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*Ling Shu: Jing Shui* Chapter (Full Text)

Huang Di asked Qi Bo, saying: The twelve meridians of the human body correspond externally to the twelve rivers on earth and are internally connected to the Zang and Fu organs. These twelve rivers vary in size, depth, width, and distance; similarly, the Zang and Fu organs differ in their height, size, and capacity to receive food and fluids. How do they correspond? (The human body has twelve meridians, namely the three Yin and three Yang meridians of the hand and foot. In heaven and earth, there are twelve major rivers: Qingshui, Weishui, Haisei, Hushui, Rushui, Mianshui, Huaishui, Luoshui, Jiangshui, Heshui, Jishui, and Zhangshui. Meridians differ in height and size, while rivers differ in width and distance; thus, humans and heaven and earth resonate with each other.) Rivers accept water flow and move across the land; the five Zang organs store spirit, qi, hun, and po; the six Fu organs receive food and fluids, circulate them, and disseminate their essence; the meridians receive blood and nourish the body. How should these be integrated for treatment? May I ask about the depth of acupuncture and the number of moxibustion cones? (Rivers accept water and flow over the earth. The human five Zang organs store spirit and soul. The six Fu organs receive food and fluids, transform them into subtle qi, and distribute it internally and externally. Meridians are like rivers, and blood is like water; just as rivers carry water throughout the world, meridians circulate blood throughout the body. Integrating the principles of rivers into treatment acknowledges that source and destination vary, so the depth of acupuncture and the number of moxibustion cones must also be distinguished.)

Qi Bo replied, "Excellent question! Heaven is too high to measure, and earth is too vast to quantify. This is what is meant. Moreover, humans live between heaven and earth, within the six directions. The height of heaven and the breadth of earth cannot be fully measured by human effort. However, for a normal person of eight chi tall, the skin and flesh are on the surface, accessible to measurement, palpation, and tracing. After death, dissection allows internal observation. The firmness or fragility of the Zang organs, the size of the Fu organs, the quantity of food and fluids, the length of vessels, the clarity or turbidity of blood, the amount of qi, and the variations among the twelve meridians—whether rich in blood and poor in qi, poor in blood and rich in qi, rich in both, or poor in both—all have approximate numerical standards. When treating with needles and moxa, one regulates the meridian qi according to fixed principles." (Heaven is high, earth is broad, difficult to measure. Humans exist between heaven and earth, their qi numbers resonating with heaven and earth, seemingly hard to grasp; yet the eight-chi body has form. While alive, its exterior can be measured; after death, its interior can be dissected. Thus, the firmness of Zang organs is detailed in the *Ben Cang* chapter; the size of Fu organs and quantity of food/fluids in the *Ping Ren Jue Gu* chapter; vessel length in the *Mai Du* chapter; blood clarity in the *Gen Jie* chapter; and the approximate quantities of blood and qi in the twelve meridians are found in chapters such as *Xue Qi Xing Zhi*. Therefore, the appropriate depths of acupuncture and quantities of moxibustion are as follows.)

Huang Di said, "I find it pleasing to hear, but my mind does not yet understand. I wish to hear the complete explanation." Qi Bo replied, "This is why humans participate in heaven and earth and respond to Yin and Yang; it must be carefully examined." (Humans participate with heaven and earth, forming the 'Three'; the meaning of responding to Yin and Yang is explained below.)

The Foot-Taiyang Bladder Meridian corresponds externally to the Qingshui River and internally to the Bladder, governing the water passages. (Here, meridians are paired with rivers to discern the abundance or deficiency of blood and qi via imagery. The Foot-Taiyang Meridian connects to the Bladder and is characterized by abundant blood and deficient qi, hence it corresponds to Qingshui. Note: Qingshui refers to the Daqing River and Xiaoqing River. Geographic records state: The Daqing River is the old course of the Ji River, flowing northeast from Yanzhou Prefecture through Changqing County, entering the sea at Lijin. The Xiaoqing River, also called Luanshui, originates from the Baotu Spring in Jinan Prefecture, passes through Zhangqiu, receives waters from the Luo River, and enters the sea at Xincheng. The *Yu Gong* mentions 'floating on the Ji and Luo to reach the He,' referring to this river. Both belong to Jinan Prefecture, Shandong Province.)

The Foot-Shaoyang Gallbladder Meridian corresponds externally to the Weishui River and internally to the Gallbladder. (The Foot-Shaoyang Meridian connects to the Gallbladder and is typically characterized by deficient blood and abundant qi, hence it corresponds to Weishui. Note: Weishui originates from Wushi Mountain in southwest Weiyuan County, Longxi Commandery, and flows into the Yellow River at Tongzhou. Both locations are in Shaanxi Province; Weiyuan belongs toLintao Prefecture, and Tongzhou belongs to Xi'an Prefecture.)

The Foot-Yangming Stomach Meridian corresponds externally to the Haisei (Sea Water) and internally to the Stomach. (The Foot-Yangming Meridian connects to the Stomach and is typically characterized by abundant qi and abundant blood, serving as the Sea of the Five Zang and Six Fu organs, hence it corresponds to Haisei. Note: The sea surrounds the earth; seawater flows continuously, essentially one entity. The term 'Four Seas' divides them by direction: East is Bohai, South is Zhanghai, West is Qinghai, North is Hanhai.)

The Foot-Taiyin Spleen Meridian corresponds externally to the Hushui (Lake Water) and internally to the Spleen. (The Foot-Taiyin Meridian connects to the Spleen and is typically characterized by abundant qi and deficient blood—the *Jiu Zhen Lun* states abundant blood and deficient qi—hence it corresponds to Hushui. Hu refers to the Five Lakes: Pengli, Dongting, Chaohu, Taihu, and Jianhu. All are in the southeast. The *Zhou Li · Zhi Fang Shi* states: The marshes of Yangzhou are called Juqu.)

The Foot-Shaoyin Kidney Meridian corresponds externally to the Rushui River and internally to the Kidney. (The Foot-Shaoyin Meridian connects to the Kidney and is typically characterized by deficient blood and abundant qi, hence it corresponds to Rushui. Note: Rushui originates from Tianxi Mountain in Ruzhou, flows through Xiping, Shangcai, and Ruyang counties into the Huai River, and now belongs to Runing Prefecture, Henan Province.)

The Foot-Jueyin Liver Meridian corresponds externally to the Mianshui River and internally to the Liver. (The Foot-Jueyin Meridian connects to the Liver and is typically characterized by abundant blood and deficient qi, hence it corresponds to Mianshui. Note: Mianshui is also known as Jianshui, originating from Baishi Mountain northeast of Xin'an County, flowing into the Luo River between Mianchi and Xin'an, and then into the Yellow River. It now belongs to Henan Prefecture, Henan Province. 'Mian' is pronounced 'mian'.)

The Hand-Taiyang Small Intestine Meridian corresponds externally to the Huaishui River, internally to the Small Intestine, and the water passages emerge from it. (The Hand-Taiyang Meridian connects to the Small Intestine and is typically characterized by abundant blood and deficient qi, hence it corresponds to Huaishui. Note: Huaishui originates from Tongbai Mountain in Tangzhou, winds around the borders of Xuzhou and Yangzhou, and enters the sea in the east. It now belongs to Nanyang Prefecture, Henan Province, renamed Tang County.)

The Hand-Shaoyang Sanjiao Meridian corresponds externally to the Luoshui River and internally to the Sanjiao. (The Hand-Shaoyang Meridian connects to the Sanjiao and is typically characterized by deficient blood and abundant qi, hence it corresponds to Luoshui. Note: Luoshui originates from Changbai Mountain in Zhangqiu, flows into the Xiaoqing River to the sea, and now belongs to Jinan Prefecture, Shandong Province. See details under the Foot-Taiyang Meridian entry above. 'Luo' is pronounced 'lei', or 'tai he qie'.)

The Hand-Yangming Large Intestine Meridian corresponds externally to the Jiangshui River and internally to the Large Intestine. (The Hand-Yangming Meridian connects to the Large Intestine and is typically characterized by abundant blood and abundant qi, hence it corresponds to Jiangshui. Note: Jiangshui originates from Minshan in Western Shu, now in Maozhou, Chengdu Prefecture, Sichuan Province. It is ten thousand li long and enters the sea at Wu. This serves as the boundary between North and South.)

The Hand-Taiyin Lung Meridian corresponds externally to the Heshui (Yellow River) and internally to the Lung. (The Hand-Taiyin Meridian connects to the Lung and is typically characterized by abundant qi and deficient blood. The Lung is the canopy of the Zang and Fu organs; its meridian is the highest and converges with all vessels, hence it corresponds to Heshui. Note: The Yellow River has two sources: one from the Kunlun Mountains (Congling), one from Khotan. They merge and flow east into Puchang Sea, running underground, emerging south of Jishi to enter China. Another theory states the source is Xingxu Hai, located over 3,000 li west of Malhu Prefecture, Sichuan, and 1,500 li northwest of Lijiang Prefecture, Yunnan. Gathering various streams, it flows west to east, reaching Kunlun in twenty days, circling its southwest, turning northeast, then northwest, then northeast again, passing through Yunzhong and Jiuyuan, finally entering China at Daning. It is the ancestor of the Four Great Rivers.)

The Hand-Shaoyin Heart Meridian corresponds externally to the Jishui River and internally to the Heart. (The Hand-Shaoyin Meridian connects to the Heart and is typically characterized by deficient blood and abundant qi, hence it corresponds to Jishui. Note: The source initially emerges from beneath Wangwu Mountain as Jishui, disappears, re-emerges as Jishui. Jishui cuts across the Yellow River without mixing, maintaining clarity, hence called Qingji. Though small, it is revered, ranking among the Four Great Rivers. It now belongs to Jiyuan County, Huqing Prefecture, Henan Province.)

The Hand-Jueyin Pericardium Meridian corresponds externally to the Zhangshui River and internally to the Pericardium. (The Hand-Jueyin Meridian connects to the Heart Master and is typically characterized by abundant blood and deficient qi, hence it corresponds to Zhangshui. Note: There are two Zhangshui rivers: one from Dameng Valley in Guxian, Shangdang, called Qingzhang; the other from Fajiu Mountain in Changzi County, Shangdang, called Zhuozhang. Both flow into the Yellow River and now belong to Shanxi Province. Guxian is Leping County, Taiyuan Prefecture. Changzi County belongs to Luan Prefecture. Diagrams of these rivers and meridians are provided above.)

All these five Zang and six Fu organs corresponding to the twelve rivers have external sources and internal endowments. They are interconnected internally and externally, like a circle without beginning or end; the human meridians are the same. Thus, Heaven is Yang, Earth is Yin; the area above the waist is Heaven, and below the waist is Earth. Areas north of the Sea are Yin; areas north of the Lake are Yin within Yin; areas south of Zhangshui are Yang; areas north of the Yellow River up to Zhangshui are Yang within Yin; areas south of Luoshui up to Jiangshui are Yang within Solar Yang. This represents the Yin-Yang of a specific corner, illustrating how humans participate in and resonate with heaven and earth. (This correlates rivers and meridians with the Yin-Yang of heaven and earth. Rivers flow externally, with springs emerging from the ground. Meridians run on the surface, while Zang and Fu govern the interior. Thus, they interconnect like a circle. However, rivers and meridians have Yin-Yang distinctions. Heaven is light and clear above, hence Yang; Earth is heavy and turbid below, hence Yin. The *Liu Wei Zhi Da Lun* states: Above Tianshu, Heaven Qi governs; below Tianshu, Earth Qi governs. The human body mirrors heaven and earth; thus, above the waist is Heaven/Yang, below is Earth/Yin. Similarly for meridians and Zang-Fu corresponding to rivers. For example, the Sea corresponds to the Stomach, the Lake to the Spleen; Spleen and Stomach reside in the Central Region, the waist division. North of the Sea is Yin; regarding the Stomach, downward include Small Intestine, Gallbladder, and Bladder, which are Fu organs north of the Stomach, hence Yin. North of the Lake is Yin within Yin; regarding the Spleen, downward include Liver and Kidney, which are Zang organs north of the Spleen, hence Yin within Yin. Above the waist, Zhangshui corresponds to the Pericardium; above the Pericardium are only Heart and Lung, hence south of Zhangshui is Yang. Heshui corresponds to the Lung; below the Lung are only Heart and Pericardium, hence north of Heshui to Zhangshui is Yang within Yin. This uses south-up/north-down to explain Yin-Yang. Furthermore, more Yang exists outside the Zang-Fu: the Sanjiao, and outside the Sanjiao, the skin and hair. The *Ben Cang* chapter states: Lung corresponds to Large Intestine; Large Intestine's correspondence is skin. Now, Sanjiao corresponds to Luoshui, Large Intestine to Jiangshui; thus, south of Luoshui to Jiangshui is Yang within Solar Yang. This is the way heaven, earth, and humans combine. Heaven and earth are vast; the rivers mentioned here refer specifically to those in China, hence 'a corner of Yin-Yang,' illustrating human participation with heaven and earth.)

Huang Di said: "Regarding the correspondence of rivers to meridians, their distances, depths, and the amounts of water and blood differ. How should acupuncture be applied integrating these factors?" Qi Bo replied: "The Foot-Yangming Stomach Meridian is the Sea of the Five Zang and Six Fu organs. Its pulse is large, blood is abundant, qi is vigorous, and heat is strong. To needle this meridian, if not deep enough, pathogenic factors will not dissipate; if not retained long enough, pathogenic factors will not be drained." (Acupuncture methods vary by meridian, requiring different depths measurable in cun, and retention times recorded by breaths, adapted to the superficiality or profundity of each meridian. Among the twelve meridians, only the Foot-Yangming is largest, with abundant qi and blood. If pathogenic factors are strong, heat will be intense. Needling requires depth to scatter pathogens and retention to drain them; see details below.) Foot-Yangming: depth 6 fen, retain 10 breaths. Foot-Taiyang: depth 5 fen, retain 7 breaths. Foot-Shaoyang: depth 4 fen, retain 5 breaths. Foot-Taiyin: depth 3 fen, retain 4 breaths. Foot-Shaoyin: depth 2 fen, retain 3 breaths. Foot-Jueyin: depth 1 fen, retain 2 breaths. (These are the needling degrees for the six Foot meridians. Exhalation is Hu, inhalation is Xi. 'Ten breaths' includes inhalation, as one exhalation equals one respiratory cycle. However, tonification and sedation differ in timing. For sedation, insert needle during patient's inhalation, rotate on second inhalation, remove on exhalation. For tonification, insert on exhalation, rotate on second exhalation, remove on inhalation. As the *Zhen Fu* states: Tonification is exhale-then-inhale; sedation is inhale-then-exhale. Later methods used coughing for exhalation and breath holding for inhalation, which function similarly.) The Hand Yin-Yang meridians have closer pathways for receiving qi, and qi arrives quickly. Maximum depth should not exceed 2 fen, and retention should not exceed 1 breath. (The six Hand meridians are upper-body, with thin muscles and shallow valleys, so deep needling is unsuitable. Meridians are short and qi easily disperses, so long retention is unsuitable.) For patients varying in age, size, fatness, or thinness, one must mentally assess and adjust, called 'following the constant patterns of Heaven.' (General needling rules are as stated; however, individuals vary: youth is vigorous, age is declining, large bodies are broad, small bodies narrow, fat bodies require depth, thin bodies require shallowness. One must mentally assess ('liao'). Since Heaven's ways are infinite and creation mysterious, doctors should emulate this for versatile application, termed 'following Heaven's constants.' Mei Gugao stated: Although retention times are specified, disease depth varies. For mild disease, follow text; for severe disease, pathogen clings to needle, making rotation difficult. Wait for healthy qi to arrive slowly and weakly before removing needle to expel pathogen. Do not rigidly adhere to text. This is mental assessment. See *Zhen Ci Lei* Vol. 20 for details on age/size/fat/thin. 'Liao' means to arrange/disorder.) Moxibustion follows similar principles. Exceeding these limits causes 'evil fire,' leading to dry bones and sluggish pulses; exceeding needling limits causes qi depletion. (Needling has depth/speed degrees; moxibustion has cone-size/number degrees. Both have tonification/sedation. Fire tonification: do not blow fire. Fire sedation: blow fire quickly. Blood excess/qi stagnation/deep disease/thick flesh: sedation. Yang deficiency/cowardly qi/vital emptiness/weak constitution: tonification. Back, abdomen, thighs, buttocks (distant sites, slow momentum): large/multiple cones. Head, face, arms, frail/young/small: small/few cones. This is the general rule. Ignoring this and exceeding moxa limits causes harm, i.e., evil fire. Improper moxa leads to dry bones/sluggish pulses; improper needling depletes vital qi, causing premature death.)

Huang Di said: "Can the sizes of meridians, amounts of blood, thickness of skin, firmness of muscle, and size of popliteal fossae be measured?" (Asking if they are quantifiable.) Qi Bo replied: "Those that can be measured take the medium-sized person as standard, those whose muscles are not severely wasted and whose blood and qi are not depleted. For measuring a person who is emaciated with wasted flesh and muscle, how can standard measurements apply? One must carefully examine, palpate, trace, and observe to determine cold/heat and excess/deficiency, then regulate accordingly. This is called establishing true principles based on appropriateness." (Medium standard refers to average constitutions. Those with non-wasted muscles and stable blood/qi serve as the norm. Emaciated individuals cannot be judged by standard metrics. One must examine and palpate, adjusting to their condition. The previous text sets rules for students; adapting to specific cases requires heart-mind insight and manual skill to achieve true therapeutic mastery. 'Xiao' is interchangeable with 'Xiao'.)