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When cold pathogen is excessive and alcohol is consumed in excess, the warming nature is eliminated while the cold-damp substance remains, often damaging the Kidney (Shen) and impairing the Spleen (Pi). In youth and strength, consumption and generation balance each other instantly, so there is no sensation; but when vitality declines in middle age and strength is insufficient to resist, the disasters caused by alcohol become uncontrollable. Thus, the harm of "alcohol-induced rebellion" (Jiu Bei) to lifespan is not trivial; one must know how to exercise restraint. Zhang Ji notes: The *Shuowen Jiezi* states that "Jiu" (wine/alcohol) means "to approach," implying it approaches human nature to facilitate either good or evil. "Yan" (words/speech) denotes creation, indicating that auspiciousness or misfortune arises from it. The *Book of Documents* says: "The people fell into great disorder and lost their virtue, none of this was not due to the conduct of wine." Whether in large or small states, their downfall was none other than wine becoming the cause of sin. Wine does not constitute rebellion until it causes confusion; cowardice turning into bravery is also a form of rebellion. The *Classic of Internal Medicine* states that the Liver (Gan) pairs with the Gallbladder (Dan), which is the residence of essence. Western medicine holds that the gallbladder has no major function other than secreting bile; bile enters the stomach via the fatty membranes to digest food, indicating that the essential qi of the Middle Jiao (Zhong Jiao) relies entirely on the gallbladder. Hence, it is called the "Middle Essence Residence" (Zhong Jing Zhi Fu). It is also said that the Gallbladder is the official of uprightness, and decision-making proceeds from it. Western medicine claims bile is generated from liver blood, while traditional Chinese theory posits that the Gallbladder governs Ministerial Fire (Xiang Huo), which is the qi generated by Liver Wood. Upon investigation, having this qi results in having this fluid. The Gallbladder governs uprightness, hence fearlessness. What Western medicine considers irrelevant to the Gallbladder cannot be attributed to another organ. If viewed from the fluid perspective, those with abundant bile are fearless; if viewed from the qi perspective, those with vigorous Gallbladder Fire are fearless. Excessiveness deviates from uprightness, losing the mean, leading to individuals who dare to act tyrannically; deficiency also deviates from uprightness, losing the mean, resulting in constant fearfulness. Brave men are born with courage; timid men become brave only through alcohol. Therefore, acting wickedly and ferociously is named "Alcohol Rebellion." The discussion on the Gallbladder originates from my fellow townsman Mr. Tang Rongchuan; I now present these scattered remarks.

In the *Ling Shu: Wu Wei* chapter, the Yellow Emperor asked: "I wish to hear about the five flavors of grain qi and how they enter the Five Viscera respectively." Bo Gao replied: "The Stomach (Wei) is the sea of the Five Viscera and Six Bowels; water and grain all enter the Stomach, and the Five Viscera and Six Bowels all receive qi from the Stomach. Sour grain flavor first travels to the Liver; bitter grain flavor first travels to the Heart; sweet grain flavor first travels to the Spleen; pungent grain flavor first travels to the Lung; salty grain flavor first travels to the Kidney. After grain qi and body fluids circulate, Ying and Wei flow freely, then waste matter is transformed and transmitted downward in sequence."

Ren Shi comments: This chapter discusses how the body fluids, Ying, and Wei of the Five Viscera and Six Bowels all receive qi from the Stomach Fu, which nourishes them through water and grain. Grain enters the Stomach, its five flavors return to their respective preferred organs, and body fluids follow their respective pathways. After grain qi and body fluids circulate and Ying and Wei flow freely, the transformed waste matter is transmitted to the Small Intestine and Large Intestine, following the Lower Jiao to seep into the Bladder.

Ma Shi comments: This explains that the five flavors first travel to their respective preferred organs. The Liver prefers sour, the Heart prefers bitter, the Spleen prefers sweet, the Lung prefers pungent, and the Kidney prefers salty. Thus, the five flavors of grain qi first travel to them. The statement "Water and grain enter the Stomach, and the Five Viscera and Six Bowels all receive qi from the Stomach" corresponds to what is said in the *Ying Wei Sheng Hui* chapter: "Humans receive qi from grain; grain enters the Stomach, transmits to the Lung, and the Five Viscera and Six Bowels all receive qi." The statement "Grain qi and essence circulate, Ying and Wei flow freely, then waste matter is transformed and transmitted downward in sequence" corresponds to: "Water and grain reside together in the Stomach, form waste matter, and descend together to the Large Intestine, forming the Lower Jiao, seeping together, filtering distinct juices, following the Lower Jiao to seep into the Bladder."

Zhang Jiebin comments: The *Yu Ban* chapter states that the Stomach is the sea of water, grain, blood, and qi; among odors and flavors, nothing is more correct than water and grain. Water and grain enter the Stomach to nourish the Five Viscera, so the viscera and bowels all receive qi from the Stomach, making the Stomach the root of the Five Viscera and Six Bowels. Since the Five Viscera have different preferences and each favors certain flavors, the movement of the five flavors also has specific priorities. However, since there is a priority, there must be a subsequent order, involving generating/restraining interactions and assisting/enabling relationships, where the Five Viscera interrelate. The meaning of "five flavors having prior entry" in the *Zhi Zhen Yao Da Lun* is consistent with this. Humans receive qi from grain, so grain qi enters Ying and Wei; its waste matter quality descends as urine and feces, transmitting sequentially out through the apertures of the Large Intestine and Bladder. Zhang Ji notes: Water and grain enter the Stomach and travel to their respective preferences. The *Jin Gui Zhen Yan Lun* states: East, sour flavor, grain wheat, generates Liver; South, bitter flavor, grain millet, generates Heart; Center, sweet flavor, grain foxtail millet, generates Spleen; West, pungent flavor, grain rice, generates Lung; North, salty flavor, grain beans, generates Kidney. The *Yin Yang Ying Xiang Da Lun* states: Sour generates Liver, bitter generates Heart, sweet generates Spleen, pungent generates Lung, salty generates Kidney. The *Wu Yun Yun Da Lun* states: Liver flavor sour, Heart flavor bitter, Spleen flavor sweet, Lung flavor pungent, Kidney flavor salty. These are the flavors of the Five Directions. The *Wu Chang Zheng Da Lun* states: In the Fu He era, grain hemp; in the Sheng Ming era, grain wheat; in the Bei Hua era, grain foxtail millet; in the Shen Ping era, grain rice; in the Jing Shun era, grain beans; in the Wei He era, foxtail millet and rice, flavors sour and pungent; in the Fu Ming era, beans and rice, flavors bitter and pungent; in the Bei Jian era, beans and hemp, flavors sour and sweet; in the Cong Ge era, hemp and wheat, flavors bitter and pungent; in the He Liu era, millet and foxtail millet, flavors sweet and salty; in the Fa Sheng era, hemp and rice, flavors sour and sweet; in the Xi Xi era, wheat and beans, flavors bitter and pungent; in the Dun Fu era, foxtail millet and hemp, flavor [missing character]; in the Jian Cheng era, rice and millet, flavors sour, pungent, and bitter; in the Liu Yan era, beans and foxtail millet, flavors sour, bitter, and sweet. These are the grains of the five years; the five grains possess the five flavors. The five flavors enter the five viscera; the five directions and five years each have their appropriateness.

The Yellow Emperor asked: "How do Ying and Wei circulate?" Bo Gao replied: "When grain first enters the Stomach, its subtle essence first emerges from the upper and middle Jiao of the Stomach to irrigate the Five Viscera. Separately branching into two paths are the ways of Ying and Wei. The Great Qi (Zong Qi) that gathers and does not circulate accumulates in the chest, termed the Sea of Qi (Qi Hai). It emerges from the Lung, follows the throat, so exhalation goes out and inhalation comes in. The general ratio of heaven and earth's essence is usually three parts out for one part in. Therefore, if no grain is ingested, vitality weakens after half a day and diminishes after one day." (Tuan sounds like 'tuan').

Ren Shi comments: This describes how the essence generated from water and grain entering the Stomach first emerges from the upper and middle Jiao of the Stomach to irrigate the Five Viscera. The two Jiao refer to the Upper and Middle Jiao. The Upper Jiao emerges from above the Stomach mouth; the Middle Jiao also resides within the Stomach, hence "the two Jiao of the Stomach." Grain enters the Stomach to transmit to the Lung, and the Five Viscera and Six Bowels all receive qi. Separately branching into two paths are the ways of Ying and Wei; the clear portion becomes Ying, the turbid portion becomes Wei. Ying flows within the vessels, Wei flows outside the vessels. Great Qi is Zong Qi. The chest and Dan Zhong area: the portion of Zong Qi that gathers and does not circulate accumulates in the chest, termed the Sea of Qi. It emerges superiorly from the Lung, follows the throat to govern respiration; exhalation releases qi, inhalation draws qi in. Heaven feeds humans with five qi, Earth feeds humans with five flavors. Grain enters the Stomach, transforming its essence into five qi and five flavors, thus termed the essence of heaven and earth. When five grains enter the Stomach, their waste matter, body fluids, and Zong Qi divide into three tunnels; hence the general ratio is three parts out for one part in. What enters is grain; what exits is the transformed waste matter transmitted downward. Its body fluids irrigate the Five Viscera to generate Ying and Wei; its Zong Qi accumulates in the chest to govern respiration. Because there are three exit tunnels, if no grain is ingested, vitality weakens after half a day and diminishes after one day.

Yu Borong comments: According to this chapter, the Great Qi that gathers and does not circulate accumulates in the chest, termed the Sea of Qi, emerging from the Lung, following the throat, so exhalation goes out and inhalation comes in. This is Zong Qi circulating outside the vessels. The Lung governs skin and hair; upon exhalation, qi exits and 84,000 hair pores close; upon inhalation, qi enters and 84,000 hair pores open. This responds to respiration to govern opening and closing. The *Xie Ke* chapter states Zong Qi accumulates in the chest, emerges from the throat, penetrates the heart vessels, and governs respiration. This is Zong Qi circulating within the vessels. One exhalation and one inhalation, the vessels move six cun; over a day and night, 13,500 breaths, the vessels move 810 zhang for one cycle. This responds to respiration as vessel circulation turns in a loop. Thus it is said Zong Qi flows in the Sea; its lower part pours into the Qichai, its upper part walks to the Xidao. Those circulating outside the vessels pour directly into the Qichai and fill the skin and hair. Ma Shi comments: This discusses how grain transforms into subtle qi, divided into Ying Qi, Wei Qi, and Great Qi, to govern the Three Jiao, with qi exiting more than entering, so grain must be continuously consumed. The Stomach receives grain qi, the Spleen transforms it. Its subtle qi first emerges from the Middle Jiao; ascending, it travels to the Upper Jiao, passes through the Lung to the Five Viscera and Six Bowels, thus irrigating the Five Viscera. Descending, the Middle Jiao travels to the Lower Jiao to generate Ying Qi; ascending, the Lower Jiao reaches the Upper Jiao to generate Wei Qi. Separately branching into two paths are the ways of Ying and Wei. Its Great Qi is the Zong Qi that gathers and does not circulate, accumulating in the Upper Jiao, i.e., the chest, also named Dan Zhong, termed the Sea of Qi. The Superior Sea of Qi primarily emerges from the Lung, follows the throat to enter/exit the nose; exhalation is qi exiting, inhalation is qi entering. One exhalation, vessels move three cun; one inhalation, vessels move three cun; at the end of a breath, vessels move six cun. Accumulating over a day and night, vessels move 180 zhang. But grain-transformed essence is exhaled, and heaven-earth essence is inhaled. The general ratio: grain-transformed essence exits three parts, heaven-earth essence enters one part. Because exit exceeds input, if a person does not consume grain for half a day, grain-transformed essence weakens; if for one day, qi diminishes. Thus Chao Cuo said, "If humans do not eat twice a day, they will hunger," which is exactly this meaning. Zhang Jiebin comments: Grain essence first emerges from the Stomach, i.e., the Middle Jiao, then reaches the upper and lower Jiao to irrigate the Five Viscera. "Gai" means irrigation/perfusion. Two paths refer to clear entering Ying (Ying flows in vessels) and turbid entering Wei (Wei flows outside vessels). Thus Ying governs blood and moistens internally; Wei governs qi and distributes externally, distinguishing the ways of Ying and Wei. Great Qi is Zong Qi. "Tuan" means gathering/conglomerating. "Xun" means following/from. Qi Hai is the Superior Sea of Qi, also named Dan Zhong, located above the diaphragm. Humans have three qi: Ying Qi emerges from the Middle Jiao, Wei Qi emerges from the Lower Jiao, Zong Qi accumulates in the Upper Jiao, emerges from the Lung, passes through the throat for respiration, hence termed Sea of Qi. Human respiration connects with heaven-earth essence to form our body's true qi. Thus true qi received from heaven combines with grain qi to fill the body. However, heaven-earth qi enters via inhalation, grain-food qi exits via exhalation. Summing up the general ratio of entry and exit, three parts exit, only one part enters. Because exit exceeds input, not eating for half a day causes grain-transformed qi to weaken; not eating for one day causes grain-transformed qi to diminish. Knowing qi is the treasure of the body and understanding the profound methods of nourishing qi allows one to discuss the Dao. Zhang Ji notes: This section generally discusses human life qi transformation: Three Jiao circulates up and down; Ying and Wei operate inside and out; Zong Qi mediates in the center; upper/lower and inside/outside centers rotate ceaselessly. A healthy person without disease: The *Classic* states the Stomach has five apertures, named Lumén. The upper and lower apertures govern digestion and absorption of water and grain; lateral apertures enter the Three Jiao fatty membranes; the central aperture connects to the Spleen to govern Ying and Wei; another aperture transports superiorly to the Lung to govern respiration. The meaning of five apertures was detailed in previous notes. Here it says "first emerges from the Stomach"; the Stomach governs the peak of the Middle Jiao. "The two Jiao" refers to the upper and lower Jiao, collectively forming the Three Jiao. The *Nan Jing* states the Three Jiao are the pathways of water and grain, the beginning and end of qi, thus able to govern up and down to irrigate the Five Viscera. This is the prior emergence of subtle essence. The *Ling Shu: Ying Wei Sheng Hui* chapter states clear becomes Ying, turbid becomes Wei; Ying flows in vessels, Wei flows outside vessels; Ying circulates without rest, Yin and Yang connect like an endless circle, thus able to operate inside and out. This is the separate branch way. The Sea of Qi is the gathering place of Zong Qi. The *Ling Shu: Hai Lun* states Dan Zhong is the Sea of Qi; its acupoints are above and below the vertebral column. Excess Sea of Qi leads to fullness in the chest, coarse breathing, red face; deficiency leads to shortness of breath and inability to speak. Also, the Qihai acupoint is 1.5 cun below the umbilicus, in a depression, serving as the sea of vital qi for men. There are two theories regarding the Sea of Qi: one identifies the Dantian as the Sea of Qi, the other identifies Dan Zhong as the Sea of Qi. Identifying Dantian as the Sea of Qi refers to the place where respiration returns to the root; identifying Dan Zhong as the Sea of Qi refers to the excretion and intake of qi, known as the Sovereign Official. Ying and Wei and Three Jiao operate between up/down and inside/out, relying on Zong Qi to preside over them, so their measurements do not differ by even a hair's breadth; deviation causes disease, severe deviation causes danger. The *Su Wen: Ping Ren Qi Xiang Lun* states the great collateral of the Stomach is named Xuli, piercing the diaphragm, connecting to the Lung, emerging below the left breast; its movement clothes the body, pulse indicates Zong Qi. Rapid panting and frequent interruption indicate disease in the center; knotted and horizontal indicates accumulation; absence indicates death. It also states movement clothing the body indicates leakage of Zong Qi. The *Ling Shu: Xie Ke* chapter states Zong Qi accumulates in the chest, emerges from the throat, penetrates heart vessels, and governs respiration. These three are the three tunnels, the great origin of human life qi transformation. Western medicine enters only through physiology, thus failing to understand qi transformation and the subtlety of "three out, one in," treating living people with dead methods, hence remaining incompatible with Chinese medicine. See further details in the Three Jiao and Ying Wei chapter.

In the *Ling Shu: Xue Luo Lun*, newly drunk liquid seeps into collaterals but has not yet harmonized with blood; therefore, when blood is discharged, the juice separates. For those not newly drunk, water in the body persists for a long time, leading to edema.

Zhang Zhicong comments: This describes blood in the collaterals being injected with body fluid essence from water and grain into the skin and muscle fissures, seeping into collaterals, harmonizing with blood, and transforming into red. The *Yong Ju* chapter states the Middle Jiao emits qi like mist, superiorly noting to溪谷 (valleys/muscle spaces) and seeping into Sun Collaterals. Body fluids harmonize, transform into red, and become blood. When blood harmonizes, Sun Collaterals fill first, then pour into Luo Collaterals, all full then pour into Jing Meridians. When Yin and Yang are expanded, movement proceeds with breath. Covering water and grain entering the Stomach, its body fluids follow the Three Jiao emitting qi to warm muscles and fill skin, then seep into Sun Collaterals and harmonize with blood in Luo Collaterals, transforming into red. Puncturing causes blood to emerge clear, half being juice. For those not newly drunk, water in the body persists for a long time, leading to edema. This implies blood is transformed from body fluid essence of water and grain; if not newly drunk and emerging as juice, it is water in the body. Regarding strange pathogens not in the meridians, it refers to skin and blood/qi exiting from collateral branches to Sun Collaterals. Skin and meridians are intertwined. This section discusses body fluid essence injecting into skin, seeping into collaterals, and harmonizing with blood in main meridians, showing skin Sun Collaterals connect with main meridians, and the source of skin/collateral blood/qi has another pathway. This chapter uses needling to clarify the origin of Yin-Yang blood and qi; students should carefully contemplate its meaning beyond needling techniques. Ma Shi comments: Why is blood from punctured collaterals clearest, containing half clear juice? Precisely because during new drinking, liquid seeps into blood collaterals and has not yet harmonized with blood, so blood emerges half as juice. Why does swelling occur after withdrawing the needle from punctured collaterals? Precisely because for those not newly drunk, water in the body persists for a long time, leading to edema. Yin qi accumulates in the Yang aspect; its qi gathers in the blood collaterals. Thus, when puncturing, blood has not yet emerged but qi moves first, causing swelling after needle withdrawal. Zhang Jiebin comments: Newly drunk enters the Stomach, has not yet transformed, but seeps into collaterals, so blood and juice are mixed. Water is on the muscle surface due to collaterals; Yin qi accumulates in the Yang aspect. When puncturing, blood has not emerged but qi moves first; Yin stagnates in Yang and is hard to disperse, hence swelling.

In the *Ling Shu: Yu Ban* chapter, Qibo said: "What humans receive qi from is grain; what grain injects into is the Stomach. The Stomach is the sea of water, grain, blood, and qi. As the sea produces clouds and qi covering the world, so the Stomach produces blood and qi flowing through the Jing-Tui (meridian tunnels). The Jing-Tui are the great collaterals of the Five Viscera and Six Bowels."

Zhang Zhicong comments: This describes the blood and qi generated by the Stomach Fu spreading like clouds and qi across the world, distributing from the meridian tunnels of the viscera to the four extremities, filling the skin and muscle spaces, not entering the acupoints. The great collaterals are the distinct meridians of the twelve viscera and bowels. Ma Shi comments: Observe how the sea's cloud and qi originate from air rising to form clouds before traveling under the sky. The Stomach's blood and qi originate from grain qi transformation before blood and qi travel through the twelve meridian tunnels. Thus, the Jing-Tui are indeed the great collaterals of the Five Viscera and Six Bowels. Zhang Jiebin comments: Humans receive qi from grain; grain qi enters from outside to nourish Stomach qi. Stomach qi emanates from within to transport grain qi. Both rely on each other and share the same destination. Thus, water and grain enter the Stomach, transform into qi and blood, and flow within the Jing-Tui; the Jing-Tui are the great collaterals of the Five Viscera and Six Bowels.