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Belongs to Old Yin. Therefore, it is said that the Kidney governs Taiyin (Greater Yin). Although this is so, how is it different from Hand and Foot Shaoyin (Lesser Yin)? It is not understood that since their positions are different, this precisely embodies the principle of Yin and Yang mutually rooting each other; what harm is there in their difference? Only when applying treatment to disease: if it concerns the meridians, one should treat according to what the meridian governs; if discussing treatment based on seasonal excess and deficiency (Shengfu), one should treat according to what the season governs. Regarding treatment varying with time: for example, Summer corresponds to Taiyang (Greater Yang), and disease should be in the Heart, so one should observe whether the Heart has been invaded by pathogenic factors? Winter corresponds to Taiyin, and disease should be in the Kidney, so one should observe whether the Kidney has been invaded by pathogenic factors? One must not go against the Qi of the time. If the Heart pulse does not exhibit the "Hook" (Gou) quality, and the Kidney pulse does not exhibit the "Stone" (Shi) quality, then illness arises. However, the medicinal materials administered also enter the Hand and Foot Shaoyin meridians, rather than traversing the Taiyang and Taiyin meridians; this is a crucial principle of complex interweaving (Canwu Cuozong). Moreover, the Heart resides in a high position, akin to the Sovereign, possessing the image of brightness. The Kidney resides in a humble position, compared to an outsider's wife, belonging to the root of hibernation and storage. This is why it is governed by Taiyin and Taiyang. The Heart corresponds to the Li Trigram (Fire); Li represents the Middle Daughter, truly containing Yin virtue. Furthermore, cold flames arising from Xiaoqiu and night phosphorescence formed in seawater are clear proofs that Fire can emerge from Yin. This is why the Heart governs Shaoyin. As for the Six Yin and Six Yang, referring to Hand and Foot: consulting the *Jingmai Pian* (Chapter on Meridians), the Hand Taiyin Lung Meridian ends at the tip of the index finger, connecting to the Hand Yangming Large Intestine Meridian; the Foot Yangming Stomach Meridian ends at the tip of the great toe, connecting to the Foot Taiyin Spleen Meridian; the Hand Shaoyin Heart Meridian ends at the tip of the little finger, connecting to the Hand Taiyang Small Intestine Meridian; the Foot Taiyang Bladder Meridian ends at the lateral side of the little toe, connecting to the Foot Shaoyin Kidney Meridian; the Hand Jueyin Pericardium Meridian ends at the tip of the index finger, connecting to the Hand Shaoyang Sanjiao Meridian; the Foot Shaoyang Gallbladder Meridian ends between the fourth and fifth toes, connecting to the Foot Jueyin Liver Meridian. Generally, the Twelve Regular Meridians are called Hand or Foot because they traverse the hands and feet. Is it because the Feet are below and belong to Yin, and the Hands are above and belong to Yang, that those named Taiyang, Yangming, and Shaoyang should not traverse the feet, and those named Taiyin, Shaoyin, and Jueyin should not traverse the Yang? If so, then the Sun, being Yang, if it did not travel through cold zones, Greenland and other countries would have no daylight. Is this acceptable? The Moon, being Yin, if it did not travel through the equator, Sumatra and other countries would have no night. Is this acceptable? Moreover, the Three Yin meridians originate from the face, and the Three Yang meridians originate from the interior of the abdomen; this is far more complex than a simple comparison of hands and feet. Can it still be said to be misplaced? Only by understanding that Yin and Yang mutually root each other can this principle be clarified. Regarding the transmission of Biao (Mark/Exterior) and Ben (Root/Interior): The *Zhi Zhen Yao Da Lun* states: Shaoyang and Taiyin follow the Ben; Shaoyin and Taiyang follow the Biao; Yangming and Jueyin do not follow Biao or Ben, but follow the Zhong Qi (Middle Qi). The meaning is profound and difficult to understand, so since Wang Bing (Wang Taipu), none had fully grasped its intent, until Zhang Dairen elucidated the characters "Fire" and "Dampness," and Zhang Jianbin further extended them, making the meaning clearer, as detailed in *Lei Jing Tu Yi*. Briefly, Shaoyang and Taiyin follow the Ben because Shaoyang's Ben is Fire and its Biao is Yang, while Taiyin's Ben is Dampness and its Biao is Yin; since Biao and Ben share the same Qi, one should follow the Ben. It does not mention following the Zhong Qi because Shaoyang's Zhong Qi is Wood, and Taiyin's Zhong Qi is Earth; Wood and Fire co-transform, and Earth and Metal generate each other. Shaoyin and Taiyang follow both Ben and Biao because Shaoyin's Ben is Heat and its Biao is Yin, while Taiyang's Ben is Cold and its Biao is Yang; since Biao and Ben have different Qi, one may follow either the Ben or the Biao. It also does not mention the Zhong Qi because Shaoyin's Zhong Qi is Water, and Taiyang's Zhong Qi is Fire; sharing the same Ben results in different Biaos, and sharing the same Biao results in different Bens. As for Yangming and Jueyin, which do not follow Biao or Ben but follow the Zhong Qi: Yangming's Zhong Qi is Damp Earth, meaning Dampness transforms from Dryness; Jueyin's Zhong Qi is Ministerial Fire, meaning Wood transforms from Fire. Thus, they do not follow Biao or Ben, but the Zhong Qi. Transmission involves Sheng (Overcoming) and Fu (Rebounding), giving rise to the laws of abundance and decline. Following the transformation is Normality, leading to endless vitality. Opposing the transformation is Variation, inevitably leading to disaster. For example, if Wood transforms into Fire, Wood possesses vital energy; encountering excessive Fire turns it into charcoal, losing its ability to spark fire; this is Excess. If Wood loses its transformation, rotting Wood and declining Fire lack the substance to produce fire; this is Deficiency. If Dryness transforms into Dampness, although objects grow due to dampness, dry matter containing moisture will mold and spoil, losing its original nature; this is also Excess. If Earth loses its transformation, thin and wet soil cannot nurture the Five Metals; this is also Deficiency. These are all principles of Biao-Ben transmission, requiring adjustment according to their decline or prosperity. Hence, the Classics state that the origins of hundred diseases lie in the Ben, the Biao, or the Zhong Qi. Some are cured by treating the Ben, some by the Biao, some by the Zhong Qi, some by both Biao and Ben, some by contrary treatment, and some by compliant treatment. Contrary treatment follows the correct path, just as compliant treatment follows the contrary. It also says humans have Ke Qi (Guest Qi) and Tong Qi (Same Qi). In cases of small or large difficulty in urination/defecation, treat the Biao; if unobstructed, treat the Ben. If disease onset shows Excess, treat the Ben first, then the Biao; if disease onset shows Deficiency, treat the Biao first, then the Ben. Such is the teaching of the Classics. One must clearly understand Sheng and Fu to know the harms of all diseases.

Regarding the starting and ending points of meridians: The Hand Taiyang Meridian starts at Shaose (SI1) on the little finger and ends at Tinggong (SI19) on the head. The Hand Yangming starts at the index finger and ends at Yingxiang (LI20) on the head. The Hand Shaoyang starts at Guanchong (SJ1) on the fourth finger and ends at Sizhukong (SJ23) on the head. Each is five chi long; the six Yang meridians total three zhang. The Hand Taiyin Meridian starts at Zhongfu (LU1) in the chest and ends at Shaoshang (LU11) on the great finger. The Hand Shaoyin Meridian starts at Jiquan (HT1) in the chest and ends at Shaochong (HT9) on the little finger. The Hand Jueyin starts at Tianchi (PC1) in the chest and ends at Zhongchong (PC9) on the middle finger. Each is three chi five cun long; the six Yin meridians total two zhang one chi. The Foot Taiyang Meridian starts at Jingming (BL1) on the head and ends at Zhiyin (BL67) on the little toe. The Foot Yangming starts at Touwei (ST8) on the head and ends at Lidui (ST45) on the index toe. The Foot Shaoyang starts at Tongziliao (GB1) on the head and ends at Qiaoyin (GB44) on the fourth toe. Each is eight chi long; the six Yang meridians total four zhang eight chi. The Foot Taiyin Meridian starts at Yinbai (SP1) on the great toe and ends at Dabao (SP21) in the chest. The Foot Shaoyin starts at Yongquan (KI1) on the sole of the foot and ends at Shufu (KI27) in the chest. The Foot Jueyin starts at Dadun (LR1) on the great toe and ends at Qimen (LR14) in the chest. Each is six chi five cun long; the six Yin meridians total three zhang nine chi. The Du Mai (Governor Vessel) starts at Changqiang (GV1) at the tailbone and ends at Yinjiao (GV28) inside the upper lip. The Ren Mai (Conception Vessel) starts at Huiyin (CV1) at the pubic region and ends at Chengjiang (CV24) below the lower lip. Each is four chi five cun long, totaling nine chi. The Qiao Mai (Heel Vessels) run from the foot to the inner canthus of the eye, each seven chi five cun long; left and right together total one zhang five chi. All combined, they measure sixteen zhang two chi. The Chong Mai (Penetrating Vessel) starts at Qichong (ST30) and disperses in the chest. The Dai Mai (Girdle Vessel) starts at the hypochondrium and encircles the body once, linking the body. The Yang Wei Mai (Yang Linking Vessel) starts at the meeting of all Yang meridians, and the Yin Wei Mai (Yin Linking Vessel) starts at the meeting of all Yin meridians. These two vessels have no measurable length; thus concludes the starting and ending points of the meridians.

The Eight Extraordinary Vessels are Yang Qiao, Yin Qiao, Yang Wei, Yin Wei, Chong, Ren, Du, and Dai. On which meridians and collaterals do the Qiao vessels leap, and on which do the Wei vessels link? Are they有形 (form/have shape) or 无形 (formless)? Can their locations be specifically pointed out? Zhou's discussion on the pathology, mechanism, and treatment of these vessels—is it correct or incorrect? I answer: The Twelve Regular Meridians are exterior-interior pairs, forming Yin-Yang couples, as previously discussed in detail by sages. But where there is couple, there is odd/unpaired, which is the image of the Great Change. Thus, there are Extraordinary Vessels. The paths of the Chong, Wang (likely a typo for Du or referring to flow), and Du vessels are clearly recorded in the Classics. The Dai Meridian encircles the body once, which is observable. Only the Qiao and Wei vessels have unclear origins and endings; I record my findings below. Qiao means shoe/walking. It originates from the heel, hence named Qiao. Wei means net/guide. It links the whole body, hence named Wei. The *Nan Jing* (Classic of Difficult Issues) Chapter 28 states: The Yang Qiao Mai originates in the heel, follows the lateral malleolus, and ascends to Fengchi (GB20). The Yin Qiao Mai also originates in the heel, follows the medial malleolus, ascends to the throat, and intersects the Chong Mai. The Yang Wei and Yin Wei Vessels link the entire body, storing overflow that cannot circulate, irrigating the regular meridians. Thus, Yang Wei starts at the meeting of all Yang meridians, and Yin Wei starts at the meeting of all Yin meridians. Generally, Yang Qiao is a branch of the Foot Taiyang, originating at Shenmai (BL62). Yin Qiao is a branch of the Foot Shaoyin, originating at Shaohai (HT3 - *Note: Text says Shaohai, usually Yingu KI10 or Zhaohai KI6 is cited for Yin Qiao origin in standard texts, but translating strictly as per source text*). Since both Qiao vessels have specific pathways, they cannot be considered formless; they are the Qi and Blood within the Collateral Vessels, traveling along the left and right sides of the body, moving with Shaoyang and Jueyin, governed by the sinews. However, their movement differs: Yin emerges to Yang and intersects with Foot Taiyang; Yang enters Yin and intersects with Foot Shaoyin. Yin and Yang interact, and Qiao nourishes upwards from below, converging at the eyes. This is the evidence of the Qiao vessel having form. Since they belong to collateral vessels, unlike regular meridians with fixed paths, they are not measured in chi/cun. Wei, as Yuèrén (Gao Yaoqi) explicitly stated, irrigates the meridians, but its exact path cannot be determined; it is not a single vessel, so it is hard to list completely. Although not formless, its location cannot be specifically pointed out, differing from the Qiao vessel which has a verifiable path. Yang Wei governs the Qi of the skin and travels on the exterior of the body. Yin Wei governs the Qi of the adipose membranes and travels on the interior. Yang Wei links all Yang meridians, and Yin Wei links all Yin meridians. The places "Meeting of All Yang" and "Meeting of All Yin" refer to the Du Mai, the Sea of Yang Meridians, and the Chong Mai, the Sea of Yin Meridians. The Yin and Yang Wei Vessels originate here. Why? Food enters the stomach, countless micro-vessels absorb its essence, reaching the thoracic duct, passing through the lungs to the heart. From the lower atrium of the heart, it exits via the main arterial tube to reach the Du Mai; Yang Wei should originate here. Chong is the Sea of Blood, ascending essence and Qi to accumulate in the chest as Zong Qi (Gathering Qi). Humans consume various flavors, which cannot be non-toxic. Grain enters the stomach; its essence solidifies into blood, while the vigorous Qi of Yangming, not part of the essence, gathers in the area of Zong Qi, then spreads throughout the body; Yin Wei should originate here. These two Wei vessels are actually Sun Luo (Sun Collaterals), hence no measurable path. Moreover, disease of the Qiao vessel causes inability to close the eyes; all meridians relate to the eyes, and Qiao connects to the inner canthus, proving Qiao is a collateral! Disease of the Wei vessel causes chills and fever, with pathogen in the skin. Chills and fever arise. Meridians reside internally and should not cause chills and fever again; thus, Wei being Sun Collaterals is proven. Zhou's discussion on mechanism and treatment is detailed and insightful. His argument that Guizhi Tang treats Wei disease, refuting the fallacy of entering only the Taiyang Meridian, shows particular wisdom. Some say ancients defined the start and end of the two Wei vessels, e.g., Yang Wei starts at Shaoyin and ends at Taiyang, Yin Wei starts at Shaoyang and ends at Jueyin, recorded in detail by Li Shizhen (Binhu). How can we suddenly call them Sun Collaterals? This misunderstands Hehu's subtle intent. Diagonally from Shaoyin to Taiyang: Shaoyin is the Heart; Taiyang is the Bladder. The Heart generates blood, flowing through Sun Collaterals which spread throughout the body; the Bladder governs the exterior of the body, so Taiyang and Shaoyin are used to observe the Yang Wei pulse. Diagonally from Shaoyang to Jueyin: Shaoyang is the Sanjiao; Jueyin is the Pericardium. The Sanjiao is the abdominal membrane; blood carries the vigorous Qi of Yangming, exiting the Qi passages, circulating the membrane, returning to the main tube, re-entering the Heart from the Pericardium; thus Shaoyang and Jueyin are used to observe the Yin Wei pulse. Furthermore, the discussions on collateral diseases often include muscle bi-syndrome, itching, sweating, aversion to wind, etc. Although acupoints like Yanggu, Jinmen, Pucan, Keyuren, Chengshan, Fenrou, and Zubin are needled, these are not governed by a single meridian. How can one meridian intersect four or five meridians? The *Suwen* states the Yang Wei Meridian is the Mai of Rouli (Muscle Interior); its Qi combines with Taiyang and Shaoyang. Yang Wei links all Yang, so one selects Taiyang and Shaoyang to drain the pathogen. Even if Guizhi Tang fails to resolve vexation, one first needles Fengchi and Fengfu. Wei Qi travels through Sun Collaterals, gathering at Fengfu after one day and night; hence Fengfu is selected. Observing this, it is clear that Wei belongs to Sun Collaterals. If there were verifiable paths, why do Lu, Hua, Zhang Zhongjing, and Hehu not mention them? Yet, Sun Collaterals have never been compared to Qiao and Wei. This is a rash and foolish opinion; I hope the wise will enlighten me.

Is the Wind-Stroke treated by Guizhi Tang in Shanghan the same as that treated by Xiao Xuming Tang? And is Fangji Dihuang Tang in Jingui the same as Fengyin Tang? The syndrome of Wind-Stroke has the theory of True vs. Fake types, becoming more obscure with debate. What method should be followed? Lao (Deficiency Fatigue) is named by deficiency, yet tonification makes it worse. Why? Gu Peng (Distension) is described as deficiency or excess; which is correct? Scouring ancient books, some say Guan Ge is a syndrome, others say it is a pulse. Whom to follow? Wen, Shu, Zao, Shi, Nüe, Li, Huo Luan each have distinct names and reasons; please express your views.
I answer: The theory of True/Fake Wind-Stroke originated in the Jin-Yuan period; it is not seen in ancient medical classics. Lei Zhong (Internal Stroke) is what the Classics call Jue (Revulsion). Guizhi Tang treats those where the pathogen is shallow; Xiao Xuming Tang treats those where the pathogen is deep. The etiology is the same, so medicines differ only in strength. Unlike the modern Xuming Tang records treating Wind-Heat Fei Syndrome using Gypsum. Fangji Dihuang Tang treats Internal Yin Deficiency with Pathogen merging into Yang. Fengyin Tang treats External Yang Excess with Pathogen merging into Yin. Since diseases differ, treatments differ greatly. Pulses show Damage and Arrival, leading to Xu Lao (Deficiency Fatigue) syndromes. Xu refers to Xu Sun (Deficiency Injury), Lao refers to Lao Zhai (Consumption); this is one disease with two syndromes. Can one simply use warming and tonifying methods? Moreover, "Having" is Excess, "Not Having" is Deficiency. Xu Lao is caused by idleness, not labor or mental strain. Hence, Zhang Zhongjing grouped Blood Bi as one category. Bi means obstruction. Thus, Dahuang Zhechong Wan and Shuyu Wan are miraculous formulas for revival. Nu Huo, Nan Feng, Luo Shan is called Gu; later generations call it Peng. Because flesh swells, resembling a drum, external fullness and internal emptiness, Peng and Gu are not different. Excess refers to the Liver; Deficiency refers to the Spleen. Both descriptions are correct; partial attacking or partial tonifying is not the law. The *Neijing* treats it with Ji Shi Li (Chicken Dropping Fermentation), not to use Metal to control Wood, but so that when Wood is controlled, Earth is not attacked by Wood, and the mechanism of transportation and transformation naturally arises. Guan Ge is a syndrome; Fu Yi is a pulse. Ge is the beginning of Guan Ge; Ge is the end of Guan Ge. This is exactly the failing syndrome mentioned in *Suwen*: "Yin and Yang separate, Essence and Qi perish." Jiang Baosu has research on this. Wen is external Cold and internal Heat, manifesting in Spring. Shu is Heaven's Yang Heat descending and Earth's Yin Dampness ascending; Damp and Heat combine to transform into Shu. If Dampness severely affects Taiyin, it is called Yin Shu; if Heat severely affects Yangming, it is called Yang Shu. Due to differences in severity, there is distinction in injury. Water/Damp and Fire/Dry: *Neijing* says "Autumn injury by Damp," referring to the root of Qi; Xichang supplemented "Autumn injury by Dry," referring to the mark of Qi. In Spring/Summer, Earth is damp and Heaven is hot; in Autumn/Winter, Heaven is cold and Earth is dry. Dry and Damp are indeed opposites, but each has不定 (uncertain) Cold or Heat transformations. Nüe (Malaria) refers to sudden, hard-to-cure illness; the pulse is naturally Wiry. Without a Wiry pulse, even with alternating chills and fever, it is not Malaria. Pin Nüe, Wen Nüe, Dan Nüe, Zhang Nüe present differently. Incorrect treatment leads to three disasters: damaging Spleen Yuan causes Nüe Gu (Malaria Distension); accumulating Liver Blood causes Nüe Mu (Malaria Mass); consuming Kidney Yin causes Nüe Lao (Malaria Consumption). Avoiding these three disasters, regardless of Tan Nüe, Shi Nüe, or Mu Nüe, effects will follow the hand. Li (Dysentery) occurs when one desires defecation but cannot; the disease lies in the discharge, hence called Li. It has Excess/Deficiency and Cold/Heat. isn't Taohua Tang for Deficiency-Cold? Isn't Baitouweng Tang for Excess-Heat? By analogy, treatment methods can be conceived. Huo Luan is Chaos of Yin and Yang, like rain sounding "Huo Huo" with sudden vomiting and diarrhea. Cases of Cold are common, but Heat cases are also seen. One must constantly consider the Spleen and Stomach. For Cold, Lizhong and Sini are appropriate, so Ginger and Aconite are not too hot. For Heat, Baihu and Tianshui are appropriate, so Osmunda and Polyporus are not too cold. To save Yin, add Oyster Shell and White Peony Root to large doses of Ginseng and Atractylodes. For muscle cramps, support Spleen and Stomach, and use Spider Decoction to suppress Wind-Wood. Investigate the cause and syndrome, apply flexible methods with one mind, do not stick rigidly to one school's words to ruin the case.