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Capítulo 6 de 78
黄帝内经·素问
Overall Meaning
The Yellow Emperor asked: I have heard that Heaven pertains to Yang, Earth pertains to Yin; the Sun pertains to Yang, the Moon pertains to Yin. The greater and lesser months combine, and 360 days make up a year, and the human body also corresponds to these rhythms. But now the human经脉 are divided into Three Yin and Three Yang, which seems inconsistent with the “one Yin, one Yang” division of 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 but one. Heaven covers from above, Earth supports from below. When all things first arise and have not yet emerged from the ground, they are said to be “in a Yin position,” called Yin within Yin. What has already emerged from the ground is called Yang within Yin. Yang Qi gives vitality to all things; Yin Qi gives physical form to all things. Thus, Spring governs birth, Summer governs growth, Autumn governs harvest, Winter governs storage; if this order is lost, the Qi of Heaven, Earth, and the four seasons will be blocked and obstructed. The changes 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 are united into one.
Qi Bo said: When a sage stands facing south, what is before him is called Guangming (Brightness), and what is behind him is called Taichong (Great Rush). 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, different from the later concept of the "Mingmen fire"), and is 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, and is 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, and is called Shaoyang within Yin.
Therefore, the pattern of separation and union for the three Yang meridians is: Taiyang is the Opening, Yangming is the Closing, and Shaoyang is the Pivot. These three Yang meridians must not lose connection with one another; their pulse Qi moves vigorously without floating away, and when united, they are called “One Yang.”
The Yellow Emperor said: I wish to hear about the condition of the Three Yin.
Qi Bo said: What is external pertains to Yang; what is internal pertains to Yin. Then within the internal middle, it pertains to Yin, and among them, the Chong mai below is called Taiyin. The root of the Taiyin meridian arises at the Yinbai point on the medial side of the great toe, and is 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, and is called Shaoyin 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, where Yin Qi reaches its extreme and the momentum of Yang Qi weakens, and is called Yin within Extreme Yin (the Terminating Yin).
Therefore, the pattern of separation and union for the three Yin meridians is: Taiyin is the Opening, Jueyin is the Closing, and Shaoyin is the Pivot. These three Yin meridians must also not lose connection with one another. Their pulse Qi moves vigorously without sinking or hiding, and when united, they are called “One Yin.”
The Qi of Yin and Yang flows and circulates without rest, accumulating and transmitting to complete one cycle; Qi moves within the body, form manifests externally, and the interior and exterior complement each other, thus constituting a complete activity of life.
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 Pivot for the Three Yin and Three Yang.
Yin and Yang are infinitely divisible, but the guiding principle returns to one: Yin and Yang are not a single “two,” but a relationship that can be differentiated layer by layer. The Three Yin and Three Yang represent a further refinement of the distribution and functions of Yin and Yang in the human body, but ultimately they still return to the fundamental principle 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 remain coordinated and unified, not six unrelated systems. Hence the text says, “these three meridians must not lose connection with one another.”
Opening, Closing, and Pivot: This is an important metaphor for the functional divisions of the Three Yin and Three Yang.
Root-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, etc., indicating that the ancients believed the Qi of the meridians originates from the extremities of the four limbs and gathers inwardly 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 rather a relational model used by the ancients to summarize the physiological functions, regional layers, and pathological changes of the human body. It is similar to modern systems thinking that divides complex functions into different modules and then explains how the modules coordinate with each other.
Insights from Opening, Closing, and Pivot: Opening, Closing, and Pivot can be understood as abstract descriptions of functional regulation. For example, the body's Qi mechanism needs to be distributed outward, also needs to accumulate inward, and also needs central regulation; this shares some resemblance to modern physiological ideas of excitation and inhibition, sympathetic and parasympathetic, opening and closing, and opening and sealing, but should not be directly equated.
Historical Limitations: The orientations of front and back, upper and lower, interior and exterior, as well as the statements such as “roots arise at such-and-such point,” are mainly based on ancient surface observation and philosophical deduction, and cannot be verified word-for-word with modern anatomical positioning. We should understand them as a classical theoretical model rather than as anatomical maps or clinical operational guidelines.
The health value of this chapter lies not in specific acupoint procedures, but in understanding a rhythm of life that balances opening and closing, and complements internal and external:
These are only general life insights, not directed at any specific disease.
This content is based on classical Chinese medicine texts and is provided solely for the study and appreciation of traditional culture. It does not constitute any form of medical diagnosis, medication advice, or therapeutic recommendation; if you feel unwell, please seek medical attention promptly.
— Bu Gua