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Those meridians descend from the eye system to the interior of the cheek, encircling the inner aspect of the lips. The branch meridian diverges from the Liver, pierces through the diaphragm, and ascends to pour into the Lung. When the meridian qi is disturbed, it causes lower back pain with inability to bend or extend; in men, it causes hernia (Shan); in women, swelling of the lower abdomen, and when severe, dryness of the throat, a dusty complexion, and loss of luster. These are diseases generated by the Liver Meridian (Liver Jing). (From *Ling Shu: Jing Mai* Chapter)

"Bie" refers to another branch dividing off; "He" refers to two vessels of the same meridian converging; "Hui" refers to meeting with other meridians; "Jiao" refers to either the left and right vessels of the same meridian intersecting or intersecting with other meridians; "Jia" refers to adding above without connection; "Xia" refers to flanking; "Yue" refers to constraining; "Huan" refers to encircling; "San" refers to not being confined to one collateral; "Xun" refers to following along the side; "Guan" refers to piercing through.

The meridians and collaterals are interwoven like fabric, while Ying (Nutrient) and Wei (Defensive) Qi circulate like a ring. To write out every detail exhaustively would indeed be difficult. The Classic uniquely uses a few dynamic characters to clarify them, resembling a drawing of a living person to instruct future generations. This surpasses the river maps in *Yu Gong*, the astronomical records in *Shi Ji: Tian Guan Shu*, and more. If not for the sagacity of the author, who could achieve this?

Treating disease is like catching thieves; one must first identify where the thief is located to succeed effortlessly. If the thief is in this territory but one searches in another, innocent people in that territory will only suffer disturbance, while the true thief remains untreated and grows stronger daily. The areas traversed by the Twelve Primary Meridians are their jurisdictions, no different from provincial boundaries. If there is pain, itching, heat, swelling, cold, or shivering in a specific area, one can know which meridian is diseased, eliminating the worry of misdiagnosis. Thus, this chapter's text is indeed an indispensable principle for all internal, external, major, and minor specialties.

The Du Meridian (Governor Vessel) originates at the lower extreme Shu point (Changqiang, GV1), runs parallel within the spine, ascends to Fengfu (GV16), and enters to connect with the brain. The Ren Meridian (Conception Vessel) originates below Zhongji (CV3), ascends past the pubic hair line, follows the interior of the abdomen to Guanyuan (CV4), then to the throat. The Chong Meridian (Penetrating Vessel) originates at Qichong (ST30), runs alongside the Foot-Yangming Stomach Meridian (modern *Nei Jing* often cites Foot-Shaoyin Kidney Meridian), ascends flanking the umbilicus to scatter in the chest. The Dai Meridian (Girdle Vessel) originates at the costal margin and encircles the body once. The Yang Qiao Meridian (Yang Heel Vessel) originates in the middle of the heel, ascends along the lateral malleolus, and enters Fengchi (GB20). The Yin Qiao Meridian (Yin Heel Vessel) also originates in the middle of the heel, ascends along the medial malleolus to the throat, and intersects with the Chong Meridian. The Yang Wei Meridian (Yang Linking Vessel) and Yin Wei Meridian (Yin Linking Vessel) link and network the body; if they overflow and accumulate, they cannot circulate and irrigate the primary meridians. The Yang Wei Meridian originates at the intersection of all Yang meridians, and the Yin Wei Meridian originates at the intersection of all Yin meridians. (From *Nan Jing: Twenty-Eighth Difficulty*)

The Yang Wei Meridian links the Yang meridians, and the Yin Wei Meridian links the Yin meridians. If Yin and Yang cannot mutually link, one feels despondent and weak, unable to control oneself. Disease of the Yang Wei Meridian involves aversion to cold and fever; disease of the Yin Wei Meridian involves heart pain; disease of the Yin Qiao Meridian presents with slackness on the Yang side and tension on the Yin side; disease of the Yang Qiao Meridian presents with slackness on the Yin side and tension on the Yang side. Disease of the Chong Meridian involves rebellious Qi and abdominal urgency; disease of the Du Meridian involves stiffness of the spine and cold extremities; disease of the Ren Meridian involves internal knotting, causing seven types of hernia in men and mass accumulation in women (*Nei Jing*: Men have internal knotting of seven hernias, women have leukorrhea and masses). Disease of the Dai Meridian involves abdominal fullness and a loose, sinking sensation in the waist, as if sitting in water. These are diseases of the Eight Extraordinary Vessels. (From *Nan Jing: Twenty-Ninth Difficulty*)

(Shen Youpeng notes: The text regarding the Eight Extraordinary Vessels is disordered, undoubtedly due to errors in later copying. The text Yue Ren read was not like this. His descriptions were clear and precise. I record it faithfully.)

Where does man receive Qi? Where do Yin and Yang meet? Which Qi becomes Ying (Nutrient) Qi? Which Qi becomes Wei (Defensive) Qi? From where does Ying Qi arise? Where does Wei Qi meet? Why is Qi different in old and young, and why are Yin and Yang in different positions? I wish to hear the explanation. The answer is: Man receives Qi from grain and water. Grain and water enter the stomach and are transmitted to the Lung, so that all Zang and Fu organs receive Qi. The pure and light part becomes Ying Qi, and the turbid and heavy part becomes Wei Qi. Ying Qi moves within the vessels, and Wei Qi moves outside the vessels. Ying Qi circulates endlessly, completing fifty cycles before meeting again, with Yin and Yang interweaving like a circle without end. Wei Qi travels twenty-five cycles in Yin and twenty-five cycles in Yang, dividing day and night. Thus, when Qi reaches Yang, one awakens; when it reaches Yin, one sleeps. Therefore, at noon, Yang Qi is abundant, constituting "Double Yang"; at midnight, Yin Qi is abundant, constituting "Double Yin". Thus, Taiyin governs the interior, and Taiyang governs the exterior, each traveling twenty-five cycles to divide day and night. Midnight is Double Yin; after midnight, Yin declines. At dawn, Yin is exhausted, and Yang receives Qi. Noon is Double Yang; at sunset, Yang declines. At dusk, Yang is exhausted, and Yin receives Qi. At midnight, there is a great meeting; all people sleep, called "He Yin" (Combining Yin). At dawn, Yin is exhausted, and Yang receives Qi. This continues endlessly, synchronized with Heaven and Earth.

In vigorous adults, Qi and Blood are abundant, muscles are smooth, and Qi pathways are open. Ying and Wei Qi move normally, so one is energetic during the day and sleeps soundly at night. In the elderly, Qi and Blood decline, muscles wither, and Qi pathways become obstructed. Ying Qi is deficient, and Wei Qi invades internally, causing daytime lethargy and nighttime insomnia. Ying Qi arises from the Middle Jiao, and Wei Qi arises from the Upper Jiao (incorrectly printed as Lower Jiao in some editions). The Upper Jiao originates from the upper opening of the stomach, passes up the pharynx, pierces the diaphragm, spreads in the chest, travels down the axilla, follows the distribution of the Hand-Taiyin Lung Meridian, returns to the Hand-Yangming Large Intestine Meridian, ascends to the nose, and descends to the Foot-Yangming Stomach Meridian. It commonly travels with Ying Qi, twenty-five cycles in Yang and twenty-five cycles in Yin, completing one cycle. Thus, after fifty cycles, it meets again at the Hand-Taiyin Lung Meridian.

The Middle Jiao is also in the stomach, emerging after the Upper Jiao. The Qi received here separates dregs, steams fluids, transforms essence, pours it upward into the Lung vessels, and transforms it into blood to nourish the body. Nothing is more precious than this, so it alone travels in the vessel tunnels, called Ying Qi. Ying and Wei are Essence Qi; Blood is Spirit Qi. Blood and Qi have different names but the same substance. Therefore, those who lose blood should not sweat, and those who lose sweat should not bleed.

The Lower Jiao separates the ileum and pours into the bladder, seeping in. Grain and water usually reside in the stomach, transform into dregs, and descend to the large intestine. They filter and separate juices, follow the Lower Jiao, and seep into the bladder. The Upper Jiao is like mist, the Middle Jiao like fermentation, and the Lower Jiao like a ditch. This is what is meant. (From *Ling Shu: Ying Wei Sheng Hui* Chapter)

(Shen Youpeng notes: The San Jiao are three tubes, not formless entities. If they were formless, how could they "pass the pharynx" or "pass the stomach"?)

Furthermore, Wei Qi arises from the Upper Jiao because the Yang vapor from the bottom of the stomach rises like fog and dew, irrigating the body. This is Wei Qi. Arising from the Upper Jiao at the stomach's upper opening, it is still below the diaphragm, then pierces the diaphragm, spreads in the chest, and travels between the Taiyin muscle layers outside the vessels. Hence, "Upper Jiao is like mist." The text is clear. If it arose from the Lower Jiao, clear Yang Qi would exit with urine and feces, which makes no sense. Yue Ren failed to notice the error of Wei Qi arising from the Lower Jiao and claimed the Upper Jiao governs the interior and does not exit, leaving Wei Qi with no outlet.

The meaning of "Fen Rou" (separated meat) and "Cou Li" (clefts and pores) should be understood. Meat must have distinct lines, hence "Li" (lines). There are hundreds of longitudinal, transverse, and oblique lines. Where multiple lines converge, there are acupoints. Speaking from the convergence outward is "Fen" (division), meaning meat divides here. Speaking from the outward inward is "Cou" (cleft), meaning the cleft where meat converges. Vessels are within; Wei Qi travels outside the vessels. *Ling Shu: Qi Kou Lun* states: "Large convergence of meat is Gu, small convergence is Xi." Between muscle divisions, the Xi-Gu intersections transport Ying and Wei Qi and gather Great Qi. Traveling along the Taiyin distribution, "distribution" means this. It says the Upper Jiao originates from the stomach's upper opening, passes the pharynx, and pierces the diaphragm. Here, the Upper Jiao tube ends. Wei Qi, having exited the Upper Jiao tube above the diaphragm, spreads in the chest. Being like smoke and mist, it seeks empty spaces, thus traveling along the Taiyin muscle layers outside the vessels. Following the sequence, it goes to the Hand-Yangming and then Foot-Yangming. This clearly refers to Wei Qi. If it referred to the Upper Jiao, could the Upper Jiao reach the foot? Question: How do we know the Upper Jiao is a tube? Answer: Without a tube, what is it that passes the pharynx? Question: How do we know the tube ends at the diaphragm? Answer: If it doesn't end here, Wei Qi would travel within the vessels. The Hand-Taiyin Lung Meridian goes from chest to hand; the Hand-Yangming Large Intestine Meridian goes from hand to head. Hence, "returns to Yangming."

The Hand-Yangming Large Intestine Meridian ends beside the nostrils; the Foot-Yangming Stomach Meridian begins at the bridge of the nose (Jingming). Hence, "returns to Yangming, ascends to the nose, descends to Foot-Yangming." Some editions mistakenly print "tongue" instead of "nose," making no sense. (Shen Youpeng corrected it.)

Ying Qi arises from the Middle Jiao. Grain and water in the stomach slowly rot and ferment, like brewing wine, with bubbles rising. The juice, like wine, is Ying Qi. It pours from the Middle Jiao into the Lung vessels. The vessels are governed by Heart Fire. Ying is within the vessels, refined by Heart Fire into red blood. Hence, "Middle Jiao is like fermentation." Also, "Ying and Wei are Essence Qi; Blood is Spirit Qi." The essence of Yang is Spirit, stored in the Heart. Without Heart Fire refinement, how could it be formed? The Lower Jiao is the outlet for water. Grain and water change in the stomach, descend to the small intestine, and until the lower mouth of the small intestine meets the ileum, there is a tube facing the bladder, which is the Lower Jiao. Water seeps in here. Hence, "Lower Jiao is like a ditch." One cun above the umbilicus is the Shuifen point (CV9), the dividing place.

Wei Qi traveling in Yang by day and Yin by night is hardest to understand. The text says "Ying travels in vessels, Wei travels outside vessels, meeting after fifty cycles," and "commonly travels with Ying, twenty-five cycles in Yang, twenty-five in Yin, one cycle." This confirms Ying and Wei travel together. Ying arises from the Middle Jiao, flows from Hand-Taiyin to Hand-Yangming, to Foot-Yangming, to Foot-Taiyin, following the twelve meridians' sequence, alternating Yin and Yang. Since Ying does so, Wei should too. How could Wei only travel Yang meridians by day and Yin meridians by night? Yet the text explicitly states Wei travels Yang by day and Yin by night. Why?

(Shen Youpeng argues: Yin and Yang, when counted, can be ten, hundred, thousand, or million. Day/Yang and Night/Yin here do not refer to meridians but to exterior/interior. Vessels are between muscles; Ying travels in vessels, Wei travels outside. Regardless of Yin or Yang meridians, Wei Qi floating upward travels in Yang; Wei Qi sinking downward travels in Yin. Traveling in Yang makes the exterior solid, so the body resists wind-cold by day. Traveling in Yin makes the exterior deficient, so the body cannot resist wind-cold by night. This is the verification. Taiyin is the utmost Yin within Yin, governing the interior; Taiyang is the exterior, governing the exterior. Wei is like the sun, Ying is like the moon. Although the sun has ecliptic paths and the moon has four游 instruments, they always follow the constant of rising east and setting west. As for *Ling Shu: Wei Qi Xing*, stating Hand-San-Yang meridians reverse and Foot-San-Yang meridians have no return path is not authoritative. *Su Wen: Jing Mai Bie Lun* discusses food entering the stomach, scattering essence to the Liver, and turbid Qi returning to the Heart. *Ling Shu: Xie Ke* discusses grain entering the stomach, Zong Qi accumulating in the chest, and Wei Qi preceding in the skin. These differ significantly from the theory that Ying and Wei both originate at Hand-Taiyin. Thus, there is no need to believe both are correct. However, Yue Ren and Zhang Zhongjing cited this chapter, while *Bie Lun* and *Xie Ke* never mentioned it, so neither is recorded.)

At age seven, girls' Kidney Qi flourishes, teeth change, and hair grows. At fourteen (two sevens), Tian Gui arrives, the Ren Meridian opens, the Chong Meridian flourishes, menstruation comes on time, and conception is possible. At twenty-one (three sevens), Kidney Qi is balanced, wisdom teeth grow, and growth peaks. At forty-nine (seven sevens), the Ren Meridian is deficient, the Chong Meridian declines, Tian Gui is exhausted, the earth pathway closes, the body deteriorates, and conception is impossible.

At age eight, boys' Kidney Qi becomes substantial, hair grows, and teeth change. At sixteen (two eights), Kidney Qi flourishes, Tian Gui arrives, essence overflows, Yin and Yang harmonize, and conception is possible. At twenty-four (three eights), Kidney Qi is balanced, sinews and bones are strong, wisdom teeth grow, and growth peaks. At sixty-four (eight eights), teeth and hair fall out, all Zang organs decline, sinews and bones become lax, Tian Gui is exhausted, beard and eyebrows turn white, the body feels heavy, gait is unsteady, and conception is impossible. (From *Su Wen: Shang Gu Tian Zhen Lun*)

(Shen Youpeng notes: Tian Gui is female essence coming from the Ren Meridian; menstruation is menstrual blood coming from the Chong Meridian. The text says "at two sevens, Tian Gui arrives" because the Ren Meridian opens; at this time, the Chong Meridian flourishes, and menstruation also comes on time. It is stated in one direction and reversed in another. Thus, irregular menstruation, amenorrhea, or metrorrhagia are blood diseases, fault lying with the Chong Meridian. Leukorrhea is an essence disease, fault lying with the Ren Meridian. The Chong Meridian belongs to Yangming; the Dai Meridian belongs to Shaoyin. The central anterior line is the Ren Meridian; the posterior spinal line is the Du Meridian. Both originate at the junction of the anterior and posterior yin openings. *Nan Jing* is clear; *Ling Shu* and *Su Wen* have transmission errors. The Dai Meridian originates at the costal margin, like a belt. Essence is stored in the Kidneys, which are connected to the lower back. If essence desires to descend, it must pass through the Dai Meridian anteriorly, then descend via the Ren Meridian. Hence, the text says disease of the Ren Meridian causes leukorrhea in women.)

When two spirits interact, they combine to form shape, often existing before the body, called Essence. The Upper Jiao opens and develops, distributing the flavors of grain and water, warming the skin, filling the body, and moistening hair, like fog and dew irrigation; this is called Qi. When cou li open and sweat pours profusely, this is called Jin (Fluids). When grain enters and Qi fills, moisture nourishes the bones, aiding flexion and extension, supplementing the brain marrow, and moisturizing the skin, this is called Ye (Thick Fluids). The Middle Jiao receives Qi, extracts juice, transforms it red, and this is called Blood. Confining Ying Qi so it has nowhere to escape is called Mai (Vessels). Loss of Essence causes deafness; loss of Qi causes blurred vision; loss of Jin causes open cou li and profuse sweating; loss of Ye causes difficulty in joint flexion and extension, sallow complexion, brain marrow depletion, leg soreness, and frequent tinnitus; loss of Blood causes sallow, dull complexion and empty pulses. (From *Ling Shu: Jue Qi*)

Lung Qi connects to the nose; when Lung is harmonious, the nose perceives odors. Heart Qi connects to the tongue; when Heart is harmonious, the tongue perceives five flavors. Liver Qi connects to the eyes; when Liver is harmonious, the eyes distinguish five colors. Spleen Qi connects to the mouth; when Spleen is harmonious, the mouth perceives five grains. Kidney Qi connects to the ears; when Kidney is harmonious, the ears perceive five tones. (From *Ling Shu: Mai Du*)

When sleeping, blood returns to the Liver. The Liver receives blood and enables vision; the feet receive blood and enable walking; the palms receive blood and enable grasping; the fingers receive blood and enabling holding. (From *Su Wen: Wu Zang Sheng Cheng*)

The Heart dislikes heat; the Lung dislikes cold; the Liver dislikes wind; the Spleen dislikes dampness; the Kidney dislikes dryness. (From *Su Wen: Xuan Ming Wu Qi*)

The essence of all five Zang organs pours upward into the eyes. The essence of bone forms the pupil; the essence of sinew forms the dark part of the eye; the essence of blood forms the networks; the essence of Qi forms the whites; the essence of muscle forms the eyelids. Wrapping and gathering the essence of sinew, bone, blood, and Qi, merging with the vessels to form the optic nerve, it ascends to the back of the head and emerges from the neck. Thus, if evil strikes the neck, coinciding with bodily deficiency, and penetrates deeply, it follows the optic nerve into the brain. Brain rotation pulls the optic nerve tight, causing dizziness and spinning. Scattered essence causes diplopia (seeing double). The eyes are the essence of the five Zang and six Fu organs, the constant dwelling of Ying, Wei, Hun, and Po, and the birthplace of Shen Qi. Thus, mental fatigue scatters Hun and Po and confuses will and intent. Suddenly seeing unusual places... (From *Ling Shu: Da Huo Lun*)

The Liver generates on the left; the Lung stores on the right; the Heart distributes to the exterior; the Kidney governs the interior; the Spleen acts as its envoy; the Stomach acts as its market. Above the diaphragm and huang, there are parents; beside the seventh vertebra, there is a careful mind. (From *Ling Shu: Ci Jin Lun*)

The Stomach is the Sea of Grain and Water; the Chong Meridian is the Sea of the Twelve Meridians; the Danzhong is the Sea of Qi; the Brain is the Sea of Marrow. (From *Ling Shu: Hai Lun*)

From lip to tooth is nine fen; mouth width is two cun and half. From tooth to epiglottis is three cun and half; tongue length is seven cun, width two cun and half. Pharyngeal gate width is two cun and half; to stomach is one chi and six cun. Stomach length, coiled and extended, is two chi and six cun; diameter one chi and five cun; circumference five cun; capacity three dou and five sheng. Small intestine attaches posteriorly to the spine, looping left around the umbilicus. Its entry into the ileum attaches externally above the umbilicus, looping sixteen times, diameter two cun and half, radius eight fen minus a third, length three zhang and three chi. Ileum is at the umbilicus left (Nan Jing says right), looping sixteen times downward, diameter four cun, radius one cun plus a third, length two zhang and one chi. Large intestine attaches to the spine, receiving the ileum, looping left and right, diameter eight cun, radius two cun plus two-thirds, length two chi and eight cun. (From *Ling Shu: Chang Wei* Chapter)

These are "Tong Shen Cun" (same-body inches), not Zhou Chi (Zhou dynasty chi). Zhou used eight ancient cun as one chi. A normal person is seven chi five cun tall. Thus, a five-chi child or six-chi orphan is considered small. Tong Shen Cun uses the middle segment of the middle finger's transverse crease as one cun. Ten cun make one chi. A normal person is seven chi five cun tall, matching Zhou Chi exactly. If it were truly Zhou Chi, this classic would be apocryphal.

The liver has seven lobes: three on the left, four on the right. The heart has seven holes and three hairs, containing three he of bile juice. The spleen is flat, three cun wide, five cun long, with half a jin of scattered pancreas, governing enclosing blood and warming the five Zang organs. The lung has six lobes and two ears, totaling eight lobes. The kidneys are two. The gallbladder is between the short lobes of the liver, containing three he of bile juice. The bladder is nine cun long and wide. (From *Nan Jing: Forty-Second Difficulty*)

The lips are the Flying Gate; teeth are the Door Gate; epiglottis is the Inhaling Gate; stomach is the Receiving Gate; lower opening of the Tai Cang is the Hidden Gate; junction of large and small intestines is the Filter Gate; anus is the Corporeal Gate. These are the Seven Rush Gates. (From *Nan Jing: Forty-Fourth Difficulty*)