典藏书目

(Full text of *Ling Shu: Ni Shun Fei Shou Pian*)

Huangdi asked Qibo: I have learned extensively from you the principles of acupuncture, and they are now comprehensive. Your medical skill responds to changes as if losing its target, yet it has no rigid or fixed criteria. Is this because you have mastered your studies through diligence, or did you generate these insights in your mind by carefully observing phenomena? (The phrase "responds as if losing its target yet has no rigid criteria" means that one explains and treats according to the changing condition, appearing as if there is no difficult barrier to break.)

Qibo replied: The Way established by sages aligns with Heaven above, Earth below, and Human affairs in between. There must be clear laws to establish measurements, standards, and regulations, so that they can be transmitted. Therefore, a carpenter cannot abandon standard measurements to arbitrarily judge length and shortness, nor discard the ink line to measure levelness; a craftsman cannot dispense with the compass to draw circles, nor remove the square ruler to draw squares. Those who understand how to use these rules grasp the nature of natural things, making them easy to apply, and understanding the general patterns of compliance and opposition. ("Jianya" refers to rules. Having methods and principles prevents confusion, allowing transmission to future generations. Among objects, water is the most stable, hence the term "level water." This states that the Sage's Way conforms to the Three Powers [Heaven, Earth, Human]; the skill of craftsmen is achieved through compasses and squares. All stem from natural principles. One who knows the subtlety of nature is said to easily apply them and master the constants of compliance and opposition.)

Huangdi said: I wish to hear what constitutes the Way of Nature.

Qibo said: Facing a deep pool and opening a dike, water can be drained without exerting effort; following a dug channel to break through an obstruction, meridians can be unblocked. This illustrates the slippery versus sluggish nature of Qi, the clear versus turbid nature of Blood, and the compliant versus opposing directions of their flow. (Water has blockage and flow; Qi has slipperiness and sluggishness; Blood has clarity and turbidity; movement has compliance and opposition. Opening water and unblocking meridians are all about guiding according to the trend. What should be unblocked or blocked must suit the situation; this is obtaining the Way of Nature.)

Huangdi said: I wish to know if people of different skin colors (white/black), body types (fat/thin), and sizes (small/tall) each have specific acupuncture parameters? (Since human physical constitutions differ, acupuncture methods also vary.)

Qibo said: If a person is mature and robust, with abundant Qi and Blood, and firm skin and flesh, and has been invaded by pathogenic factors, such individuals require deep insertion and retention of the needle. This applies to fat people. (Those who are older and physically strong have vigorous Qi and Blood, so the method is the same as for robust/fat individuals.)

If a person has broad shoulders, thin flesh but thick subcutaneous fat in the armpits and neck, dark skin, thick and drooping lips, black and turbid blood, sluggish and slow-moving Qi, and a personality greedy in giving and taking, such individuals also require deep insertion and retention of the needle, with increased retention time (i.e., longer duration). ("Linlin" describes a drooping appearance, referring to thick lips and turbid constitution. "Increasing the number" refers to long retention.)

Huangdi said: How does one needle thin people?

Qibo said: Thin people have thin skin, pale complexion, lean muscles, thin lips, and speak lightly. Their blood is clear and Qi is slippery; their Qi is easily depleted, and their Blood is easily damaged. Such individuals require shallow insertion and rapid withdrawal of the needle. ("Lian" means thin. Thin lips and light speech indicate lean muscles and scant Qi. For such persons, deep needling is unsuitable as it risks depleting Qi and Blood; thus, needles must be inserted shallowly and removed quickly.)

Huangdi said: How does one needle ordinary people?

Qibo said: Adjust based on their skin color (white or black). Those who are upright and sturdy have harmonious Qi and Blood; needle them without deviating from standard parameters. (Ordinary people are neither thin nor fat. Regarding skin color: those predominantly white tend toward clarity and should be treated like thin people; those predominantly black tend toward turbidity and should be treated like fat people, adjusting the depth and retention accordingly. Those who are upright and sturdy represent the standard for ordinary people and should be regulated by standard measures. The *Jing Shui* chapter states: Foot Yangming stomach meridian depth 6 fen, retention 10 breaths; Foot Taiyang bladder meridian depth 5 fen, retention 7 breaths; Foot Shaoyang gallbladder meridian depth 4 fen, retention 5 breaths; Foot Taiyin spleen meridian depth 3 fen, retention 4 breaths; Foot Shaoyin kidney meridian depth 2 fen, retention 3 breaths; Foot Jueyin liver meridian depth 1 fen, retention 2 breaths. For Hand Yin and Yang meridians, the pathway for receiving Qi is close, and Qi arrives swiftly; needle depth should not exceed 2 fen, and retention should not exceed 1 breath. For the young and old, small and large, fat and thin, one must consider them mentally. This is the so-called constant measure, used with discretion.)

Huangdi said: How does one needle robust men with solid bones?

Qibo said: When needling robust men with solid bones, observe if their muscles are firm while joints are relaxed and their demeanor is solid. If such a person is heavy-set, their Qi is sluggish and Blood is turbid; needle deeply and retain, increasing retention time. If they are agile and powerful, their Qi is slippery and Blood is clear; needle shallowly and withdraw rapidly. (Robust men often have hard and rigid bones, hence "solid bones." "Jianjian" means solid. There are two types of robust men: if muscles are firm, joints relaxed, inactive, and steady, Qi is sluggish and Blood is turbid; this requires deep needling and long retention, similar to fat people. If they are quick-tempered and agile, Qi is slippery and Blood is clear; this requires shallow needling and rapid withdrawal, similar to thin people.)

Huangdi said: How does one needle infants?

Qibo said: Infants have fragile flesh, little Blood, and weak Qi. Use fine needles (hao zhen), insert shallowly, and withdraw rapidly. Treatment may be performed twice daily. (Infants have little Blood and weak Qi, so only fine needles are suitable. Due to shallow insertion and rapid withdrawal, if pathogens remain, it is better to increase frequency to twice daily rather than using deep needling and long retention.)

Huangdi said: What does "facing a deep pool and opening a dike" mean?

Qibo said: If Blood is clear and Qi is slippery, rapid draining will cause Qi to exhaust completely. (The character "turbid" in the original text should be read as "slippery." For those with clear Blood and slippery Qi, like opening a dike at a deep pool, drainage is easiest; treatment should be gradual. Rapid draining would inevitably exhaust true Qi.)

Huangdi said: What does "following a dug channel to break through an obstruction" mean?

Qibo said: If Blood is turbid and Qi is sluggish, rapid draining can unblock the meridians. (For those with turbid Blood and sluggish Qi, like breaking through an obstruction in a dug channel, human effort is required; however, rapid draining can unblock the meridians.)

Huangdi said: What is the compliance and opposition in the flow of pulses?

Qibo said: The three Yin meridians of the Hand travel from the Zang organs to the hands; the three Yang meridians of the Hand travel from the hands to the head. The three Yang meridians of the Foot travel from the head to the feet; the three Yin meridians of the Foot travel from the feet to the abdomen. (Hand Three Yin from Zang to Hand: Taiyin Lung Meridian travels from the Zang via Zhongfu to Shaoshang on the thumb; Shaoyin Heart Meridian travels from the Zang via Jiquan to Shaochong on the little finger; Jueyin Pericardium Meridian travels from the Zang via Tianchi to Zhongchong on the middle finger. Hand Three Yang from Hand to Head: Yangming Large Intestine Meridian travels from Shangyang on the index finger to Yingxiang on the head; Taiyang Small Intestine Meridian travels from Shaoze on the little finger to Tinggong on the head; Shaoyang Sanjiao Meridian travels from Guanchong on the ring finger to Sizhukong on the head. Foot Three Yang from Head to Foot: Taiyang Bladder Meridian travels from Jingming on the head to Zhiyin on the fifth toe; Yangming Stomach Meridian travels from Chengqi on the head to Lidui on the second toe; Shaoyang Gallbladder Meridian travels from Tongziliao on the head to Qiaoyin on the fourth toe. Foot Three Yin from Foot to Abdomen: Taiyin Spleen Meridian travels from Yinbai on the big toe to Dabao in the abdomen; Shaoyin Kidney Meridian travels from Yongquan on the sole to Shufu in the abdomen; Jueyin Liver Meridian travels from Dadun on the big toe to Qimen in the abdomen. Generally, Hand Three Yin traveling from Zang to Hand is compliant (Shun); from Hand to Zang is opposing (Ni). Hand Three Yang traveling from Hand to Head is compliant; from Head to Hand is opposing. Foot Three Yin traveling from Foot to Abdomen is compliant; from Abdomen to Foot is opposing. Foot Three Yang traveling from Head to Foot is compliant; from Foot to Head is opposing. This is why meridians have compliance and opposition, and why acupuncture employs Ying [against] and Sui [with] techniques.)

Huangdi said: Why does the Foot Shaoyin meridian alone descend? (The three Yin meridians of the Foot all travel from Foot to Abdomen, ascending from bottom to top; only the Shaoyin meridian seems to descend, which actually refers to the Chong Mai. Details follow.)

Qibo said: Not so. The Chong Mai is the Sea of the Five Zang and Six Fu organs; all Zang and Fu organs receive from it. Its ascending branch emerges from the nasopharynx (hang sang), seeps into the Yang meridians, and nourishes essence. (The Chong Mai originates in the uterus/blood chamber and is the sea of essence and blood for the twelve meridians, so all Zang and Fu organs rely on it. Its ascending part transmits to Dashu, belonging to the Foot Taiyang Bladder Meridian, thus emerging from the nasopharynx to primarily seep and irrigate the essence of the Yang meridians.) Its descending branch pours into the large collateral of Foot Shaoyin, emerges at Qichong, follows the medial aspect of the thigh, enters the popliteal fossa, runs deep within the tibia, descends behind the medial malleolus where it branches off; the lower branch merges with the Foot Shaoyin meridian and seeps into the Three Yin meridians. (Its descending part joins the large collateral of Foot Shaoyin, emerges at the Qichong point of Yangming, goes from thigh to foot, to behind the medial malleolus. Its divergent lower branch seeps from Shaoyin into the Liver and Spleen meridians, forming the Three Yin, which is why it descends. "Gan" refers to the tibia.) Its anterior branch runs deep emerging below the dorsum of the foot, follows the dorsum into the space between the big toes, seeps into various collaterals to warm the muscles. (Dorsum belongs to the sole. Seeping into collaterals to warm muscles is described in the *Dong Shu* chapter as pouring into collaterals to warm the calves. These three sections are largely consistent with the *Dong Shu* chapter; see Classifications of Meridians, Chapter 13.) Therefore, if collaterals become knotted, the pulse on the dorsum of the foot becomes immobile; immobility leads to Jue (reversal/cold extremities), and Jue leads to coldness. (The Chong Mai is the Sea of the Twelve Meridians, thus capable of warming muscles and calves. If the Chong Mai's collaterals knot due to pathogens, the meridians on the dorsum become immobile, leading to Jue and coldness, caused by the Chong Mai.)

Huangdi said: How can this be verified?

Qibo said: By verbal guidance and palpation verification. Identify areas that should move but do not; only then can the flow of compliance and opposition be clarified. (The question "How to clarify?" addresses fear of doubt due to Jue. Thus, one must first guide verbally, then palpate the pulse. If places that normally pulse—such as Chongyang, Taixi, Taichong—fail to pulse when they should, one knows that non-pulsation is Ni (opposing) and pulsation is Shun (compliant), clarifying the severity of the Jue reversal.)

Huangdi said: Profound indeed is the Way established by sages! Bright as the sun and moon, subtle as a hair's breadth. Without you, Master, who could expound upon it?