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The Heart Meridian is named the Hand-Shaoyin Meridian, the Small Intestine Meridian is named the Hand-Taiyang Meridian, the Lung Meridian is named the Hand-Taiyin Meridian, the Large Intestine Meridian is named the Hand-Yangming Meridian, the Pericardium Meridian is named the Hand-Jueyin Meridian, and the Sanjiao (Triple Burner) Meridian is named the Hand-Shaoyang Meridian. Since these meridians all run along the upper limbs (hands), they are designated as "Hand" to distinguish them from the Foot meridians. The Kidney Meridian is named the Foot-Shaoyin Meridian, the Bladder Meridian is named the Foot-Taiyang Meridian, the Spleen Meridian is named the Foot-Taiyin Meridian, the Stomach Meridian is named the Foot-Yangming Meridian, the Liver Meridian is named the Foot-Jueyin Meridian, and the Gallbladder Meridian is named the Foot-Shaoyang Meridian. Since these meridians all run along the lower limbs (feet), they are designated as "Foot" to distinguish them from the Hand meridians. The distinction of Yin and Yang is named according to the Zang-Fu organs they are associated with. However, Taiyang, Shaoyang, Taiyin, and Shaoyin represent the Four Images (Si Xiang). Beyond these four images, the names Yangming and Jueyin were added; is this not superfluous? Why not simply call them by their organ names, such as Heart Meridian or Small Intestine Meridian? Furthermore, the *Huangdi Neijing* (Yellow Emperor's Inner Canon) once referred to Jueyin as First Yin, Shaoyin as Second Yin, and Taiyin as Third Yin; and Shaoyang as First Yang, Yangming as Second Yang, and Taiyang as Third Yang. Then why not simply use designations like First Yin or Second Yin? I propose that the Five Zang organs correspond to the Five Elements, and the Six Meridians correspond to the Six Lines (Yao) of the I Ching. The Three Yin meridians correspond to the three lines of the Kun trigram; the Three Yang meridians correspond to the three lines of the Qian trigram. Naming them in sequence as One, Two, and Three seems more appropriate. Yet, it was necessary to establish names like Tai, Shao, and Jue, adhering rigidly to these interpretations, leading to forced and convoluted explanations that do not align with clinical reality, yet have been passed down unchanged for millennia. This is what Zhuangzi meant when he said, "If called a cow, one should accept being a cow; if called a horse, one should accept being a horse."

The Six Qi refer to Wind, Heat, Summer-heat, Dampness, Dryness, and Cold. Wind belongs to Wood; Summer-heat and Heat both belong to Fire, but Heat is distinguished as Ministerial Fire (Jun Huo), while Summer-heat is distinguished as Ministerial Fire (Xiang Huo); (this differs from the theory that the Heart is Ministerial Fire and the Kidney is Ministerial Fire). Dampness belongs to Earth; Dryness belongs to Metal; Cold belongs to Water. This is the teaching of the *Huangdi Neijing*. The Qi of the four seasons: Spring is warm, Summer is hot, Autumn is cool, and Winter is cold. However, warmth and heat evaporate to create Dampness, while coolness and cold condense to create Dryness. Thus, beyond these four Qi, Dryness and Dampness are added. Dampness peaks in Summer, and Dryness begins in Autumn; therefore, Dampness is associated with Late Summer, and Dryness with Autumn. One refers to the end, the other to the beginning; this is a rhetorical device where meaning is revealed through mutual context, not implying that there is no Dampness in Spring or no Dryness in Winter. Moreover, Wind exists in all four seasons and belongs to Xun Wood, so it is associated with Spring; does this mean there is no Wind in Summer, Autumn, or Winter? Warmth and Coolness are not listed separately because Cold and Heat serve as examples, not implying that Spring must replace Warmth with Wind, or Autumn must replace Coolness with Dryness. Such matters should be viewed flexibly. If one rigidly adheres to the theories of Five Movements and Six Qi, the logic becomes difficult to reconcile. Why? Because Yin and Yang, Water and Fire, are mutually opposing and balanced, without excess or deficiency, ensuring the seasons proceed without error. If one rigidly assigns Major Cold, Li Chun, Rain Water, and Jingzhe to Wind-Wood, winter solar terms are mixed into spring. Assigning Spring Equinox, Qingming, Guyu, and Lixia to Hot-Fire, and Xiaoman, Mangzhong, Summer Solstice, and Xiaoshu to Summer-heat-Fire, results in confusion between spring and summer, with an excess of Fire commands. Assigning Dashu, Liqiu, Chushu, and Bailu to Damp-Earth causes autumn Qi to exceed summer Qi, displacing Earth. The entire autumn belongs to Dryness, yet three solar terms are carved out to assign to the opposing Dampness, leaving only Autumn Equinox, Hanlu, and Frost Descent, and adding Lidong to compensate. This is forced, mixed, fragmented, and disrupts the order of solar terms; can this be trusted? Although it is said that "Yang is in excess and Yin is deficient," how could Fire occupy two parts while Water occupies only one? By dividing Fire into Heat and Summer-heat, this imbalance occurs, causing the seasons to err. What purpose does this serve? I believe the four Qi of Warmth, Coolness, Cold, and Heat are distributed across the four seasons immutably. Dryness and Dampness both belong to Earth, manifesting as Cold-Damp, Hot-Damp, Cold-Dry, and Hot-Dry, distributed throughout the four seasons. Chen, Xu, Chou, and Wei months are Wet Earth, resulting from the steaming of Warm and Hot Qi; Xu and Chou are Dry Earth, resulting from the chilling of Cold and Cool Qi, constituting Hot-Damp and Cold-Dry. Additionally, Fire within the Earth makes Earth dry; Kun Earth follows Li Fire, which is the case. Water within the Earth makes Earth damp; Gen Earth follows Kan Water, which is the case, constituting Hot-Dry and Cold-Damp. Such is the comprehensive nature of Earth. Wind is present at all times, becoming particularly biting in Autumn and Winter. Combined, they form Seven Qi; what harm is there in this? Ancients claimed the *Huangdi Neijing* was not written by Qibo and Huangdi, but forged by later generations, likely not the work of a single hand. Therefore, it contains both essence and flaws, and should be observed critically.