory allows understanding the action of Zhaohai (Ki 6- point of
departure of the yinqiao) on cardio-pulmonary and abdominal pathology (5).
As for the trajectory of yangqiao, it is only external. As a result, shenmai (Bl 62- point of
departure of the yangqiao) acts only on external pathology.
474.
2. We summarize below disorders of the yinqiao and yangqiao cited in the classic books.
a) yinqiao:
_ In the attack of the yinqiao, yang (fire) of the body grows weaker and yin (water)
becomes very strong. This is why one is always sleepy.
_ In the attack of the yinqiao, yang is slow and yin is hurried, hence somnolence (Lingshu,
Ch. 20 The Five Perverse).
_ Disturbances of yinqiao can cause pain without localization (erratic pain). One needles
the yinqiao in women and yangqiao in men (Lingshu, Ch. 73 Ability in the Practice of
Acupuncture).
_ When the yinqiao is disturbed by perverse energy, lumbar pain radiates to the neck. The
patient has blurred vision. If the ailment is serious, the body is inverted backwards, the tongue
stiffens and the patient cannot speak (Su Wen, Ch. 41Acupuncture and the Treatment of
lumbalgia).
_ Faced with yin symptomatology, in the interior of the body, with oligo-anuria, one
should think of disturbance of the yinqiao (Lingshu, Ch. 22 yin Madnesses and yang
Madnesses).
b) yangqiao:
_ In the attack of the yangqiao, yin (water) grows weaker, yang (fire) is very strong; this is
why one suffers from insomnia.
_ The key sign of attack of the yangqiao is insomnia. In this case, yin (water) slows and
yang (fire) accelerates (from the Nanjing).
5. As a result of this assertion, it is clear that the trajectory of the yinqiao as it has been presented to us up to this day does
not conform to the energetic physiology of Classical Chinese Medicine.
_ This insomnia can be accompanied or not by specific signs according to whether the
yangqiao is attacked by perverse energy or not :
lumbar pain, like the blow of a hammer, sometimes accompanied by swelling of this
region (Su Wen, Ch. 41 Acupuncture and the Treatment of lumbalgia).
inability to close the eyes. Absence or, oppositely, abundance of tears (see yinqiao).
eye pain. This eye pain always starts at the internal canthus of the eye (Su Wen, Ch. 43:
Discourse on Obstructions).
erratic pains. Movements are difficult (loss of agility).
418 Rough Draft For JTS Students Only
PARAGRAPH 5
Huangdi :
The energy of the yin vessels circulates only in the 5 organs and
reaches the 6 bowels. Why?
475.
Qi Bo:
The energy can no longer circulate. It is like a current of water
and like the apparent and eternal movements of the sun and moon. This
is why the jing qi (energetic essence) of the yin vessels circulate in
supplying the organs, and the jing qi of the yang vessels circulates in
supplying the bowels, in a cycle without end, without pause. This
energy floods the interior and permeates the 5 organs, and at the
exterior it humidifies the sweat glands.
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph concerns the energy circulating at the level of the organs/bowels.
The yin vessels are the 6 yin channels of the hand and foot. Their energy circulates at the
level of the 5 organs.
The yang vessels are the 6 yang channels of the hand and foot. Their energy circulates at
the level of the 6 bowels.
yin comes back out toward yang. Ex: The channel of the lung circulates toward the large
intestine.
yang goes back into yin. Ex: The channel of the stomach circulates toward the spleen.
This circulation therefore resembles a circle without end, always in motion, without ever
pausing. In the interior, the energy permeates the 5 organs/6 bowels, and at the exterior, it
moistens the sweat glands. In this manner, the energy not only circulates at the level of the
5 organs but also at the level of the 6 bowels.
PARAGRAPH 6
Huangdi :
The qiaomai are divided into yinqiao and yangqiao. The number
1 zhang 5 chi that we have put forth above concerns which vessels?
Qi Bo:
The number calculated concerns the jing (principal channel),
and the non-calculated number, the luo (secondary vessels).
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
This paragraph completes the previous one concerning the yangqiao responding to man,
and the yinqiao to woman. It is in this manner that the qiaomai are divided into yin and yang.
419 Rough Draft For JTS Students Only
In man, the yangqiao is a principal vessel, and the yinqiao is a secondary vessel (Luo), and
in women it is the reverse.
476.
II - N.V.N.:
We present below the table of lengths of the 28 vessels cited in the text and the diagrams
of the two qiao:
7.5 x 2 = 15 chi
(medial) 4 chi 5 cun
(medial) 4 chi 5 cun
8 x 2 = 16 chi
8 x 2 = 16 chi
8 x 2 = 16 chi
6.5 x 2 = 13 chi
6.5 x 2 = 13 chi
6.5 x 2 = 13 chi
3.5 x 2 = 7 chi
3.5 x 2 = 7 chi
3.5 x 2 = 7 chi
5 x 2 = 10 chi
5 x 2 = 10 chi
5 x 2 = 10 chi
From foot to eye: 7 chi 5 cun
From coccyx to face: 4 chi 5 cun
From perineum to face: 4 chi 5 cun
From head to foot: 8 chi
From head to foot: 8 chi
From head to foot: 8 chi
From foot to thorax: 6 chi 5 cun
From foot to thorax: 6 chi 5 cun
From foot to thorax: 6 chi 5 cun
From thorax to hand: 3 chi 5 cun
From thorax to hand: 3 chi 5 cun
From thorax to hand: 3 chi 5 cun
From hand to head: 5 chi
From hand to head: 5 chi
From hand to head: 5 chi
qiaomai
Dumai (GV)
renmai (CV)
Zu taiyang (Bl)
Zu shaoyang (GB)
Zu yangming (St)
Zu taiyin (Sp)
Zu jueyin (Li)
Zu shaoyin (Ki)
Shou taiyin (Lu)
Shou jueyin (XB)
Shou shaoyin (He)
Shou taiyang (SI)
Shou shaoyang (SJ)
Shou yangming (LI)
Total Length (left and right) Measurement of Length jingmai
420 Rough Draft For JTS Students Only
Figure 72: yinqiao Figure 73: yangqiao
477.
421 Rough Draft For JTS Students Only
CHAPTER XVIII
Production and reunion of ying and wei
(ying wei sheng Hui)
ying (Rong: nutritive energy) and wei (defensive energy) come from the
same dietary source.
ying encompasses the sense of organization, care, restoration and
expenditure and consumption which requires maintaining a good state of health.
ying energy is therefore necessary for the material existence of the body; its role is
the maintenance of the interior of the organism.
wei signifies protection. Its role is to defend the exterior of the organism.
The production, distribution and functions of these two energies have a close
relationship with the sanjiao (SJ).
Chapter 18 of the Lingshu studies the production and reunion of ying and wei,
hence its title.
It consists of 10 paragraphs.
PARAGRAPH 1
Huangdi :
Where does the energy of man come from? Where do the yin and
yang reunite? What is the energy called yi ng, and what is the energy
called wei ? What is the site of production of ying, and what is the site
of reunion of wei?
In the case of aged and young people, the energy is not the same;
yin and yang move differently. I would like you to inform me of the site
of reunion of the wei.
422 Rough Draft For JTS Students Only
Qi Bo: 478.
Man receives the energy originating from foods. This energy is
transmitted to the lung, and from the lung, to the 5 organs and 6 bowels.
The pure component of the food energy is the ying, and the
impure component is the wei. The first circulates within the vessels,
and the second outside the vessels. These two energies circulate in the
body without stopping, like a circle without end.
wei energy circulates 25 times in the yin part during the night
and 25 times in the yang part during the day, that is to say, 50 times in
one day and one night. As a result, when it arrives at yang, it
awakens, and when it arrives at yin, it goes to sleep. For this
reason, it is said: At noon, yang is in fullness and has the name Zhong yang
(yang juxtaposition); at midnight, yin is in fullness and is called Zhong yin (yin
juxtaposition). In this manner, the taiyin controls the interior, and the
taiyang the exterior; each executes its role 25 times following day and
ni g ht .
At midnight, yin is at its height. Passed midnight, yin declines. At
dawn, yin disappears, and yang begins to receive the energy. At noon,
yang is at its height. At dusk, yang weakens, and at sundown yang
disappears and yin begins to receive the energy.
Midnight is the moment of Grand reunion (Da Hui); all the people go
to bed, and this phenomenon is designated by the name Gathering of yin
(he yin). At dawn, yin disappears and yang begins again to receive the
energy... . This circulation is perpetual; heaven and earth follow the
same rule.
EXPLANATIONS AND COMMENTARIES
I- Zhang Shi explains:
1. This paragraph concerns the production and circulation, the reunion and gathering of
the ying and wei.
2. The phrase Foods penetrate into the stomach; their energy is transmitted to the lung
and from the lung to the 5 organs and 6 bowels... informs about the circulation of ying-Xue
(ying-blood) at the level of the 5 organs and 6 bowels and the 12 jingmai.
The pure component is the ying, and the impure component the wei implies that there
exists two energetic circulatory pathways, that of ying and that of wei. ying circulates within the
channels, and wei, outside the channels. This circulation is perpetual; the energy only reunites at
the Hand Taiyin (Lu) after having accomplished a daily cycle of 50 turns through the yin regions
and yang regions of the body, carrying out circles without end. Such is the cyclic circulation of
Ying Qi within the vessels responding to the respiratory movements and temporal movements of
the clepsydra (see Chapter 15: Fifty Rong).
479.
3. Wei qi (defensive energy) circulates 25 times in yin during the night and 25 times in
yang during the day. This circulation is distinguished into nocturnal circulation and diurnal
circulation. This is why, when the energy arrives at yang, the individual awakens and opens the
eyes, and when it arrives at the yin, the individual closes the eyes and goes to sleep.
423 Rough Draft For JTS Students Only
4. At noon, the yang energy is at its apogee; this is the moment of the circulation of the
wei into yang. This evolutive phase has the name Zhong yang (juxtaposition of yang).
At mdinight, the yin energy is at its apogee; this is the moment of the circulation of the
wei into yin. This evolutive phase is called Zhong yin (juxtaposition of yin).
5. The taiyin reponds to earth, and the taiyang, to heaven. Wei qi circulates during the day
at the level of the cutaneous system, therefore at the exterior which responds to taiyang, and
during the night, at the level of the deep membranous layers belonging to the 5 organs, which are
none other than the principal sites governed by the taiyin.
Wei Qi performs the movements 25 times at the exterior of the body during one day and
25 times in the interior during one night. Such is the circulation of Wei Qi.
6. At midnight, yin is at its apogee; passed midnight, yin grows weaker. At dawn, yin
disappears and yang begins to receive the energy.
At noon, yang is at its apogee; at dusk, yang grows weaker and at sundown yang disappears
and yin begins to receive the energy.
At exactly midnight, yin and yang reunite; all the people go to sleep. This phenomenon is
designated by the name he yin (gathering of yin). This is the energy circulating in yin which
unites at the yin following the rules yin/yang-Day/night of heaven and earth.
At dawn, Wei Qi ends its circulation in yin; the exterior/yang receives it in order to
control its movements. In this manner, Wei Qi circulates without ceasing; yin and yang of heaven
and earth obey the same law.
II - N.V.N.:
ying energy and wei energy originate from dietary jing elaborated at the level of the
stomach under the action of the zhongjiao (middle jiao).
ying energy is controlled by Tong qi (a priori energy) and the xinbao (XB) whose action is
to transmit to it an orderly and chronologic circulation within the interior of the jingmai. It
begins and ends at the Hand Taiyin (Lu); this is why the taiyin governs the interior (1).
As for wei energy, it freely circulates without being controlled by the Tong qi and xinbao.
As a result, during the day, it circulates in the yang areas (where the yang channel are
found), and during the night in the yin areas (where the yin channels are found). It begins and
ends at the Foot Taiyang (Bl); this is why the taiyang governs the exterior. (2) 480.
Briefly, ying and wei energy circulate in the organism, each evolving in 25 circuits during
the day and 25 circuits during the night following the correlation yin/yang-Day/night.
1. In the sense of inside the channels
2. yin Zhang yang Jiang in pinyin.
At midnight, the energetic yin potential is maximum. After midnight, the yin energy
retires little by little until dawn. At the moment when it reaches its minimum, the yang energy
rises and succeeds it.
At noon, the energetic yang potential is maximum. When the sun is displaced to the West,
the yang energy retires little by little until dusk. At the moment when it reaches its minimum,
the yin energy rises and succeeds it (Figure 70).
ying and wei energy, despite being independent circulations, reunite at midnight to create
the phenomenon reunion of yin (he yin). At daybreak, maximal yin becomes minimal yin, and
this is the moment when yang rises in to succeed it. This perpetual circulation agrees perfectly
with the apparent movements of the sun and the moon of the natural world.
424 Rough Draft For JTS Students Only
Figure 74
Maximal evolution of yin and yang. In the natural world,
yin ascends (from earth to heaven) and yang descends (from heaven to earth). (2)
PARAGRAPH 2 481.
Huangdi :
In aged individuals, which type of energy is responsible for
insomnia? And in the young, which type of energy prevents them from
going to sleep during the day?
Qi Bo:
In the young, the blood and energy are in abundance, the tissues
fibers are full and solid, the energetic paths are free and fluid and the
ying and wei circulate freely without being contrary. This is why they
are awake during the day and only sleep at night.
425 Rough Draft For JTS Students Only
In contrast, in the elderly, the blood and energy are weak, tissues
fibers are thin and dried out, the energetic paths are hindered, the
activities of the 5 organs are slowed down and the weakening of Ying Qi
favors the encroachment of Wei Qi. This is why they are not very awake
during the day, and at night, they cannot fall asleep.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
ying and wei each possess a site of production and a specific path of circulation. Their
site of reunion is located in the pilocutaneous spaces and sweat glands. They circulate together,
go in and come back out together. Also, in Chapter 52 (Defensive energy- Wei Qi) of this classic
it is clearly stated:
By qijie (other name qichong- St 30), the blood and energy circulating within the vessels
reach the skin to unite with the Wei Qi with which it circulates together. While the blood and
energy circulating within the vessels moves in one direction, the blood and energy circulating
outside the vessels moves in the opposite direction. Such is the rule of the normal circulation of
yin and yang, of blood and energy.
II - Ma Shi comments:
The preceding paragraph notes the different states of blood and energy in the case of
young and old persons, while this paragraph completes it in taking the state of wakefulness in the
elderly during the night and the state of wakefulness in the young during the day as examples.
The term energetic routes employed in this paragraph designates the circulatory
pathways of the energetic vessels.
The rule of circulation of ying and wei has already been shown in the previous paragraph.
482.
III - N.V.N.:
Insomnia constitutes a real medical problem of modern life.
This paragraph offers us the possibility of solving one of the clinical forms of insomnia by
the energetic route of Oriental medicine.
PARAGRAPH 3
Huangdi :
I wish to be informed of the movements of ying and wei. Where
do they come from?
Qi Bo:
ying energy is emitted by zhongjiao (middle jiao), and wei, by
xiajiao (Lower Jiao).
EXPLANATIONS AND COMMENTARIES
I - Ma Shi notes:
426 Rough Draft For JTS Students Only
This paragraph informs of the sites of emmission of ying and wei energy.
PARAGRAPH 4
Huangdi :
I wish to be informed on the sites of emission and the routes of
distribution of the energy of the sanjiao (SJ).
Qi Bo:
The energy of shangjiao (Upper Jiao- UJ) is emitted at the upper
mouth (cardia) of the stomach; it follows the esophagus in crossing the
diaphragm and spreads into the thorax; it arrives at the subaxillary
region and goes back down (to the hand), following the route of the
Hand Taiyin (Lu); it returns by the path of the Hand Yangming (LI) in
order to go back up to the tongue; then descends again following the
path of the Foot Yangming (St).
Usually, it circulates jointly with the ying energy and
accomplishes 25 turns in yang and 25 turns in yin, that is to say,
50 circuits during one day and one night; then it ends up at the Grand
reunion (Da Hui) at the level of the Hand Taiyin (Lu).( 3)
483.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains
This paragraph instructs on the sites of emission of the energy of the sanjiao (SJ) in
order to explain the production and reunion of ying (nutritive) and wei (defensive) energy.
The shangjiao (Upper Jiao) (4) starts at the cardia,
_ runs alongside the esophagus, crossing the diaphragm
_ spreads into the thorax
_ arrives at the subaxillary region
_ passes by the points Yunmen (Lu 2) and Zhongfu (Lu 1), to circulate following the path of
3. To start the cycle again.
4. See zhongjiao (middle jiao) and xiajiao (Lower Jiao) in the following paragraphs.
the Hand Taiyin (Lu)
_ returns to the Hand Yangming (LI) to ascend to the tongue
_ then redescends in the region belonging to the Foot Yangming (St)... .
Usually, the energy of shangjiao (UJ) circulates with the ying (nutritive) energy in
accomplishing 25 circuits in the yang channels and 25 circuits in the yin channels, that is to say,
one cycle of 50 circuits. At the end of each cycle, it links up to the Hand Taiyin (Lu), at the site
called Grand reunion (Da Hui), before beginning another cycle again.
In summary, the energy of shangjiao (UJ) begins at the taiyin (Lu), located in the thorax,
and ends at the Grand reunion, located at the same taiyin.
Following another angle, the 3 yin channels of the hand, leaving from the organs, arrive at
the bowels, and the 3 yang channels of the foot, leaving from the foot, arrive at the organs; Ying Qi
circulates in the 28 vessels (channels) (5) during 270 expirations in order to respond to 2 Ke of
the clepsydra, forming in this manner one circuit of the body. This circulation travels the yin and
yang, the interior and exterior, the jingmai and the organs/bowels during one day (24 hours = one
427 Rough Draft For JTS Students Only
day and one night) in order to accomplish one cycle of 50 circuits. As a result, this circulation
does not only take place in yang during the day and only in yin during the night.
II - N.V.N.:
shangjiao (Upper Jiao) is the site of concentration of Tong qi (a priori energy, also called
thoracic energy by our Chinese friends).
Tong qi results from the meeting of yin (ovum) and yang (sperm). Its movements
are therefore innate and constitute the motor-center of all activities of the acquired energy:
respiratory and cardiac movements, diaphragmatic and liquid movements... given off at the level
of the zhongjiao (middle jiao) and at the level of the xiajiao (Lower Jiao).
Zhang jin Yue states:
The cardia (shangjiao=Upper Jiao) is the abode of the lung and the site of gathering of
Tong qi (innate energy).
Ying Qi (nutritive energy) is able to carry out 25 circuits during the day and 25 circuits
during the night, that is to say, one cycle of 50 circuits of the body during one day (24 hours),
due to the propulsive action of Tong qi (innate energy). (6)
PARAGRAPH 5 484.
Huangdi :
From the arrival of warm foods into the stomach, some
individuals perspire at the face, back or middle of the body. Why does
the perspiration not follow the route of the Wei Qi?
Qi Bo:
At the exterior, this individual is affected by the wind, and at the
interior, his sweat glands are opened widely and his tissue fibers are
markedly dilated. In this case, wei energy becomes promptly mobilized
toward the exterior and does have the time to follow its characteristic
route. This energy is hardy, rapid and robust; this is why it exudes from
the opening of the pores and does not follow the usual route. This
phenomenon has the name lu Xie (secretion by oozing).
5. See the explanation in the previous chapters.
6. See also our explanation regarding the action of the xinbao (XB) on ying energy (Paragraph 1 of this chapter).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
wei energy follows the energy of shangjiao (Upper Jiao- UJ) in order to spread into the
entire body.
1. The energy of the shangjiao (UJ) starts at the cardia,
_ traverses the diaphragm
_ diffuses into the thorax
_ comes back out via the axilla and arrives at the region belonging to the taiyin (Lu)
_ reaches the point Futu (LI 18)
_ descends to the point renying (St 9)
_ then disseminates to the skin and sweat gland system.
The energy of the shangjiao (UJ), as a rule, circulates with the ying (nutritive) energy at
428 Rough Draft For JTS Students Only
the level of the yin and yang.
2. Wei energy (defensive energy) follows the energy of the shangjiao (UJ) in order to
spread to the exterior. Above, it does not arrive at the face; behind, it does not reach the back.
As a result, at the time of the arrival of food into the stomach, like ying, wei and Tong are not yet
clearly individualized; perspiration occurs at the face and back because the wei energy has not
yet become exteriorized according to a definite route.
wei energy spreads into the entire body. If perspiration occurs at the middle of the body,
it is because the wei is not consistent and regular.
wei energy originates from the cereal liquids (han qi) (7). It is of a fiery, rapid and
volatile nature; it escapes to the exterior as soon as the pores are not tightly closed. This is why
in this case, it is written: The wei energy does not follow its characteristic path.
485.
3. In this paragraph, the infiltration of perverse wind is the origin of the perspiration.
It explains the mobilization of the energy toward the exterior according to the path of the
shangjiao (UJ).
The energy of the shangjiao circulates together with the ying energy, and they go in and
come back out together.
II - Ma Shi comments:
In some individuals, the ingestion of warm drinks and foods can cause sweating either at
the face or back. This example is chosen to justify the opening of the pores during an infiltration
of perverse wind and during the non-determination of the energies (ying, wei and Tong) at the
level of the stomach, causing in this manner sweating of the face or back.
wind is perverse yang, therefore, an external heat; warm food during ingestion is an
internal heat. The presence of these two heats constitutes a factor in opening the pores by which
wei energy escapes to the exterior without having followed its proper pathway: this phenomenon
is called lu Xie (secretion by oozing).
III - N.V.N.:
This paragraph concerns the mechanism of activation of sweating in certain individuals
during ingestion of warm drinks and food. It is a matter of an example to demonstrate one type of
non-conforming circulation of wei energy because of its volatile and transient nature.
7. Literally, Sweat-energy (obtained at the time of food metabolism).
PARAGRAPH 6
Huangdi :
I want you to inform me about the zhongjiao (middle jiao- MJ).
Where does it leave from?
Qi Bo:
The energy of zhongjiao (MJ) starts at the middle of the stoamch
(fundus). Its manifestations are produced after those of the shangjiao
(Upper Jiao).
zhongjiao (MJ) is the site of reception of the cereal products. It
eliminates the residues and decants the food liquid and transforms it
into Cereal jing (food essence). This is directed towards the top and
flows down into the vessels of the lung.
429 Rough Draft For JTS Students Only
The mixture of this Cereal jing and organic liquids are converted
into blood to maintain the organism. This nutritive substance is the most
invaluable; it originates from the zhongjiao (MJ) and circulates only
within the jingmai. This is why one gives it the name Ying Qi (also called
Rong qi). ( 8)
EXPLANATIONS AND COMMENTARIES 486.
Ma Shi explains:
Ying Qi (nutritive energy) is yin energy (yin qi) which starts at the zhongjiao (MJ),
located at Zhongwan (center of the stomach: fundus). This energy originates from food metabolism.
ying energy follows Tong qi (innate or thoracic energy) which conducts it to the lung to
circulate within the 12 jingmai.
Under the action of the heart, Ying Qi is transformed into blood, substance which
maintains the body; therefore, there is not another substance more precious than it.
Ying Qi is of yin nature. This is why it circulates alone within the jingmai. Compared to
Wei Qi, it circulates within the jingmai like an officer (in charge) of the barracks. This is why one
gives it the name Rong qi.
PARAGRAPH 7
Huangdi :
energy (qi) and blood (Xue) are two different designations and
yet they belong to the same source. How is that?
Qi Bo:
ying (also named Rong) and wei are very closely correlated with
jing qi (essence of the energy), and blood, with shen qi (mental energy).
This is why blood and energy have two different names but are of the
same kind.
8. See definition of the words Rong and ying in Chapter 16 (Nutritive energy) of this classic.
In this manner, in the case of Dua Xue (loss of blood), sweating is
absent, and in the case of Dua han (loss of sweat), blood is absent. Man
has, therefore, two circumstances which cause him to die, but not two
circumstances which bring him back to life.
EXPLANATIONS AND COMMENTARIES 487.
I - Zhang Shi explains:
ying and wei, just like Xue (blood), originate from cereal energy (essence of food energy).
This is why they are different in name but of the same origin.
Sweat is a liquid substance belonging to the blood, emanating in the course of energetic
modification. This is why the loss of blood (Dua Xue) is characterized by the absence of sweat,
and the loss of sweat (Dua han), by the absence of blood. For this reason, it is said: Man has
two circumstances which bring him to death, but not two circumstances which bring him back to
life.
430 Rough Draft For JTS Students Only
II - N.V.N.:
This paragraph defines therapeutic management in the case of excessive sweating and
hemorrhage:
a) Sweating is strictly forbidden in the case of bleeding.
b) blood transfusion is expressly advised against in the case where the donor is affected
by sweating.
PARAGRAPH 8
Huangdi :
I would like you to inform me about the xiajiao (Lower Jiao- LJ).
How is it distributed? What is its role in production/transformation?
Qi Bo:
xiajiao (LJ) detaches from Hui Chang (inferior portion of the small
intestine) and inserts into the area belonging to the bladder. Because,
water and cereal are first accumulated in the stomach; they are
then transformed into residues which will be brought to the large
intestine. This journey is controled and animated by the xiajiao to
saturate the bladder.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
The energy of xiajiao (LJ) gathers 1 cun from the subumbilical region (9), that of the
shangjiao (UJ) at Tanzhong (CV 17) and that of zhongjiao (MJ) at Zhongwan (CV 12).
With the help of the spleen, the stomach plays an important role in food metabolism. After
metabolization, the residues and residual liquid are carried on to the small intestine. 488.
The lower mouth of the small intestine attaches at the right to the large intestine, and at
9. It concerns the point yinjiao (CV 7) which is the Mu point of the xiajiao (LJ). But xiajiao possesses 2 Mu points). See
MTC, NVN Edition).
the left it possesses vessels which communicates with the bladder (10).
The residues contained in the large intestine are eliminated via the anal route, and the
residual liquid, by the urethral route.
All these metabolic processes taking place in the intestines and bladder are directed by
the energy of xiajiao (LJ).
The energy of xiajiao (LJ) is activated by shangjiao (UJ) and zhongjiao (MJ) to flow out
toward the bottom. The internal duct of the sanjiao (SJ) is formed in this manner.
But the xiajiao (LJ) is of the nature yang in yin. Its energy ascends and reaches the
kidney and liver (11) to constitute the yang energy which is none other than Wei Qi (defensive
energy). This is why it is said: Wei Qi comes from xiajiao (LJ).
II - N.V.N.:
The explanation of Ma Shi is fundamental. It clarifies numerous ideas concerning:
a) The Mu point of shangjiao (UJ), Tanzhong (CV 17), which directs cardio-pulmonary
movements.
431 Rough Draft For JTS Students Only
b) The Mu point of zhongjiao (MJ), Zhongwan (CV 12), which controls digestive movements
(gastro-splenic).
c) The 2 Mu points of xiajiao (LJ):
_ yinjiao (CV 7), whch controls the water movements.
_ Shiman (CV 5), which establishes hepato-renal movements.
d) The formation/production of wei energy, whose initial phase occurs at xiajiao (LJ) and
final phase occurs at the hepato-renal system.
PARAGRAPH 9
Huangdi :
When one drinks wine with a meal, the foods are not yet digested
then the wine is already evacuated via the urine. How is that?
Qi Bo:
Wine is an alcoholic drink originating from the fermentation of
cereals. Its energy is fiery, rapid and pure. This is why its evacuation
is carried out before that of the foods.
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph completes the preceding one illustrated by this phrase ... falls into the area
belonging to the bladder. For this reason, Huangdi bases his judgment on the nature of wine in
order to pose the question to Qi Bo whose response is the following: Alcohol is a drink coming
from the fermentation of rice. Its nature is fiery and pure. This is why its evacuation is more
rapid than that of the foods.
10. The small intestine and bladder constitute the taiyang.
11. See the preceding chapters.
PARAGRAPH 10
Huangdi concludes:
Excellent! I have heard it said that the shangjiao (UJ) is compared
to mist, the zhongjiao (MJ) is compared to foam and the xiajiao (LJ) is
compared to the gutter. This comparison is therefore just.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi comments:
This paragraph studies the production and reunion of ying and wei.
The Cereal jing (dietary essence) has two components:
_ the pure component called ying (Rong)
_ the impure component called wei.
432 Rough Draft For JTS Students Only
ying circulates within the channels, and wei circulates outside the channels. Their site of
production/circulation is established in this way.
yin and yang are of opposite natures. Where then do they gather? To answer this question,
one must study their site of exit to be able to justify their site of reunion.
Wei Qi, starting at shangjiao (Upper Jiao), usually circulates with Ying Qi during
25 circuits in yang and 25 circuitss in yin during one day and one night. After having
accomplished one cycle of 50 circuits, they reunite before starting another cycle.
Ying Qi starts at zhongjiao (middle jiao). The organic liquid follows the shangjiao (Upper
Jiao) to heat up the epidermo-dermal system and become transformed, under the action of the
jing-shen (heart), into blood in order to maintain the body.
In total, ying and wei circulate according to a very characteristic mode. This mode permits
determining their site of production/circulation and reunion.
II - N.V.N.:
The sanjiao (SJ) is responsible for the energetic metabolism of the entire body because
organic activities such as:
_ the production and distribution of blood, energy and organic liquid,
_ digestion 490.
_ and excretion of food residues and liquid residues
are dependent on the energetic effects of the sanjiao.
In other words, the functions of the sanjiao tend toward becoming widespread and
therefore include the collection of energetic systems of the body in three distinct parts: upper,
middle and lower.
The pathophysiology is extremely important. It basically becomes manifest by a
dimunition of energetic potential, therefore by a poor circulation of organic liquid, responsible
for the stagnation of water-Humidity, one of the causes of disease of the sanjiao. This is why,
clinically, swellng and edema, energetic afflux, abdominal flatulence, dysuria... are the basic
signs of attack of the sanjiao.
since the sanjiao is linked to the organs/bowels, its disorders have repercussions on the
lung, spleen, kidney and bladder. In this way, for example
a) a sanjiao in a state of energetic hypofunctioning can hamper the movements of the
descent of the energy of the lung
b) a sanjiao in a hypotonic state can disturb the ascending movements of the spleen and
the movements of descent of the stomach
c) a sanjiao in a liquid hypofunctioning state can have influence on the calorific/
heat converting function of the kidney and bladder and, via that, on the metabolism of organic
liquid.
Briefly, one diagnoses the state of the sanjiao by the dysfunctioning of the organs/bowels.
According to Bian Que (500 A.D.) (12), the sanjiao form at the level of the stomach:
sanjiao are the routes of entry and exit of the food energy, as well as the sites of birth
and production of all energetic activities of the human being.
The energy of the 3 Jiao (upper, middle, lower) take their origin respectively from
the cardia, fundus and pylorus:
a - shangjiao (Upper Jiao) has the role of receiving the foods. When disordered, one treats
Tanzhong (CV 17), located on the path of the renmai (CV) in a crease 1.6 cun from the breasts.
b - zhongjiao (middle jiao) has for a function the energetic transformation of the foods.
During disorder, one treats Tianshu (St 25) (13), located on the path of the yangming (St) at the
level of the umbilicus.
433 Rough Draft For JTS Students Only
c - xiajiao (Lower Jiao), beginning at the pylorus and ending at the urethral meatus, has a
triple function:
_ distinction of pure and impure
_ elimination of food wastes and residual liquids 491.
_ activation of this expulsion.
In the event of disorders, one treats yinjiao (CV 7) (14), located on the path of the renmai
(CV) below the umbilicus.
The collection of the 3 Jiao form the sanjiao (SJ) whose energy is concentrated at
Qihai (CV 6).
As a result, the sanjiao (SJ) constitutes an energetic system assuring the function of the
organs and bowels. This system is divided into three distinct stages corresponding to the three
levels of activity of the organism:
1. First Stage:
The part of the body which extends from the cardia up to the base of the tongue, in passing
via the thorax, heart and lung, occurs in the sphere of the shangjiao (Upper Jiao). It assures the
respiration of cosmic energy and its transformation into biologic energy.
2. Second Stage:
The part which extends from the cardia to the pylorus, there comprising the upper
abdominal area, spleen and stomach, occurs in the sphere of the zhongjiao (middle jiao). It assures
the absorption of metabolites and their distribution throughout the entire body.
3. Third Stage:
The part which extends from the pylorus to the genitourinary system, there comprising
the lower abdominal area, liver, kidney, small intestine, large intestine and bladder, occurs in
the sphere of the xiajiao (Lower Jiao). It assures the formation of defensive energy (wei) and the
evacuation of wastes towards the exterior.
Briefly, the sanjiao (SJ) are the sites of meeting of the different sources of water. From
there, the liquid pathways leave, ending up at the bladder.
Leijing concludes:
The sanjiao (SJ) constitutes the border of exterior defense of the organs and bowels, while
the xin bao luo (XB) constitutes the border of external defense of the heart.
12. His true name is qin Ye ren.
13. According to Bian Que, the zhongjiao (MJ) has two Mu points: Tianshu (St 25) and Zhongwan (CV 12) - See MTC -
NVN Edition, 1984.
14. The xiajiao (LJ) also has 2 Mu points: yinjiao (CV 7) and Shiman (CV 5).
492.
We present below a therapeutic table of the 5 organs and stomach from the sanjiao (SJ):
434 Rough Draft For JTS Students Only
Feishu - Bl 13
Zhongfu - lu 1
Xinshu - Bl 15
Juque - CV 14
Pishu - Bl 20
Zhongmen - Li 13
weishu - Bl 21
Zhongwan - CV 12
Genshu - Bl 18
qimen - Li 14
shenshu - Bl 23
jingmen - GB 25
Back shu and Mu of the
5 Organs and stomach
lung
heart
spleen
stomach
liver
kidney
5 Organs and stomach
shangjiao (Upper Jiao)
(Tanzhong - CV 17)
zhongjiao (middle jiao)
(Zhongwan - CV 12)
or
(Tianshu - St 25)
xiajiao (Lower Jiao)
(yinjiao - CV 7)
or
(Shimen - CV 5)
Mu of the sanjiao (SJ)
sanjiao (SJ)
(Three Jiao)
(sanjiaoshu - Bl 22)
Back shu
of the sanjiao (SJ)
Note: These treatments are usually reinforced by the action of the yinwei/Chongmai system
(see MTC - NVN Edition).
493.
435 Rough Draft For JTS Students Only
CHAPTER XIX
Energies of the 4 Seasons
(si She qi)
Chapter 19 of the Lingshu demonstrates the rules of needling and the choice of
points according to the 4 seasons with numerous clinical examples:
_ Fever and chills
_ Edema of wind-water origin
_ postprandial diarrhea
_ Cramps
_ Edema of water origin
_ Blockage of the energy (preventing movement)
_ Emptiness-constipation and fullness-constipation
_ Lai Feng (Leprosy)
_ Boborygmi
_ Orhcialgia
_ Biliary vomiting
_ Dysphagia
_ Pelvic pain.
The energy of the 4 seasons is unstable and the manifestations of the illness
are variable. This is why, therapeutically, it is necessary to base ones judgment on
the variations of the 4 seasons and on the localization of the corresponding energetic
points (which are none other than the Wu shu, called shu-antique points), hence
the title of this chapter: Energies of the 4 Seasons (si She qi).
This chapter consists of 16 paragraphs.
PARAGRAPH 1 494.
Huangdi :
The energies of the 4 seasons are not of the same nature and the
illnesses are generally brought about by different causes. On what
criteria then are the establishment of the rules of Acupuncture and
Moxabustion based?
436 Rough Draft For JTS Students Only
Qi Bo:
The energies of the 4 seasons each have a place of manifestation
which is particular to them, and the rules of Acupuncture and
Moxabustion are determined by the obtaining of the energy (deqi) at
the level of the energetic points utilized.
This is why,
_ in spring, one must needle the l uo, located in the flesh (dermis).
Needling must be deep in serious cases and superficial in benign cases;
_ in summer, one must needle the channels in a state of fullness
and the sunluo (energetic capillaries), located in the epidermo-dermal
spaces;
_ in fall, one must needle the shu of the channels. If perverse
energy is found in the bowels, one must needle the he poi nt s;
_ in winter, one must needle the jing and yi ng. Needling must be
deep and the needle placed permanently for a long time.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The energy of the 4 seasons manifests at the pilocutaneous region where the luomai
(secondary vessels) are found, while that of the 6 bowels reunites at the exterior at the level of
the epidermodermal and musculoskeletal systems. For this reason, illnesses of external etiology,
located at the skin and flesh, muscles and bones, can contaminate the 6 bowels of the interior, and
illnesses of internal etiology, located at the level of the bowels, can reach the exterior to
contaminate the different layers of the body.
Beside their endogenous or exogenous origins, illnesses all have a characteristic site of
manifestation. In this way, knowledge of the site of entry and exit of the energy permits
determining the therapeutic rules because the energy of each season has its own characteristic
place of dwelling. This is why,
_ In spring, it is necessary to needle the luomai, located in the dermis, and in summer, the
sunluo and the channels in a state of fullness (1), located in the epidermo-dermal spaces because
the energy of these two season goes from the interior to the exterior.
_ In autumn, it is necessary to needle the shu point of the channels; if perverse energy is
found in the bowel, it is necessary to needle the he point because the energy of autumn goes from
the exterior toward the interior. 495.
_ In winter, it is necessary to needle deeply the jing and ying points and leave the needle
in a long time because the energy of winter is conserved in the interior.
Therefore, the energy of the human being carries out movements of entering and exiting to
respond to the movements of the 4 seasons of heaven and earth. This is why the rules of
1. Channels in a state of fullness designates the yang channels of the foot and hand (see Suwen, Chapter 61 (Study on
the water-heat points) - N.V.N. Edition).
acupuncture are determined by obtaining the energy at the level of the energetic point.
II - Ma Shi comments:
This paragraph explains the rules of acupuncture and moxabustion according to the
energy of the 4 seasons.
_ In spring, it is necessary to needle the luo points located between the blood vessels in
the dermis, such as Lieque (Lu 7).
437 Rough Draft For JTS Students Only
_ In summer, it is necessary to needle the sunluo and the channels in a state of fullness
located in the epidermo-dermal spaces, like the point yangxi (LI 5) (jing-river point).
_ In fall, it is necessary to needle the shu (yuan) points of the yin channels, like Taiyuan
(Lu 9). If the illness is located in the bowels, it is necessary to treat the he points (he of the yang
channels), like Quchi (LI 11).
_ In winter, it is necessary to needle the jing-well and ying-spring points. Because the
energy of the organism has already deeply reached the interior, the needling must be deep and the
needle left in permanently for a long time.
III - N.V.N.:
This paragraph constitutes one of the fundamental bases of the practice of acupuncture
and moxabustion. Unfortunately, translations into Western language presented up to this day have
not always been loyal to the detriment of the quality of the practice of this speciality.
We present below the table of points, chosen according to the 4 seasons:
shaoyang (Lu 11)
Yuji (Lu 10)
Taiyuan (Lu 9)
Quchi (LI 11)
yangxi (LI 5)
Lieque (Lu 7)
jing-well and ying-spring
yuan (shu) of the yin ch.
and he of the yang ch.
jing-river of the yang
Channels
luo
Needle deeply the
yin channels
jingmai (principal channel)
sunluo (in the epidermo-
dermal space)
luomai (in the dermis)
Winter
Fall
Summer
Spring
Examples points to Needle Localization of the energy Season
PARAGRAPH 2
In Wen Nu illnesses (fever and chills) without sweating, one must
needle the 59 anti-heat points.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The illness of Cold-heat (Wen Nu) is of exogenous origin. It manifests in winter following an
attack by wind-Cold which is retained in the bony marrow.
In spring, perverse energy trapped in the interior encounters the damp-heat which warms
up the marrow and flesh, and the perverse energy is then evacuated by sweating. Such is the auto-
evacuation mechanism of the perverse energy of the illness seated in the interior.
In contrast, in the case of absence of sweating, the perverse energy being held in the
interior, the method of deep needling of the 59 anti-heat points is expressly advised.
II - N.V.N.:
1. The text uses the word wei which signifies task/work to designate the anti-heat
points (2).
2. In spring and summer, the illness of Cold-heat can manifest either by fever then by
438 Rough Draft For JTS Students Only
cold sensitivity (shivers) or by fever without cold sensitivity.
In phytotherapy, if this illness of Cold-heat appears in spring, prescription of a small
decoction of Radix Bupleuri (Chaibu) is the rule. In contrast, if it manifests in summer, the
bi-medication decoction Gypsum fribrosum-Ramulus Cinnamomi (Chaihu-Guizi) is advised (3).
PARAGRAPH 3
In illnesses of Fong shui (wind-water) with cutaneous edema, one
must use the 57 anti-water points until cure. These points are all
located at the level of the pilocutaneous system.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
Fong shui is an illness of exogenous etiology seated in the epidermis. This edema results
from the meeting of the sweat and the wind in the skin. The treatment consists of using the method
of the needling the 57 Anti-water points, all located at the skin.
II - Ma Shi adds:
Fong shui (edema of wind etiology) is an illness often encountered which has for an
origin an attack of the Foot Taiyang (Bl) generally manifesting at the 4 limbs. In serious cases,
this edema reaches the face and eyes and is characterized by a superficial and full pulse and joint
pains.
Treatment consists of evacuating the perverse wind.
III - N.V.N.:
See detail in Chapter 60 (Dissertation on the Three Bone Holes) and 61 (Study on the
water-heat points) of the Suwen (Volume III - N.V.N. Edition).
PARAGRAPH 4
In post-prandial diarrheas (Shan Xi), one must tonify the union of the
3 yin and Yinlingquan (Sp 9) and leave the needle in place until the
arrival of the heat energy.
2. The anti-heat and anti-water points are described in Chapter 61 (Study on the water-heat points - shui re lun)
of the Suwen - Volume III, NVN Edition.
3. See Evolutive diseases of the 3 yin and 3 yang - Shanghan lun, N.V.N. Edition.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This illness is of endogenous origin located at the level of the spleen.
The spleen corresponds to earth-Humidity; it is the zhi yin in yin. post-prandial diarrhea
originates from the Cold-wind of the energy of the spleen. Treatment consists of needling the
union of the 3 yin, that is to say Sanyinjiao (Sp 6), and the point Yinlingquan (Sp 9), which is the
439 Rough Draft For JTS Students Only
he point of the spleen.
II - Ma Shi explains:
In a general fashion, Shan Xi (post-prandial diarrhea) is an illness belonging to the
bowels. Why is the treatment done at the level of the channel of the spleen organ?
The reason is that yangming (St) does not follow the principle Root-Summit but rather
obeys the formation of the central energy, that is to say, the taiyin (Sp), because of their
reciprocal (yin-yang) relationship, determining factors of the production of blood and energy.
III - N.V.N.: 498.
The explanation of Ma Shi is essential to the practice of acupuncture and moxabustion
because our masters of antiquity proposed not only to treat the stomach during their study on the
pathology of the bowels, but also to treat the spleen because of their yin-yang relationship.
As for the central energy, it occupies an extremely important place in the reasoning of
the practice of oriental medicine.
The appearance and position of the central energies described in Chapter 68 (Great
Presentation of the Secrets of six) of the Suwen (4) can be synthesized in the following fashion:
_ When shaoyang is produced with fire energy in predominance, jueyin appears at the
center.
_ When yangming is produced with dryness energy in predominance, taiyin appears at
the center.
_ When taiyang is produced with cold energy in predominance, shaoyin appears at the
center.
_ When jueyin is produced with wind energy in predominance, shaoyang appears at the
center.
_ When shaoyin is produced with heat energy in predominance, taiyang appears at the
center.
_ When taiyin is produced with humidity energy in predominance, yangming appears at
the center (see table below).
In Chapter 74 of the Suwen(Great Study on the True Basic Notions), the 6 energies above
are divided into 3 groups subject to the principle Root-Summit-Center:
_ shaoyang and taiyin are subject to the Root principle.
_ shaoyin and taiyang are subject to the Summit principle.
_ yangming and jueyin are neither subject to the Root principle nor Summit principle,
but to the appearance of the central energy.
Based on these various notions, we can explain the treatment of post-prandial diarrhea at
the level of the channel of the spleen, while the etiology of this illness is of yangming origin. In
effect:
the Hand Yangming (LI) = Dryness-metal and
the Foot Yangming (St) = Dryness-earth.
The 2 yangming (LI and St) belong therefore to dryness. The central energy of yangming
is the taiyin (see table). According to the laws of the 5 movements/energetic mutations, when
metal encounters earth, dryness is subjected to humidity. Such is the principle known as mutual
4. See Huangdi Neijing Suwen - Volume IV - N.V.N. Edition.
engagement of energies of the same nature cited in the yi jing (I jing: Book of Changes).
Table of the formation of Root, Summit and Central energy:
440 Rough Draft For JTS Students Only
taiyin shaoyin jueyin taiyang yangming
yangming taiyang shaoyang shaoyin taiyin
Humidity heat wind Cold Dryness
shaoyang
jueyin
fire
taiyin shaoyin jueyin taiyang yangming shaoyang
Summit
Central energy
Root
3 yin & 3 yang
Root-Summit
Central energy
PARAGRAPH 5 499.
Cramps (Zhuan jing) of the yang part must be treated at the yang,
and that of the yin part, at the yin, with heated needles (Fan Zhen) (5).
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
The external part of the limbs belongs to the yang channels. If cramps manifest at this
yang part, one must immediately needle the yang channels.
The internal part of the limbs belongs to the yin channels. If cramps manifest at this yin
part, one must needle, on the field, the yin channels.
The technique of the heated needles is expressly recommended.
PARAGRAPH 6
In edema-water without wind (Xi shui), one must first needle the point
located 3 cun below Huangu with the Fi (#3) type needle. After
implantation, one transmits advancing and recoiling movements to the
needle to facilitate the evacuation of the edema. In this way, the flesh
will be reinforced and made firmer. If the evacuation of the edema is
slow, the individual is anxious, and if it is rapid, he experiences a
sensation of relief.
The needling must be performed once every two days until the
disappearance of the edema. After each puncture, drinks are generally
prescribed and foods are prohibited; if foods are prescribed, drinks must
be prohibited. Various foods are advised against. The illness will be
cured at the end of 135 days.
5. See Chapter 13 (Tendinomuscular Channels- Jing Jin) of this classic.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi comments:
This paragraph concerns the needling technique applied to Xi shui (water-edema), that is
to say, edema without wind, while the previous one defines Feng shui as a form of edema
441 Rough Draft For JTS Students Only
provoked by the wind. 500.
The phrase one must needle the point located 3 cun below Huangu (GB 30)... was the
object of numerous studies because the point Huangu had never been cited in the classical works.
In contrast, the Foot Shaoyang (GB) possesses a point called Huantiao (GB 30), 3 cun below which
one finds Fengchi (GB 31) (6), which is acceptable from the point of view of reasoning; but
according to si ying, this point does not have any therapeutic action on edema.
During treatment by acupuncture, the water not yet being completely evacuated, there are
constant disturbances in diuresis. After the disappearance of the edema, diuretics are
recommended to prevent relapse. Under the effect of the diuretics, it is advised to abstain from
all food except rice for 135 days.
II - Zhang Shi states:
1. Xi shui (water-edema without wind) is due to Cold-wind of the spleen with overflowing
of water into the flesh and pores. The word Xi implies the sense of abundance.
2. The spleen is located at the center and has the function of humidifying the 4 Seas.
During its insufficiency, the water energy of the 4 Seas returns to earth (spleen), hence
edema.
3. The 365 points gather in the small valleys (Xi) and valleys (Gu) (flesh system). The
great reunion of the flesh bears the name Gu (valley); the term Dai Hui (great reunion) designates
therefore the fleshy parts of the arms and thighs where the anti-water points are found. For
this reason, the term Huangu encompasses the sense of needling the energetic points of these
regions of the body to evacuate the edema.
4. Upon the arrival of drinks in the stomach, the energy circulates toward the head and
lungs; upon the arrival of foods in the stomach, the energy spreads toward the heart and liver; and
upon the simultaneous arrival of drinks and foods in the stomach, the energy of the sanjiao (SJ)
transforms them into pure nutritive substances (jing: essence). This is why, in a state of
insufficiency, the zhongjiao (middle jiao) loses its functions of metabolization of food products
and water accumulates at the center. In this case, foods are prohibited after the taking of drinks
and drinks are forbidden after food ingestion because the insufficiency of energy of the spleen
causes the stagnation of water (edema).
The sanjiao (SJ) has the roles of activating the circulation of the water energy and of
reuniting the source energy (Yuan qi) and essential energy at the level of the flesh and pores.
In a state of insufficiency, it is the cause of undernourishment of the epidermo-dermal system
and sweat gland system, hence opening of these systems allowing water to infiltrate toward the
interior. It is therefore advised to only nourish by cereals (such as rice, for example) responding
to the energy of earth-spleen.
501.
PARAGRAPH 7
In Zhu Bi (blockage of the energy preventing movement), the
cold energy is not eliminated. One must use heated needle to puncture
Sanli (St 36).
6. It is certainly not a matter of Fengchi (GB 31) because it is located 11 cun below Huantiao (GB 30). See M.T.C. - N.V.N.
Edition.
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
This paragraph concerns the syndrome of prolonged fixation of perverse energy within
the joints (Zhu Bi).
442 Rough Draft For JTS Students Only
Because humidity floods the joints, cold stagnates and cannot be eliminated. It is then
necessary to needle Sanli (St 36) according to the principle of using the dryness-heat
energy of yangming to triumph over the cold-humid energy.
PARAGRAPH 8
The bones are like a framework.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi comments:
This phrase is extra because it has no relationship to the previous and following
paragraphs.
II - Zhang Shi explains:
This paragraph completes the previous one concerning the illness of the bones, that is to
say, the illnesses at the level of the marrow and joints.
The bony framework, the skeleton, is solid and hard like the trunk of a tree. During the
aggression of perverse energy, the ailment is found at the level of the bones and marrows.
As for the energy Bi-heat, it also flows out toward the joints but does not affect the bony
framework.
PARAGRAPH 9 502.
In Bi of the large intestine with constipation, one must needle
Sanli (St 36). If it concerns fullness-constipation, one must disperse it; if
it concerns emptiness-constipation, one must tonify it.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi comments:
This paragraph concerns the treatment of constipation. One must disperse Sanli (St 36) in
case of fullness-constipation because this is of exogenous origin. In contrast, in the case of
emptiness-constipation, one must tonify it because it is a matter of a constipation of endogenous
origin, the essential energy being in insuficiency.
II - Zhang Shi explains:
In the event of disturbances, the small intestine loses its function of metabolization of
nutrient products, and the large intestine, its transit function.
The small intestine and large intestine belong to the stomach. For this reason, in practice,
the point Sanli (St 36) is chosen to treat intestinal pathology.
PARAGRAPH 10
In Lai Feng (leprosy), acupuncture is generally practiced on the
inflammatory areas. After needling, one uses again fine and pointed
needles to stick the paresthetic areas, then one presses on these latter
443 Rough Draft For JTS Students Only
to eliminate contaminated blood. One only stops needling after the
disappearance of the inflammed area. A customary diet is advised
because new dishes are strictly forbidden.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi comments:
This paragraph explains the needling method in the treatment of leprosy (Lai Feng).
According to Chapter 42 (Dissertation on wind- Feng lun) of the Suwen, Lai Feng is
characterized by an overheating of ying energy and wei energy; the energy then is contaminated,
the nasal bone collapses, the shen and complexion are completely deteriorated; the non-evacuated
wind-Cold becomes immobilized within the energetico-blood vessels and bears the name Lai Feng
(leprosy). wind energy infiltrates into the taiyang, reaches the energetic points within the
epidermo-dermal region where the wei (defensive) energy is located. During the confrontation of
perverse energy and wei energy, the energetic paths weaken, the flesh and skin are inflammed and
ulcerated, the wei energy stagnates and the affected regions are paresthetic... . 503.
First, one needles the inflammed sites; after each needling, one sticks again with the finer
and very pointed needles to eliminate the contaminated blood. One repeats the process (once per
day) until the complete disappearance of the inflammatory zone. Customary nutritional hygiene is
prescribed; choice dishes are rigorously advised against.
II - N.V.N.:
In Western medicine, leprosy is an infectious disease due to the development within the
organism of hansens bacillus. It is characterized either by the formation of more or less bulky
nodules appearing on the skin or mucous membranes or by a macular eruption or by various
nervous disorders (muscular atrophy, gangrene of the limbs...) accompanied or not by cutaneous
eruption, or by nervous disorders and bullae which, upon bursting, leave depressed and
consistent scarring.
In Oriental medicine, Lai Feng is due to disorders of the blood and energy during the
confrontation of wei and perverse energies. In the presence of Humidity-heat, blood and energy
degenerate and become contaminated; then they progressively transform into Lai Feng.
Toxic energy can deeply penetrate into the organs and provoke:
_ at the lung, falling out of the eyebrows
_ at the liver, the appearance of bloody, violaceous vesicles on the face
_ at the kidney, only plantar pains
_ at the spleen, abscesses and ulcerations of the body.
Other clincal signs give evidence of the seriousness of the disease:
_ paresthesia, indicating the death of the cutaneous system
_ the absence of pain at the needled sites, indicating the death of the dermal system
_ abscesses and ulcerations, indicating the death of the blood
_ falling out of the nails, indicating the death of the muscles
_ melting of the nasal crest, indicating the death of the bones.
When Lai Feng manifests at the head and face, the disease has a favorable evolution. If it
starts in the middle of the soles of the feet, the disease has an unfavorable evolution.
In the presence of a superficial (Fu) and late (Huan) pulse, the disease is curable. In
contrast, it is incurable in the case of the full (Hong) and changing (Da) pulse and in the case of
anarthria and loss of vision. The illness is also incurable in the case of upper localization of the
illness with deep (Chen) pulse and especially in the event of absence of sweating.
Before any treatment, one must first reinforce the potential state of the wei (defensive)
energy.
PARAGRAPH 11 504.
444 Rough Draft For JTS Students Only
Boborygmi follows the afflux of the energy toward the thorax, with
dyspnea preventing the patient from standing upright for a long time,
indicating the presence of perverse energy in the large intestine.
One must needle the yuan point (source point) of Huang and the
points Juxu Shanglian (St 37) and Sanli (St 36).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The large intestine is a bowel of transit. During its disorder, the energy affluxes toward
the top with noise, hence boborygmi. When this afflux reaches the thorax, it causes dyspnea
preventing the patient from standing upright for a long time.
Gao Huang (Bl 43) is the source-site of the membranes (Ma yuan) of the organs and bowels.
Gao is at the top and Huang has its source (yuan) located down below. The yuan (source) of Huang
is found 1.5 cun below the umbilicus and has the name Boyan (also named Qihai- CV 6).
Juxu Shanglian (St 37), located 3 cun below Sanli (St 36), is the he point of the large
intestine. One needles this point because the large intestine belongs to the stomach.
II - Ma Shi comments:
This paragraph concerns the method used in treatment of pathology of the large intestine.
Boborygmi originates from the sudden and noisy gathering of the water-fire elements.
Dyspnea is due to an afflux of energy toward the thorax following the presence of perverse
energy in the large intestine.
The yuan (source) of Huang, located 1.5 cun below the umbilicus, belongs to renmai (CV)
and has several names: Boyan, Xiahuang, Huang yuan and Qihai - CV 6 (7). This point is needled to
a depth of 0.8 cun, first in dispersion, then in tonification. Further, one must needle Juxu
Shanglian (St 37), he point of the large intestine, and Sanli (St 36), he point of the stomach.
PARAGRAPH 12
The presence of perverse energy in the small intestine causes
orchialgia radiating toward the loins, spine and heart because the small
intestine has a relationship with the kidney and vertebral column on
the one hand, and with the liver, lung and heart on the other hand. 505.
When perverse energy is in excess, it produces the phenomena of
afflux which first becomes directed toward the intestines and stomach,
then toward the liver and finally toward Huang (designating Qihai - CV 6)
7. See Wording 146 (points of Several Designations) in Art and Practice of Acupuncture and Moxabustion (Zhen Jiu
Da Cheng), Volume III - N.V.N. Edition.
and accumulates at the umbilicus. This is why one must needle Huang
yuan (Qihai - CV 6) and Juxu Xialian (St 39) to disperse the perverse energy.
Furthermore, one must observe the routes of passage of the perverse
energy to regulate them.
445 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTRIES
I - Ma Shi explains:
This paragraph justifies the method used in treatment of pathology of the small intestine.
Often, disease of the small intestine manifests by lower abdominal pains radiating toward
the testicles, then toward the loins and heart... because the small intestine is linked to the kidney
and vertebral column, to the liver and lung (8) and is in direct relation with the cardiovascular
system (9). For this reason, when perverse energy is in fullness, it follows those routes affluxing
toward the gastrointestinal system, reaching the liver, spreading to Huang yuan (Qihai- CV 6) and
accumulating at shenque (CV 8). This is why it is necessary to needle Huang yuan (CV 6) and
Juxu Xialian (St 39), he point of the small intestine, to eliminate the syndrome of accumulation.
One must also needle the Hand Taiyin (Lu) to tonify the essential energy, Foot Jueyin (Li) to
evacuate the perverse energy and Hand Taiyang (SI) to regulate the small intestine.
II - N.V.N.:
Treatment of pathology of the small intestine consists then of needling the following
points:
_ Qihai (CV 6) and Juxu Xialian (St 39) to eliminate the accumulation of perverse energy
in the lower abdomen
_ Taiyuan (Lu 9) and Feishu (Bl 13) to tonify the essential energy
_ Xingjian (Li 2) to eliminate the perverse energy
_ Wangu (SI 4) to regulate the energy of the small intestine.
PARAGRAPH 13
repeated vomiting of sour liquid, with frequent sighs and anguish of
being incarcerated, signals the presence of perverse energy in the
gallbladder with afflux of bile toward the stomach. The secretion of bile
is therefore the origin of acidity in the mouth, and the ascent of the
energy of the stomach toward the top is the cause of biliary vomiting
or Ou Dan.
One must needle Sanli (St 36) to bring the energy of the stomach
back toward the bottom and bleed the little blood vessels (Xue luo) to
stop the afflux of bile; then balance the emptiness and fullness to
eliminate the perverse energy.
8. According to the laws of the 5 movements.
9. According to the laws of yin-yang.
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
This paragraph defines the disease of the gallbladder.
Vomiting bitter liquid originates from the afflux of the energy of the gallbladder toward
the stomach. During the reascent of the energy (of the gallbladder), the patient sighs strongly to
446 Rough Draft For JTS Students Only
expel it toward the top.
Anguish of being incarcerated indicates the state of emptiness of the energy of the
gallbladder.
When the energy of the gallbladder aflfuxes toward the stomach, the phenomena is called
encroachment of wood-liver on earth-spleen.
The gallbladder communicates with the two points Lianquan (CV 23) and Yuying (CV 18)
(also named Yutang). This is why, during biliary secretion, the individual has the sensation of an
acid mouth (sour).
Treatment consists of needling the Xue luo (blood capillaries) (10) to bring the energy of
the stomach back toward the bottom and of balancing the emptiness and fullness to evacuate the
perverse energy.
PARAGRAPH 14
In dysphagi a, the diaphragm is obstructed by the presence of
perverse energy in the stomach canal. If the disease is located at the
upper part of the stomach, the needling must facilitate its descent; if it
is found in the lower part of the stomach, the needling must favor its
el i mi nat i on.
EXPLANATION AND COMMENTARIES
I - Zhang Shi explains: 507.
This paragraph concerns disease of the stomach and its treatment.
When the perverse energy is located at Shangwan (cardia/upper part of the stomach or
shangjiao- Upper Jiao), it prevents the descent of the cereals; the objective is to make it descend.
When it is located at Xiawan (pylorus/lower part of the stomach or xiajiao- Lower Jiao), it
prevents the transit of food wastes; the objective is to dissolve them and evacuate them.
Of these words, Chen Liang shen has said:
In the inability to swallow foods, the diaphragm is obstructed and the illness is located
at shangjiao (Upper Jiao- Cardia). But obstruction of xiajiao (Lower Jiao- Pylorus) causes that of
shangjiao (UJ).
Immediately after deglutition, the stomach is full and the intestines are empty. When the
bottom is obstructed, the foods cannot descend. As a result, the stomach is full and the diaphragm
is obstructed at the level of shangjiao (UJ).
here, the text describes disease of the stomach in global fashion. But in practice, the
disease localized above or below must be treated differently.
II - N.V.N.:
In conclusion,
10. By the technique of bleeding.
_ In the illness of the shangjiao (Upper Jiao- cardia), preventing descent of foods and
liquids, one must needle Shangwan (CV 13), Mu point of the shangjiao (UJ), so as to favor the
descent of the stomach energy
_ and in the illness of the xiajiao (Lower Jiao- pylorus), causing disturbances at the level
of the intestines, one must heat up Xiawan (CV 10), Mu point of the xiajiao (LJ), to dissolve the
stagnation caused by the cold.
447 Rough Draft For JTS Students Only
PARAGRAPH 15
Lower abdominal pains, with inflammation and oligoanuria, are due
to the fixation of perverse energy at the site where the sanjiao (SJ) is
in liason with the bladder.
One must carefully examine the Dai luo (great vessels) of the
taiyang (Bl), as well as the luomai (vessels) and Xiao luo (little vessels), to
practice bleding in the event of blood stagnation (presence of little
blood capillaries). If the inflammation extends to the stomach, one must
needle Sanli (St 36).
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains: 508.
This paragraph concerns the illness of the bladder and its treatment.
From weiyang (Bl 39), lower he point of the sanjiao (SJ), a vessel leaves which follows the
luo (Longitudinal) of taiyang (Bl), in charge of anastomosing with the bladder and watching over
the xiajiao (Lower Jiao). The fullness of this vessel is the cause of urinary continence, and
emptiness, the cause of involuntary emission of urine (urinary incontinence).
Lower abdominal pain with inflammation and oligo-anuria originates therefore from the
presence of perverse energy in the bladder at the site where the bladder is in liason with the
sanjiao (SJ); this is why one must needle Dai luo, the vessel leaving from weiyang (Bl 39) toward
the bladder, as well as the Xiao luo and Xun (Sun) luo (capillaries) of the taiyang (Bl).
The luo of the taiyang (Bl) and that of the jueyin (Li) cross at the top of the foot and at the
malleoli. It is essential to examine them and, in the event of blood stasis, needle them (make them
bleed) to evacuate the perverse energy.
The jueyin (Li) controls secretion, in particular urinary secretion. Therefore, if the
perverse energy is fixed at the luo of the liver, it can cause oligo-anuria.
If edema and inflammation of the lower abdomen becomes extended to the stomach, it is
advised to needle Sanli (St 36).
448 Rough Draft For JTS Students Only
Figure 71:
Liason of weiyang with the bladder.
PARAGRAPH 16 509.
By examination of the complexion, one recognizes the end and the
evolution of the disease, and by examining the color of the eyes, one
determines the persistence and disappearance of the disease.
It is necessary to be calm and serene to observe for the harmony
449 Rough Draft For JTS Students Only
of xing (form) and shen (mental) in order to favor the examination of
the pulse waves of qi Kou (right radial pulse) and renying (left radial
pulse) (11).
The firm and slippery pulse indicates progression of the disease,
and the soft pulse, regression of the disease. If the channels are in a
state of fullness, the illness evolves in three days toward cure.
qi Kou pulse is intended to determine the state of the yin channels,
and the renying pulse to determine the state of the yang channels.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
Clinically, inspection, listening, questioning and palpation are the 4 integral ways of
observation permitting reconstruction of the history of the illness and establishing the diagnosis.
a) Examination of the complexion to search for the causes of the illness permits detection
of the state of dissipation or concentration of the illness. One must also observe the color of
the eyes to determine the persistence or disappearance of the illness.
b) Examination of the pulses is aimed at appreciating the state of aggravation or
amelioration of the illness. Examination of qi Kou is performed at the right wrist, and
examination of renying, at the left wrist... . If qi Kou is neither firm, nor full, nor slippery, but
soft, it denotes the regression of the illness of endogenous etiology; if renying reveals the same
characteristics, it indicates the illness of exogenous origin in the process of disappearing.
In the presence of these pulses, if the channels are also in a state of fullness, the illness
evolves in three days toward cure.
c) qi Kou (right radial pulse) is intended to respond to the illnesses localizing at the
6 yin channels (feet and hands) because they belong to the energy coming from the organs (yin).
similarly, renying, belonging to the energy coming from the bowels (yang), is intended to respond
to the illnesses localizing at the 6 yang channels (feet and hands).
510.
II - Zhang Shi comments:
1. Examination of the color of the eyes implies that of the color of the blood.
Because, the skin, flesh, muscles and bones are the external elements responding to the
6 bowels, which unite with the 5 organs. As a result, the external or internal illnesses each have a
characteristic color originating from the change of color of the blood conditioned by the
5 movements. In this way, by examination of the color of the blood of the eyes, one can determine
the persistence or disappearance of the illness.
2. The non-liberation of perverse energy with weak pulse, without force, is grave. If the
illness of internal origin evolves toward the channels with a full and firm pulse, it is that it
becomes oriented toward the exterior; the prognosis is favorable and the illness evolves in three
days toward cure.
11. here, the term renying designates the left radial pulse and not the carotid pulse at the level of the point renying
(St 9). This error in translation has been frequently commited much to the consternation of experienced acupuncturists
511.
450 Rough Draft For JTS Students Only
CHAPTER XX
The Five Perverse
(Wu Xie)
Chapter 20 of the Lingshu is devoted to the study of the syndromes called
Five Perverse and their treatment,
The Five Perverse represent the attack of the 5 organs (Lung, liver, spleen,
kidney and heart) by perverse energy with their diagnosis and treatment, hence the
title: The Five Perverse (Wu Xie).
This chapter consists of 5 paragraphs.
PARAGRAPH 1
Infiltration of perverse energy into the lung is characterized by
the following signs:
_ cutaneous pain
_ cold and heat (chills and fever)
_ dyspnea
_ sweating
_ and cough reflecting toward the shoulder and back.
One must needle the points of the supero-external region of the
thorax and the point outside the 3rd dorsal vertebrae, next to the
5 organs. The localization of these points is assured by a sensation of
relief during pressure of the fingers. One must also needle Quepen (St 12)
(1) to make the perverse energy spurt out .
1. Quepen (St 12), belonging to the Foot Yangming (St), is the site of passage of a vessel coming from the Hand Yangming
(LI) which penetrates deeply into the thorax and abdomen.
EXPLANATIONS AND COMMENTARIES 512.
I - Ma Shi explains:
This paragraph concerns the illness of the lung caused by perverse energy and its
treatment by acupuncture.
Infiltration of perverse energy into the lung organ is characterized by cutaneous pain,
fever and chills and ascent of the energy with dyspnea... .
451 Rough Draft For JTS Students Only
Sweating is due to the dilation of the pores.
Cough reflecting to the shoulder and back because these regions are the sites traveled
by the circulatory paths of the energy of the lung.
It is recommended to needle the points Yunmen (Lu 2) and Chongfu (Lu 1), located in the
supero-external area of the thorax, and the points Feishu (Bl 13) and Xinshu (Bl 15), located to
the side of the apophysis of the 3rd and 5th dorsal vertebrae respectively. It is therefore the
deciding factor to locate these points well because these determine the excellent practice of
acupuncture-moxabuston; good localization demands looking for a sensation of relief in the
patient during pressure of the finger on the specific point.
Needling Quepen (St 12) of the Foot Yangming (St) is also advised to favor the evacuation of
perverse energy fixed in the lung organ. The depth of needling of this point must not exceed 0.2
cun and the needle is left in place during 7 expirations. The use of the point Quepen (St 12)
constitutes what one calls the method of utilization of the bowel to drive out the perverse energy
lodged in the organ.
II - Zhang Shi comments:
This chapter completes the previous one and concerns the study of nosology and therapy
of the illness of perverse energy in the 5 organs.
1. The 6 bowels each have a site of reflexion at the level of the epidermo-dermal and
musculoskeletal systems. These are also sites of localization, called reunions, of the energy of
the organs-bowels. In summary, the energy of the 5 organs exteriorizes, and the yin energy and
yang energy enter and exit at the level of these systems.
2. To speak of cold and heat is to speak of the cold and heat at the level of the cutaneous
surfaces. The organ being yin and the skin being yang, simultaneous fullness of the energy of the
interior and that of the exterior is the condition of production of the phenomena of cold and heat.
3. The points located outside the apophysis of the 3rd dorsal vertebra are Feishu (Bl 13)
and pohu (Bl 42), and the point in the supraclavicular fossa is Quepen (St 12).
PARAGRAPH 2
Infiltration of perverse energy into the liver is characterized by
the following signs:
_ hypchondralgia 513.
_ Cold at the Center (han Zhong) ( 2)
_ stagnation and blood accumulation in the interior
_ spasm and joint pains while walking
_ sometimes, edema of the feet.
2. Expression designating the invasive action of wood-liver on earth-spleen following the prosperity of wood and
insufficiency of earth. In this case, the cold energy of zhongjiao (MJ) becomes oriented toward fullness to later trigger the
syndrome Emptiness-Cold of the stomach.
One must needle Xingjian (Li 2), to bring the energy toward the
bottom, to put an end to the hypochondrial pains; tonify Sanli (St 36) to
heat up the stomach; bleed the capillaries to evacuate the contaminated
blood and needle the venous post-auricular points (Hujingmai - PA 13) (3)
to remove the joint pains and spasm.
452 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
This paragraph concerns the fixation of perverse energy in the liver organ.
Hypochondralgia denotes the localization of perverse energy in the costal portion of the
liver channel.
The interior of the stomach is cold (han Zhong) because of the fullness of water with
insufficiency of fire.
Contaminated blood expresses because the liver energy is not ventilated.
Pains and spasm walking... and edema of the foot are signs of attack of the liver channel.
It starts at the great toe, arrives at the internal malleolus, penetrates into the genitals before
reaching the hypochondria.
One needles Xingjian (Li 2) to attract the perverse energy to the bottom. This point is
located on an artery; the depth of puncture is 0.3 cun and the number of moxas to apply is 3.
One tonifies Sanli (St 36) to provide heat to the stomach.
One practices bleeding at the level of the blood capillaries (Xue luo), visible to the naked
eye, belonging to the Foot Jueyin (Li), to evacuate the contaminated blood.
The venous post-auricular points (Hujingmai- PA 13) are from the small luo of the
shaoyang (GB). One needles them to remove the joint pains.
II - Zhang Shi comments:
The liver channel runs alongside the lateral side of the iliac bone and ribs. During the
infiltration of perverse energy into the liver, the hypochondria and iliac bone are painful.
jueyin (Li) implies 2 yin, which cross at the end of the energetic cycle of the channels.
When the jueyin (Li) is disturbed, yang cannot be produced, hence Cold at the Center
(han Zhong) with pains of the hip and ribs (hypochondralgia). 514.
Pains of the hip and ribs are ailments having form (xing). As for the Cold at the Center.
it concerns ailments of the energy of jueyin (Li).
Blue post-auricular veins (Hujingmai- PA 13) also has the name blue chicken feet
owing to their form in the shape of the feet of fowl.
PARAGRAPH 3
Infiltration of perverse energy into the spleen and stomach is
manifest by the following signs:
_ dermalgias
_ hunger sensation (due to the presence of heat in the center
resulting from an excess of yang energy and an insufficiency of yin
e ne r g y )
_ either boborygmi or abdominal pain (due to the presence of cold
in the center resulting from an insufficiency of yang energy
and an excess of yin energy)
3. Auriculopuncture was already used in Huangdis time- see nomenclature in M.T.C.- N.V.N. Edition.
_ or also fever or chills (due to the simultaneous excess or
insufficiency of the yang and yin energy).
In all cases, one must treat at the level of the point Sanli (St 36).
EXPLANATIONS AND COMMENTARIES
453 Rough Draft For JTS Students Only
Zhang Shi explains:
The spleen and stomach govern the dermal (flesh) system. This is why, during the illness
of stomach-spleen, the flesh is painful.
The spleen is zhiyin (extreme yin) in yin, and the stomach is an organ responding to
yang-heat. When the yangming accompanies the Taiyin in its transmutation, yin and yang are in
equilibrium.
If yang energy is in excess, yin energy is found in a state of insufficiency. In that case,
digestion is rapid and the subject feels a sensation of hunger.
In contrast, if yang energy is in insufficiency, yin energy is in excess. In this case, it
produces a syndrome called Cold at the Center with boborygmi and abdominal pains.
If yin and yang are simultaneously in excess, the perverse energy is in a state of
overabundance.
If yin and yang are jointly in insufficiency, the essential energy is found in a state of
deficiency.
In all cases, one must harmonize Sanli (St 36) according to the principle of treating the
bowel to equilibrate the organ.
515.
PARAGRAPH 4
Infiltration of perverse energy into the kidney manifests by
yin Bi whose essential sign is ostealgia.
Called yin Bi, the energetic obstruction in the yin part is
expressed by the absence of pain during pressure of the fingers.
Other manifestations are:
_ lower abdominal bloating
_ lumbalgia
_ dysuria
_ constipation
_ scapula pain
_ dorsalgia
_ cervicalgia
_ nuchalgia
_ sometimes vertigo.
One must needle Yongquan (Ki 1) and Kunlun (Bl 60) and practice the
technique of bleeding in the event of blood stagnation.
EXPLANATIONS AND COMMENTARIES
Ma Shi explains:
This paragraph defines the technique of needling used in the illness of the kidney caused
by perverse energy.
The presence of perverse energy in the kidney expresses as ostealgia because the kidney
is master of the bones.
yin Bi syndrome only manifests in the yin part. In yin Bi, the pain is the result of the
victory of the cold energy; this pain cannot be felt upon pressure of the fingers.
The lower abdomen is painful because it is basically controlled by the kidney energy.
The lumbars are painful because they constitute the palace of the kidney.
The energy of the kidney has a relationship with the intestinal and urinary paths, hence,
in the event of disturbance, dysuria and constipation.
454 Rough Draft For JTS Students Only
The shoulders, lumbars, neck and nucha are painful because they are the sites of passage
of the Foot Taiyang (Bl) which is in external-internal relationship with the Foot Shaoyin (Ki).
It is advised to needle Yongquan (Ki 1) (belonging to the kidney), 0.3 cun depth with
needle left in for 3 expirations, and Kunlun (Bl 60) (belonging to the bladder), also to a depth of
0.3 cun. These points are prohibited in pregnant women.
In the event of the presence of blood capillaries, one must disperse by bleeding.
PARAGRAPH 5
Infiltration of perverse energy into the heart is characterized by:
_ cardialgia and affliction
_ sometimes, dizziness and loss of consciousness.
One must discern the excess and insufficiency and treat them at
the level of the shu poi nt .
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
This paragraph concerns the illness of the heart and the technique of treatment.
The excessive state of the perverse energy or the insufficient state of the essential energy
can manifest via the same syndrome. As a result, one must carefully differentiate them in order to
apply the technique of dispersion or tonification at the level of shenmen (he 7), shu point of the
heart (needle to 0.3 cun depth, let the needle stay in for 7 expirations and apply 7 moxas).
Chen Liang shen has said:
The aggression of perverse energy against any organ can bring about death. The five
paragraphs above give an account of this aggression against regions belonging to each of the
5 organs and not against the organ itself. In other words, this chaper describes the illnesses of
the energy of the 5 organs.
The formula ...next to the 5 organs cited in Paragraph 1 implies the sense of
energetic dwelling of the organs.
Because the illness is energetic, one should treat at the level of the energy. This is why
pressure at this level provokes a sensation of relief. Such is one of the characteristic aspects of
the energy.
II - N.V.N.:
Attack of the 5 organs by perverse energy and their treatment can be synthesized in table
form as shown below:
517.
455 Rough Draft For JTS Students Only
shenmen (he 7)
heart
_ cardialgia
_ affliction
_ sometimes, loss of consciousness
Yongquan (Ki 1)
Kunlun (Bl 60)
Technique of bleeding in case of
blood stagnation at the Xunluo
(energetic capillaries)
kidney
_ yin Bi, particularly ostealgias
Other signs:
_ lower abdominal bloating
_ lumbalgia and dysuria
_ constipation
_ scapulalgia, dorsalgia, cervicalgia...
Sanli (St 36) spleen
_ dermalgias
_ sensation of hunger
_ either boborygmi and abdominal pains
_ or also cold and heat (fever and chiils)
Xingjian (Li 2)
Sanli (St 36)
Hujingmai (PA 13)
liver
_ hypochondralgias
_ cold at the center (hanzhong)
_ blood stagnation
_ spasm and joint pains
_ edema of the feet
lung
_ cutaneous pain
_ cold and heat (fever and chills)
_ dyspnea
_ cough
_ sweating
Yunmen (Lu 2)
Chongfu (Lu 1)
Feishu (Bl 13)
Xinshu (Bl 15)
Complementary points:
Quepen (St 12)
pohu (Bl 42)
Treatment Symptomatology Organs
no 518/519.
456 Rough Draft For JTS Students Only
CHAPTER XXI
diseases of Cold and heat
(han re Bing)
Chapter 21 is devoted to the classification and therapy of diseases caused by
cold and heat.
Cold and heat are two types of energies of antagonistic nature. Cold responds to
yin, and heat, to yang. When cold and heat are oriented toward fullness, yin and yang
lose their equilibrium.
The causes of the orientation of the two energies toward fullness, causing
afflux of heat and cold, and the therapeutic rules of these ailments are explicitly
demonstrated.
The choice of points of the 4 Seasons called Wu shu (five energetic or
shu
Antique points), the relationship of the energy of the 5 organs with the external
layers of the body (skin, flesh, muscles and bones) and the associated methods of
utilization of yin and yang channels in the treatment of sweating are also presented.
This chapter consists of 24 paragraphs.
Ma Shi states: Chapters 19, 20 and 21 form a series. As a result, Huangdis
questions and Qi Bos answers are not mentioned. These 3 chapters have been formed
in this manner to call attention to the diseases located in the organs, in the bowels
and in the channels.
Chapter 21 describes the pathological manifestations of yin and yang channels
grouped together under the title diseases of Cold and heat (han re Bing), that is to
say, of yin and yang.
457 Rough Draft For JTS Students Only
PARAGRAPH 1
Attack of the skin by cold and heat manifest by such signs as:
_ cutaneous pain (the individual cannot grow his braid longer)
_ dryness of body and head hair 520.
_ absence of sweating.
Needle the luo of the 3rd yang (1) and tonify the Hand Taiyin (Lu).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The illness is located at the skin. Therefore, the individuals hair cannot grow longer.
The lung exteriorizes at the nose. When the lung is affected, the nose is dry. This ailment
is due to the fixation of perverse energy in the cutaneous layer and localization of the illness in
the energetic areas belonging to taiyin (Lu) and taiyang (Bl).
Sweating favors cure. In the case of absence of sweating, it is necessary to disperse the luo
of the bladder (Feiyang- Bl 58) to favor perspiration and tonify the taiyin (Lu) to nourish the
source of production of the organic liquid.
II - N.V.N.:
In regard to the tonification of Hand Taiyin (Lu), Ma Shi proposes Lieque (Lu 7) and Zhang
Shi recommends Yuji (Lu 10) and Taiyuan (Lu 9). In effect,
_ Lieque (Lu 7), luo point of the lung channel, is linked to the yuan point of the large
intestine,
_ Yuji (Lu 10) and Taiyuan (Lu 9), ying and yuan points of the lung channel, are utilized
in tonification, but also in dispersion.
In practice, these sudorific points are used according to the clinical manifestations
(emptiness or fullness).
PARAGRAPH 2
Attack of the flesh (dermis) by cold and heat manifest by the
following signs:
_ dermalgia
_ dryness of the body and head hair
_ dryness of the lips
_ absence of sweating.
Needle the luo of the 3rd yang (Bl) and tonify the Foot Taiyin (Sp).
1. Designates taiyang (Bl).
458 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES 521.
I - Zhang Shi explains:
The energy and blood circulating outside the vessels maintain the skin, temper the flesh
and nourish the hair system. In the event of disturbance, the body hair and head hair dry out.
The spleen governs the flesh (dermal system) and exteriorizes at the mouth. In the event of
disturbance, the mouth and lips are dry.
The cold and heat are retained within the dermis obstructing the sweat glands routes. This
is why, in the event of absence of sweating, it is advised to disperse the luo point of the 3rd yang
(Foot Taiyang- Bl) to eliminate blood stasis at the level of the Xue luo (blood capillaries) and
tonify the Foot Taiyin (Sp) to favor sweating.
II - N.V.N.:
After dispersion of the luo point (Feiyang- Bl 58) of the Foot Taiyang (Bl), tonification
must be done on the field of the Foot Taiyin (Sp). This procedure constitutes the technique of
sudorification during treatment of the illness of cold and heat localized in the dermal system.
According to Zhang jing Jue, Dadu (Sp 2) and Taibai (Sp 3) of the spleen channel have a
very efficacious sudorific action.
PARAGRAPH 3
Attack of the bones by cold and heat manifest by the following
s i gns :
_ agitation
_ continuous sweating.
If the teeth are not dried out, it is advised to needle the luo of the
channel located at the internal surface of the thigh (Foot Shaoyin- Ki).
If they are dried out, the illness is incurable and the clinical signs are
those of Gu Jue (illness of bones caused by afflux of cold).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
Attack of the bones by cold and heat is an illness of the energy of the Foot Shaoyin (Ki).
Agitation is the sign revealing yin in trouble . 522.
The shaoyin (Ki) is the source of procreative energy (sheng qi) whose escape signals
continuous sweating (hypersudation).
The fact that the teeth are not completely dried out gives evidence of the persistence of
the original energy. In this case, it is necesary to needle the luo point of the Foot Shaoyin (Ki) to
eliminate the perverse energy. In contrast, if the teeth are dried out, the illness is incurable.
In this ailment of the energy of the shaoyin (Ki), the confrontation of the perverse energy
and essential energy is the origin of the illness of cold and heat.
Gu Jue is a disease belonging to the kidney organ whose energy, once effected, triggers a
flow in the wrong direction (afflux).
II - N.V.N.:
The luo point of the Foot Shaoyin (Ki) is Dazhong (Ki 4) where a vessel leaves from toward
the Foot Taiyang (Bl). This point is located at the postero-internal part of the heel on the
calcaneus between two ligaments.
459 Rough Draft For JTS Students Only
Zhang jing Yue states:
When the yin energy flies toward the top, the individual is anxious and tormented.
In disorders of the yin energy, the organic liquid escapes, hence continuous sweating.
Teeth are part of the bony system; non-drying out of the teeth gives evidence of the
sufficiency of yin energy; the illness is always curable. One must needle Dazhong (Ki 4), luo
point of the kidney. In the opposite case, the illness is fatal.
In Gu Jue, one notes not only drying out of the teeth, but also of the nails.
PARAGRAPH 4
In Gu Bi (obstruction of the energy of the bones), the joints are
blocked and painful, sweating is very abundant and the heart is
anxi ous.
One must needle in tonification the jing point of the 3rd yang.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains: 523.
This paragraph presents the illness of Gu Bi and its treatment.
Blockage and joint pains, abundant sweating and anxiety are signs attesting that the
kidney governs the bones and vessels which communicate with the lung and heart and spread into
the thorax (2) (Figure 72).
It is advised to tonify Kunlun (Bl 60), jing-river point of the Foot Taiyang (Bl= 3rd yang),
because the Foot Taiyang (Bl) and Foot Shaoyin (Ki) constitute the external-internal, yin-yang
system of relationship.
II - N.V.N.:
Kunlun (Bl 60), jing (river- fire) point of the Foot Taiyang (Bl) is located 0.5 cun behind
the external malleolus in a crease above the calcaneus.
According to Tongren, this point must be needled to a depth of 0.3 cun. Needling this
point during pregnancy risks provoking abortion.
Zhang jing Yue states: Gu Bi is an illness localizing in the yin part. Hypersudation and
anxiety are also from ailments localizing in the yin part. Consequently, when the yin Source is in
insufficiency, perverse energy is retained in the interior. In Chapter 20 (The Five Perverse) of
this same classic, Paragraph 4, the text states: Perverse energy localized in the kidney is the
origin of bone pain and of the illness yin Bi (obstruction of yin). It is therefore recommended to
needle Yongquan (Ki 1) and Kunlun (Ki 60). As a result, the Gu Bi described in this chapter is
the same ailment as that cited in the previous chapter.
2. Conforming to the laws of the 5 movements.
460 Rough Draft For JTS Students Only
Figure 72
Energetic liason of the kidney with the lung and heart.
524.
PARAGRAPH 5
An injury with strong hemorrhage or a direct attack of wind
(Zhongfeng) and cold (Zhonghan) or also a serious fall... causes laxity
of the limbs with inability to move. This ailment bears the name Ti Duo
(immovable body). One must needle San Jie Jiao (three reunions-meetings)
(3), located below the umbilicus.
San Jie Jiao is a point of reunion of 3 vessels: yangming (St), taiyin
(Sp) and renmai (CV), located 3 cun below the umbilicus. This point is
none other than guan yuan (CV 4).
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
Paragraphs 1, 2 and 3 of this chapter are devoted to the attack of the skin, flesh and
bones by cold and heat, that is to say, the illness of the energy of the 3 yin. As for Paragraph 5,
it involves the change in blood and energy at the level of the epidermo-dermal system whose
display must be appreciated at the level of taiyin and yangming, conforming to the mutual
relationship of yin and yang, of the blood and energy.
3. See the classification of Meeting-reunion points in M.T.C. - N.V.N. Edition.
461 Rough Draft For JTS Students Only
An injury with abundant hemorrhage... denotes injury of the blood and aggression of
wind..., explains that of the ying (nutritive) and wei (defensive) energies.
The energy heats up the body, and blood, humidifies it. The body is immovable because the
blood and energy are injured. blood and energy, which maintain the muscles and warm up the
flesh, are produced by the yangming from Cereal jing (nutritive energy). Chongmai and renmai
(CV) spread them to the cutaneous system. This is why one must needle guanyuan (CV 4) in order
to activate the source-movements of the blood and energy at San Jie Jiao, that is to say, at the
point of reunion-Meeting of the yangming, taiyin and renmai (CV) (4).
PARAGRAPH 6
1. In Jue Bi (Obstruction/Afflux), the energy affluxes toward the top,
up to the abdomen. One must needle the luo point of the yin channel or
of the yang channel related to this ailment. In other words, one must
carefully discern the channel affected in order to disperse it if it
concerns the yang channel, and tonify it if it concerns the yin
c ha nne l .
525.
2. The artery at each side of the neck is renying (carotid). The
point renying (St 9), located on the anterior border of the
sternocleidomastoid muscle, belongs to the Foot Yangming (St).
Behind this muscle is the point Futu (LI 18), belonging to the Hand
Yangmi ng (LI).
To the side of this muscle is found the point Tianyou (SJ 16),
belonging to the Hand Shaoyang (SJ).
Still further behind is Tianzhu (Bl 10), belonging to the Foot Taiyang
( Bl ) .
Below the axillary fold (on the external side of the brachial
biceps) is the point Tianfu (Lu 3), belonging to the Hand Taiyin (Lu).
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
This paragraph defines Jue Bi (Blockage/Afflux) and its treatment.
Jue Bi is due to an obstruction/pain (algoparesthesia) located at the lower part of the
body (lower limbs), causing an afflux of energy of the 3 yang toward the abdomen without
reaching the cephalic region. This is why, to disperse the yang channel is to eliminate the afflux
of the energy, and to tonify the yin channel is to incite yin to produce yang.
II - Ma Shi instructs:
In Bi disease (algoparesthesia/obstruction) causing an afflux of energy toward the top,
up to the abdomen, it is necessary to needle the luo of the yin channel and the luo of the yang
channel. At the yang channel, one must apply the technique of dispersion, and at the yin
channel, the technique of tonification. Moreover, according to the site of the illness (at the upper
or lower limb), one adds one of the following windows of heaven points:
_ renying (St 9), located 1.5 cun from the upper edge of the thyroid cartilage in front of
the sternocleidomastoid muscle. This point is intended to explore, in global fashion, the energetic
4. guanyuan (CV 4) is also the site of arrival of the Chongmai.
462 Rough Draft For JTS Students Only
state of the 5 organs. Needling must not exceed 0.4 cun depth.
_ Futu (LI 18), located 3 cun outside the upper border of the thyroid cartilage between the
two fascia of the sternocleidomastoid muscle. The needling must not exceed 0.3 cun depth.
_ Tianyou (SJ 16), located behind Futu (LI 18). Needling is to 0.5 cun depth; the needle is
left in place during 3 expirations. It is recommended not to tonify it.
_ Tianzhu (Bl 10), located behind Tianyou (SJ 16). Needling is to a depth of 0.3 cun and
the needle left in place for no longer than 3 expirations.
_ Tianfu (Lu 3), located on the brachial artery, 3 cun beneath the anterior end of the
axillary fold. This artery is directed toward the hand, hence the name Bi taiyin which responds to
the Hand Taiyin (Lu).
526.
III - N.V.N.:
This paragraph justifies the therapeutic action of the luo points and the points called
windows of heaven in the treatment of Jue Bi (obstruction-afflux).
Zhang jing Yue states:
Afflux (Jue) starting at the 4 limbs is always associated with the Bi phenomenon
(obstruction). This afflux ascends up to the abdomen. This is why one must needle gongshun
(Sp 4), luo point of the Foot Taiyin (Sp), and Fenglong (St 40), luo point of the Foot Yangming (St),
to recuperate the energy of the 4 limbs. In all cases, one must carefully discern the localization of
the illness in order to disperse the Foot Yangming (St), often in fullness, and to tonify the Foot
Taiyin (Sp), often in emptiness.
PARAGRAPH 7
Afflux of perverse yang at the level of the yang channels is the
origin of headache and thoracic fullness with difficulty breathing.
One must needle renying (St 9).
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
This paragraph 7 and the 4 others following are devoted to the study of jue ni (flow in the
wrong way/afflux). Each case of jue ni possesses a particular system of classification. The
treatment must therefore be done as a function of the channel effected.
In this paragraph, the headache is of yangming origin. The contrary flow of the energy of
yangming reaches up to the abdomen, without being able to reach renying (St 9), to ascend to the
head, hence headache.
Because the energetic afflux occurs at the zhongjiao (middle jiao), the thorax is found in a
state of fullness, hence respiratory difficulties.
Therefore, in this case of headache with thoracic fullness and difficulty breathing, one
must needle renying (St 9) to make the energy circulate.
PARAGRAPH 8
In sudden aphonia following an afflux of the energy, one must
needle the point Futu (LI 18) and bleed the root of the tongue.
463 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES 527.
Zhang Shi explains:
metal governs the voice and the heart, speech. The Hand Yangming (LI) governs the energy
and belongs to metal. This is why the afflux of the energy of yangming toward the bottom causes
stiffness of the tongue. One must needle Futu (LI 18) and bleed the root of the tongue.
here, root of the tongue designates the point Fengfu (GV 16), belonging to Dumai (GV).
Needling is to a depth of 0.3 cun; moxabustion is strictly forbidden at the risk of provoking
mutism.
PARAGRAPH 9
In sudden deafness with decreased visual acuity, one must needle
Tianyou (SJ 16).
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
The Hand Shaoyang (SJ) penetrates into the ear and arrives at the external tip of the
eyebrow.
In the event of afflux of the Foot Shaoyang (GB), stagnation takes place above, at the level
of the Hand Shaoyang (SJ), hence severe deafness and disturbance of visual acuity. One must
needle Tianyou (SJ 16).
PARAGRAPH 10
In spasm and severe convulsions or in sudden vertigo with
difficulty walking, it is necessary to needle Tianzhu (Bl 10).
EXPLANATIONS AND COMMENTARIES
Zhang Shi explains:
The Foot Taiyang (Bl) controls the muscles. This is why violent spasms, sudden
convulsive fits and vertigo always brings about difficulty walking.
The Foot Taiyang (Bl) starts at the point jingming (Bl 1), located at the internal canthus of
the eye. Obstruction of the energy of this channel is the cause of these clinical manifestations;
one must needle Tianzhu (Bl 10).
PARAGRAPH 11 528.
Severe polydispsia (Bao Dan) is due to an afflux of energy which
occurs in the interior. In this case, the liver and lung confront one
other and blood leaks from the nose and mouth (epistaxis and
hematemesis); one must needle Tianfu (Lu 3).
464 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
Bao Dan designates a great thirst which occurs violently.
The liver contains a vessel which is directed to the lung. By this path, its energy affluxes
violently toward the lung. It is said that it is a question of a confrontation of liver and lung.
The lung governs energy, and the liver, blood. The afflux of the energy takes place then in
the interior; as a result, blood collects and overflows toward the top, hence epistaxis.
The lung is also the source of production of water. During its confrontation, the
production of water is slowed, hence great thirst. Needling Tianfu (Lu 3) is intended to aid the
energy in circulating in order to curb the afflux phenomenon.
The term Bao Dan (violent manifestation of the energy) designates the Jue (afflux)
syndrome. This is why the word Bao (violent, sudden) is used in the various paragraphs above.
II - Ma Shi clarifies:
Bao Dan (great thirst) manifests in the course of a great heat with afflux of the energy
from the interior (of the organism). here, the phenomenon of afflux originates from the
confrontation of the liver and lung, that is to say, from 2 fires, responsible for choatic
circulation, hence epistaxis and hematemesis.
PARAGRAPH 12
The 5 Great windows cited in the previous paragraphs are
grouped under the name Tian You Wu Bu (group of 5 Great windows of
he ave n) .
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
This phrase is the conclusion of the 5 preceding paragraphs. The energetic points used
make up part of the group Tian You (window of heaven- SJ 16). Therefore, when our masters of the
past used one of these points, they resorted to all the points of the same group, as in phytotherapy
we name the magistral formula as a function of the principal component.
II - Zhang Shi states:
The word You means window.
The elders compared certain points of the region of the head and neck to windows of the
great palace because these points are intended to aerate the energy. When afflux of the energy
occurs below, the jingmai of the cephalic region are obstructed, hence diminution of visual and
auditory acuity.
Clinical manifestations such as sudden aphonia, violent convulsive fits, vertigo...
originate from the afflux of energy of the 3 yang from below upward.
Question:
In Chapter 2 (Origin of the shu-antique points) of this classic, during the study of the
jingmai, the 6 channels of the 3 yang of the foot and hand are considered in their group, while in
this Chapter 21, only the Hand Yangming (LI), Hand Shaoyang (SJ), Foot Yangming (St) and Foot
Taiyang (Bl) are used to determine the Dai You (Great windows). Why?
response:
The energy of taiyang originates from the water of the bladder; that of the shaoyang takes
465 Rough Draft For JTS Students Only
its source from the level of Ministerial fire of Mingmen and that of yangming is created at the
level of the stomach bowel, dependent on zhongjiao (middle jiao).
In the study of the jingmai, the 6 channels of the the foot and hand constitute the basic
components, and in the study of the 2 energies, one envisions the 3 yin and 3 yang.
Hand Yangming (LI) and Hand Taiyin (Lu) form one external-internal, yin-yang system
of relationship controlling the energetic circulation.
The study of the group of these components (Foot Taiyang, Hand Shaoyang, hand and Foot
Yangming) permit establishment of the system of Wu Dai You (5 Great windows) (Figure 73).
530.
Figure 73:
Five Great windows of heaven (Tian You Wu Bu).
III - N.V.N.:
The French-German version of this difficult passage (Paragraph 12) does not conform at
all to the thinking of the text. A loyal translation must be the work of clinicians perfectly
integrating the two medicines, Oriental and Western, in order to grasp the importance of this
group of points called Great windows of heaven, one of the fundamental basis of the daily
practice of acupuncture. Yet, the study of these energetic points forms part of the education
program of Acupuncture/Moxabustion in Europe since 1971 (5).
5. See M.T.C. - N.V.N. Edition - 1971 and 1984.
466 Rough Draft For JTS Students Only
PARAGRAPH 13
The Hand Yangming (LI) possesses a vessel which penetrates into
the lower maxilla and branches to the teeth. The point of penetration is
called Daying (St 5). In dental pains of the lower maxilla, one must needle
the Hand Yangming. In the event of fear of cold (6), one must tonify it,
and in the event of absence of fear of the cold, one must disperse it.
531.
The Foot Taiyang (Bl) possesses a vessel which penetrates into the
malar bone and branches into the teeth, and the point which connects
to the teeth is Jiaosun (SJ 20). Therefore, in dental pains of the upper
maxilla, one must needle the region near the nose and upper maxilla.
During attack, this vessel is in a state of fullness; one must disperse it,
and in the event of emptiness, one must tonify it. This technique
constitutes what one calls needling outside the nose.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
1. The previous paragraphs justify the passage of the energy of the 3 yang at the level of
Dai You (Great windows), while this one defines the Loumai as little vessels of communication in
accord with the adage: When the great vessels end, the little vessels begin... like a string of
pearls without linking. In other words, the energy manifests at Dai You and spreads outside the
channels via the qi Jie (paths of emergence or diffusion of the energy) (7). As for the energy
circulating within the channels, it passes to another channel via the route of the luomai; in the
interior as at the exterior, this circulation is perpetual.
2. The Hand Yangming (LI) has a vessel which penetrates into the point Daying (St 5) and
infiltrates into the lower maxilla and root of the teeth. Therefore, the energy of Hand Yangming
(LI) communicates with that of the Foot Yangming (St) via the luomai. For this reason, when the
lower maxilla is affected, one must needle the Hand Yangming (LI).
3. The Foot Taiyang (Bl) has a vessel which penetrates into the malar bone and from there
it reaches the point Jiaosun (SJ 20), belonging to the Hand Shaoyang (SJ).
At the level of the face, the energy of the Hand Taiyang (SI) has a vessel which directly
reaches the Foot Taiyang (Bl). As a result, it also communicates with that of the Hand Shaoyang
(SJ). This is why, it is necessary to needle the side of nose and the front of the maxilla, that is to
say, the luomai of taiyang, when the lower maxilla is affected.
II - Ma Shi states:
The original text uses the term Bi yangming to designate the Hand Yangming (LI) because
the word Bi designates the arm.
The Hand Yangming (LI) arrives at Quepen (supraclavicular fossa), reaches the points
Tianding (SI 17) and Futu (LI 18), crosses the cheekbone, penetrates into the root of the teeth,
goes around the upper lip, crosses opposite channel at the point renzhong (GV 26), located at the
upper part of the naso-labial groove under the nose, goes back up toward the base of the opposite
root, to the points heliao (LI 19) and yingxiang (LI 20), to unite with the Foot Yangming (St).
A vessel leaves from the point Futu (LI 18) toward Daiying (St 5), belonging to the Foot
yangming, to penetrate deeply into the lower maxilla. For this reason, in the event of dental pain
6. This must mean fear of cold drinks.
7. qichong (St 30).
467 Rough Draft For JTS Students Only
of the lower maxilla, one must needle the points of the Hand Yangming (LI), such as Shangyang
(LI 1), Erjian (LI 2), Sanjian (LI 3), hegu (LI 4)..., which all have a sedative action on dental pain.
These points are needled in dispersion in the event of fullness and in tonification in the event of
emptiness.
The Foot Taiyang (Bl) also possesses a vessel which penetrates into the malar bone and
branches into the teeth. This vessel is connected to the Hand Shaoyang (SJ), whose point of
penetration is Jiaosun (SJ 20) (8). In the case of dental pain of the upper maxilla, the path of the
Foot Yangming (St) is affected; one must needle Juliao (St 3), Dicang (St 4), heliao (LI 19),
yingxiang (LI 20)... . (Figure 74)
III - N.V.N.:
This paragraph deals with dental pain. (Figure 74)
Figure 74:
Connection of Jiaosun (SJ 20) with the upper maxilla
and that of Daying (St 5) with the lower maxilla.
8. See classification of Meeting-reunion points in M.T.C. - N.V.N. Edition.
468 Rough Draft For JTS Students Only
PARAGRAPH 14 533.
The Foot Yangming (St) possesses a vessel which ascends to the
base of the nose to join the internal canthus of the eye. The point of
penetration is Huanlu (GB 5) , where little vessels leave from to the mouth
and from the mouth, they link to the root of the eye.
One must analyze the disease well before needling according to the
technique of dispersion in the event of excess and tonification in event
of insufficiency. The opposite treatment worsens the disease.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
The previous paragraph and this one shows the well-organized trajectories of the 3 yang
channels.
The energy of the 3 yang goes toward the top, exteriorizes at Dai You (Great windows),
circulates following the Hand Yangming (LI), Foot Shaoyang (GB), Foot Yangming (St) and Foot
Taiyang (Bl) and forms, in this way, the routes of connection (Luo) of the 6 channels of foot and
hand.
The Hand Taiyang (SI) has a vessel which penetrates into the nose and face; the point of
penetration is Huanlu (GB 5), belonging to the Foot Shaoyang (GB). As a result, the energy of the
Hand Taiyang (SI) circulates according to the path of the luo (branch) in order to link up to the
Foot Shaoyang (GB) which brings it toward the mouth and eyes.
One must therefore diagnose the illness well before needling. If the illness is located at
the taiyang (SI) with excess of the luo (branch) and insufficiency of the shaoyang (GB), one must
disperse the energy in excess and tonify the energy in insufficiency; the opposite worsens the
illness.
Question:
The Foot Yangming (St) and Hand Yangming (LI) have a mutual relationship; this is the
Natural Dao. But how do you explain the union of the taiyang (Bl) with the shaoyang (GB)?
Answer:
The energy of taiyang and that of shaoyang have their fire-water source from the natural
world. In comparing them to the Two Principles (Er ni), one distinguishes 4 Aspects
(si Zang) (9). This is why:
_ at the 1st and 2nd month, taiyang and shaoyang govern the energy.
_ at the 5th and 6th month, taiyang and shaoyang also govern the energy.
These phenomena bear the name reciprocal unions. 534.
_ here, the word yangming implies the sense of union of 2 yang, factor of the creation of
light (Ming). For this reason, the energy of yangming governs the 3rd and 4th month (Lunar).
The Dao of yin-yang is profound! Their transmutations are perpetual. If we grasp the
meaning of the reason for the mutation, the problem of yin and yang is no longer discussed.
II - On this subject, Zhang Shi also cites the Question-Answer of Zhou Ge Hong (281-341 A.D.):
Question:
The energy of taiyang opens to the exterior and governs the skin and hair; that of
yangming governs the dermis and sweat gland system, and that of shaoyang governs the hinge
9. The 2 Principles and 4 Aspects are terms used in the I jing (Book of Changes) to study the principles of
change/mutation.
469 Rough Draft For JTS Students Only
regions, the hips and ribs. But here, the study is centered on the energy of the 3 yang in being
uniquely based on the routes of the channels directed toward the top to exteriorize at the level of
the head and face. Why?
Answer:
here, it is the routes of ascent/descent and entering/exiting which are studied. The yin
energy and yang energy enter and exit... . If the skin and hair are attacked by cold or heat, one
must needle the Taiyang and taiyin. If it is the flesh and muscles that are affected, one must
needle the upper portion of the 3 yang because of the existence of the ascending/descending
movements. When perverse energy attacks the facial region, it progresses to the bottom via the
yangming; if it attacks the cervical region, it descend via the taiyang; if it attacks the region of
the cheek, it evolves toward the bottom via the shaoyang.
The energy of the 2nd yang circulates within the region located between the muscles and
epidermo-dermal system. This is why perverse energy attacks yang (external) in the first place,
then reaches the channels that are the paths of communication of interior/exterior,
ascent/descent, entering/exiting in constant movement. When these movements are hampered or
slowed, the circulatory system is thrown out of order.
III - N.V.N.:
The evolutive phases of yin and yang in the course of the 4 seasons and the formation of
the yangming and jueyin are meticulously studied by Zhang jing Yue (1563-1640 A.D.):
The 1st, 2nd and 3rd months (Lunar) respond to yang in yang. This is the phase of
birth/growth of yang; the yang energy progresses toward the front at the left side and toward the
back at the right side... .
The 4th, 5th and 6th months respond to yin in yang. This is the phase of progressive
decline of yang and the birth/growth of yin... .
During the year, the yang energy gathers together at the Chen (V) and si (VI) months. This
phenomenon bears the name reunion of 2 yang at the front (Figure 75), nicknamed yangming, a
word implying the sense of maximum amplitude of yang energy. 535.
The 7th, 8th and 9th months respond to yin in yin. This is the phase of progression of yin;
the 7th month is the period of birth of yin. The energy progresses toward the front at the right
side and toward the back at the left side... .
The 10th, 11th and 12th months respond to yang in yin. This is the phase of progressive
decline of yin and progressive appearance of yang... .
During the year, the yin energy unites to the Xu (XI) and Hai (XII) months. This
phenomenon bears the name reunion of 2 yin at the back (Figure 75), nicknamed jueyin, a
word implying the sense of maximal amplitude of yin energy.
This is the method of overall calculation of the excessive state and insufficient state of
yin and yang during the year.
470 Rough Draft For JTS Students Only
Figure 75:
reunion of the 2 yang called yangming.
reunion of the 2 yin called jueyin.
471 Rough Draft For JTS Students Only
PARAGRAPH 15 536.
The Foot Taiyang (Bl) possesses a vessel which reaches the nucha
and penetrates into the brain, where it joins with the root of the eyes
(ophthalmic area).
In the case of pronounced headache (encephalgia) and acute
ophthalmalgia, one must needle the point Yuzhen (Bl 9) located above the
2 tendons of the nucha. This point contains a vessel that penetrates
deeply into the brain and exteriorizes at the level of the yangqiao and
yinqiao, where the yang energy enters into the yin and the yin energy
exits from the yang. When the yang energy turns toward excess, it
provokes opening of the eyes (insomnia), and when the yin energy
turns toward excess, it causes closure of the eyes (hypersomnia).
EXPLANATIONS AND COMENTARIES
I - Zhang Shi explains:
This paragraph justifies use of the point Yuzhen (Bl 9) in the treatment of headache and
eye pain on the one hand, and on the other hand, the existence of the point jingming (Bl 1), site of
reunion of the yinqiao and yangqiao, that is to say, site of causality of insomnia and hypersomnia.
reaching the occipital region, the Foot Taiyang (Bl) sends a vessel off into the brain; the
point of penetration is called Yuzhen (Bl 9), and the area of arrival of the energy of taiyang bears
the name root of the eyes (ophthalmic area). The entire ocular system depends on this root, and
all headaches and eye pain of cerebral origin are treated by this point.
The site of penetration of this vessel into the brain is also the area where the yinqiao and
yangqiao end. It is therefore the site of reunion of yin and yang of the entire organism.
The entering of the energy of the yangqiao into the yinqiao and the exiting of the energy of
the yinqiao by way of the yangqiao is affected at the level of the point jingming (Bl 1), located at
the internal canthus of the eye. When the yang energy is in excess at this level, it brings about
the opening of the eyes (insomnia), and when the yin energy is in excess, it provokes closure of
the eyes (hypersomnia).
II - N.V.N.:
This paragraph explains the relationship of the ocular organs with the brain. Because:
_ a vessel leaves from Yuzhen (Bl 9) which penetrates into the ophhalmic area of the brain,
and from there, it unites with the internal canthus of the eye, where jingming (Bl 1) occurs, point
of reunion-meeting (10) of 4 vessels: Hand Taiyang (SI), Foot Taiyang (Bl), yinqiao and yangqiao
(Figure 76).
_ the external occipital protuberance is the site of terminal gathering of the two curious
vessels, yinqiao and yangqiao.
_ Yuzhen (Bl 9), located at the supero-external border of the of the external occipital
protuberance, has a therapeutic action evident on headache and eye pain with sensation of having
bulging eyes and dimunition of visual acuity.
10. This group of points is described in M.T.C. - N.V.N. Edition.
472 Rough Draft For JTS Students Only
537.
Figure 76:
The root of the eyes (ophthalmic zone) and its connections
PARAGRAPH 16
In afflux of heat (re Jue), one must needle the points of the Foot
Taiyin (Sp) and Foot Shaoyin (Ki) and leave the needles in place a long
time (11).
In afflux of the cold (han Jue), one must needle the points of the
Foot Yangming (St) and Foot Shaoyang (GB) and leave the needles in
place a long time (12).
11, 12. In some modern versions of the Lingshu, shaoyin (Ki) and shaoyang (GB) had been erroneously reversed. See
commentaries of Zhang Shi above.
473 Rough Draft For JTS Students Only
EXPLANATIONS AND COMMENTARIES 538.
Zhang Shi explains:
Afflux of cold and afflux of heat originate from the disharmony of yin and yang.
When this disequilibrium is located at the exterior, it causes illness of cold or heat at the
level of the skin and flesh. But when it is located in the interior, at the yin Root and yang Root, it
is at the origin of the afflux of the cold or of heat..
Chapter 45 (Essay on Afflux- Jue lun) of the Suwen states:
The insufficiency of yang energy of the bottom causes the afflux of cold, and the
insufficiency of yin energy at the bottom is responsible for the afflux of heat.
Because the afflux of heat is due to the domination of the energy of the 3 yang of the foot,
one must tonify the yin part, that is to say, to needle the points belonging to the Foot Taiyin (Sp)
and Foot Shaoyin (Ki) and leave the needles in place a long time until the appearance of the cold
energy at the level of the needling.
The afflux of cold originates from the victory of the energy of the 3 yin of the foot. It is
necessary to tonify the yang part of the foot, that is to say, to needle the points belonging to the
yangming (St) and shaoyang (GB) and allow the needles to remain in place a long time until the
appearance of the heat energy at the level of the needling.
PARAGRAPH 17
In tongue protrusion, with salivation and anxiety, one must needle
the Foot Shaoyin (Ki).
EXPLANATION AND COMMENTARIES
I - Zhang Shi explains:
The protrusion of the tongue follows a laxity of the lingual muscles.
This paragraph justifies the disharmony of yin and yang, of top and bottom. Because, at the
top, shaoyin (He) is found and is the Imperial fire which commands, and at the bottom is the
water Organ. The energy of water below and that of fire above enter into exchange. In the event
of insufficiency of the kidney, water energy does not succeed in reaching fire-heart, hence
loosening of the lingual muscles. This is why it is necessary to needle the Foot Shaoyin (Ki) to
reestablish the connection of these two organs.
II - N.V.N.:
relaxation of the lingual muscles with salivation is a syndrome associated with the
insufficiency of kidney yin in the inablity to temper heart-fire. This is why it is necessary to
needle kidney yin. (Figure 77)
Zhang jing Yue clarifies: This Paragraph 17 and the following two deal with the
syndromes of Cold and heat. Protrusion of the tongue, with diarrhea and anxiety, is due to the loss
of the energetic receptive function of kidney yin. One must tonify it.
539.
474 Rough Draft For JTS Students Only
Figure 77:
Etio-pathophysiology of protrusion of the tongue.
PARAGRAPH 18
In trembling from cold with clicking of the teeth, absence of
sweating, abdominal bloating and anxiety, one must needle the point of
the Hand Taiyin (Lu).
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
Trembling from cold, clicking of the teeth... are due to insuficiency of essential energy.
This is why one must tonify the Hand Taiyin (Lu).
II - Zhang Shi clarifies:
This paragraph demonstratess the disharmony of yin and yang in the interior and at the
exterior. According to the Neijing, The yang energy associated with yin transforms into
sweat...because superficial and exterior are yang, and deep and interior are yin. The yin-Ye
(organic liquid) (13) of the interior depend on the yang energy of the exterior to be excreted in
the form of sweat. One must then needle the Hand Taiyin (Lu) to ventilate the energy at the
level of the skin, in order to activate the circulation of the organic liquid, because the Hand
Taiyin (Lu) controls the formation and spreading of the organic liquid of the entire body.
13. Precisely, the word Ye signifies viscous liquid.
475 Rough Draft For JTS Students Only
III - N.V.N.:
The previous paragraph shows the principle of Top-Bottom, while this one studies that
of interior-exterior. These principles constitute the paths of Ascent/Descent and Entry-
Exit of yin and yang.
As a result, the words Cold and heat are employed in this chapter to explain the states
of disequilibrium of yin and yang in order to recommend appropriate treatment.
PARAGRAPH 19
In the syndrome of emptiness, one must needle at the moment of
departure of the energy, and in the syndrome of fullness, at the moment
of the arrival of the energy.
EXPLANATINS AND COMMENTARIES
I - Ma Shi explains
This paragraph explains the tecnhniques of tonification and dispersion. In emptiness,
one tonifies the energy in orienting the needle in the direction of the energy, and in fullness,
dispersion is performed in orienting the needle in the direction opposite to the circulation.
II - Zhang Shi describes:
Emptiness implies the sense of insufficiency of essential energy, and fullness, the
sense of fullness of perverse energy. In other words, the fullness of perverse energy always
causes the emptiness of the essential energy.
III - N.V.N.:
Tonification and dispersion constitute the two fundamental gears of the practice of
acupuncture and moxabustion.
Tonification has for a goal activating the vital functions of the organism, of intensifying
mental and physical tonus in light of restoring force and vigor, indispensible in the struggle of
life.
Dispersion has the objective of neutralizing the perverse energies, of expelling them in
light of establishing physiologic equilibrium. In all likelihood, it acts to reinforce the defense
mechanism of the organism. 541.
Tonification and dispersion work toward harmonizing the functioning of the organism.
Tonification is indicated in the event of emptiness, and dispersion, in the event of fullness.
Besides the techniques of tonification and dispersion mentionned in this paragraph, still
others are also considered clinically:
1. Technique based on speed at the instant of implantation of the needle:
a) Tonification:
_ stick the needle in well, slowly
_ slightly turn the needle
_ at the instant of needle withdrawal, observe a little pause when it arrives just under the
skin
_ remove the needle rapidly.
b) Dispersion:
_ push well the needle in rapidly
_ turn rapidly
_ remove slowly.
476 Rough Draft For JTS Students Only
2. Technique based on the characteristics of the movements transmitted to
the needle:
a) Tonification:
_ transmit rotatory movements to the needle in counter-clockwise direction (turned left)
b) Dispersion:
_ transmit clockwise rotatory movements (turned right) to the needle.
3. Technique based on the nature of propulsion/thrust and retropulsion/
reverse thrust of the energy:
a) Tonification:
_ After obtaining the flow of energy (deqi), continue to transmit to the needle strong
advancing and weak retreating movements, first in the superficial, then deep, layer.
b) Dispersion:
_ The is the reverse process. It consists of transmitting weak thrusting movements and
strong reverse thrusting movements to the needle, first in the deep, then the superficial, layer.
4. Technique based on closing and opening the energetic point:
a) Tonification:
At the instant of retreat of the needle,
_ rapidly remove the needle
_ close off the energetic point by pressing on the opening of the puncture site. This act is
intended to prevent the escape of the energy.
b) Dispersion:
_ enlarge the orifice of the needling site by stirring the needle in every direction. This
maneuver is intended to facilitate the expulsion of the perverse energy.
542.
5. Technique based on the respiratory movements of the patient:
a) Tonification:
_ insert the needle in well, upon expiration
_ remove it upon inspiration.
b) Dispersion:
_ insert the needle in well, upon inspiration
_ remove it upon expiration.
6. Technique combining inspiration and expiration:
This consists of transmitting rotatory movements to the needle in two directions,
clockwise and counter-clockwise. It is indicated in disputed cases where it is impossible to
discern the emptiness or fullness and in particular cases characterized by the coexistence of
emptiness and fullness.
477 Rough Draft For JTS Students Only
PARAGRAPH 20
In spring, needle the luomai; in summer, the dermal and sudorific
points; in fall, the points belonging to qi Kou; in winter, the jing and shu
poi nt s.
Needle the luomai to treat ailments of the skin.
Needle dermal and sudorific points to treat ailments of the flesh.
Needle points responding to qi Kou to treat neuromuscular
ai l ment s.
Needle the jing and shu points to treat osteo-medullary ailments.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
This paragraph presents the method of needling according to the 4 Seasons.
In spring, it is advised to puncture the luomai because luo points treat cutaneous
ailments, like Ligou (Li 5), luo point of the jueyin (Li). (14)
In summer, it is advised to needle the points of the flesh because these treat dermal
ailments, like the points belonging to the heart and small intestine.
In fall, it is advised to needle the points belonging to qi Kou (radial pulse) because these
treat neuromuscular ailments.
In winter, it is advised to needle the jing and shu points because these points treat osteo-
medullary ailments, like Fuliu (Ki 7) and Taixi (Ki 3) of the Foot Shaoyin (Ki)
II - Zhang Shi specifies: 543.
This paragraph describes the different layers of the body responding to the 4 seasons,
because the blood and energy of the living being circulates in accord with the entry/exit
movements of yin and yang of the natural world. This is why:
_ in spring, one needles the luo points, and in summer the points of the flesh because,
during spring and summer, the energy circulates from the interior toward the exterior (from yin
toward yang).
_ in fall, one needles the points belonging to qi Kou, and in winter, the jing and shu points
because, during fall and winter, the energy circulates from the exterior toward the interior (from
yang toward yin).
These paths of entering and exiting respond to the circulation of the blood and energy of
the human being and to the climatic movements of the 4 seasons.
III - N.V.N.:
The choice of points responding to spring and summer have been explained in Chapter 19
(Energies of the 4 Seasons- si She qi) of this classic. As for the points used during fall and
winter, here is the explanation of Zhang jing Yue:
a) The phrase In fall, one needles the points responding to qi Kou implies the sense of
needling the points of the Hand Taiyin (Lu) which respond to the energy of metal-Fall circulating
14. This luo point (Li 5) is specific in the treatment of vulvar and scrotal pruritis.
at the level of qi Kou (right radial pulse). Qi kou, being the site of Great reunion of the Vessels,
478 Rough Draft For JTS Students Only
these points can treat neuromuscular ailments.
b) The phrase In winter, one needles the jing shu points... does not mean that it involves
the jing (4th shu antique) and shu (3rd shu antique) points, but the energetic points (shu, in
movement) having a relationship to the energy of the organ.
The latter analysis of Zhang jing Yue is based on the words jing (channel) and shu
(energetic point). For our part, we lean toward the explanation of Ma Shi (see above).
PARAGRAPH 21
The energy of the 5 organs exteriorizes at the level of 5 regions:
_ region of Fut u
_ region of the calf
_ region of the back
_ region of the Back shu points
_ and region of the nucha.
When abscess (anthrax) manifests in one of these regions, death is
i nevi t abl e.
EXPLANATIONS AND COMMENTARIES 544.
I - Ma Shi explains:
This paragraph points out the seriousness of abscesses localized in one of the 5 regions
cited above.
The 5 organs, although internal, are in relation to the entire body, particularly with the
following 5 regions:
1. region of Futu (St 32), point belonging to the Foot Yangming (St), 6 cun above the knee.
2. region of the calf, where the point Chenjin (also zhicheng- Bl 56) is found, a point
prohibited from being needled; moxa 3 times.
3. Median back region, where the Dumai (GV) is found.
4. region of the Back shu points, like Feishu (Bl 13), to the side of and below the 3rd
thoracic vertebrae, Pishu (Bl 20), to the side and below the 11th dorsal vertebra, etc.
5.. region of the nucha, belonging to Dumai (GV) and taiyang (Bl).
II - Zhang Shi comments:
heaven and earth are not responsible for these abscesses. They originate only from the
accumulation of blood and energy.
The previous paragraphs study the localization of perverse energy within the different
layers of the body: skin, flesh, muscles, bones...; while this one shows the relationship of the
5 organs with the 5 regions. A simple modification of the factor energy/blood of one of these
regions is sufficient for the abscess to form. For us, it is a matter here of the phenomena called
yin in yang and yang in yin.
The abscess can be of wind-Cold origin coming from the exterior or can following an
internal perturbation of psycho-affective origin. They can also originate from a digestive
disturbance or a disequilibrium of ying (nutritive energy) or wei (defensive energy). In all cases,
yin and yang lose their connection, hence the confrontation of 2 heats with pyogenic formation.
Sometimes, these abscesses manifest on the arms and are fatal; sometimes they manifest on
the back or nucha and are incurable. Therefore, one must determine the benign or malignant
nature of these abscesses and the emptiness and fullness of the essential energy to evaluate the
479 Rough Draft For JTS Students Only
prognosis of life or death.
If these abscesses are of exogenous etiology, the good physician treats the skin first, then
the flesh and muscles. If it is a question of abscesses of endogenous origin, one evacuates the
stagnant energy toward the cutaneous system, avoiding that it not become inflammatory. In
other words, in the beginning phase, the abscesses of these 5 regions are curable, and in the
evoultive phase, toward pyogenic formation, they are incurable.
545.
PARAGRAPH 22
In illnesses starting on the arm, one must needle first the points
of the Hand Yangming (LI) and Hand Taiyin (Lu) to facilitate sweating
In illnesses beginning on the head, one must first needle the
points of the Foot Taiyang (Bl) to favor sweating.
In illnesses first affecting the legs, one must first needle the
points of the Foot Yangming (St) to facilitate sweating.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
1. The arm is the region of passage of the Hand Yangming (LI) and Hand Taiyin (Lu). This
is why, in illnesses localizing on the arm, one needles the points of these two channels to
facilitate sweating to evacuate the perverse energy via the route of the sweat glands.
2. The nucha is the site of passage of the Foot Taiyang (Bl). In the ailments localizing at
the head and nucha, one needles the points on this channels to facilitate sweating to disseminate
the perverse energy via the sweat gland route.
3. The antero-external region of the leg is the site of passage of the Foot Yangming (St). In
ailments of the leg, one needles the points on this channel to favor sweating to evacuate the
perverse energy via the sweat gland route.
II - Zhang Shi describes:
This paragraph concerns the top and bottom of the body, certain places of which govern
yin and yang.
1. The upper half of the body is controlled by the Hand Taiyin (Lu) and Hand Yangming
(LI). As a result, when the illness starts on the arm, it is necessary first to needle the points of
these two channels to facilitate sweating.
2. The energy of the Foot Taiyang (Bl) coming from the bladder exteriorize at the neck,
nucha and head. In illnesses starting on the head, it is first necessary to needle the points of this
channel, located in this region, to aid in sweating.
3. The lower half of the body is controlled by the Foot Taiyin (Sp) and Foot Yangming (St).
In illnesses starting on the leg, it is first necessary to needle the points of these two channels,
located in this region, to favor sweating.
The term ...starting on implies that the illness begins at the bottom; but when it affects
the entire bottom, it reaches the top and vice versa. 546.
The term ...first implies that yin and yang of the foot and hand have regions which
govern them. But the energy of the 3 yin and that of the 3 yang do not remain immobile; their
movements of ascent/descent, entering and exiting are reciprocal and perpetual, always
480 Rough Draft For JTS Students Only
connecting them together.
III - N.V.N.:
This paragraph justifies the importance of the choice of channels in the practice of
acupuncture and moxabustion.
1. The Hand Taiyin (Lu) and Hand Yangming (LI) are specific in the treatment of ailments
of the upper limbs.
2. The Foot Taiyang (Bl) is specific in the treatment of ailments of the head.
3. The Foot Yangming (St) is specific in the treatment of ailments of the lower limbs.
PARAGRAPH 23
Needling the Hand Taiyin (Lu) can provoke sweating.
Needling the Foot Yangming (St) can also provoke sweating.
This is why, during needling of the yin channel, if the sweating is
too abundant, one must stop it by needling the yang channel; and
during the needling of the yang channel, if the sweating is excessive,
one must stop it by needling the yin channel.
EXPLANATIONS AND COMMENTARIES
I - Zhang Shi explains:
Sweat is the yin Ye (organic liquid) originating from cereal metabolism at the level of
yangming (St).
The taiyin (Lu) is the master of the energy. Its energy circulates within the external
area of the body and brings with it the liquid substance in order to spread it within the organism.
This distribution of organic liquid harmonizes the transformation of the energy. As a result, the
Hand Taiyin (Lu) can provoke sweating.
similarly, since sweat excreted by the sweat glands comes from the liquid substance
metabolized at the level of the stomach, the Foot Yangming (St) can also provoke sweating.
But the organic liquid needs the energy to circulate and the energy needs the organic
liquid to permeate the organism and moisten the skin and hair. This is why, during the needling
of the yin channel, if the sweating is excessive, one can curb it by needling the yang channel and
vice versa, because yang is a substance which consolidates the external part of the yin and yin is
a substance which consolidates the internal part of the yang,
547.
II - N.V.N.:
According to Zhang jing Yue, Yuji (Lu 10) and Taiyuan (Lu 9) of the Hand Taiyin (Lu) and
Neijing (St 44) and Xiangu (St 43) of the Foot Yangming (St) can be used either in tonification
(sweating effect) or in dispersion (anti-sweating effect).
During tonification of the Hand Taiyin (Lu), the sweating is excessive because yin is
victorious. In that case, one must tonify the Foot Yangming (St) to stop it.
similarly, if dispersion of the Hand Taiyin (Lu) brings with it too abundant a sweating,
one must stop it by dispersion of the Foot Yangming (St).
Chapter 21 is therefore fundamental to the practice of sweating provoked with the
therapeutic goal of the diseases of Cold and heat following disequilibrium of yin and yang(15).
15. See Therapeutic Rules in M.T.C. - N.V.N. Edition
PARAGRAPH 24
481 Rough Draft For JTS Students Only
The non-withdrawal of the needle at the instant of the arrival of
the energy is a danger to needling because it risks provoking secretion
of the jing (essence) energy.
similarly, withdrawal of the needle without attaining the energy
is a determining factor of the return of the perverse energy.
The secretion of the jing energy worsens the illness, and the
return of the perverse energy causes the formation of abscesses.
EXPLANATIONS AND COMMENTARIES
I - Ma Shi explains:
In this paragraph, needling is intended to disperse fullness. When it reaches the region
of the illness, not removing the needle risks provoking escape of the jing (essence) energy,
worsening the illness and weakening the patient.
If the needling has still not reached the illness, the needle must be placed pemanently to
disperse it. The opposite can cause the return of the perverse energy and formation of abscesses.
In summary, this paragraph explains the technique of dispersion used in cases of
fullness.
II - Zhang Shi desrcibes: 548.
Chapter 21 explains yin and yang, Cold and heat caused by the emptiness of the essential
energy and by the fullness of the perverse energy.
The last paragraph advises physicians to respect the rules of removal and placement of the
needle permanently to avoid the serious complications called Fullness-Fullness, Emptiness-
Emptiness.
III - N.V.N.:
Chapter 21 justifies the specificity of the points used in acupuncture and moxabustion:
_ sudorific and anti-sudorific points
_ activator points of the movements of blood and energy
_ unobstructing points called windows of heaven
_ reunion-Meeting points
_ specific points used in the afflux of heat
_ specific points used in the treatment of protrusion of the tongue with continuous
salivation
_ points used according to the 4 Seasons
_ specific points in the treatment of abscesses (anthrax) localized in the 5 regions of the
body
_ specific points in the treatment of illnesses beginning on the arm, head and leg.
TABLE OF CONTENTS 549/550.
482 Rough Draft For JTS Students Only
Introduction ....................................................................................................... 11
Book I
Chapter 1: 9 Needles and 12 Yuan
(Jiu Zhen Shi Er Yuan) ................................................... 17
Chapter 2: Origin of the Shu-Antique points
(Ben Shu) ......................................................................... 53
Chapter 3: Explanations of the Little Needles
(Xiao Zhen Jie) ................................................................ 93
Chapter 4: Pathological Forms of the Attack of the
Organs and Bowels by Perverse energy
(Xieqi Zang Fu Bing Xing).............................................. 103
Chapter 5: Origin and Gatherng
(Gen Jie) ........................................................................... 151
Chapter 6: Longevity and Brevity - Hard and Soft
(Tu Yao Gong Ru) ........................................................... 175
Chapter 7: Use of the Needles
(Guan Zhen) .................................................................... 195
Book II
Chapter 8: Origin of the Mental
(Ben Shen) ...................................................................... 219
Chapter 9: Beginning and Ending
(Zhong Zhui) ................................................................... 239
Chapter 10: Vessels-Channels
(Jing Mai) ........................................................................ 283
Book III
Chapter 11: Distinct Channels
(Jing Bie) ......................................................................... 365
Chapter 12: River Ways
(Jing Shui) ...................................................................... 389
Chapter 13: Tendinomuscular Channels
(Jing Jin) ......................................................................... 405
Chapter 14: Measurement of the Bones
(Gu Duo) ........................................................................... 445
Chapter 15: Fifty Rong
(Wu Shi Rong) ................................................................ 455
Chapter 16: Nutritive Energy
(Ying Qi) .......................................................................... 461
Chapter 17: Measurement of the Vessels
(Mai Duo) ......................................................................... 467
Chapter 18: Production and Reunion of Ying and Wei
(Ying Wei Sheng Hui) .................................................... 477
Chapter 19: Energies of the 4 Seasons
(Si She Qi) ........................................................................ 493
Chapter 20: The Five Perverse
(Wu Xie) ........................................................................... 511
Chapter 21: Diseases of Cold and Heat
(Han Re Bing) ................................................................ 519
Table of Contents ....................................................................................... 549
483 Rough Draft For JTS Students Only
484 Rough Draft For JTS Students Only