Loading...
Chapter 6 of 78
黄帝内经·素问
Overall Paraphrase
The Yellow Emperor asked: I have heard that Heaven belongs to Yang, Earth belongs to Yin; the Sun belongs to Yang, the Moon belongs to Yin; the large and small months combine to form three hundred and sixty days as one year, and the human body likewise corresponds to these rhythms. Yet now the body's meridians are divided into Three Yin and Three Yang, which seems inconsistent with the division of "one Yin and one Yang" in Heaven and Earth. What is the reason for this?
Qi Bo replied: The principle of Yin and Yang can be counted to ten, extended to a hundred; counted to a thousand, extended to ten thousand; and beyond ten thousand, it cannot be fully enumerated. But its essential key is only one. Heaven covers above, Earth supports below; when all things first arise but have not yet emerged from the ground, they are said to "dwell in the Yin position," called Yin within Yin; those that have already emerged from the ground are called Yang within Yin. Yang Qi gives vitality to all things, Yin Qi gives form to all things. Thus Spring governs birth, Summer governs growth, Autumn governs harvesting, and Winter governs storage; if this order is disrupted, the Qi of the four seasons in Heaven and Earth will be blocked and obstructed. The transformations of Yin and Yang can likewise be gradually deduced and enumerated in the human body.
The Yellow Emperor said: I wish to hear how the Three Yin and Three Yang are separated and how they unite as one.
Qi Bo said: The sage stands facing south; the front is called Guangming, the back is called Taichong. The region where Taichong resides is called Shaoyin; above Shaoyin is called Taiyang. The root of the Taiyang meridian arises at the Zhiyin point on the lateral side of the little toe, and gathers at the Mingmen (here referring to the eyes, distinct from the later concept of "Mingmen Fire"), called Yang within Yin. Taking the middle of the body as the boundary, the upper part is called Guangming; below Guangming is called Taiyin; in front of Taiyin is called Yangming. The root of the Yangming meridian arises at the Lidui point at the end of the second toe, called Yang within Yin. The periphery of Jueyin is called Shaoyang; the root of the Shaoyang meridian arises at the Qiaoyin point at the end of the fourth toe, called Lesser Yang within Yin.
Therefore, the pattern of separation and union of the three Yang meridians is: Taiyang governs opening, Yangming governs closing, Shaoyang governs pivoting. These three Yang meridians must not lose connection with one another; their vessel Qi pulsates without floating and scattering, and when united, they are called "One Yang."
The Yellow Emperor said: I wish to hear the conditions of the Three Yin.
Qi Bo said: That which is external belongs to Yang; that which is internal belongs to Yin. Then the middle portion internally belongs to Yin, where the Chong vessel descends, called Taiyin. The root of the Taiyin meridian arises at the Yinbai point on the medial side of the great toe, called Yin within Yin. Behind Taiyin is called Shaoyin; the root of the Shaoyin meridian arises at the Yongquan point in the center of the sole, called Lesser Yin within Yin. In front of Shaoyin is called Jueyin; the root of the Jueyin meridian arises at the Dadun point at the end of the great toe. This is where Yin Qi reaches its extremity and Yang Qi is faint, called Extreme Yin within Yin.
Therefore, the pattern of separation and union of the three Yin meridians is: Taiyin governs opening, Jueyin governs closing, Shaoyin governs pivoting. These three Yin meridians also must not lose connection with one another. Their vessel Qi pulsates without sinking and hiding, and when united, they are called "One Yin."
The Qi of Yin and Yang flows back and forth without cease, accumulating and transmitting to complete one cycle; Qi moves within the body, form manifests externally, and interior and exterior coordinate with each other, thereby constituting a complete living activity.
The core of this chapter is to explain that "One Yin and One Yang" and "Three Yin and Three Yang" are not contradictory, and to establish the theoretical model of Opening, Closing, and Pivoting of the Three Yin and Three Yang.
Yin and Yang are infinitely divisible, yet return to one governing principle: Yin and Yang are not merely a single "two" but a relationship that can be differentiated layer by layer. The Three Yin and Three Yang further refine the distribution and functions of Yin and Yang in the human body, yet ultimately all return to the fundamental law of Yin and Yang.
Separation and Union: "Separation" refers to dividing Yin and Yang into the six levels of Taiyin, Shaoyin, Jueyin and Taiyang, Shaoyang, Yangming; "Union" means that the six meridians still function in harmony and coordination, not as six unrelated systems. Hence the original text states, "The three meridians must not lose connection with one another."
Opening, Closing, and Pivoting: This is an important metaphor for the functional division of labor among the Three Yin and Three Yang.
Root and Branch Concept: The text lists the "root" points of the six meridians—such as Taiyang rooted at Zhiyin, Yangming rooted at Lidui, Taiyin rooted at Yinbai—indicating that ancient thinkers believed meridian Qi originates at the extremities of the limbs and gathers inward toward the head and torso. This is an important source of the later Root-Branch Theory and Trunk-Tip Theory.
Theoretical Value: The Three Yin and Three Yang are not "six lines" in the modern anatomical sense, but a relational model devised by ancient thinkers to summarize human physiological functions, regional layers, and pathological changes. It resembles modern systems thinking, which divides complex functions into different modules and then explains how they coordinate.
Insights from Opening, Closing, and Pivoting: Opening, Closing, and Pivoting can be understood as abstract descriptions of functional regulation. For example, the body's Qi mechanism needs outward distribution, inward convergence, and intermediate regulation—this bears certain similarities to modern physiological concepts of excitation and inhibition, sympathetic and parasympathetic activity, and opening and closing regulation, though it should not be simply equated with them.
Historical Limitations: The front-back, upper-lower, and internal-external orientations in the text, as well as statements like "root arises at X point," are primarily based on ancient surface observations and philosophical deduction, and cannot be verified word-for-word through modern anatomical positioning. We should understand them as classical theoretical models rather than anatomical atlases or clinical operational guidelines.
The health value of this chapter lies not in specific acupoint techniques, but in understanding the rhythm of life characterized by "balance between opening and closing, mutually completing interior and exterior":
These are general life insights only and do not target any specific illness.
This content is based on classical Chinese medicine texts and is provided solely for traditional cultural study and research. It does not constitute any medical diagnosis, medication, or treatment advice; if you feel unwell, please seek medical attention promptly.
—— Bookmelon