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Capítulo 59 de 78
黄帝内经·素问
Overall Paraphrase
This chapter, "Treatise on Qi Provinces," discusses "where vessel-qi emanates"—that is, the qi points where the qi of the channels is infused and gathers on the body surface, similar to what we now call acupoints. The ancients used the channels as a framework and counted and categorized these points by region.
The Bladder Channel of Foot-Taiyang has seventy-eight points where its vessel-qi emanates: one point at each eyebrows (inner canthus area); from the hairline to the nape, at three and a half cun, with five lines on each side spaced three cun apart, the vessel-qi floating in the skin comprises five lines, each with five points, totaling twenty-five points; one point beside each of the large sinews of the nape; one point on each side of Fengfu (GV 16); from alongside the spine down to the sacrum, calculating by the twenty-one vertebrae, there is one point beside each intervertebral space for fifteen vertebrae; the Back-Shu points for the five zang organs number five points each, and those for the six fu organs number six points each; from Weizhong (BL 40) down to the lateral side of the little toe, there are six points on each side.
The Gallbladder Channel of Foot-Shaoyang has sixty-two points where its vessel-qi emanates: two points above each corner of the forehead; five points along the straight line from directly above the eyes into the hairline on each side; one point above the anterior corner of each ear; one point below the anterior corner of each ear; one point below the sharp hairline (temporal hair) on each side; one Kerén (GB 3, Guest Host) point on each side; one point in the depression behind each ear; one Xiaguan (ST 7) point on each side; one point below the jaw behind the cheekbone on each side; one Quepen (ST 12) point on each side; one point at each of the eight intercostal spaces from three cun below the armpit down to the floating ribs (qu area); one point beside each Biguan (hip pivot); from below the knee to the second toe, six points on each side.
The Stomach Channel of Foot-Yangming has sixty-eight points where its vessel-qi emanates: three points beside the hairline on each side of the forehead; one point at the bone hole (foramen) of each qiūgǔ (zygomatic bone) on the face; one Daying (ST 5, Greater Reception) point at the bone hole on each side; one Renying (ST 9, Man's Welcome) point on each side; one point at the bone hole outside Quepen on each side; one point between the bones in the middle of the chest; outside Jiuwei (CV 15, Turtledove Tail), directly three cun below the nipple, five points flanking the stomach duct on each side; three points on each side, three cun lateral to the navel; three points on each side, two cun below the navel; one Qijie (ST 30, Qi Street) point at the artery on each side; one point above Futu (ST 32) on each side; from Zusanli (ST 36, Leg Three Miles) down to the middle toe, eight points on each side; these are all the bone-hole point locations where vessel-qi is distributed.
The Small Intestine Channel of Hand-Taiyang has thirty-six points where its vessel-qi emanates: one point at the inner canthus and one at the outer canthus of each eye; one point below each qiūgǔ; one point on each ear helix; one point in each ear; one point at Jugu (LI 16, Great Bone) on each side; one point at the bone above Quchi (LI 11, Pool at the Crook) on each side; one point in the depression above the clavicle on each side; one point four cun above Tianchuang (SI 16, Window of Heaven) on each side; one point at each shoulder-joint jiefu; one point three cun below- the shoulder-joint on each side; from the elbow down to the root of the little finger, six points on each side.
The Large Intestine Channel of Hand-Yangming has twenty-two points where its vessel-qi emanates: two points at the lateral margin of the nostril and two on the nape; one Daying bone-hole point on each side; one point at the Meeting of the Clavicles (que-pen region) on each side; one point at the Meeting of the Yúgǔ (shoulder blade/acromion) on each side; from the elbow down to the root of the index finger (second finger), six points on each side.
The Triple Burner Channel of Hand-Shaoyang has thirty-two points where its vessel-qi emanates: one point below each qiūgǔ; one point behind each eyebrow; one point at each temple (corner of the forehead); one point behind each wángǔ (mastoid bone); one point on each side below the nape, anterior to the Foot-Taiyang channel; one point flanking Futu (LI 18, Prominence Support, i.e., the neck region; here often referring to points flanking it) on each side; one Jianzhen (SI 9, Shoulder Truth) point on each side; one point at each site in the intermuscular spaces three cun below Jianzhen; from the elbow down to the root of the ring finger (fourth finger), six points on each side.
The Governor Vessel (Du Mai) has twenty-eight points where its qi emanates: two points in the center of the nape; eight points along the midline posterior to the hairline; three points in the center of the face; from Dazhui (GV 14, Big Hammer) down to the sacrum and its two sides, fifteen points in total; downward to the sacrum, calculating according to the twenty-one vertebrae—this is the "vertebral calculation method" for locating points.
The Conception Vessel (Ren Mai) has twenty-eight points where its qi emanates: two points in the center of the throat; one point in each depression between the bones of the midline of the chest; from Jiuwei downward three cun (the stomach duct region), down five cun through the stomach duct area to the level six and a half cun below the navel, one point at each cun—this is the "abdominal vessel method" for locating points. In addition, there is one point below the external genitalia (Huiyin, CV 1), one point below each eye, one point on the lower lip, and one Yinjiao (GV 28, Gum Intersection) point.
The Thoroughfare Vessel (Chong Mai) has twenty-two points where its qi emanates: flanking Jiuwei externally by half a cun down to the navel, one point at each cun; flanking the midline below the navel by five cun (meaning five fen, half a cun) down to the pubic bone (Henggu), one point at each cun—this also follows the "abdominal vessel method" for locating points.
Furthermore, there is one point below the tongue on the Kidney channel (Foot-Shaoyin), one point at 'Jimi' (so-called 'Urgent Pulse') in the hair-bearing region of the genitals on the Liver channel (Foot-Jueyin), one point on each side of the Heart channel (Hand-Shaoyin), one point for each of the 'Yin Heel Vessel (Yin Qiao)' and 'Yang Heel Vessel (Yang Qiao)', and also places where vessel-qi emanates in the Yuji (Fish Border) region of each hand and foot. The ancients' arithmetic total is "three hundred and sixty-five points," corresponding to the number of days in a year.
The core of this chapter is the concept of 'Qi Provinces'. A 'Qi Province' could be understood as the location on the body surface where vessel-qi gathers and is infused—i.e., an acupoint. It emphasizes that an acupoint is not an isolated spot, but a'window' where the qi of a channel flows out and communicates with the body surface.
Modern acupuncture continues the framework of classifying points via the channels, but the number, channel affiliation, and locations of acupoints have been re-examined and may differ from the statistics in this chapter. For instance, the total of '365 points' is more philosophical than an accurate anatomical count; also, the point counts described for each channel show obvious discrepancies due to variational transcription, considered to be not directly equatable point-by-point with the modern national standard.
What remains commendable is the ancients' method of locating points using bony landmarks, hairline, umbilicus, intercostal spaces, and joints— a major principle still applied in acupuncture location today. Modern research orients towards the understanding that many acupoints are located in regions rich in neurovascular bundles or connective tissue and may produce effects via nervous, humoral, or fascial pathways upon stimulation. However, the exact mechanisms remain under investigation, and "where vessel-qi emanates" should not simply be equated with modern anatomic structures.
From a non-therapeutic viewpoint, understanding that "vessel-qi flows to certain points on the surface" can help build an integrative perspective on the body. Day-to-day practices can include:
This content is based on the wisdom of classic Chinese medical texts. It is intended purely for learning about cultural heritage and traditional knowledge and does not constitute medical diagnosis, prescription, or treatment recommendations. Seek medical help promptly if unwell.