Library

The pulse ascends to the posterior medial aspect of the thigh. The external branch of the Foot-Taiyang Bladder Meridian passes through the hip joint (Bi Shu), and the internal branch runs alongside the spine and penetrates the buttocks. (Therefore, the collateral branch of the Du Vessel, from behind the perineum, winds around the buttocks, reaches the posterior medial aspect of the thigh at the boundary of the Shaoyin Kidney Meridian, merges with the middle collateral branch of the Foot-Taiyang Bladder Meridian, runs parallel with the Shaoyin Kidney Meridian, penetrates the spine, and connects to the Kidneys.) The Foot-Taiyang Bladder Meridian originates at the inner canthus of the eye, ascends to the forehead, intersects at the vertex, enters to connect with the brain, re-emerges, descends separately to the nape, follows the medial side of the shoulder blade, runs alongside the spine to reach the middle of the waist, enters the deep muscles, and connects with the Kidneys. (This is also a collateral branch of the Du Vessel, traveling together with the Foot-Taiyang Bladder Meridian, ascending to the head and descending to the nape, running alongside the spine to reach the middle of the waist, and then connecting with the Kidneys. If it is its straight path, it starts from above the coccyx, ascends along the interior of the spine to the head, passes through the nose, and reaches the Renzhong point.) In men, it follows the penis down to the perineum; in women, it is the same. Its branch rising straight from the lower abdomen pierces the center of the umbilicus, ascends through the Heart, enters the throat, ascends to the cheeks, circles the lips, and ascends to tie the central point below both eyes. (Note: This path rising straight from the lower abdomen belongs to the Ren Vessel, yet is listed under the Du Vessel, likely because both the Ren and Chong Vessels originate in the uterus (Bao Zhong), ascend along the interior of the back, and serve as the Sea of Meridians; thus, the anterior is also Du and the posterior is also Ren. When the Ren Vessel runs on the back, it is called the Du Vessel; what rises straight from the lower abdomen is called the Ren Vessel, but is also called the Du Vessel. This distinction of Ren and Du is based on the division of Yin and Yang between the back and abdomen. Although these three vessels have different names, they share one body; hence, the Ren, Chong, and Du Vessels are of one source but diverge into three.) When this vessel becomes diseased, Qi rushes upward from the lower abdomen to the heart causing pain, and there is an inability to pass urine or feces, known as Chong Hernia (Chong Shan); (This occurs because the Du Vessel passes from the umbilicus up to the Heart, hence such symptoms. It is named Chong Hernia because it involves pathology of both the Chong and Ren Vessels. The inability to pass urine or feces refers to what Cang Gong described as "inability to pass urine and feces".) In women, it causes infertility, strangury (Long), hemorrhoids, urinary incontinence, and dryness of the throat. (In women, these manifestations—infertility, strangury, hemorrhoids, urinary incontinence, and dryness of the throat—are generated by this Du Vessel, but are essentially diseases of the Ren and Chong Vessels. The Ren Vessel allows women to conceive and nourish; the Chong Vessel is characterized by its Qi rushing upward; the Du Vessel governs and leads the Sea of Meridians. Since all three vessels ascend from the yin region, their pathologies manifest thus.) When the Du Vessel is diseased, treatment targets points above the bone; for severe cases, treat Ying points below the umbilicus. ("Above the bone" refers to the Qugu point located in the pubic hairline above the transverse bone. "Ying below the umbilicus" refers to the Yinjiao point, one cun below the umbilicus. These are points of the Ren Vessel, yet used to treat Du Vessel disease. Although the three vessels are distinguished, the treatment description mentions only the Du, not the Ren or Chong, and the points used are Ren points treated as Du points. This shows the three vessels are one body: the Du is the guideline of the Ren and Chong, while the Ren and Chong are aliases of the Du. Briefly mentioning acupuncture and stone therapy implies that pharmacological methods are encompassed herein.) The Qiao Vessels are collateral branches of the Foot-Shaoyin Kidney Meridian, originating behind the Ran Gu bone. (The collateral branch of Foot-Shaoyin is the collateral of the Foot-Shaoyin Kidney Meridian. Behind the Ran Gu bone is Zhaohai, a Foot-Shaoyin point, which is the origin of the Yin Qiao Vessel. This discusses the origin of the Yin Qiao without mentioning the Yang Qiao. The Yang Qiao Vessel originates in the middle of the heel, ascends along the lateral malleolus, and enters the Fengchi point. The Yin Qiao Vessel also originates in the middle of the heel, ascends along the medial malleolus, reaches the throat, and intersects with the Chong Vessel. Thus, the Yin Qiao is a collateral of the Foot-Shaoyin Kidney Meridian, originating at Zhaohai; the Yang Qiao is a collateral of the Foot-Taiyang Bladder Meridian, originating at Shenmai.) Ascending above the medial malleolus, it goes straight up along the medial thigh, enters the yin region, ascends along the interior of the chest, enters the Supraclavicular Fossa (Que Pen), ascends anterior to the Yingchang point, enters the ear, attaches to the inner canthus, and merges with the Foot-Taiyang Bladder Meridian and Yang Qiao Vessel to ascend. When Qi and Blood merge and return, they moisten the eyes; if Qi fails to nourish, the eyes cannot close. (The Qiao Vessel ascending from the medial malleolus to the medial thigh, entering the yin region, and following the chest interior travels together with the Foot-Shaoyin Kidney Meridian. However, the straight path of the Foot-Shaoyin Kidney Meridian follows the throat and flanks the root of the tongue, whereas here it enters the Supraclavicular Fossa, ascends anterior to Yingchang, enters the ear, attaches to the inner canthus, and merges with the Yang Qiao of the Foot-Taiyang Bladder Meridian, indicating a distinction between Yin and Yang Qiao Vessels. The Qi of the Yin and Yang Qiao Vessels circulates together to moisten the eyes. If Qiao Qi fails to nourish, the eyes cannot close. Hence it is said: "Yin Qiao and Yang Qiao, Yin and Yang intersect; Yang enters Yin, Yin exits Yang, intersecting at the outer canthus. When Yang Qi is abundant, the eyes open; when Yin Qi is abundant, the eyes close." This is why the opening and closing of the eyes are governed by the Qiao Vessels.) The movement of Qi is like flowing water or the motion of the sun and moon; thus, Yin Vessels nourish the Zang Organs, and Yang Vessels nourish the Fu Organs. (Nourishing Zang with Yin refers to the Yin Qiao Vessel. Nourishing Fu with Yang refers to the Yang Qiao Vessel. This means that regardless of Zang or Fu, the Qiao Vessels reach everywhere.) In men, count the Yang; in women, count the Yin. Those that should be counted are Jing (Regular) Vessels; those that should not be counted are Luo (Collateral) Vessels. (The Yin-Yang nature of the Qiao Vessels differs by gender. Men belong to Yang and should count the Yang Qiao; women belong to Yin and should count the Yin Qiao. Therefore, in men, the Yang Qiao is the Jing Vessel and the Yin Qiao is the Luo Vessel; in women, the Yin Qiao is the Jing Vessel and the Yang Qiao is the Luo Vessel.) Regarding the separation and union of the Three Yin and Three Yang, the Sage stands facing south. The front is called Guang Ming (Broad Brightness), and the back is called Tai Chong (Great Surge). (The "Sage" refers to the great master of the Dao of Suwen. Standing facing south aligns the orientation of Yin and Yang. The Ren Vessel runs along the interior of the abdomen, to the throat, up to the chin, along the face, and into the eyes. The Chong Vessel runs along the interior of the back, emerges at the Hangsang, and its Shu points are located above at Dazhu. Separately, the Ren runs anteriorly and meets the Yangming; the Chong runs posteriorly and serves as the Sea of the Twelve Meridians. Hence, the front is "Guang Ming" and the back is "Tai Chong". Collectively, although Ren and Chong have different names and positions, they share one origin and connect exterior and interior. This is the separation and union of Yin and Yang between the abdomen and back.) At the place of Tai Chong, the name is Shaoyin; above Shaoyin, the name is Taiyang. The Taiyang Meridian roots at Zhiyin and knots at Mingmen, named "Yang within Yin". (The Chong Vessel travels with the Shaoyin Kidney Meridian, so the place of Tai Chong is Shaoyin. "Di" (Earth/Place) means secondary. With the interior of Shaoyin, there is the exterior of Taiyang. Yin Qi is below, Yang Qi is above. Thus, the Shaoyin Meridian starts below the little toe, and the Taiyang Meridian ends at the side of the little toe, hence "Above Shaoyin, the name is Taiyang". The Taiyang pulse originates at the eye and ends at the foot; the lower part is the root, and the upper part is the knot. Hence, "Roots at Zhiyin, knots at Mingmen". Mingmen refers to the eyes. By combining Taiyang with Shaoyin, it is called "Yang within Yin". When separated, Yin and Yang each follow their own meridians; when united, exterior and interior share the same Qi. This is the separation and union of Yin and Yang of the Water Organ. The following follows this pattern.) Above the middle of the body is called Guang Ming; below Guang Ming is called Taiyin; anterior to Taiyin is called Yangming. The Yangming Meridian roots at Lidui, named "Yang within Yin". (The middle of the body is the mid-section. Above the middle is where the Heart resides, belonging to Fire and connecting to Spirit/Mind, hence also called "Guang Ming"; below the Heart is the Taiyin Spleen, so below Guang Ming is named "Taiyin"; the exterior of Taiyin is the Yangming Stomach, so anterior to Taiyin is named "Yangming". The Yangming pulse ends at the second toe, forming an exterior-interior relationship with Taiyin. Hence, "Roots at Lidui, is Yang within Yin". This is the separation and union of Yin and Yang of the Earth Organ.) The exterior of Jueyin is named Shaoyang. The Shaoyang Meridian roots at Xiaoyin, named "Lesser Yang within Yin". (Shaoyang and Jueyin are exterior-interior pairs, and Shaoyang ends at the tip of the fourth toe. Thus, the exterior of Jueyin is "Lesser Yang within Yin". "Lesser" implies that Jueyin Qi is exhausted, Yin is exhausted, and Yang begins, hence "Shaoyang". This is the separation and union of Yin and Yang of the Wood Organ.) Therefore, regarding the separation and union of the Three Yang: Taiyang is Kai (Opening), Yangming is He (Closing), and Shaoyang is Shu (Pivot). (This summarizes the Three Yang. Taiyang as Kai means Yang Qi emanates outward, serving as the exterior of the Three Yang; Yangming as He means Yang Qi is stored inward, serving as the interior of the Three Yang; Shaoyang as Shu means Yang Qi is between exterior and interior, capable of exiting and entering, like a pivot.) These three meridians must not lose connection. The pulse beats firmly but does not float; this is called "One Yang". (The "Three Meridians" refer to the Yang meridians. Yang belongs to the Yang category and must not be disconnected. Although the Three Yang have distinct bodies, Yang pulses tend to float; if purely floating, it indicates disease. Thus, the pulse should beat firmly against the fingers, reflecting the harmonious Yang quality without excessive floating. This is the way the Three Yang unite, hence called "One Yang". This describes the separation and union of the Three Yang pulses.) What is external is Yang; what is internal is Yin. Therefore, the middle is Yin. (External is Yang, referring to the Exterior. Internal is Yin, referring to the Interior. Thus, the middle is Yin, generally referring to the Interior as the Three Yin, as described below.) Where the Chong is lower, the name is Taiyin. The Taiyin Meridian roots at Yinbai, named "Yin within Yin". (Where the Chong is lower, it is named Taiyin, because Taiyin resides above the Chong Vessel. Previously, "Below Guang Ming, named Taiyin" referred to the Heart; here, the Chong Vessel is mentioned alongside the Kidney. The Heart, Spleen, and Kidney correspond to South, Center, and North respectively. All mentions of Three Yin and Three Yang begin with the Chong Vessel because it is the Sea of the Twelve Meridians, serving as the guideline. Taiyin starts at the big toe, rooting at Yinbai. As Taiyin resides in the Yin portion, it is called "Yin within Yin".) Posterior to Taiyin is named Shaoyin. The Shaoyin Meridian roots at Yongquan, named "Lesser Yin within Yin". (Posterior to the Spleen is the position of the Kidney, so posterior to Taiyin is named Shaoyin. The Shaoyin pulse starts below the little toe, slanting toward the sole of the foot, rooting at the Yongquan point. The Kidney is fundamentally Shaoyin and resides in the Yin portion, hence "Lesser Yin within Yin".) Anterior to Shaoyin is named Jueyin. The Jueyin Meridian roots at Dadun, the extreme of Yin Yang, named "Extreme Yin of Yin". (Anterior and superior to the Kidney is the position of the Liver, so anterior to Shaoyin is named Jueyin. Jueyin starts at the big toe, rooting at Dadun. "Jue" means exhaustion. This is the meridian of extreme Yin, hence called "Extreme Yang of Yin" and also "Extreme Yin of Yin".) Therefore, regarding the separation and union of the Three Yin: Taiyin is Kai (Opening), Jueyin is He (Closing), and Shaoyin is Shu (Pivot). (This summarizes the Three Yin, with distinctions of interior and exterior. Taiyin as Kai resides in the exterior of the Yin portion; Jueyin as He resides in the interior of the Yin portion; Shaoyin as Shu resides in the middle of the Yin portion. Kai governs exit, He governs entry, and Shu governs the transition between entry and exit. This parallels the meaning of the Three Yang.) These three meridians must not lose connection. The pulse sinks and beats without sinking too deeply; this is called "One Yin". (All three meridians are Yin, and Yin pulses sink. They must not be disconnected. If excessively sinking, it indicates disease. Thus, the pulse should be sinking and beating with spirit, embodying the harmonious Yin quality. This is the way the Three Yin unite, hence called "One Yin". This describes the separation and union of the Three Yin pulses. Note: Why are only the Foot meridions of Yin and Yang mentioned, excluding the Hand meridians? The upper body is Heaven, the lower body is Earth. Discussing the Foot covers the Qi of the entire body, including the Hands, so there is no need to mention the Hands separately. However, since the Foot is Yin, the Three Yang are called "Yang within Yin", and the Three Yin are called "Yin within Yin". The Hand meridians also have separation and union: in Yang meridians, they would be "Yang within Yang"; in Yin meridians, "Yin within Yin". This can be inferred by analogy.) Skin has divisions, regulated by the meridians. (Skin has regions, regulated by meridians; observing regions via meridians allows knowledge of the pulse.) The Yang of Yangming is named "Hai Fei". (Hai means damage/dissipation; Fei is the ancient character for "Fly". Yangming represents the convergence of two Yangs; Jueyin represents the exhaustion of two Yins. Among the Three Yang, Yangming is the most abundant, hence "Convergence of Brightness"; among the Three Yin, Jueyin is the most abundant, hence "Exhaustion of Intersection". "Fei" here means flying/rising, indicating Yangming is abundant and floating. Whatever is extremely abundant must eventually dissipate. Thus, Yang abundance is in Yangming, and Yang dissipation is also in Yangming. Hence, the Yang of Yangming is named "Hai Fei".) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of Yangming. (Upper refers to the Hand-Yangming Large Intestine Meridian; Lower refers to the Foot-Yangming Stomach Meridian. Both belong to Yangming, so the observation method is identical. Any floating collaterals seen in the upper or lower regions are collaterals of Yangming.) If the color is mostly blue/green, there is pain; mostly black, there is Bi syndrome (obstruction); yellow/red, there is heat; mostly white, there is cold; if all five colors appear, there is alternating cold and heat. When collaterals are full, pathogens enter the main meridians. Yang governs the exterior, Yin governs the interior. (This analyzes differences in Yangming Meridian disease based on the color of floating collaterals. Diseases begin superficially and deepen over time. When collateral pathogens are abundant, they enter the main meridians. Collaterals are Yang, governing the exterior; Main meridians are Yin, governing the interior. There is Yin and Yang internally, and Yin and Yang externally. Internally, Zang are Yin and Fu are Yang; externally, sinews/bones are Yin and skin is Yang. The pathology of colors in the upper and lower parts of the subsequent six meridians follows this same principle of Yin/Yang and interior/exterior.) The Yang of Shaoyang is named "Shu Chi". (Shu means pivot/mechanism; Chi means to hold/manage. Shaoyang resides between the exterior and interior of the Three Yang, operating like a pivot to manage the mechanism of entry and exit, hence "Shu Chi".) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of Shaoyang. When collaterals are full, pathogens enter the main meridians. Thus, what is in Yang governs entry inward, and what is in Yin governs exit to seep inward; this applies to all meridians. (Upper refers to the Hand-Shaoyang Sanjiao Meridian; Lower refers to the Foot-Shaoyang Gallbladder Meridian. Any floating collaterals visible in these regions are collaterals of Shaoyang. Their color pathologies are the same as Yangming. However, pathogens must enter meridians via collaterals. Thus, "what is in Yang governs entry inward" means entering from the Yang level into the interior; "what is in Yin governs exit to seep inward" means exiting the meridian to seep into the Zang. This sequence of pathogens applies to all meridians. "Exit" here means advance/proceed, not going outwards. The later text on the Shaoyin Meridian says, "What exits enters the bone from the Yin interior," using "exit" in the same sense.) The Yang of Taiyang is named "Guan Shu". (Guan means guard/secure. Shaoyang is the pivot of the Three Yang, distributing Yang Qi in the middle; Taiyang guards its Qi and constrains it on the outside, hence "Guan Shu".) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of Taiyang. When collaterals are full, pathogens enter the main meridians. (Upper refers to the Hand-Taiyang Small Intestine Meridian; Lower refers to the Foot-Taiyang Bladder Meridian. Color pathologies are as previously described.) The Yin of Shaoyin is named "Shu Ru". (Ru means soft/compliant. Shaoyin is the pivot of opening and closing for the Three Yin, and its Yin Qi is soft and compliant, hence named "Shu Ru".) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of Shaoyin. When collaterals are full, pathogens enter the main meridians. Upon entering the meridian, it flows from the Yang region into the meridian; upon exiting, it enters the bone from the Yin interior. (Upper refers to the Hand-Shaoyin Heart Meridian; Lower refers to the Foot-Shaoyin Kidney Meridian. Color pathologies are as previously described. "Entering" from the Yang region into the meridian means moving from collateral to meridian. "Exiting" to enter the bone from the Yin interior means exiting the meridian to enter the bone, consistent with the meaning of "what is in Yin governs exit to seep inward" in the Shaoyang section.) The Yin of the Heart Master (Pericardium) is named "Hai Jian". (The Yin of the Heart Master is the Yin of the Hand-Jueyin Pericardium Meridian. Jueyin means the intersection and exhaustion of two Yins, the extreme of Yin. "Jian" means bear/carry. Yang governs movement/function; Yin governs bearing/substance. Extreme Yin abundance inevitably injures Qi. This injury of Yin occurs in Jueyin, hence "Hai Jian". Thus, Yangming is "Hai Fei" (Damage/Fly), and this is "Hai Jian" (Damage/Bear), representing the principles of extreme Yin and extreme Yang.) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of the Heart Master. When collaterals are full, pathogens enter the main meridians. (Upper refers to the Hand-Jueyin Pericardium; Lower refers to the Foot-Jueyin Liver Meridian. Color pathologies are as previously described. Although only the Heart Master is mentioned, the phrase "same method for upper and lower" implies the Liver Meridian is included.) The Yin of Taiyin is named "Guan Zhe". (Guan means secure on the outside; Zhe means hibernate/lurk inside. Yin governs storage, and Taiyin guards it, hence "Guan Zhe".) The method is the same for upper and lower parts. Observe floating collaterals in these regions; all are collaterals of Taiyin. When collaterals are full, pathogens enter the main meridians. (Upper refers to the Hand-Taiyin Lung Meridian; Lower refers to the Foot-Taiyin Spleen Meridian. Color pathologies are as previously described. "Same method for upper and lower" encompasses both Hand and Foot meridians.) The collaterals of the Twelve Meridians are the divisions of the skin. (Floating collaterals appear in the skin, hence "divisions of the skin".) Therefore, the onset of all diseases first occurs in the skin and hair. When pathogens strike, the Cou Li (pores/skin texture) open, allowing pathogens to enter the collaterals; if they remain, they transmit to the meridians; if they still remain, they transmit to the Fu Organs and accumulate in the intestines and stomach. (Lin means accumulation/gathering.) When pathogens first enter the skin, the hairs stand erect, and the Cou Li open. (Xi Ran describes the sensation of standing hairs and chills. Cou Li refers to the texture of the skin and pores.) When they enter the collaterals, the collateral pulses become full and change color. (Full collateral pulses and color changes differ from normal.) When they enter the main meridians, they sink due to deficiency. (Sinking due to deficiency means pathogens penetrate deeply only when there is deficiency.) If they remain between sinews and bones, excess cold causes muscle spasms and bone pain; excess heat causes muscle relaxation and bone depletion, muscle wasting and ulceration, and stiff, deteriorating hair. (Luan means spasm/tightness; Chi means relaxation/flaccidity; Xiao means depletion/withering; Shuo means emaciation. Excess cold causes blood stagnation, leading to spasms and bone pain; excess heat causes loss of True Yin, leading to relaxation and bone depletion. Ulceration results from frequent turning and heat soaking the muscles. Stiff hair results from fluid deficiency and withering of skin/hair.) The skin is the division of the pulse. (Observing the skin reveals the pulse state, hence "division of the pulse".) When pathogens attack the skin, the Cou Li open, allowing pathogens to enter the collaterals; when collaterals are full, they flow into the meridians; when meridians are full, they lodge in the Fu and Zang Organs. Therefore, the skin has divisions. If not treated in advance, major diseases will arise. (If not treated preemptively, pathogens will deepen daily and generate major diseases.) Humans have the Sea of Marrow, the Sea of Blood, the Sea of Qi, and the Sea of Water and Grain. The Stomach is the Sea of Water and Grain, its Shu points being above at Qichong and below at Zusanli. (Humans derive Qi from Water and Grain. Food enters and stores in the Stomach to nourish the Five Zang Qi. Thus, the Qi and flavor of all Zang and Fu originate from the Stomach, making it the Sea of Water and Grain. The Shu points for Stomach Qi circulation are above at Qichong (Qichong point) and below at Zusanli (three cun below the knee).) The Chong Vessel is the Sea of the Twelve Meridians. Its Shu points are above at Dazhu and below emerging from the upper and lower margins of the Juxu. (This is the Sea of Blood. The Chong Vessel originates in the uterus. Its anterior branch travels with the Foot-Shaoyin Meridian, flanking the umbilicus, ascending to the chest, and...