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Mr. Shengsheng said: Respiration is the movement and stillness of the primordial Taiji, and it is also the Yuan Qi (Primordial Qi) of the human body (i.e., the dynamic Qi between the kidneys). From the very beginning of life, this Qi exists; it operates silently within, flowing without cease, so that the Zang-Fu organs can perform their respective functions. The *Nan Jing* (Classic of Difficult Issues) states: "The dynamic Qi between the kidneys is the root of the five Zang and six Fu organs, the source of the twelve meridians, and the gate of respiration." The medical classics state that the Lung governs the exhalation of Qi, which comes from here; the Kidney governs the inhalation of Qi, which is received here. The saying that "exhalation belongs to the Lung and inhalation to the Kidney" is likely because the Lung is high and the Kidney is low, analogous to Heaven and Earth. Therefore, Hua Borun said: The Lung governs respiration, which is the Way of Heaven (here, 'respiration' refers to breathing through the mouth and nose, relating to Gu Qi / Grain Qi); the Kidney governs opening and closing, which is the Way of Earth (here, 'opening and closing' refers to true respiration, relating to Yuan Qi / Primordial Qi). The *Ling Shu* (Spiritual Pivot) states: "When five grains enter the Stomach, their dregs, fluids, and Zong Qi (Gathering Qi) are divided into three pathways. Thus, Zong Qi accumulates in the chest, emerges from the throat, penetrates the Heart vessels, and promotes respiration ('promotes' means to carry forward)." This refers to postnatal Grain Qi, meaning that respiration relies on Zong Qi for its operation, not that respiration belongs to Zong Qi. Why? Because as soon as a person leaves the mother's womb, they have this respiration; it does not wait for Grain Qi to exist before appearing. Nevertheless, if Yuan Qi lacks the accumulation and nourishment of Zong Qi, it will become daily weaker and emaciated; upon what would respiration rely to operate? Therefore, when an ordinary person fasts, they die after seven days because water and grain are exhausted, and the Zang-Fu organs receive no nourishment or Qi. However, death occurs only after waiting seven days, unlike the speed of immediate death when respiration ceases. From this, we know that respiration is rooted in Yuan Qi and cannot be separated for even a moment. Zong Qi corresponds to the meaning of the First Difficulty in the *Nan Jing*, while Yuan Qi corresponds to the Eighth Difficulty; Yuan Qi speaks of the substance, and Grain Qi speaks of the function. (Above: On the Origin of Respiration.)

Mr. Shengsheng said: How difficult it is to describe the pulse! It is not that the pulse itself is difficult to describe, but that it is difficult to fully comprehend conditions solely through the Cun, Guan, and Chi positions. It is not merely difficult to comprehend conditions through these three positions, but it is difficult to use the Cun, Guan, and Chi positions to intuitively understand pathologies outside the Zang-Fu organs. Since pulses connect with the meridians, circulate within the Zang-Fu organs, and fill the superficial layers of the body, a diagnostician who does not employ intuitive understanding, but instead rigidly attempts to exhaust all diagnoses of a single Zang or Fu organ within the Cun, Guan, and Chi positions, would find that there are no parts of the body—outside the Zang-Fu, between the meridians, including the head, neck, chest, back, waist, knees, ankles, limbs, and bones—that are free from disease. How then could one diagnose them? I assert that within the three positions, a single Zang or Fu organ cannot encompass everything. In the *Nei Jing* (Inner Canon), specifically the chapter "Mai Yao Jing Wei Lun" (Essential and Subtle Discussion on Pulses), only the five Zang organs and the Stomach are mentioned for diagnosis; the Large Intestine, Small Intestine, Gallbladder, and Bladder are not explicitly stated. This is not an omission, but rather a comprehensive inclusion based on the territorial location of the pulse positions. Why? For instance, it says: "The outer part of the Chi position diagnoses the Kidney, and the inner part of the Chi position diagnoses the abdominal cavity." What is meant by 'abdominal cavity'? It generally refers to the area below the lower abdomen, where the Large Intestine, Small Intestine, and Bladder reside. Again, it says: "The outer part of the Left hand diagnoses the Liver, and the inner part diagnoses the Diaphragm." The Diaphragm is not a Fu organ, yet is it not a part of the body? Below the Diaphragm resides the Gallbladder. The connections of the five Zang organs link up and down, all passing through the diaphragm; thus, diagnosing the Diaphragm indeed refers to the diaphragmatic membrane. Furthermore, it says: "The outer part of the Left hand diagnoses the Heart, and the inner part diagnoses the Dan Zhong (Chest Center)." Although Dan Zhong is not a solid organ, it is the palace city of the Heart Master, identical in principle to "the inner part of the Right hand diagnoses the Chest Center"; both refer to the pulse position territory. The diagnosis of the abdominal cavity and chest/diaphragm pertains to internal scenery matters. But how about areas outside the chest, diaphragm, and abdomen? Therefore, the following four sentences reiterate: "The anterior pulse diagnoses the anterior body, the posterior pulse diagnoses the posterior body; the upper extreme of the Cun position relates to matters of the chest and throat, and the lower extreme of the Chi position relates to matters of the lower abdomen, waist, thighs, knees, shins, and feet." Observing this, it is clear that the three positions cannot be restricted to a single Zang or Fu organ. Hence, I say: it is difficult to fully comprehend conditions through the three positions and intuitively grasp pathologies outside the Zang-Fu organs. Ancients used the Yang aspect of the Cun position to diagnose headache and the Chi position to diagnose urination and defecation. Although it is often said that the Kidney governs these two functions, this is actually a verification of the principle that the upper diagnoses the upper and the lower diagnoses the lower. This is attached here to expand the meaning of diagnosing beyond the Zang-Fu organs using the three positions.