典藏书目

Diagram of the Starting and Ending Points of the Foot Meridians

Yongquan (Kidney 1): An acupoint of the Foot-Shaoyin Kidney Meridian, located in the center of the sole. The Kidney meridian originates at this point and terminates at Yufo (Kidney 27).

Zhiyin (Bladder 67): An acupoint of the Foot-Taiyang Bladder Meridian, located at the lateral end of the little toe. The Bladder meridian originates at Jingming (Bladder 1) and terminates at this point.

Qiaoyin (Gallbladder 44): An acupoint of the Foot-Shaoyang Gallbladder Meridian, located at the lateral end of the space between the little toe and the second toe. The Gallbladder meridian originates at Tongziliao (Gallbladder 1) and terminates at this point.

Lidui (Stomach 45): An acupoint of the Foot-Yangming Stomach Meridian, located at the medial end of the space between the great toe and the second toe. The Stomach meridian originates at Chengqi (Stomach 1) and terminates at this point.

Yinbai (Spleen 1): An acupoint of the Foot-Taiyin Spleen Meridian, located on the lateral side of the great toe. The Spleen meridian originates at this point and terminates at Dabao (Spleen 21).

Dadun (Liver 1): An acupoint of the Foot-Jueyin Liver Meridian, located among the hair tufts at the tip of the great toe. The Liver meridian originates at this point and terminates at Qimen (Liver 14).

When referring to the Hand Meridians: the three Yin meridians of the hand travel from the chest to the hand; the three Yang meridians of the hand travel from the hand to the head; the flow of meridian Qi does not reach the feet. When referring to the Foot Meridians: the three Yin meridians of the foot travel from the foot to the chest; the three Yang meridians of the foot travel from the head to the foot; the flow of meridian Qi does not reach the hands. (This explanation regarding the Yin and Yang of the hands and feet is simpler and clearer than the theory of the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points; it is recorded here for the convenience of later students to observe and study.)

The above diagrams and discussions provide detailed annotations to clarify the intersection of Yin and Yang, demonstrating that Yang does not mix with Yin, nor Yin with Yang, thereby showing the distinctness of Yin and Yang.

The following section uses a question-and-answer format to clarify the mutual interaction of Yin and Yang, illustrating that Yang contains Yin and Yin contains Yang, thereby showing the inseparability of Yin and Yang.

Question: The head is the summit of all Yang meridians. Yin Qi returns from the neck. For instance, the three Yin meridians of the hand travel from the shoulder and chest to the hand; the three Yin meridians of the foot travel from the foot to the chest. None of these reach the head and face. Therefore, are there absolutely no Yin meridians in the region of the head and face? Answer: How could there be no Yin? For example, the eyes are the orifices of the Liver, which belongs to the Foot-Jueyin Liver Meridian. The nose is the orifice of the Lung, which belongs to the Hand-Taiyin Lung Meridian. The ears are the orifices of the Kidney, which belongs to the Foot-Shaoyin Kidney Meridian. The tongue is the orifice of the Heart, which belongs to the Hand-Shaoyin Heart Meridian. The mouth is the orifice of the Spleen, which belongs to the Foot-Taiyin Spleen Meridian. Where has there ever been a lack of Yin?

Question: There are twelve collaterals corresponding to the twelve main meridians. Adding the Ren Mai (Conception Vessel), Du Mai (Governing Vessel), and the Great Luo of the Spleen, there are fifteen collaterals in total. Since the meridians transmit sequentially, they should all be called "Meridians." What, outside of the meridians, is called a "Collateral"? Answer: In the human body, the straight, major channels through which Qi flows are called Meridians, while the branches that intersect with the meridians are called Collaterals. The collaterals of the twelve meridians are the divergent branches of the twelve meridians. Essentially, when the Qi of a primary meridian reaches an intersection point, the intersecting meridian continues its straight path, while the Qi of the original meridian disperses into the various meridians to nourish their vessels and travels separately. This is what is meant by "Collateral Vessels." For example, the Hand-Taiyin Lung Meridian originates in the Middle Jiao, descends from Zhongfu (Lung 1) in the chest to Shaoshang (Lung 11) at the tip of the thumb, where it stops. From there, its Qi disperses into the various meridians to nourish them. At the Lieque (Lung 7) point, it connects with the Hand-Yangming Large Intestine Meridian. The Yangming Meridian then proceeds straight upward from Shangyang (Large Intestine 1) at the tip of the index finger. This description applies to the Lung Meridian alone; the other meridians follow this pattern. Generally, in the human body, there are areas where Meridian Qi does not reach, but Collateral Qi reaches everywhere.

Question: The human body possesses Yin and Yang. The six Zang organs belong to Yin, and the six Fu organs belong to Yang. The three Yin meridians of the foot travel from the foot to the chest; the three Yin meridians of the hand travel from the chest to the hand; the three Yang meridians of the hand travel from the hand to the head. These are easily understood. The three Yang meridians of the foot travel from the head to the foot. The three Yang meridians of the foot correspond to the Gallbladder, Stomach, and Bladder Fu organs, which are all located in the lower part of the body and are thus called Foot Meridians. Their meridian flow ought to ascend from the foot, yet it descends from the head. Why is this? Answer: The human body is akin to Heaven and Earth. Above the diaphragm belongs to Heaven; below the diaphragm belongs to Earth. Thus, exhalation arises from the Heart and Lung, which is Heaven and Yang; inhalation is absorbed by the Kidney and Liver, which is Earth and Yin. The orifices of the five Zang organs—the head, face, ears, eyes, mouth, nose, and tongue—belong to Yin. The Hand-Yang and Foot-Yang meridians are all located at the head, belonging to Yang. This also reflects the principle of Yang above and Yin below. These are the fixed, unchanging Yin and Yang inherent in human life. However, the circulation of meridians, transmitting from Yin to Yang and from Yang to Yin, represents the dynamic, flowing Yin and Yang of the body. The upper part of the body belongs to Yang (Heaven); the lower part belongs to Yin (Earth). Heaven and Earth represent the beginning of human life, with their positions fixed. Since the acupoints of the three Yang meridians of the foot are fixed at the head, how can their Qi flow not descend from high to low? Generally, when meridians have not yet intersected, their Qi is still and silent; once they intersect, Qi begins to flow. This dynamic Yin and Yang of the body is formed by the intersection of the fixed, unchanging Yin and Yang. The human body is a microcosm. Let us further elaborate using the Yin and Yang of Heaven and Earth: Heaven is Yang, Earth is Yin; this is the fixed Yin and Yang of Heaven and Earth. When Earth Qi rises to become clouds, and Heaven Qi descends to become rain, this represents the interacting, flowing Yin and Yang of Heaven and Earth. Day is Yang, Night is Yin; this is also the fixed Yin and Yang of Heaven and Earth. As day turns to night and night turns to day: the Sun is the essence of Yang; the Moon is the essence of Yin. During the first half of the lunar month, the Sun moves ahead and the Moon follows, prioritizing Yang then Yin; after the fifteenth day, the Moon moves ahead and the Sun follows, prioritizing Yin then Yang. The mutual interaction of Yin and Yang is also dynamic Yin and Yang. By reasoning from this, the Yin and Yang of the human body can be thoroughly understood.

Question: True Yang Qi is stored in the Gate of Vitality (Mingmen). Yang Qi stirs and warms, nurturing formless Qi and generating material substance; the Pre-Heaven Yuan Qi resides here. Its Qi steams the Zang and Fu organs and transforms food and drink; Post-Heaven Qi and Blood are generated here. This is why it is called the Gate of Vitality. However, the Gate of Vitality is not listed among the twelve meridians. Why? Answer: The Qi of the Gate of Vitality is contained within the embryo at conception. This Qi steams and warms the Pre-Heaven formless True Yang, generating the Post-Heaven material Zang and Fu organs. First, the two Kidneys are formed; then the Kidney generates the Spleen, the Spleen generates the Liver, the Liver generates the Lung, and the Lung generates the Heart, producing the organs that control them (Note: Text implies a specific generative sequence). The Kidney belongs to Water, so the five Zang organs become Yin through this process. Then, the Heart generates the Small Intestine, the Small Intestine generates the Large Intestine, the Large Intestine generates the Gallbladder, the Gallbladder generates the Stomach, the Stomach generates the Bladder, and the Bladder generates the Sanjiao (Triple Burner), producing the organs controlled by them. The Small Intestine belongs to Fire, so the six Fu organs become Yang through this process. Thus, the Gate of Vitality is truly the root of the five Zang and six Fu organs, the bellows of Yin and Yang, and the master of the twelve meridians. Moreover, its Qi integrates with the interior of the diaphragmatic fat, the spaces between the Zang and Fu organs, and the passages for the transformation of food and drink. It steams the diaphragm, transforms food and drink, develops the skin and muscles, and circulates throughout the periphery. Without this Qi, the five Zang organs would be cold and congealed; without this Qi, the six Fu organs could hardly achieve their function of transformation. Therefore, the Qi of the Gate of Vitality connects all Zang and Fu organs and silently traverses the twelve meridians. How could it be exhausted by a single meridian or omitted by the twelve meridians? Why do you say it is not recorded?