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Shengshengzi said: Zongqi (Master Qi) refers to the qi that acts as the master of all qi. This qi gathers in the chest, chaotic and indistinct, such that people cannot perceive its origins; this constitutes its substance. When it moves, the Lung utilizes it for exhalation, the Kidney utilizes it for inhalation, Yingqi (Nutritive Qi) utilizes it to circulate within, and Weiqi (Defensive Qi) utilizes it to guard the exterior. The chest is the location of Danzhong (CV17, Chest Center), which is divided by the qi of one's parents; it is the Sea of Qi. The Sanjiao (Triple Burner) is the father of qi; therefore, it is said that Zongqi originates from the Upper Jiao.

Yingqi (Nutritive Qi) refers to the qi that circulates grain qi, entering the meridians and collaterals, reaching the Zang-Fu organs, circulating day and night without cease. It begins at the Hand-Taiyin Lung Meridian and ends at the Hand-Taiyin Lung Meridian, corresponding to the water-clock measurements; thus, it is said that Yingqi originates from the Middle Jiao. It is also said: Ying circulates within. It is also said: Ying resides within the vessels (The common belief that Ying is blood is incorrect; Ying qi transforms into blood. The character "Zhong" [middle/within] here does not refer to the Middle Jiao, but rather to within the meridians and collaterals. *Neijing·Bi Lun* states: Ying is the essence-qi of food and drink, harmonized among the five Zang organs, distributed among the six Fu organs, and only then can it enter the vessels).

Weiqi (Defensive Qi) refers to the qi that guards the entire body, warms the muscles, thickens the interstices, and prevents invasion by external pathogens. It begins at the Foot-Taiyang Bladder Meridian, completes fifty circuits, and ends at the Foot-Taiyang Bladder Meridian; thus, it is said that Weiqi originates from the Lower Jiao. It is also said: Wei guards the exterior. It is also said: Wei resides outside the vessels (This "exterior" does not solely refer to the surface, but rather to outside the meridians and collaterals. *Neijing·Bi Lun* states: Weiqi is the fierce qi of food and drink; its movement is rapid and slippery, unable to enter the vessels. Therefore, it follows between the skin and muscles, steams the Huangmo (Huang membrane), and disperses in the chest and abdomen. If its flow is obstructed, disease arises; if it flows smoothly, health is restored).

Shengshengzi said: The continuous generation of humans and heaven and earth is merely the circulation of a single qi. This qi exists within the body, named Zongqi, or also called Daqi (Great Qi). It circulates day and night without interruption, as recorded in *Lingshu* and *Suwen*, yet later generations ceased discussing it. Later generations only knew of Yingqi and Weiqi, failing to realize that without Zongqi, how could Ying and Wei independently circulate through the meridians, facilitate respiration corresponding to breath counts, and warm the muscles? Zongqi should be mentioned alongside Yingqi and Weiqi to demonstrate that the Upper, Middle, and Lower Sanjiao are all governed by this qi. *Lingshu·Wuwei Pian* states: "When grain enters the stomach, its refined essence first emerges from the two Jiaos of the stomach (Middle and Lower Jiao) to nourish the five Zang organs. It separates into two pathways, the channels of Ying and Wei. The Great Qi that gathers and does not move accumulates in the chest, designated as the Qi Sea" (Great Qi is Zongqi; Qi Sea is Danzhong). Furthermore, *Lingshu·Xieke Pian* states: "When five grains enter the stomach, their dregs (Lower Jiao), fluids (Middle Jiao), and Zongqi (Upper Jiao) are divided into three tunnels. Thus, Zongqi accumulates in the chest, emerges from the throat, penetrates the heart vessels, and facilitates respiration (This constitutes the tunnel emerging from the Upper Jiao). Yingqi secretes its fluids, injects them into the vessels, transforms them into blood, circulates to the four extremities, and internally nourishes the five Zang and six Fu organs, corresponding to water-clock measurements (This constitutes the tunnel emerging from the Middle Jiao). Weiqi emits its fierce, rapid qi, proceeding first to the four extremities, muscles, and skin without rest. During the day it travels in Yang, at night it travels in Yin, often starting from the divisions of the Foot-Shaoyin Kidney Meridian, traveling through the five Zang and six Fu organs (This constitutes the tunnel emerging from the Lower Jiao)." In *Lingshu·Yingweishenghui Pian*, "Yellow Emperor said: I wish to hear the path taken by Ying and Wei, and where they originate. Qibo replied: Yingqi originates from the Middle Jiao, Weiqi originates from the Lower Jiao." *Lingshu·Weiqi Pian* states: "The floating qi that does not follow the meridians is Weiqi; the refined qi that travels within the meridians is Yingqi." Since Qin Yueren (Bian Que), only Ma Xuantai (Ma Shi) of Siming has investigated these three qi with great precision in his *Nanjing Zhengyi*. Regarding Zongqi, he stated: Since food and drink enter the stomach, their refined qi accumulates in the chest, called Zongqi. Zongqi converges in the Upper Jiao, which is where the Eight Meeting Points converge at Danzhong. Only this Zongqi governs respiration and drives the vessel pathways. Regarding Yingqi, he stated: Yingqi is the qi of Yin essence, commanded by Zongqi, just as Taiji divides into Yin. This qi travels twenty-five circuits during the day and twenty-five at night, beginning at the Hand-Taiyin, completing fifty circuits, and reconverging at the Hand-Taiyin. Traveling by day and night, it passes through the Yin and Yang of all twelve meridians; this is what is meant by 'Taiyin governs interior.' Regarding Weiqi, he stated: Weiqi is the qi of Yang essence, also commanded by Zongqi, just as Taiji divides into Yang. It travels twenty-five circuits in Yang during the day and twenty-five in Yin at night, beginning at the Foot-Taiyang, completing fifty circuits, and reconverging at the Foot-Taiyang. Citing *Lingshu·Suilu Pian*: "Weiqi holds a grand assembly at Fengfu once a day and night." Fengfu (GV16) is the meeting point of the Foot-Taiyang, Du Mai, and Yangwei Mai; this is what is meant by 'Taiyang governs exterior.' Generally, Yingqi traveling in Yang and Yin refers primarily to day and night; Weiqi traveling in Yin and Yang refers primarily to Yang and Yin meridians. When Yingqi travels in Yang during the day, Yin meridians are included within Yang meridians; when it travels in Yin at night, Yang meridians are included within Yin meridians. Hence, traveling Yin and Yang refers to day and night. Weiqi, however, must stop and travel only in Yang during the day (traveling the three Yang meridians) and only in Yin at night (traveling the three Yin meridians); here, Yin and Yang do not refer to day and night. He further argued that chapters like *Lingshu·Wuying* describe qi and pulse circulation starting from the Hand-Taiyin and ending at the Foot-Jueyin Liver Meridian, cycling endlessly. Over one hundred water-clock units, totaling 13,500 breaths, the pulses travel 810 zhang. Calculating this, every two clock units constitute one circuit around the body: over day and night, there are fifty circuits, meaning each meridian travels fifty times. There is no mention that the Lung Meridian operates only during the Yin hour or the Large Intestine Meridian only during the Mao hour. Nor does it consider that meridians vary in length, making time-based annotation difficult. If the twelve meridians were strictly assigned to the twelve hours, so that one meridian operated per hour, how could the pulse travel 64 zhang 8 chi in 108 breaths (one-tenth of a ke) and circle the body four times? How could it travel 810 zhang and circle the body fifty times in 13,500 breaths (one full hour)? The claim that one meridian operates per hour is logically and physically impossible. These corrections are derived from *Lingshu* and *Suen*. This scholar thoroughly studied the classics and integrated knowledge of the meridians; since Wang Bing, he stands alone in this regard, achievable only through painstaking accumulation. Observing the commentary on the First Difficulty reveals his general approach. Alas, he was misled by Chen Wuzhe regarding the Sanjiao and failed to examine it closely. After repeated readings, I feel some regret, yet I will not discard a massive tree because of a small rot."