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Shao Shi asked, "Why are some people born with white hair?" Qi Bo replied, "Those born on the She day have skin and hair that are all white, not just the sideburns and beard turning white." Shao Shi said, "Why is this so?" Qi Bo said, "The She day belongs to Metal. The whiteness of the skin, beard, and hair is due to receiving the Qi of Metal." Shao Shi said, "The She day is not Metal; you, Heavenly Master, call it a Metal day, which I do not understand." Qi Bo said, "The She day essentially belongs to Earth, but its Qi belongs to Metal. People born on the She day are affected by the Qi of Metal. The Qi of Metal is the Qi of killing (肃杀). Shao Shi said, "If people are affected by the Qi of killing, they should die young, why do they live long?" Qi Bo said, "Metal contains Earth, and Earth is the Qi of life. The human Lung belongs to Metal, and the skin and hair also belong to Metal. When the killing Qi of Metal encounters Earth, it transforms into vitality; when it encounters Metal, they contend. The Metal Qi of the She day only attacks the skin and hair of humans, not entering the Zang-Fu organs, thus allowing for longevity." Shao Shi said, "For those born on the She day whose skin, sideburns, and hair do not turn completely white, what is the reason?" Qi Bo said, "It depends on the time of birth." Shao Shi said, "What time?" Qi Bo said, "If not at Ji or Wu hours, then it must be at Chen, Xu, Chou, or Wei hours." Shao Shi said, "Ji and Wu hours belong to Fire, and Fire can control the Qi of Metal, which makes sense. Do Chen, Xu, Chou, and Wei hours, which belong to Earth, not assist the Qi of Metal?" Qi Bo said, "The She day essentially belongs to Earth, which likes to generate and dislikes draining. Receiving Earth Qi allows for generation, and once generated, it is no longer controlled." Shao Shi said, "Since it is the same day, why is being born on the She day so ominous?" Qi Bo said, "Year, month, day, and hour are all governed by deities. The deity of the She day is closest to humans, and its nature loves cleanliness most. Childbirth brings impurity. The two Qi interact, affecting the fetus's body; this is not due to the violence of the Sha Qi." Shao Shi said, "Some people are born with birthmarks: red like cinnabar, blue like indigo, black like a pot bottom, white like snow, which never fade throughout life. Why is this? Is it also due to the She day?" Qi Bo said, "When parents engage in intercourse, they accidentally offend the wandering Shen (spirit), who points them out as having faults." Shao Shi said, "Why are the colors different?" Qi Bo said, "It varies according to the different Qi of the Shen." Shao Shi said, "Why are there no yellow birthmarks?" Qi Bo said, "Yellow is the correct color. If one offends the Correct Shen, the Shen does not hold a grudge, nor does it point them out. Since it does not point them out, there is no birthmark."

Chen Yuan Gong said: The explanation for people born on the She day has sources and conclusions, unlike hasty writings.

Chapter on Heaven's Dislike and Fire Decline

Rong Cheng asked, "There are men born with voices like women and external genitalia like infants. What is the reason?" Qi Bo said, "Heaven dislikes him." Rong Cheng said, "Why does Heaven dislike him?" Qi Bo said, "Heaven and Earth have defects; how can everyone be perfect?" Rong Cheng said, "Heaven has never disliked humans; why name it 'Heaven's Dislike'?" Qi Bo said, "Heaven may not dislike, but humans certainly do. Heaven and Human follow the same principle; human dislike is Heaven's dislike." Rong Cheng said, "How unfortunate to become someone Heaven dislikes?" Qi Bo said, "It is the fault of the parents. In human interaction, Fire moves first, then Water nourishes it. If Fire is strong, the child will be strong; if Fire is weak, the child will be weak. If Water is strong, the child will be fat; if Water is weak, the child will be thin. Those disliked by Heaven have weak pre-natal Fire." Rong Cheng said, "The strength of Water and Fire determines strength and thinness, which is reasonable, but it should not affect the size of the external Yang." Qi Bo said, "The Fire in the Kidney is pre-natal Fire, formless Fire. The Water in the Kidney is pre-natal Water, formless Water. Fire generates from Water, and Water grows from Fire; this refers to Yin and Yang within the Kidney. When Water nourishes Fire, Water is the mother of Fire; when Fire generates Water, Fire is the mother of Water. Humans receive the Qi of Water and Fire to form the body, so Water and Fire are the parents of humans. Form cannot generate formlessness; formlessness actually generates form. The production of external Yang is actually the growth of internal Yang. If internal Yang is strong, external Yang must extend; internal Yang is strong because it receives complete Fire Qi. If internal Yang declines, how can external Yang grow?" Rong Cheng said, "If Fire is incomplete, how can it generate the body?" Qi Bo said, "Solitary Yin does not generate, solitary Yang does not grow. Those disliked by Heaven only have incomplete Fire, not a lack of Yin and Yang. Those biased towards Fire have excess Yang and insufficient Yin; those biased towards Water have excess Yin and insufficient Yang. Since Yang is insufficient, it cannot generate the Zong Jin (major tendon) of Jue Yin, which is why external Yang is bent and cannot extend, let alone be firm and large." Rong Cheng said, "Good."

Chen Yuan Gong said: The size of external Yang depends on the bias and completeness of Water and Fire, not on the presence or absence of Yin and Yang. The explanation is worth listening to.

Chapter on Meridian Interactions

Lei Gong asked, "The Emperor asked about the reverse and smooth flow of pulse movement, but I could not answer. I hope the Heavenly Master will clearly teach me." Qi Bo said, "The Twelve Meridians vary; some go from upper to lower, others from lower to upper." Lei Gong said, "Please explain thoroughly." Qi Bo said, "The Three Yin Meridians of the Hand go from the Zang organs to the Hand; the Three Yang Meridians of the Hand go from the Hand to the Head; the Three Yang Meridians of the Foot go from the Head to the Foot; the Three Yin Meridians of the Foot go from the Foot to the Abdomen. This is the number of upper and lower interactions." Lei Gong said, "I still do not understand." Qi Bo said, "The Three Yin Meridians of the Hand: Taiyin Lung, Shaoyin Heart, Jueyin Pericardium. Hand Taiyin goes from Zhongfu to Shaoshang on the thumb; Hand Shaoyin goes from Jimquan to Shaochong on the little finger; Hand Jueyin goes from Tianchi to Zhongchong on the middle finger. All go from Zang to Hand. The Three Yang Meridians of the Hand: Yangming Large Intestine, Taiyang Small Intestine, Shaoyang Sanjiao. Hand Yangming goes from Shangyang on the index finger to Yingxiang on the head; Hand Taiyang goes from Shaoze on the little finger to Tinggong on the head; Hand Shaoyang goes from Guanchong on the ring finger to Sizhukong on the head. All go from Hand to Head. The Three Yang Meridians of the Foot: Taiyang Bladder, Yangming Stomach, Shaoyang Gallbladder. Foot Taiyang goes from Jingming on the head to Zhiyin on the little toe; Foot Yangming goes from Touwei on the head to Liding on the second toe; Foot Shaoyang goes from Qiaoyin on the fourth toe. All go from Head to Foot. The Three Yin Meridians of the Foot: Taiyin Spleen, Shaoyin Kidney, Jueyin Liver. Foot Taiyin goes from Yinbai on the big toe to Dabao on the abdomen; Foot Shaoyin goes from Yongquan on the sole to Shufu on the abdomen; Foot Jueyin goes from Dadun on the big toe to Qimen on the abdomen. All go from Foot to Abdomen." Lei Gong said, "What are the reverse and smooth flows?" Qi Bo said, "For Yin meridians of the Hand, going to the Hand is smooth, going to the Zang is reverse; for Yang meridians of the Hand, going to the Head is smooth, going to the Hand is reverse; for Yin meridians of the Foot, going to the Abdomen is smooth, going to the Foot is reverse; for Yang meridians of the Foot, going to the Foot is smooth, going to the Head is reverse." Lei Gong said, "The Three Yin Meridians of the Foot all go to the Abdomen, except for the Shaoyin meridian which goes down. Why? Is the Shaoyin meridian prone to reversal and difficult to flow smoothly?" Qi Bo said, "No. The Chong Mai (Penetrating Vessel) is the Sea of the Five Zang and Six Fu organs. All Zang and Fu organs rely on it. Its upper part emerges from the Hangsang (nasopharynx), seeps into the Yang meridians, and irrigates the essence. Its lower part pours into the large Luo of Shaoyin, emerges from Qichong, follows the inner aspect of Yin and Yang, enters the popliteal fossa, runs hidden inside the bone, descends behind the medial malleolus, and branches. The lower branch merges with the Shaoyin meridian to seep into the Three Yin meridians. The anterior branch runs hidden below the foot, follows the dorsum of the foot, enters between the toes, seeps into the collaterals, and warms the muscles. Thus, if pathogenic factors knot in the collateral vessels, the pulse on the dorsum of the foot becomes immobile; immobility leads to Jue (cold extremities), and Jue leads to cold feet. This is how the Foot Shaoyin meridian differs slightly from the other Three Yin meridians, yet both go to the Abdomen." Lei Gong said, "Why does it differ slightly from the other Three Yin meridians?" Qi Bo said, "The Shaoyin Kidney meridian stores Water and Fire, so it cannot run straight; its course is not as direct as the Liver and Spleen meridians to the Abdomen." Lei Gong said, "Why do they both go to the Abdomen?" Qi Bo said, "The nature of the Kidney likes to move in reverse, so it goes from lower to upper, treating reverse as smooth." Lei Gong said, "Reverse movement should cause disease." Qi Bo said, "Because it is reverse yet smooth, there is no disease. If it moved smoothly, it would violate its nature and cause disease instead." Lei Gong said, "I should report this all." Qi Bo said, "The Emperor asked how to verify this. You should report: By guiding with words and verifying with pulse palpation, the pulse at the ankle will definitely move. Only then can the reverse and smooth flow be verified." Lei Gong said, "I respectfully accept your teaching and listen."

Chen Yuan Gong said: The Twelve Meridians have differences in going to the Hand, Foot, Head, and Abdomen, explained convincingly. Regarding the differences in smooth and reverse flows, who dares to add a word?

Chapter on Meridian Beginnings and Ends

Lei Gong asked Qi Bo, "Although the beginnings and ends of the Twelve Meridians are detailed in the *Ling Shu* and *Su Wen*, the meaning of going to the Head, Abdomen, Foot, and Hand is not yet clear. I wish to hear the complete explanation." Qi Bo said, "The Three Yang Meridians of the Hand go from Hand to Head, and the Three Yang Meridians of the Foot go from Head to Foot; this is the high connecting to the low. The Three Yin Meridians of the Foot go from Foot to Abdomen, and the Three Yin Meridians of the Hand go from Abdomen to Hand; this is the low striving for the high. Yin and Yang are uninterrupted, so upper and lower meet, high and low welcome each other, flowing continuously like day and night without stopping. Yin and Yang are like husband and wife in the human body; Qi and Blood are the Yin and Yang of the human body. As the husband sings, the wife follows; as Qi moves, Blood rushes. Qi provides warmth, Blood provides moisture. Qian represents the Heavenly Gate, managed by the Large Intestine. Xun represents the Earthly Door, controlled by the Gallbladder. Tai resides in Gen, indicating the prosperity of the Small Intestine. Pi resides in Kun, indicating the disaster of the Stomach." Lei Gong said, "Good, please speak of the difference between smooth and reverse." Qi Bo said, "Foot Three Yin from Foot to Abdomen is smooth; from Abdomen to Foot is reverse. Foot Three Yang from Head to Foot is smooth; from Foot to Head is reverse. Hand Three Yin from Zang to Hand is smooth; from Hand to Zang is reverse. Hand Three Yang from Hand to Head is smooth; from Head to Hand is reverse. Among the Foot Three Yin from Foot to Abdomen, only the Foot Shaoyin Kidney meridian winds downwards, differing from the direct paths of the Liver and Spleen meridians because the Chong Mai runs parallel with it, thus treating reverse as smooth."

Chen Yuan Gong said: The Twelve Meridians have distinctions in Head, Abdomen, Hand, and Foot, including smooth within reverse and reverse within smooth, explained even more clearly.

Chapter on Origin and Mark of Meridian Qi

Lei Gong asked Qi Bo, "Do the Twelve Meridians have Ben (Root) and Biao (Mark)?" Qi Bo said, "Yes." Lei Gong said, "Please describe the location of the Ben and Biao." Qi Bo said, "The Ben of Foot Taiyang is five cun above the heel; the Biao is at Liangluo Mingmen (eyes). The Ben of Foot Shaoyang is between Qiaoyin; the Biao is before Chuanglong (ear). The Ben of Foot Shaoyin is three cun below the medial malleolus; the Biao is at the Back-Shu points. The Ben of Foot Jueyin is five cun above Xingjian; the Biao is at the Back-Shu points. The Ben of Foot Yangming is at Liding; the Biao is at Renying, the cheek, and holding the Hangsang. The Ben of Foot Taiyin is four cun anterior-superior to Zhongfeng; the Biao is at the root of the tongue. The Ben of Foot Taiyang is behind the lateral malleolus; the Biao is one cun above Mingmen. The Ben of Hand Shaoyang is two cun superior between the little and index fingers; the Biao is below the outer canthus of the ear posterior superior angle. The Ben of Hand Yangming is in the elbow bone up to Biyang; the Biao is below the face under the clamp. The Ben of Hand Taiyin is at Cun Kou; the Biao is at the arterial pulse in the axilla. The Ben of Hand Shaoyin is at the end of the sharp bone; the Biao is at the Back-Shu points. The Ben of Hand Xinzhui (Pericardium) is two cun between the two tendons at the wrist; the Biao is three cun below the axilla. These are the locations of Ben and Biao." Lei Gong said, "Can Ben and Biao both be needled?" Qi Bo said, "The Ben and Biao of Qi cannot be needled." Lei Gong said, "Why cannot they be needled?" Qi Bo said, "Each Qi has a Chong (surge); the Chong cannot be needled." Lei Gong said, "Please speak of Qi Chong." Qi Bo said, "Stomach Qi has a Chong, Abdominal Qi has a Chong, Head Qi has a Chong, Shin Qi has a Chong; all cannot be needled." Lei Gong said, "Where is the Chong of the Head?" Qi Bo said, "The Chong of the Head is the Brain." Lei Gong said, "Where is the Chong of the Chest?" Qi Bo said, "The Chong of the Chest is the Ying (chest wall) and Back-Shu points. They also cannot be needled." Lei Gong said, "Where is the Chong of the Abdomen?" Qi Bo said, "The Chong of the Abdomen is the Back-Shu points, Chong Mai, and left and right arterial pulses." Lei Gong said, "Where is the Chong of the Shin?" Qi Bo said, "The Chong of the Shin is the Qijie (gas street) around the navel and Chengshan down to the ankle. All these cannot be needled." Lei Gong said, "Are these the only places that cannot be needled?" Qi Bo said, "Great Qi gathers and does not move, accumulating in the chest, stored in the Qi Hai (Sea of Qi), emerging from the Lung, following the throat, entering and exiting with respiration. This Qi Hai is like Qijie, responding to the great numbers of Heaven and Earth, exiting three and entering one; all cannot be needled."

Chen Yuan Gong said: Each of the Twelve Meridians has Ben and Biao, and all cannot be needled. The reason they cannot be needled is because the Chong Mai cannot be needled. Not knowing the Chong Mai means not knowing needle techniques.

Chapter on Elucidating the Subtleties of Zang-Fu

Lei Gong asked Qi Bo, "Are there only five Zang organs? Are there only six Fu organs?" Qi Bo said, "There are six Zang and seven Fu." Lei Gong said, "Why are there six Zang but called Five Zang?" Qi Bo said, "Heart, Liver, Spleen, Lung, and Kidney are the correct elements of the Five Phases, hence called Five Zang. The Bao Tuo (Uterus/Mother Palace) is not a correct element of the Five Phases; although it is a Zang, it is not named as such." Lei Gong said, "Why is the Bao Tuo not a correct Zang?" Qi Bo said, "Heart is Fire, Liver is Wood, Spleen is Earth, Lung is Metal, Kidney is Water; each Zang belongs to one phase. The Bao Tuo lies at the junction of Water and Fire; it is not correct, so it cannot be called the Sixth Zang." Lei Gong said, "The Kidney also contains Fire, which is a junction of Water and Fire, why is the Kidney called a Zang?" Qi Bo said, "The Fire in the Kidney is pre-natal Fire, residing in the two Kidneys while the Kidney specifically manages Water. The Bao Tuo connects upwards to the Heart and downwards to the Kidney, moving between Heart and Kidney, connecting at the junction of Water and Fire. It can be named Fire or Water, but it is not the correct Water and Fire." Lei Gong said, "Then why is the Bao Tuo called a Zang?" Qi Bo said, "The Bao Tuo lies at the dual junction of Water and Fire, the intersection of Heart and Kidney. Without the Bao Tuo's connection, the upper and lower cannot communicate. It exists not only in women but also in men. Because it is at the dual junction, I place it outside the Five Zang; it is not that the Bao Tuo is not a Zang." Lei Gong said, "Both men and women have it; is there a difference?" Qi Bo said, "The connection is the same, but the opening is different. Without this connection, Water and Fire do not intersect, and the diseases are the same. In women, the connection is wide at the bottom and narrow at the top, with no opening at the top and an opening at the bottom, so it can receive essence for pregnancy. The Bao Tuo is the mechanism of life, belonging to Yin but stored in Yang; is it not a Zang?" Lei Gong said, "How is the opening of the Bao Tuo different?" Qi Bo said, "The connection of the Bao Tuo emerges from the diaphragm of the Heart upwards and connects to the two Kidneys downwards; this is common to both sexes. Only in women is it wide below and narrow above, with no opening above and an opening below, enabling it to receive essence for pregnancy." Lei Gong said, "Why are there seven Fu but called six?" Qi Bo said, "Small Intestine, Large Intestine, Bladder, Gallbladder, Stomach, Sanjiao, and Pericardium are these seven Fu. Omitting the Pericardium from the name of Fu is to honor the Emperor." Lei Gong said, "Can the Pericardium be omitted?" Qi Bo said, "It cannot be omitted. The Pericardium is the mother of the Spleen and Stomach; Earth cannot grow without Fire. The Qi of the Five Zang and Six Fu all relies on the Heart Monarch. Heart Fire is non-action (wu-wei); it must rely on the Pericardium for action (you-wei). The Pericardium communicates and announces Stomach Qi, enters Spleen Qi, and exits the Qi of various Zang-Fu organs, enabling transformation." Lei Gong said, "Since the Pericardium is a Fu, why honor the Emperor and omit it? Honoring the Heart as Monarch Fire and calling the Pericardium Minister Fire, is this acceptable? Please record it in the *Wai Jing* as a standard."

Chen Yuan Gong said: Saying there are five Zang when there are six refers to the correct Zang. Saying there are six Fu when there are seven refers to the partial Fu. Mentioning five and omitting six is not ignorance of the Bao Tuo; mentioning six and omitting seven is not ignorance of the Pericardium. With Lei Gong's questions, the Bao Tuo and Pericardium are revealed to past and present generations.

Chapter on Examining Meridians

Lei Gong asked Qi Bo, "The Heavenly Master has detailed the Twelve Meridians, but the reasons for their mutual communication remain未尽 (unfinished). I hope you will clarify the profound principles and pass them to future generations." Qi Bo said, "Yes. The Lung belongs to Hand Taiyin. Taiyin is the image of the Moon; the Moon belongs to Metal, and the Lung also belongs to Metal. The Lung meridian goes to the Hand, hence called Hand Taiyin. It originates from the Middle Jiao above the stomach. The Stomach belongs to Earth, and Earth generates Metal, so the Stomach is the mother of the Lung. It connects downward to the Large Intestine because the Large Intestone also belongs to Metal, being a secondary son of the Stomach, while the Lung is the elder brother of the Large Intestine. The elder brother can encompass the younger brother, sufficient to net it. 'Connect' implies netting and encompassing. It follows the stomach opening because the Stomach is the mother of the Lung, naturally lingering in the mother's home to receive Stomach Earth Qi. The Lung meridian ascends through the Diaphragm. Since Stomach Qi is abundant, it must distribute Qi to its child. The Lung, receiving Qi from the Stomach mother, returns to the Lung palace, necessarily rising through the Diaphragm. Having received Stomach Qi, the Lung establishes itself, and thus the meridian begins to flow from the Middle Jiao, extending horizontally to the armpit, fearing the Heart and daring not to invade. However, the Lung's connection truly communicates with the Heart, as the Heart is the Lord of the Lung, and the Lung is the minister. The minister must pay court to the lord; this is the path of reporting duties. Descending along the inner arm, running anterior to the Shaoyin Heart and Pericardium, is another visit to the minister's gate. The Heart Master is the Pericardium, the minister to the Heart Lord, acting on behalf of the Lord. Heart controls Lung Metal, requiring the Qi of the Heart Master to facilitate this control. Respiration communicates entirely through this connected system. The Lung, inheriting the dignity of Heavenly Jade, must obey the orders of the Chancellor, hence running anterior to the Shaoyin Heart and Pericardium without delay. From here downwards, passing the elbow, it goes to the arm, from the arm to Cun Kou and Yuji, all pathways of Lung meridian communication. Following Yuji, it emerges at the tip of the thumb, the end of the Lung meridian. After the meridian ends, it resumes, going straight from behind the wrist to the inner aspect of the index finger, branching out."

Lei Gong said, "How is the Spleen meridian?" Qi Bo said, "The Spleen is an Earth organ, its nature is dampness, named Foot Taiyin. In the month of Taiyin, the moon shines on the earth at night; the moon is a Yin image, the Spleen belongs to Earth, receiving the Yin Qi of the moon, hence named Taiyin. Its meridian originates from the tip of the big toe, hence also called Foot Taiyin. Since the Spleen meridian originates from the sole, it must ascend from below. From the medial aspect of the big toe, passing behind the transverse bone, ascending anterior to the medial malleolus, up the calf, following the tibia posteriorly, crossing anterior to Jueyin, it enters the Liver meridian pathway. Wood controls Earth, so it should be feared by the Spleen; why does the meridian connect to the Liver? One does not know that although Wood controls Earth, Wood also completes Earth. Without the ventilation of Wood Qi, Earth lacks generating Qi, so it fears the Liver yet does not dislike it. Crossing anterior to Foot Jueyin, it seeks union with Liver Wood. Ascending the anterior-medial knee and thigh into the abdomen, it returns to the original Zang of the Spleen meridian. The abdomen is the main palace of the Spleen; Spleen governs Earth residing in the Central Province. The Central Province is the abdomen of the world, and the Spleen is the abdomen of the human body. The Spleen and Stomach are exterior-interior partners; the Spleen is interior and the Stomach exterior, the Spleen is enveloped by the Stomach, hence connecting to the Stomach. The Spleen receives Stomach Qi, allowing Spleen Qi to rise; thus the meridian also ascends through the Diaphragm, approaches the throat, and reaches the root of the tongue. The root of the tongue is the sprout of the Heart, and the Spleen is the child of the Heart; parent and child Qi naturally communicate without separation. However, the tongue is the external orifice of the Heart, not the inner court. Although the Spleen meridian reaches the tongue, it ultimately does not reach the Heart. Therefore, its branch again travels, borrowing Stomach Qi from outside the Zhongwan of the Stomach, ascending through the Diaphragm, and the meridian communicates with the area of Danzhong, connecting upward to the Hand Shaoyin Heart meridian, the image of the child approaching the mother."