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Capítulo 71 de 81
黄帝内经·灵枢
The Yellow Emperor asked Bo Gao: When evil qi invades the human body, it sometimes causes a person to be unable to close their eyes and unable to sleep peacefully. What qi causes this? Bo Gao explained: After the five grains enter the stomach, they are divided into three pathways: waste matter, body fluids, and Zong Qi (Ancestral Qi). Zong Qi (the qi in the chest that drives respiration and the heart vessels) accumulates in the chest, rises upward through the throat, penetrates the heart vessels, and drives respiration. Ying Qi (Nutritive Qi, the qi within the vessels that has nourishing functions) is secreted from the body fluids, enters the vessels and transforms into blood, nourishing the four limbs externally and the five zang and six fu organs internally, circulating regularly like a dripping water clock. Wei Qi (Defensive Qi, the qi outside the vessels that governs defense and warmth) is swift, agile, and slippery, first circulating through the four limbs, between the muscles and skin without rest; during the day it moves through the yang aspect, and at night it moves through the yin aspect, often entering the five zang and six fu organs from the interstices of the Foot-Shaoyin channel.
If rebellious qi comes to rest in the five zang and six fu organs, Wei Qi can only float externally and move through the yang aspect, unable to enter the yin smoothly. Moving through the yang causes the yang qi to become hyperactive and the Yangqiao Vessel to become replete; being unable to enter the yin causes the yin aspect to become deficient. Therefore, the eyes cannot close, resulting in insomnia.
The Yellow Emperor asked how to treat this. Bo Gao said: Supplement what is deficient, drain what is excessive, regulate deficiency and excess, unblock the pathways, and dispel evil qi, then combine this with the ancient Banxia Decoction (Pinellia Decoction). The formula's principle is: use eight sheng of long-flowing water, stir it ten thousand times, take the clear part, five sheng, and boil it with reed firewood; after the water boils, add one sheng of glutinous millet and five ge of processed pinellia. Simmer slowly until reduced to one and a half sheng, remove the dregs, and drink one small cup each time, three times daily, gradually increasing the amount, stopping when there is a response. For new illness, the patient can sleep after drinking, and sweating resolves it; for prolonged illness, three doses can bring peace. ⚠️ This is a record from ancient texts, reflecting the treatment principle of "uniting yin and yang, harmonizing the stomach and calming the spirit." For study purposes only; do not self-medicate based on this formula.
The Yellow Emperor further asked how the limbs and joints of the human body correspond to heaven and earth. Bo Gao answered using "analogical categorization": Heaven is round and earth is square; the human head is round and feet are square, corresponding to this. Heaven has sun and moon; humans have two eyes. Earth has nine provinces; humans have nine orifices. Heaven has wind and rain; humans have joy and anger. Heaven has thunder and lightning; humans have voice and sound. Heaven has four seasons; humans have four limbs. Heaven has five tones; humans have five zang organs. Heaven has six pitches; humans have six fu organs. Heaven has winter and summer; humans have cold and heat. Heaven has ten days (the ten heavenly stems); humans have ten fingers. The zodiac has twelve positions; humans have ten toes and reproductive organs—women lack two (referring to the two testes or the two nipples, in different interpretations), yet can conceive and bear children. Heaven has yin and yang; humans have husband and wife. The year has 365 days; humans have 360 joints. Earth has high mountains; humans have shoulders and knees. Earth has deep valleys; humans have armpits and popliteal fossae. Earth has twelve rivers; humans have twelve primary channels. Earth has springs and veins; humans have Wei Qi. Earth has grass and vegetation; humans have body hair. Heaven has day and night; humans have sleeping and waking. Heaven has constellations; humans have teeth. Earth has small hills; humans have small joints. Earth has rocks and stones; humans have prominent bones. Earth has forests and trees; humans have sinews and fascia. Earth has towns and cities; humans have muscular flesh. The year has twelve months; humans have twelve major joints. Earth has four seasons where grass does not grow; humans have those who cannot bear children. These are the manifestations of correspondence between the human body and heaven and earth.
The Yellow Emperor asked about the application of needling, the principles of needle insertion, the longitudinal and transverse techniques, opening the skin and interstitial spaces, as well as the flexion and extension of the channels, their entry and exit points, their speed and slowness, and how the six fu organs transport qi throughout the body. Qibo said: What the Yellow Emperor has asked already encompasses the essential principles of needling.
Qibo explained the pathway of the Hand-Taiyin Lung Channel: It emerges from the tip of the thumb, bends inward, runs along the white flesh margin to the Taichuan point after this section, pauses there, bends outward below this section, bends inward to converge with the yin collaterals at the Yu Ji (Thenar Eminence), where many vessels merge and flow. The channel qi is slippery and swift, traveling concealed beneath the cubital bone, bending outward to emerge at the Cun Kou (Radial Pulse) and ascend, reaching the medial aspect of the elbow, entering beneath the large sinew, bending inward ascending along the medial yin aspect of the upper arm, entering the axilla, bending inward to travel to the lung. This is the path of forward movement with reverse counting (the complexity of its flexion and turning).
The Hand-Jueyin Pericardium Channel: It emerges from the tip of the middle finger, bends inward along the medial margin of the middle finger, ascends to pause in the center of the palm, travels concealed between the two bones, bends outward to emerge between the two sinews, at the junction of bone and flesh. Its qi is slippery and swift, ascending two cun, bending outward to travel between the two sinews, ascending to the medial aspect of the elbow, entering beneath the small sinew, pausing at the convergence of the two bones, ascending to enter the chest, and internally connecting with the heart vessels.
The Yellow Emperor asked: Why does the Hand-Shaoyin Heart Channel alone have no acupoints? Qibo said: Shaoyin is the heart vessel. The heart is the great master of the five zang and six fu organs, the residence of the spirit. When the zang-organ qi is firm and solid, evil qi cannot invade it directly. If it were subjected to evil, the heart would be injured; if the heart is injured, the spirit departs; if the spirit departs, death follows. Therefore, when evil qi attacks the heart, it always goes through the pericardium, and the pericardium is the vessel of the heart master. Thus, the Hand-Shaoyin channel alone has no acupoints. However, the external channel of the Shaoyin can become diseased while the organ itself is not diseased, so the point at the sharp bone at the back of the wrist (the Shenmen area) can be selected for regulation. The flexion and extension, speed and slowness of the remaining channels are all similar. Based on the deficiency, excess, speed, and slowness of qi, select points accordingly—use draining methods when qi is excessive and supplementing methods when qi is deficient. Then evil qi is dispelled and genuine qi is fortified, following the natural order.
The needling techniques described in this section are ancient therapeutic principles. They are for academic understanding only and must not be performed on oneself.
The Yellow Emperor asked about needle handling—the longitudinal and transverse techniques. Qibo said: One must first understand the roots and branches of the twelve primary channels, the cold and heat of the skin, and whether the pulse images are exuberant, deficient, slippery, or rough. If the pulse is slippery and exuberant, the condition is progressing. If it is deficient and thin, the illness is prolonged. If it is large and rough, it indicates painful obstruction. If yin and yang pulse images are intermingled, it is difficult to treat. If the root and branch are still hot, the illness is still present; if the heat has receded, the illness has departed. One should also examine the skin of the forearm to assess the texture, firmness, size, slipperiness, cold and warmth, dryness, and moisture of the muscles. Observe the five colors of the eyes to know the condition of the five zang organs and to determine life and death. Examine the color of the blood vessels to know cold, heat, painful obstruction, and impedance.
The way of holding the needle: Be upright and tranquil, first know the deficiency and excess, then proceed with speed or slowness. The left hand holds the bone, the right hand presses along the point, without becoming entangled with the muscles. Drainage requires uprightness; supplementation requires closing the skin with pressure, assisting the needle qi in guiding it, so that evil qi is dispersed and drained, and genuine qi is settled and preserved.
Smoothing the skin and opening the interstitial spaces: Follow the interstices between the muscles, separate the skin with the left hand, insert the needle gently, slow and upright, so that the spirit qi is not dissipated and evil qi can be removed.
The Eight Vacuities: The two elbows, two armpits, two hip joints, and two popliteal fossae—eight joint regions—can be used to examine the five zang organs. If the lungs or heart have evil, the evil qi lingers in the two elbows; if the liver has evil, it lingers in the two armpits; if the spleen has evil, it lingers in the two hip joints; if the kidneys have evil, they linger in the two popliteal fossae. These regions are the chambers of articulation, where genuine qi passes through and blood vessels travel. Evil qi and stagnant blood should not remain here; if they do remain, they injure the sinews and collaterals, causing the joints to fail in flexion and extension, resulting in spasms and contractures.
Wei Qi Exiting Yang and Entering Yin in Relation to Sleep
This chapter regards insomnia as fundamentally caused by "yang failing to enter yin." Wei Qi travels through the yang aspect during the day and enters the yin at night. If evil qi obstructs this process, Wei Qi cannot enter the yin, preventing the eyes from closing and causing sleeplessness. This stands as a classic formulation of sleep theory in Chinese medicine.
Banxia Decoction "Clearing Obstructions"
Banxia Decoction combines pinellia and glutinous millet. Ancient practitioners believed it could unify yin and yang, harmonize stomach qi, and transform phlegm-dampness, reflecting the idea that "a harmonious stomach leads to peaceful sleep." It targets "blockage and obstruction" rather than merely calming the spirit—a dredging and coursing method.
Analogical Categorization and Correspondence Between Heaven and Human
This chapter extensively lists correspondences between the structures of the human body and natural phenomena, reflecting the holistic view "the human body is a small heaven and earth." Its focus is to demonstrate that humans do not exist in isolation but resonate with the rhythms of nature.
The Heart as Ruler, with the Pericardium Acting as Proxy
The Hand-Shaoyin Heart Channel has no acupoints because the heart is "the residence of the spirit" and cannot receive evil directly; evil attacks are received on its behalf by the pericardium. This theory underpins the channel positioning and clinical usage of the Pericardium Channel.
Longitudinal/Transverse Needling Techniques and Deficiency/Excess Supplementation/Draining
Before needling, one must integrate pulse and manifestation evaluation, examining the skin, pulse, forearm skin, and eye color. During the procedure, one must remain "upright and correct, calm and tranquil," applying the principles of supplementing deficiency and draining excess, causing evil to depart and genuine qi to become stable naturally.
The Eight Vacuities as Chambers of Articulation
The elbows, armpits, hip joints, and popliteal fossae are where joints flex and extend and are pivotal hubs of qi and blood movement; evil qi is prone to lingering here, and retention leads to contractures. This forms a theoretical foundation linking "joint conditions to organ pathology."
BuGua Reminder: This content is based on classical Chinese medicine texts and is provided solely for traditional cultural study and research. It does not constitute medical diagnosis, prescription, or treatment advice. If you experience discomfort, please consult a qualified healthcare professional.