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Ying (Nutrient Qi) and Wei (Defensive Qi) are blood and qi, respectively. Why does the *Neijing* (Classic of Internal Medicine) sometimes state that they circulate fifty times around the body in one day and night, and at other times state only once? Please detail their pathways of circulation and the principles of their generation and convergence.

The answer is: The alternation of yin and yang is called the Dao (Way). Within this exist three types of qi. For instance, yin is stillness, and yang is movement. That which causes this movement and stillness is yet another unity. Understanding this clarifies the purport of the Three Powers (Heaven, Earth, and Humanity) and reveals the function of mutual rooting between yin and yang. Ying governs blood, and Wei governs qi. However, why can Ying blood circulate through the meridians, and why can Wei qi moisten the skin and hair? This is because there is qi within blood, and blood within qi; they cannot be separated for even a moment. This is precisely the principle of the mutual rooting of yin and yang. Let us refer to both Chinese and Western theories to prove this. Western scholars state that after food enters the stomach, its essence is absorbed via capillaries (Wei Si Xue Guan) to the neck, passes through the lungs into the heart, transforms into red blood, reaches the lower jiao via the main arteries, and scatters throughout the twelve primary meridians. This corresponds to the Ying blood that travels sixteen zhang and two chi, aligning with the hundred ke (water clock divisions) of the pulse, circulating fifty times around the body in one day and night. The classics state that the path of Ying qi values internal grain above all. Grain enters the stomach, transmits to the lungs, overflows internally, and distributes externally. The purest part travels through the meridian tunnels, nourishing ceaselessly, ending and beginning anew. It is also said that humans receive qi from grain; grain enters the stomach and transmits to the lungs, so that the five zang and six fu organs all receive qi. The clear and light portion becomes Ying qi, while the turbid and heavy portion becomes Wei qi. Ying qi moves within the vessels, while Wei qi moves outside the vessels, circling unceasingly, meeting again after fifty cycles, with yin and yang interconnecting like a ring without end. When humans consume the five flavors mixed together, how can they be free of toxicity? The clear portion is offered to the heart to transform into red blood. The turbid portion accumulates in the chest, follows the blood and qi in the vessels, exits through the Qi Street acupoints, scatters throughout the body to protect Yang qi, and is thus called Wei qi. Western scholars say blood flows from the ends of vessels into capillaries, wrapping around the entire body to fill the skin and warm the flesh. What they call capillaries are Sun Luo (collateral vessels). Blood in the capillaries circulates throughout the body, gradually merging and thickening, then entering veins. Veins are Luo Mai (collaterals). When blood enters veins, its color gradually turns purple due to the presence of toxic gases (metabolic waste). These vessels have two branches, one ascending and one descending, moving in reverse and forward directions alongside the twelve primary meridians, until the total venous return enters the right atrium of the heart. From the heart to the lungs, toxic gases are exhaled, and vital qi is inhaled, causing the blood to turn red again. It enters the main artery from the left atrium, circulating like a ring, day and night without rest. The classics state that when grain first enters the stomach, its finest essences first exit the two Jiaos of the stomach to irrigate the five zang organs, separately forming two paths for Ying and Wei. The great qi pulsates but does not move, accumulating in the chest, named the Sea of Qi. Western scholars note that blood moves quickly in arteries, slowly in capillaries. Specifically, in the main artery, it travels twelve inches per second; in the foot artery, slightly more than two inches per second; and in capillaries, only one inch per minute. The classics state that Wei qi circulates fifty times around the body in one day and night, traveling twenty-five cycles in the Yang during the day and twenty-five cycles in the Yin during the night, circling the five zang organs. It is also said that Wei qi often gathers at Fengfu (GV16) in one day and night, descending one vertebral level daily, reaching the tailbone after twenty-one days, entering the spine interior on the twenty-second day, pouring into the Fu Chong vessel, emerging from Quepen (ST12) after nine days of upward movement.

The statement in the *Ying Wei Sheng Hui Pian* (Chapter on the Generation and Meeting of Ying and Wei) regarding "fifty cycles around the body in one day and night" refers to the blood transformed by the heart into red blood, entering the main artery from the heart, scattering into the twelve meridians of the Three Yin and Three Yang, traveling eight hundred and ten zhang of vascular pathways as Ying qi. The statement in the *Sui Lu Pian* (Chapter on Annual Dew) regarding "one cycle around the body in one day and night" refers to the blood and qi in the vessels, exiting the San Jiao Qi Street, emerging into Sun Luo, carrying the fierce qi of the Yangming channel, wrapping around the whole body, filling the skin, warming the flesh, and渗 (seeping into) the hair follicles as Wei qi. The statement in the *Ying Wei Sheng Hui Pian* regarding "twenty-five cycles in Yang during the day and twenty-five cycles in Yin during the night" refers to the blood and qi in the Luo vessels, circulating throughout the body, gradually merging and thickening, and entering the Luo vessels. Luo vessels are divided into Yin and Yang; Yang Luo floats on the surface of the skin, while Yin Luo sinks into the muscle layers, both moving in reverse and forward directions intersecting with the twelve primary meridians. Because humans are awake during the day, activity causes Yang qi to float, so blood and qi in the Luo vessels travel more in the Yang Luo. At night, humans sleep, stillness causes Yin qi to sink, so blood and qi in the Luo vessels travel more in the Yin Luo. All this is blood transformed by the heart into red blood, flowing from meridians to Sun Luo, and from Sun Luo into Luo vessels, operating as one qi, circulating endlessly. However, the classics strictly distinguish the clear as Ying and the turbid as Wei. The blood in the vessels is red; upon exiting the San Jiao Qi Street and entering Sun Luo, it takes on a purple hue due to the toxicity of the fierce qi of Yangming. In Luo vessels, the purple color is heavier. It must enter the heart and exit the lungs, exhaling toxic gases and inhaling vital qi, turning red again, falling into the left atrium, and entering the vessels. Thus, the blood and qi circulating in the vessels belong to Ying, being clear and non-toxic. The blood and qi in Sun Luo and Luo vessels belong to Wei, being turbid and containing toxins. Students should understand that although the same blood and qi nourish the hundred bones, they are distinct as clear and turbid, not to be confused. This is evident. The general principles of treating diseases should also be understood from this. If wind-cold invades via the pores, it should be resolved from the exterior. If inhaled via the mouth and nose, it should be attacked from the interior. Regarding sand miasma, scraping removes heat-toxin from Sun Luo, while acupuncture drains heat-toxin from Luo vessels. Therefore, purple blood indicates mild disease, deep purple indicates severe disease, and black indicates critical condition. Generally, the toxin of summer-heat and miasma follows the fierce qi of Yangming to the main vessels, enters the heart, and if it enters the heart, death ensues. All cases of cold damage, warm diseases, and summer-heat can be inferred from this. As for the statement in the *Sui Lu Pian* that Wei qi gathers at Fengfu daily, descending one level, and emerges from Quepen after nine days, differing in speed from the fifty cycles around the body, this is because the blood and qi exiting the San Jiao Qi Street and entering Sun Luo wrap around the body like the sun orbiting the heavens, hence moving slowly. The blood and qi of the meridians and Luo vessels, moving in reverse and forward, are like the moon moving within the earth, hence moving quickly. Some argue that narrow rivers flow fast and wide rivers flow slow; why does blood move fast in wide vessels, but the blood and qi exiting the Qi Street, carrying the fierce qi of Yangming, move slowly? This argument is plausible. Narrow rivers do flow fast. But when branches diverge, small streams and shallow channels drain slowly. Although the fierce qi of Yangming is swift, if it scatters and is not contained, its force weakens and movement slows. How much more so for the myriad branching capillaries? The tendency for scattered flow to be slow is natural. Nevertheless, this is still the natural principle of the operation of heaven and earth, yin and yang, beyond mere intellectual speculation. As Huangdi said in the *Wei Qi Pian*: "Vast and profound, who can fathom it?" This is what he meant.

Severe external contraction diseases arise because of latent pathogens in the four seasons. If the nature of latent pathogens is unclear, how can external contractions be treated? Zhang Yinan knew this well, but unfortunately, his repeated debates were often inadequate in expression. Later, Wang Mengying criticized Wu Jutong for neglecting latent pathogens while engaging in empty talk without substance. I wish to hear his explanation.

The answer is: The *Suwen: Yin Yang Ying Xiang Da Lun* states: "Extreme Yang transforms into Yin, extreme Yin transforms into Yang." Hence, it is said that injury by cold in winter leads to warm diseases in spring; injury by wind in spring leads to undigested diarrhea in summer; injury by summer-heat in summer leads to malaria in autumn; injury by dampness in autumn leads to cough in winter. This is the mechanism of seasonal latent pathogens, emphasizing the eight characters "extreme Yin transforms into Yang, extreme Yang transforms into Yin" to clarify the meaning of mutual rooting of yin and yang. Why? Injury by wind affects the upper part first; injury by dampness affects the lower part first. Wind is a Yang pathogen; Yang diseases ascend to the extreme and then descend. Thus, spring wind injury leads to summer diarrhea, which is extreme Yang transforming into Yin. Dampness is a Yin pathogen; Yin diseases descend to the extreme and then ascend. Thus, autumn dampness injury leads to winter cough, which is extreme Yin transforming into Yang. Winter cold injury leading to spring warm disease occurs because at the Winter Solstice, Yang begins to generate. Human Yang heat is abundant internally, suppressed by severe cold into the muscle and marrow. By spring, Yang qi grows strong. Those with shallow latent pathogens may dissipate with spring Yang qi; those with deep latent pathogens, obstructed by wind-cold or damaged by desires, find their constrained Yang qi interacting with the warm weather, triggering warm diseases. This is extreme Yin transforming into Yang. Summer heat injury leading to autumn malaria occurs because at the Summer Solstice, Yin begins to generate. Human Yin qi is abundant internally. Heat is a Yang pathogen; external Yang heat makes internal qi deficient and cold. Combined with greed for coolness and cold drinks damaging true Yang, when autumn Yin qi arrives, the internally latent Yin pathogen wants to exit, while externally invading summer heat wants to enter. Yin and Yang contend, causing alternating chills and fever characteristic of malaria. This is extreme Yang transforming into Yin. This is the latent pathogen, the source of external contraction. For further detail, consult Zi Yu's *Fu Qi Jie* (Explanation of Latent Pathogens).

The *Sheng Qi Tong Tian Lun* states: "Its generation is five, its qi is three." What does this mean?

The answer is: Heaven and earth are but one qi of yin and yang. From the Great Void arises the Taiyi (Supreme Ultimate), and qi thereby has movement and stillness. Yin and Yang divide, and with their division, the Five Phases (Wu Xing) are complete. Thus, the generation of the Five Phases does not depart from the one qi of yin and yang. The classics say "its generation is five, its qi is three," and also "three constitute Heaven, three constitute Earth, three constitute Humanity." These three qis are the origin of Heaven, Earth, and Humanity. Let me explain. The Taiyi is formless; stillness is Yin, movement is Yang. The *I Ching* says, "One Yin and One Yang constitutes the Dao." This one Yin and One Yang is not merely one of each, but the wondrous application of the Dao, the unity of one. Because of this unity, they can each be one, so their root is one. There are three qis existing within. Thus, movement and stillness are each one, and that which enables movement and stillness is yet another one. From this, we see that the Taiyi's bestowal of life and the forging of creation require three to complete. Material qi cannot distribute into five without three, and the five cannot reach their individual unity without three. Three is the function of One; Five is the completion of Three. Hence, three constitute Heaven. Establishing the Way of Heaven involves Yin and Yang; Heaven encompasses Yin and Yang and accumulates Yang to strengthen itself. Establishing the Way of Earth involves Softness and Hardness; Earth achieves Softness and Hardness and accumulates Yin to stabilize itself. Establishing the Way of Humanity involves Benevolence and Righteousness. Reason governs Qi, and Qi governs Reason, thus completing Humanity. Humanity originates from the intersection of Qi, receiving Heaven's Yang movement as Qi, Earth's Yin stillness as Essence, with Spirit residing within to establish the foundation of life. Essence, Qi, and Spirit are inseparable, which is why "three constitute Humanity." Furthermore, the Taiyi uses these three qis to generate the Five Phases, and the generation of the Five Phases also utilizes these three qis. Consider the five zang organs of humans. The Heart is Taiyang and governs blood vessels, combining Yin and Yang to be Yang itself. The Kidney is Taiyin and contains the True Fire of Mingmen, combining Water and Fire to be fundamentally Yin. The Lung governs regulation, with water originating from high sources, combining Metal, Wood, and Water to move Qi. The Liver is the Sea of Blood, generating one Yang to rise to Taichong, combining Water, Wood, and Fire under Jueyin. The Spleen receives Fire above and contains Water below to stabilize the center; Fire cooks and roasts, Water nourishes and irrigates, and Earth stores and returns, combining Water, Fire, and Earth to nourish the four zang organs. Thus, we know that the extremes of Yin and Yang rely on each other for use, and the roots of Yin and Yang hide within each other's abodes. Changes in the Five Phases are not achieved by the bias of a single qi. If there is bias, combining with three eliminates bias; if there is no movement, combining with three enables movement. People only know it as three, not realizing that combining three achieves One. They know life comes from One, but do not know that using Three completes Life. Since Xuanyuan and Qibo pointed out the three qis, the wondrous function of creation has been revealed. Thus, Three-Five and One are the profound mysteries of the Supreme Lord and the secret gate of health preservation.

The *Nanjing* (Classic of Difficult Issues), Difficulty 32, states: "Lung is white resembling Metal, Liver is green resembling Wood. Metal sinks in water, Wood floats in water. Why is Lung floating and Liver sinking? Regarding loving Fire and loving Metal, what is the principle of their combination and transformation?"

The answer is: The Ten Heavenly Stems correspond to the Zang-Fu organs. Jia (Yang Wood) corresponds to Gallbladder, Yi (Yin Wood) to Liver, Bing (Yang Fire) to Small Intestine, Ding (Yin Fire) to Heart, Wu (Yang Earth) to Stomach, Ji (Yin Earth) to Spleen, Geng (Yang Metal) to Large Intestine, Xin (Yin Metal) to Lung, Ren (Yang Water) to Bladder, Gui (Yin Water) to Kidney. Matching the Five Tones to the Five Phases: Gong belongs to Earth, Shang to Metal, Jue to Wood, Zhi to Fire, Yu to Water. Each is divided into Shao (Lesser) and Tai (Greater) according to the Yin-Yang of the stems. Liver belongs to Yi Wood; wood should float in water, yet it sinks. Although Liver is Yi Wood, Yi combines with Geng. Geng is Yang Metal, and Metal naturally sinks. The wife follows the husband; its intent loves Metal, losing the original nature of Wood, hence sinking in water. Lung belongs to Xin Metal; metal should sink in water, yet it floats. Although Lung is Xin Metal, Xin combines with Bing. Bing is Yang Fire, and Fire naturally flares upward. The wife follows the husband; its intent loves Fire, losing the original nature of Metal, hence floating in water. When raw, the generating Qi is vigorous, allowing combination and transformation. When cooked, the generating Qi is exhausted, preventing combination and transformation. Thus, cooked Liver floats again, and cooked Lung sinks again, returning to the original state. Broadly speaking, this is the Yin and Yang of Heaven and Earth. In miniature, it is the husband and wife of human ethics. The principle is the same. Liver belongs to the Foot Jueyin Meridian, located below the diaphragm, thus traveling the Yin path mostly. Lung belongs to the Hand Taiyin Meridian, located above the diaphragm, thus traveling the Yang path mostly. Inferring from Liver and Lung, the combination and transformation of Zang-Fu Yin and Yang can be understood. However, the principle of Yin and Yang seeks harmony. The way of husband and wife cannot be forced by coercion. No one has clearly explained the rationale behind combination and transformation. Although Zhang Yinan, Gao Shizong, Wang Shuangchi, Zhang Yiyuan, and others did not differentiate using Wing and Zhen stars, nor settle arguments solely with generation and restriction, their views are somewhat correct yet flawed and fragmented. Only Luo Dansheng's *Neijing Boyi* (Further Discussions on the Inner Canon), extending the meaning of *Tianyuan Yuce*, is the most lucid. Excerpts follow: Qibo narrates *Tianyuan Yuce*: "The Great Void is vast and open, initiating the transformational origin. All things begin their resources here; the Five Movements complete the Heavens. Distributing the true spirit, it commands Kun Yuan." Initiating the transformational origin and distributing the true spirit, yet commanding it under Kun Yuan, implies Kun Yuan is the mother of all things. Since Kun Yuan is the mother and commands it, Heaven must also utilize it. Of the Ten Heavenly Stems of Heaven, Wu and Ji occupy the Central Palace, utilizing Water and Fire first, then completing Metal and Wood. Is this not the meaning of commanding Kun Yuan with Earth as the head? Thus, Heaven's control of transformation starts with Earth as Jia, making Jia Earth, still smoothly distributing the Five Phases over Yi, Bing, Ding, Wu, and transforming them by their original qi. Earth generates Metal; Metal adds to Yi. Metal generates Water; Water adds to Bing. Water generates Wood; Wood adds to Ding. Wood generates Fire; Fire adds to Wu. After the Five Phases are complete, Earth transfers again to add to Ji, hence Jia and Ji combine. Metal adds to Geng, hence Yi and Geng combine. Water adds to Bing, hence Bing and Xin combine. Wood adds to Ren, hence Ding and Ren combine. Fire adds to Gui, hence Wu and Gui combine. Due to combination, transformation occurs. This is a fixed principle, unchangeable. However, the Yin and Yang of the original qi still cannot always follow transformation but rely on it for use. Adding Yang stems indicates excess Qi; adding Yin stems indicates deficient Qi. This further assists use based on the year.

Former sages debated the San Jiao (Triple Burner) as a Fu organ, arguing endlessly without consensus. Some said formless, some said formed; some said one, some said two. Some even claimed it was the fat beside the kidneys. Even the enlightened Zhang Yinan hesitated, unable to identify what it was. The *Neijing* states: "Upper Jiao is like mist, Middle Jiao is like foam, Lower Jiao is like a ditch." Could this be empty talk?

The answer is: Examining the study of Zang-Fu organs, Western scholars describe it most detailedly. Observing *Quanti Tongkao* (Comprehensive Examination of the Whole Body), San Jiao is the abdominal sac. This membrane wraps the entire abdomen, connecting upwards to the vertex and downwards to the bladder. Inside, there is fatty tissue horizontally between the liver and stomach. It covers the vaginal canal and protects the uterus, varying slightly between men and women. Someone asks: Is the abdominal sac indeed San Jiao? Is there evidence? I reply: Observe it wrapping the two intestines, covering the two kidneys, situated exactly between the seventh vertebrae, the location of Mingmen. Mingmen stores the True Fire of Water, serving as the residence of Ministerial Fire. Occupying its position and exercising its authority, this membrane is the Fu organ of Ministerial Fire. Examining below the Heart and Lungs, above the Liver and Stomach, there is a diaphragm layer, thin as a fine net, connected below to the Pericardium, and adhering above to the upper layer of this membrane. Qi and pulses connect continuously, making the Pericardium the Zang organ of Ministerial Fire. Connecting upwards from the diaphragm to the brain nerves, this is what the classics call "Upper Jiao is like mist." Inside are two thin membrane layers wrapping the liver and enveloping the stomach, which is "Middle Jiao is like foam." Wrapping the bladder, covering the vaginal canal, facilitating Qi transformation, this is "Lower Jiao is like a ditch." Proving this, the abdominal sac is San Jiao, leaving no doubt. San Jiao is the fat within the Kidneys, facing the Bladder, with two white membranes connecting to the kidneys, penetrating the spinal muscles, entering the heart via vessels, drawing Heart Fire into the Kidneys, steaming Bladder water, and transforming it into Qi. Thus, when Heart Fire moves, Ministerial Fire follows. Liver and Gallbladder belong to Xun (Wind), San Jiao and Pericardium belong to Zhen (Thunder). Zhen is Yang Wood. Fire has no substance, taking Wood as its substance. The *Shuo Gua Zhuan* states Zhen represents Thunder and Dragon-Thunder Fire. The circulation of San Jiao and Pericardium is the circulation of Fire. Moreover, pairing the large sac resembling a Fu but external to Fu, with the small sac resembling a Zang but separate from Zang, is heaven-made and earth-set, unchangeable. For the full text on the function of this membrane, refer to *Tongkao*; I will not elaborate further here.

Three Yang are Fu organs, Three Yin are Zang organs. Some say Heart is Taiyang, Kidney is Taiyin. Why? Six Yang and Six Yin, mentioning Hand and Foot, imply other meanings? Can you explain the transmission of Biao-Biao, and the starting and ending points of the meridians?

The answer is: Yin and Yang divide, establishing the positions of Heaven and Earth. Yin and Yang intersect, presenting the images of Pi (Stagnation) and Tai (Peace). Yin and Yang intertwine, revealing changes. Among all things, humans are the most spiritual, born of the virtuous qualities of two Qi, thus having a round skull and square toes, differing from other creatures, responding to Heaven and Earth, and participating in Yin and Yang. Everyone knows Heart is Hand Shaoyin and Kidney is Foot Shaoyin. Heart and Kidney connect to the back; the back is Yang, Zang organs are Yin. Yet Heart and Kidney are considered Yin. The five Zang organs connect to the interior of the back. Although the back is Yang, what it encloses internally is Yin. Yang contains Yin, allowing hardness and softness to complement each other to achieve transformation. This is the fixed position in the body. Heart is also Taiyang, Kidney is also Taiyin. This refers to the positional orientation of Heaven and Earth, disregarding the human body. Heart is red, resembling Fire, corresponding to the South. The South is where Heaven and Earth nurture and grow, the place of abundant Yang. Thus, Heart belongs to Old Yang, hence "Heart governs Taiyang." Kidney is purple, resembling Water, corresponding to the North. The North is the realm where Heaven and Earth store and hide, cold and icy, so the Kidney...