脏列于脏中，毋乃不可乎?岐伯曰：脏称五不称六，是不以脏予包络也。腑称六，不称七，是不以腑名包络也，天老曰：心包络，非脏非腑何以与三焦相合乎?岐伯曰：包络与三焦为表里，二经皆有名无形，五脏有形与形相合，包络无形，故与无形相合也。天老曰：三焦为孤脏，既名为脏，岂合于包络乎?岐伯曰：三焦虽亦称脏，然孤而寡合，仍是腑非脏也，舍包络之气，实无可依，天然配合，非勉强附会也。天老曰：善。雷公曰：肺合大肠，心合小肠，肝合胆，脾合胃，肾合膀胱，此天合也。三焦与心包络相合，恐非天合矣。岐伯曰：包络非脏而与三焦合者，包络里三焦表也。雷公曰：三焦腑也，何分表里乎?岐伯曰：三焦之气，本与肾亲，亲肾不合肾者，以肾有水气也。故不合肾而合于包络耳。雷公曰：包络之火气出于肾，三焦取火于肾，不胜取火于包络乎。岐伯曰：膀胱与肾为表里，则肾之火气必亲膀胱而疏三焦矣。包络得肾之火气，自成其腑，代心宣化，虽腑犹脏也。包络无他腑之附，得三焦之依而更亲，是以三焦乐为表，包络亦自安于里，孤者不孤，自合者永合也。雷公曰：善。应龙问曰：包络腑也，三焦亦自成腑，何以为包络之使乎?岐伯曰：包络即膻中也，为心膜鬲，近于心宫，遮护君主，其位最亲，其权最重，故三焦奉令不敢后也。应龙曰：包络代心宣化，宜各脏腑皆奉令矣，何独使三焦乎了岐伯曰：各腑皆有表里，故不听包络之使，惟三焦无脏为表里，故包络可以使之。应龙曰：三焦何乐为包络使乎?岐伯曰：包络代心出治，腑与脏同，三焦听使于包络，犹听使于心，故包络为里，三焦为表，岂勉强附会哉。应龙曰：善。
陈士铎曰：包络之合三焦，非无因之合也。包络之使三焦，因其合而使；之也，然合者，仍合于心耳，非包络之司为合也。
外经微言三卷
胆腑命名篇
胡孔甲问于岐伯曰：大肠者，白肠也，小肠者，赤肠也，胆非肠，何谓青肠乎?歧伯曰：胆贮青汁，有入无出，然非肠何能通而贮之乎，故亦以肠名之。青者，木之色，胆属木，其色青，故又名青肠也。胡孔甲曰：十一脏取决于胆，是腑亦有脏名矣，何脏分五而腑分七也?岐伯曰：十一脏取决于胆，乃省文耳，非腑可名脏也。孔甲曰：胆既名为脏，而十一脏取决之，固何所取之乎?岐天师曰：胆司渗，凡十一脏之气得胆气渗之，则分清化浊，有奇功焉。孔甲曰：胆有入无出，是渗主入而不主出也，何能化浊乎?岐伯曰：清渗入则浊自化，浊自化而清亦化矣。孔甲曰：清渗入而能化，是渗入而仍渗出矣。岐伯曰：胆为清净之府。渗入者，清气也，遇清气之脏腑亦以清气应之，应即渗之机矣，然终非渗也。孔甲曰：脏腑皆取决于胆，何脏腑受胆之渗乎?岐伯曰：大小肠膀胱皆受之，而膀胱独多焉，虽然膀胱分胆之渗，而胆之气虚矣。胆虚则胆得渗之祸矣，故胆旺则渗益，胆虚则渗损。孔甲曰：胆渗何气则受损乎?岐伯曰：酒热之气，胆之所畏也，过多则渗失所司，胆受损矣，非毒结于脑则涕流于鼻也。孔甲曰：何以治之?岐伯曰：剌胆络之穴，则病可已也。孔甲曰：善。
陈士铎曰：胆主渗，十二脏皆取决于胆者，正决于渗也。胆不能渗又何取决乎。
任督死生篇
雷公问曰：十二经脉之外，有任督二脉，何略而不言也?岐伯曰：二经之脉不可略也。以二经散见于各经，故言十二经脉而二经已统会于中矣。雷公曰：试分言之。岐伯曰：任脉行胸之前，督脉行背之后也。任脉起于中极之下，以上毛际，循腹里，上关元，至咽咙上颐，循面入目眦，此任脉之经络也。督脉起于少腹，以下骨中央，女子入系廷孔，在溺孔之际，其络循阴器合纂间，统纂后，即前后二阴之间也，别绕臀至少阴，与巨阳中络者合少阴，上股内后廉，贯脊属肾与太阳。起于目内眦，上额交巅上，入络脑，至鼻柱，还出别下项，循肩膊挟脊抵腰中，入循膂络肾。其男子循茎下至纂，与女子等，其少腹直上者，贯脐中央，上贯心，入喉上颐环唇，上系两目之下中央，此督脉之经络也。虽督脉止于龈交，任脉止于承浆，其实二脉同起于会阴。止于龈交者未尝不过承浆，止于承浆者未尝不过龈交，行于前者亦行于后，行于后者亦行于前，循环周流彼此无间，故任督分之为二，合之仍一也。夫会阴者，至阴之所也。任脉由阳行于阴，故脉名阴海。督脉由阴行于阳，故脉名阳海。非龈交穴为阳海，承浆穴为阴海也。阴交阳而阴气生，阳交阴而阳气生，任督交而阴阳自长，不如海之难量乎，故以海名之。雷公曰：二经之脉络予已知之矣。请问其受病何如?岐伯曰：二经气行则十二经之气通，二经气闭则十二经之气塞，男则成疝，女则成瘕，非遗溺即脊强也。雷公曰：病止此乎?岐伯曰：肾之气必假道、于任督二经，气闭则肾气塞矣。女不受妊，男不射精，人道绝矣。然则任督二经之脉络，即人死生之道路也。雷公曰：神哉论也。请载《外经》，以补《内经》未备。
陈士铎曰：任督之路，实人生死之途。说得精好入神。
阴阳二跷篇
司马问曰：奇经八脉中有阴跷阳跷之脉，可得闻乎?岐伯曰：《内经》言之矣。司马曰：《内经》言之，治病未验或有未全欤。岐伯曰：《内经》约言之，实未全也。阴跷脉足少阴肾经之别脉也，起于然骨之照海穴，出内踝上，又直上之，循阴股以入于阴，上循胸里，入于缺盆，上出入迎之前，入于目下鸠，属于目眦之睛明穴，合足太阳膀胱之阳跷而上行，此阴跷之脉也。阳跷脉足太阳膀胱之别脉也，亦起于然骨之下申脉穴，出外踝下，循仆参，郄于附阳，与足少阳会于居髎，又与手阳明会于肩髃及巨骨，又与手太阳阳维会于臑俞，与手足阳明会于地仓及巨髎，与任脉足阳明会于承泣，合足少阴肾经之阴跷下行，此阳跷之脉也。然而跷脉之起止，阳始于膀胱而止于肾，阴始于肾而止于膀胱，此男子同然也，若女子微有异。男之阴跷起于然骨，女之阴跷起于阴股；男之阳跷起于申脉，女之阳跷起于仆参。知同而治同，知异而疗异，则阳跷之病不至阴缓阳急，阴跷之病不至阳缓阴急，何不验乎。司马公曰：今而后，阴阳二跷之脉昭然矣。
陈士铎曰：二跷之脉，分诸男女。《内经》微别，人宜知之，不可草草看过。
奇恒篇
奢龙问于岐伯曰：奇恒之腑，与五脏并主藏精，皆可名脏乎?岐伯曰：然。奢龙曰：脑髓骨脉胆女子胞，既谓奇恒之腑，不宜又名脏矣。岐伯曰：腑谓脏者，以其能藏阴也。阴者，即肾中之真水也。真水者，肾精也。精中有气，而脑髓骨脉胆女子胞皆能藏之，故可名腑，亦可名脏也。奢龙曰；修真之士，何必留心于此乎?岐伯曰：人欲长生，必知斯六义，而后可以养精气，结圣胎者也。奢龙曰：女子有胞以结胎，男子无胞何以结之?岐伯曰：女孕男不妊，故胞属之女子，而男子未尝无胞也，男子有胞而后可以养胎息，故修真之士必知。斯六者至要者则胞与脑也，脑为泥丸，即上丹田也；胞为神室，即下丹田也。骨藏髓，脉藏血，髓藏气，脑藏精，气血精髓尽升泥丸，下降于舌，由舌下华池，由华池下廉泉玉英，通于胆，下贯神室。世人多欲，故血耗气散，髓竭精亡也。苟知藏而不泻，即返还之道也。奢龙曰：六者宜藏，何道而使之藏乎?岐伯曰：广成子有言，毋摇精，毋劳形，毋思虑营营，非不泻之谓乎。奢龙曰；命之矣。
陈士铎曰：脑、髓、骨、脉、胆、女子胞，非脏也，非脏而以脏名之，以其能藏也，能藏故以脏名之，人可失诸藏乎。
小络篇
应龙问于岐伯曰：膜原与肌腠有分乎?岐伯曰：二者不同也。应龙曰：请问不同?岐伯曰：肌腠在膜原之外也。应龙曰；肌腠有脉乎?岐伯曰：肌腠膜原皆有脉也，其所以分者，正分于其脉耳。肌腠之脉，外连于膜原，膜原之脉，内连于肌腠。应龙曰：二脉乃表里也，有病何以分之?岐伯曰：外引小络痛者，邪在肌腠也。内引小络痛者，邪在膜原也。应龙曰：小络又在何所?岐伯曰：小络在膜原之间也。
陈士铎曰：小络一篇，本无深文，备载诸此。以小络异于膜原耳，知膜原之异，即知肌腠之异也。
肺金篇
少师问曰：肺金也，脾胃土也，土宜生金，有时不能生金者谓何了岐伯曰：脾胃土旺而肺金强，脾胃土衰而肺金弱，又何疑乎。然而脾胃之气太旺，反非肺金所喜者，由于土中火气之过盛也。土为肺金之母，火为肺金之贼，生变为克，乌乎宜乎。少师曰：金畏火克，宜避火矣，何又亲火乎?岐伯曰：肺近火，则金气之柔者必销矣。然肺离火，则金气之顽者必折矣。所贵微火以通薰肺也。故土中无火，不能生肺金之气。而土中多火，亦不能生肺金之气也。所以烈火为肺之所畏，微火为肺之所喜。少师公曰：善。请问金木之生克?岐伯曰：肺金制肝木之旺，理也。而肝中火盛，则金受火炎肺，失清肃之令矣。避火不暇，敢制肝木乎了即木气空虚，已不畏肺金之刑，况金受火制，则肺金之气必衰，肝木之火愈旺，势必横行无忌，侵伐脾胃之土，所谓欺子弱而凌母强也。肺之母家受敌，御木贼之强横，奚能顾金子之困穷，肺失化源，益加弱矣。肺弱欲其下生肾水难矣，水无金生则水不能制火，毋论上焦之火焚烧，而中焦之火亦随之更炽甚，且下焦之火亦挟水沸腾矣。少师曰：何肺金之召火也?岐伯曰：肺金，娇脏也，位居各脏腑之上，火性上炎，不发则已，发则诸火应之。此肺金之所以独受厥害也。少师曰：肺为娇脏，曷禁诸火之威逼乎，金破不鸣断难免矣。何以自免于祸乎?岐伯曰：仍赖肾子之水以救之。是以肺肾相亲更倍于土金之相爱。以土生金，而金难生土。肺生肾，而肾能生肺，昼夜之间，肺肾之气实彼此往来两相通，而两相益也。少师曰：金得水以解火，敬闻命矣。然金有时而不畏火者，何谓乎?岐伯曰：此论其变也。少师曰：请尽言之。岐伯曰：火烁金者，烈火也。火气自微何以烁。金非惟不畏火，且侮火矣。火难制金，则金气日旺。肺成顽金过刚而不可犯，于是肃杀之气必来伐木。肝受金刑力难生火，火势转衰，变为寒火奚。足畏乎。然而火过寒无温气以生土，土又何以生金。久之火寒而金亦寒矣。少师曰：善。请问金化为水，而水不生木者，又何谓乎?岐伯曰：水不生木，岂金反生木乎。水不生木者，金受火融之水也。真水生木而融化之，水克木矣。少师曰：善。
陈士铎曰：肺不燥不成顽金，肺过湿不成柔金，以肺中有火也。肺得火则金益，肺失火则金损。故金中不可无火，亦不可有火也。水火不旺，金反得其宜也。
总不可使金之过旺耳。
肝木篇
少师曰：肝属木，木非水不养，故肾为肝之母也。肾衰则木不旺矣，是肝木之虚，皆肾水之涸也。然而肝木之虚，不全责肾水之衰者何故?岐伯曰：此肝木自郁也。木喜疏泄，遇风寒之邪，拂抑之事，肝辄气郁不舒。肝郁必下克脾胃，制土有力，则木气自伤，势必求济肾水，水生木而郁气未解，反助克土之横。土怒水助转来克水。肝不受肾之益，肾且得土之损，未有不受病者也。肾既病矣，自难滋肝木之枯，肝无水养，其郁更甚。郁甚而克土愈力。脾胃受伤气难转输，必求救于心火，心火因肝木之郁全不顾心，心失化源，何能生脾胃之土乎。于是怜土予之受伤，不敢咎肝母之过，逆反嗔肺金不制肝木，乃出其火而克肺，肺无土气之生，复有心火之克则肺金难以自存。听肝木之逆，无能相制矣。少师曰：木无金制宜木气之舒矣，何以仍郁也?岐伯曰：木性曲直，必得金制有成。今金弱木强，则肝寡于畏，任郁之性以自肆，土无可克水，无可养火，无可助，于是木空受焚矣。此木无金制而愈郁也。所以治肝必解郁为先，郁解而肝气自平。何至克土，土无木克则脾胃之气自易升腾，自必忘克，肾水转生肺金矣。肺金得脾胃二土之气，则金气自旺，令行清肃。肾水无匮乏之忧，且金强制木，木无过旺肝气平矣。少师曰：肝气不平可以直折之乎?岐伯曰：肝气最恶者郁也。其次则恶不平，不平之极即郁之极也。故平肝尤尚解郁。少师曰：其故何也?岐伯曰：肝气不平，肝中之火过旺也。肝火过旺，由肝木之塞也。外闭内焚，非烁土之气即耗心之血矣。夫火旺宜为心之所喜，然温火生心，烈火逼心，所以火盛之极，可暂用寒凉以泻。肝火郁之极，宜兼用舒泄以平肝也。少师曰：善。
陈士铎曰：木不郁则不损，肝木之郁即逆之之谓也。人能解郁，则木得其平矣。何郁之有。
肾水篇
[Background Information]
Book Title: Waijing Weiyan (Subtle Meanings of the External Classic)
Chapter: Main Text (5/13)
Category: Comprehensive
[Original Text Translation]
Is it not inappropriate to list the Pericardium among the Zang organs? Qibo replied: The Zang are referred to as five, not six; this is because the Pericardium is not granted the status of a Zang organ. The Fu are referred to as six, not seven; this is because the Pericardium is not named as a Fu organ. Tianlao asked: The Pericardium (Pericardium) is neither a Zang nor a Fu organ; how can it pair with the Triple Burner (Triple Burner)? Qibo replied: The Pericardium and the Triple Burner form an interior-exterior relationship. Both meridians have names but no distinct physical form. The Five Zang organs have physical forms and pair with other physical forms. Since the Pericardium has no physical form, it pairs with that which also has no physical form. Tianlao asked: The Triple Burner is called the "Solitary Zang." Since it is named a Zang, how can it pair with the Pericardium? Qibo replied: Although the Triple Burner is also called a Zang, it is solitary and lacks pairing partners; thus, it remains a Fu organ rather than a true Zang. Apart from the Qi of the Pericardium, there is truly nothing else for it to rely upon. This is a natural pairing, not a forced association. Tianlao said: Excellent. Leigong asked: The Lung pairs with the Large Intestine, the Heart pairs with the Small Intestine, the Liver pairs with the Gallbladder, the Spleen pairs with the Stomach, and the Kidney pairs with the Bladder; these are heavenly pairings. The pairing of the Triple Burner with the Pericardium is likely not a heavenly pairing. Qibo replied: The Pericardium is not a Zang, yet it pairs with the Triple Burner because the Pericardium is interior and the Triple Burner is exterior. Leigong asked: The Triple Burner is a Fu organ; why distinguish between interior and exterior? Qibo replied: The Qi of the Triple Burner is originally close to the Kidney. It does not pair directly with the Kidney because the Kidney contains Water Qi. Therefore, it does not pair with the Kidney but instead pairs with the Pericardium. Leigong asked: The Fire Qi of the Pericardium originates from the Kidney. If the Triple Burner draws fire from the Kidney, would it not be better to draw fire from the Pericardium? Qibo replied: The Bladder and the Kidney form an interior-exterior relationship; thus, the Kidney's Fire Qi must be close to the Bladder and distant from the Triple Burner. The Pericardium receives the Fire Qi of the Kidney, thereby forming its own Fu nature. It acts on behalf of the Heart to disseminate and transform; although it is a Fu, it functions like a Zang. The Pericardium has no other Fu organs to attach to; relying on the Triple Burner makes them even closer. Thus, the Triple Burner gladly serves as the exterior, and the Pericardium is content in the interior. The solitary one is no longer solitary, and those naturally paired will remain paired forever. Leigong said: Excellent. Yinglong asked: The Pericardium is a Fu, and the Triple Burner is also a self-formed Fu; why is the Triple Burner the envoy of the Pericardium? Qibo replied: The Pericardium is the Danzhong (Chest Center), serving as the membrane diaphragm of the Heart. It is close to the Heart Palace, shielding and protecting the Monarch (Heart). Its position is most intimate, and its authority is most weighty; therefore, the Triple Burner obeys its orders without daring to lag behind. Yinglong asked: The Pericardium acts on behalf of the Heart to disseminate and transform; should not all Zang and Fu organs obey its orders? Why only the Triple Burner? Qibo replied: Each Fu organ has an interior-exterior partner; therefore, they do not obey the Pericardium's commands. Only the Triple Burner has no Zang organ as its interior-exterior partner; thus, the Pericardium can command it. Yinglong asked: Why does the Triple Burner gladly serve as the envoy of the Pericardium? Qibo replied: The Pericardium acts on behalf of the Heart to govern; its status as a Fu is equivalent to a Zang. When the Triple Burner obeys the Pericardium, it is akin to obeying the Heart itself. Thus, the Pericardium is interior, and the Triple Burner is exterior; this is certainly not a forced association. Yinglong said: Excellent.
Chen Shiduo commented: The pairing of the Pericardium with the Triple Burner is not a pairing without cause. The Pericardium commands the Triple Burner because of their pairing; however, the pairing ultimately relates to the Heart, not because the Pericardium's function constitutes the pairing.
Volume Three of Waijing Weiyan
Chapter on the Naming of the Gallbladder Fu Organ
Hu Kongjia asked Qibo: The Large Intestine is the White Intestine, and the Small Intestine is the Red Intestine. The Gallbladder is not an intestine; why is it called the Green Intestine? Qibo replied: The Gallbladder stores green juice; it has entry but no exit. However, if it were not an intestine, how could it facilitate passage and storage? Therefore, it is also named an intestine. Green is the color of Wood. The Gallbladder belongs to Wood, and its color is green; hence, it is also called the Green Intestine. Hu Kongjia asked: The eleven Zang organs depend on the Gallbladder; this implies that Fu organs also have Zang names. Why are the Zang divided into five and the Fu into seven? Qibo replied: "The eleven Zang organs depend on the Gallbladder" is merely a condensed expression; it does not mean that Fu organs can be named Zang. Kongjia asked: Since the Gallbladder is named a Zang, and the eleven Zang depend on it, what exactly do they depend on? Heavenly Master Qi replied: The Gallbladder governs seepage. When the Qi of all eleven Zang organs receives the seeping Qi of the Gallbladder, it separates the clear from the turbid, achieving remarkable efficacy. Kongjia asked: The Gallbladder has entry but no exit; this means seepage primarily involves entry rather than exit. How can it transform the turbid? Qibo replied: When the clear seeps in, the turbid transforms spontaneously; when the turbid transforms, the clear also transforms. Kongjia asked: If the clear seeps in and can transform, does this mean that after seeping in, it still seeps out? Qibo replied: The Gallbladder is the Fu of Purity and Clarity. What seeps in is Clear Qi. Organs and Zang possessing Clear Qi respond with Clear Qi; this response is the mechanism of seepage, yet it is ultimately not seepage. Kongjia asked: All Zang and Fu organs depend on the Gallbladder; which Zang and Fu receive the Gallbladder's seepage? Qibo replied: The Large Intestine, Small Intestine, and Bladder all receive it, with the Bladder receiving the most. Although the Bladder shares in the Gallbladder's seepage, the Gallbladder's Qi becomes deficient. If the Gallbladder is deficient, it suffers harm from seepage. Therefore, when the Gallbladder is robust, seepage increases; when deficient, seepage diminishes. Kongjia asked: Which Qi causes damage when the Gallbladder seeps it? Qibo replied: The Qi of wine and heat is what the Gallbladder fears. Excessive amounts cause the loss of seepage control, damaging the Gallbladder; this manifests either as toxin accumulation in the brain or nasal discharge. Kongjia asked: How to treat this? Qibo replied: Puncturing the acupoints of the Gallbladder collaterals can cure the disease. Kongjia said: Excellent.
Chen Shiduo commented: The Gallbladder governs seepage; the reason the twelve Zang organs depend on the Gallbladder is precisely due to seepage. If the Gallbladder cannot seep, what is there to depend on?
Chapter on Life and Death via the Ren and Du Meridians
Leigong asked: Outside the Twelve Primary Meridians, there are the Ren and Du meridians. Why are they briefly mentioned and not discussed in detail? Qibo replied: The meridians of these two channels cannot be overlooked. Because these two meridians are scattered throughout the other meridians, speaking of the Twelve Primary Meridians already encompasses them. Leigong asked: Please explain them separately. Qibo replied: The Ren Meridian runs along the front of the chest, and the Du Meridian runs along the back. The Ren Meridian originates below Zhongji (CV5), ascends to the pubic hair line, follows the interior of the abdomen, ascends to Guanyuan (CV4), reaches the throat and chin, follows the face into the inner canthus of the eye; this is the pathway of the Ren Meridian. The Du Meridian originates in the lower abdomen, descends to the central bone. In women, it enters and connects to the Tingkong, at the junction of the urinary opening. Its collateral follows the external genitalia, meeting in the perineum, encompassing the posterior perineum, which is the space between the anterior and posterior orifices. It branches around the buttocks to Shaoyin, merging with the middle collateral of Juyang (Taiyang) into Shaoyin, ascending along the medial posterior aspect of the thigh, piercing the spine, connecting to the Kidney and Taiyang. It originates at the inner canthus of the eye, ascends to the forehead, crosses the vertex, enters to connect with the brain, reaches the bridge of the nose, emerges again, descends separately down the neck, follows the shoulders and scapulae, flanking the spine to reach the middle of the waist, entering to follow the paraspinal muscles and connecting to the Kidney. In men, it follows the penis down to the perineum, equal to women. The portion rising straight up from the lower abdomen pierces the center of the navel, ascends through the Heart, enters the throat, ascends to the chin, circles the lips, and ascends to connect to the center below the eyes; this is the pathway of the Du Meridian. Although the Du Meridian ends at Yinjiao (GV28) and the Ren Meridian ends at Chengjiang (CV24), in reality, both meridians originate together at Huiyin (CV1). Those ending at Yinjiao never fail to pass through Chengjiang, and those ending at Chengjiang never fail to pass through Yinjiao. Those running forward also run backward, and those running backward also run forward. They circulate continuously without interruption. Thus, while the Ren and Du are divided into two, combined they remain one. The Huiyin is the place of extreme Yin. The Ren Meridian moves from Yang into Yin, hence the name Sea of Yin. The Du Meridian moves from Yin into Yang, hence the name Sea of Yang. It is not that Yinjiao is the Sea of Yang and Chengjiang is the Sea of Yin. Yin interacting with Yang generates Yin Qi; Yang interacting with Yin generates Yang Qi. The interaction of Ren and Du causes Yin and Yang to grow naturally, immeasurable like the sea; hence they are named Seas. Leigong said: I now know the pathways of these two meridians. May I ask how they become diseased? Qibo replied: When the Qi of these two meridians flows, the Qi of the Twelve Meridians is unobstructed. When the Qi of these two meridians is blocked, the Qi of the Twelve Meridians is obstructed. In men, this results in hernia; in women, it results in masses (Jia). It is either enuresis or spinal rigidity. Leigong asked: Are the diseases limited to this? Qibo replied: The Qi of the Kidney must pass through the Ren and Du meridians. If the Qi is blocked, the Kidney Qi is obstructed. Women cannot conceive, and men cannot ejaculate; the way of human reproduction is cut off. Therefore, the pathways of the Ren and Du meridians are indeed the roads of life and death for humans. Leigong said: What a profound theory! Please record it in the *Waijing* to supplement the deficiencies of the *Neijing*.
Chen Shiduo commented: The path of the Ren and Du is truly the path of life and death for humans. The explanation is exquisite and spiritual.
Chapter on the Yin and Yang Qiao Meridians
Sima asked: Among the Eight Extraordinary Vessels, there are the Yin Qiao and Yang Qiao meridians. May I hear about them? Qibo replied: The *Neijing* has discussed them. Sima said: The *Neijing* discusses them, but perhaps their application in treating diseases is unverified or incomplete? Qibo replied: The *Neijing* speaks concisely; in fact, it is not complete. The Yin Qiao Meridian is a branch of the Foot Shaoyin Kidney Meridian. It originates at the Zhaohai (KI6) acupoint on Ran Gu, emerges above the medial malleolus, goes straight upward, follows the medial thigh to enter the yin region, ascends along the chest interior, enters the Supraclavacular Fossa (Quepen), ascends to emerge before the Chongyang (ST45) area, enters under the eye at the Jingming (BL1) acupoint in the inner canthus, merges with the Yang Qiao of the Foot Taiyang Bladder Meridian and ascends; this is the Yin Qiao Meridian. The Yang Qiao Meridian is a branch of the Foot Taiyang Bladder Meridian. It also originates at the Shenmai (BL62) acupoint below Ran Gu, emerges below the lateral malleolus, follows Puncan, halts at Fuyang, meets the Foot Shaoyang at Juliao (GB33), again meets the Hand Yangming at Jianyu (LI15) and Jugu (SI10), again meets the Hand Taiyang and Yang Linking Vessel at Naoshu (SI19), meets the Hand and Foot Yangming at Dicang (ST4) and Juliao (ST3), meets the Ren Meridian and Foot Yangming at Chengqi (ST1), merges with the Yin Qiao of the Foot Shaoyin Kidney Meridian and descends; this is the Yang Qiao Meridian. However, regarding the start and end of the Qiao meridians: Yang starts at the Bladder and ends at the Kidney; Yin starts at the Kidney and ends at the Bladder. This is the same for men. For women, there are slight differences. In men, the Yin Qiao starts at Ran Gu; in women, it starts at the medial thigh. In men, the Yang Qiao starts at Shenmai; in women, it starts at Puncan. Knowing the similarities leads to similar treatments; knowing the differences leads to different therapies. Thus, Yang Qiao diseases will not result in Yin slackness and Yang tension, and Yin Qiao diseases will not result in Yang slackness and Yin tension. Why would they not be effective? Lord Sima said: From now on, the Yin and Yang Qiao meridians are clear.
Chen Shiduo commented: The two Qiao meridians differ between men and women. The *Neijing* distinguishes them subtly; people should know this and not skim over it carelessly.
Chapter on the Marvellous and Constant
Shelong asked Qibo: The Marvellous and Constant Fu organs, along with the Five Zang, both govern the storage of Essence. Can they all be named Zang? Qibo replied: Yes. Shelong asked: The Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus in women are already called Marvellous and Constant Fu organs; it is inappropriate to also name them Zang. Qibo replied: They are called Zang among the Fu because they can store Yin. Yin refers to the True Water within the Kidney. True Water is Kidney Essence. Essence contains Qi, and the Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus can all store it; thus, they can be named Fu, and also named Zang. Shelong asked: Why should practitioners of cultivation pay attention to this? Qibo replied: If humans wish for longevity, they must understand these six principles, thereafter they can nourish Essence and Qi and form the Sacred Embryo. Shelong asked: Women have a uterus to form the embryo; men have no uterus, so how do they form it? Qibo replied: Women conceive, but men do not gestate; thus, the uterus belongs to women. However, men do possess a "uterus" (conceptually). Men have this structure to nourish fetal breath; therefore, practitioners of cultivation must know it. Of these six, the most important are the Uterus and the Brain. The Brain is the Mud Pill, which is the Upper Dantian. The Uterus is the Spirit Chamber, which is the Lower Dantian. Bones store Marrow, Vessels store Blood, Marrow stores Qi, and the Brain stores Essence. Blood, Qi, Marrow, and Essence all ascend to the Mud Pill, descend to the tongue, flow from the Hua Chi below the tongue, down through Lianquan and Yuying, connect to the Gallbladder, and descend through the Spirit Chamber. People of the world have many desires; thus, Blood is depleted, Qi scatters, Marrow exhausts, and Essence perishes. If one knows how to store without leaking, this is the Way of Return. Shelong asked: These six should be stored; what is the method to make them store? Qibo replied: Guangchengzi said: Do not shake Essence, do not labor the Form, do not engage in restless thinking. Is this not what is meant by not leaking? Shelong said: I have received your instruction.
Chen Shiduo commented: The Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus are not Zang, yet they are named Zang because they can store. Because they can store, they are named Zang. How can people neglect storing?
Chapter on Small Collaterals
Yinglong asked Qibo: Is there a distinction between the Mo Yuan (Membrane Source) and Ji Cou (Muscle Clefts)? Qibo replied: The two are different. Yinglong asked: Please explain the difference. Qibo replied: The Ji Cou are outside the Mo Yuan. Yinglong asked: Do the Ji Cou have vessels? Qibo replied: Both Ji Cou and Mo Yuan have vessels. The distinction lies precisely in their vessels. The vessels of the Ji Cou connect externally to the Mo Yuan, and the vessels of the Mo Yuan connect internally to the Ji Cou. Yinglong asked: These two vessels form an interior-exterior relationship; if there is disease, how do you distinguish them? Qibo replied: Pain radiating outward to small collaterals indicates the pathogen is in the Ji Cou. Pain radiating inward to small collaterals indicates the pathogen is in the Mo Yuan. Yinglong asked: Where are the small collaterals located? Qibo replied: The small collaterals are between the Mo Yuan and the Ji Cou.
Chen Shiduo commented: The chapter on Small Collaterals contains no deep text; it is recorded here for completeness. It distinguishes Small Collaterals from the Mo Yuan. Knowing the difference of the Mo Yuan is knowing the difference of the Ji Cou.
Chapter on Lung Metal
Shaoshi asked: The Lung is Metal, and the Spleen and Stomach are Earth. Earth should generate Metal. Sometimes it fails to generate Metal; what is the reason? Qibo replied: When Spleen and Stomach Earth is robust, Lung Metal is strong; when Spleen and Stomach Earth declines, Lung Metal weakens. What doubt is there? However, if the Qi of the Spleen and Stomach is too robust, it is actually not favored by Lung Metal. This is due to the excessive Fire Qi within the Earth. Earth is the Mother of Lung Metal; Fire is the Thief of Lung Metal. Generation turns into Control; how can this be favorable? Shaoshi asked: Metal fears being controlled by Fire and should avoid Fire; why does it approach Fire? Qibo replied: If the Lung is close to Fire, the soft Metal Qi will surely melt. However, if the Lung is separated from Fire, the stubborn Metal Qi will surely break. What is valuable is mild Fire to gently warm the Lung. Therefore, if there is no Fire in the Earth, it cannot generate the Qi of Lung Metal. And if there is too much Fire in the Earth, it also cannot generate the Qi of Lung Metal. Thus, fierce Fire is feared by the Lung, while mild Fire is liked by the Lung. Lord Shaoshi said: Excellent. May I ask about the generation and control of Metal and Wood? Qibo replied: Lung Metal controlling the excess of Liver Wood is logical. However, if Fire in the Liver is excessive, Metal is scorched by the flames, and the Lung loses its clear and descending command. With no time to avoid Fire, how can it control Liver Wood? Even if Wood Qi is empty, it no longer fears the punishment of Lung Metal. Moreover, if Metal is controlled by Fire, the Qi of Lung Metal must decline. The Fire of Liver Wood becomes more robust, inevitably running rampant without restraint, invading the Earth of the Spleen and Stomach. This is called bullying the weak son and dominating the strong mother. When the Mother home of the Lung (Earth) is under attack, how can it defend against the tyranny of the Wood thief and attend to the poverty of the Metal child? The Lung loses its source of transformation and becomes weaker. If the Lung is weak, it is difficult for it to generate Kidney Water downward. Without Metal generating Water, Water cannot control Fire. Not only does the Fire of the Upper Jiao burn, but the Fire of the Middle Jiao also intensifies, and the Fire of the Lower Jiao boils with Water. Shaoshi asked: Why does Lung Metal invite Fire? Qibo replied: Lung Metal is a delicate Zang organ. It resides above all other Zang and Fu organs. Fire nature rises upward. If it does not flare up, fine; if it flares up, all Fires respond. This is why Lung Metal alone suffers this harm. Shaoshi asked: The Lung is a delicate Zang; how can it withstand the coercion of various Fires? Broken Metal cannot ring; disaster is inevitable. How can it save itself from disaster? Qibo replied: It still relies on the Water of the Kidney to rescue it. Therefore, the intimacy between Lung and Kidney is double that of the love between Earth and Metal. Earth generates Metal, but Metal hardly generates Earth. Lung generates Kidney, and Kidney can generate Lung. Between day and night, the Qi of Lung and Kidney actually travels back and forth, mutually connected and mutually beneficial. Shaoshi said: I respectfully accept that Metal obtains Water to resolve Fire. However, sometimes Metal does not fear Fire; what does this mean? Qibo replied: This discusses variations. Shaoshi asked: Please speak fully. Qibo replied: Fire melting Metal is fierce Fire. How can weak Fire melt Metal? Metal not only does not fear Fire but also insults Fire. If Fire cannot control Metal, Metal Qi grows daily. The Lung becomes stubborn Metal, overly rigid and inviolable. Thus, the killing Qi must come to attack Wood. The Liver, subjected to Metal punishment, finds it difficult to generate Fire. The Fire trend declines, turning into cold Fire. What is there to fear? However, if Fire becomes too cold, there is no warm Qi to generate Earth. How then can Earth generate Metal? Over time, Fire becomes cold, and Metal also becomes cold. Shaoshi said: Excellent. May I ask about Metal transforming into Water, and Water not generating Wood; what does this mean? Qibo replied: Water not generating Wood—does Metal reverse-generate Wood? Water not generating Wood means the Water obtained by Metal after being melted by Fire. True Water generates Wood, but if melted, Water controls Wood. Shaoshi said: Excellent.
Chen Shiduo commented: If the Lung is not dry, it does not become stubborn Metal; if the Lung is too damp, it does not become soft Metal, because there is Fire in the Lung. If the Lung obtains Fire, Metal benefits; if the Lung loses Fire, Metal is damaged. Therefore, Metal must have Fire, but not too much Fire. If Water and Fire are not robust, Metal finds its proper balance.
Ultimately, one must not let Metal become overly robust.
Chapter on Liver Wood
Shaoshi said: The Liver belongs to Wood. Wood cannot be nourished without Water; thus, the Kidney is the Mother of the Liver. When the Kidney declines, Wood does not flourish. Therefore, the deficiency of Liver Wood is all due to the drying up of Kidney Water. However, why is the deficiency of Liver Wood not entirely blamed on the decline of Kidney Water? Qibo replied: This is Liver Wood stagnating itself. Wood likes to disperse and drain. Encountering Wind-Cold pathogens or frustrating events, the Liver Qi immediately stagnates and fails to flow smoothly. Liver stagnation must downwardly control the Spleen and Stomach. If controlling Earth is powerful, Wood Qi harms itself. It inevitably seeks relief from Kidney Water. Water generates Wood, but the stagnant Qi is not resolved; instead, it assists the tyranny of controlling Earth. Earth becomes angry, Water assists, and they turn to control Water. The Liver does not receive benefit from the Kidney; the Kidney even suffers damage from Earth. There is none who does not become diseased. Once the Kidney is diseased, it is naturally difficult to nourish the withered Liver Wood. Without Water nourishment, the stagnation becomes worse. Severe stagnation leads to stronger control of Earth. The Spleen and Stomach are injured, Qi is difficult to transport, and it must seek help from Heart Fire. Due to Liver Wood stagnation, Heart Fire completely disregards the Heart. The Heart loses its source of transformation; how can it generate Earth of the Spleen and Stomach? Thus, pitying the injury to Earth, it dares not blame the fault of the Liver Mother. Instead, it angrily blames Lung Metal for not controlling Liver Wood. It emits its Fire to control the Lung. The Lung, lacking the generation of Earth Qi, and suffering control from Heart Fire, finds it difficult to survive. It listens to the rebellion of Liver Wood, unable to control it. Shaoshi asked: Without Metal to control Wood, shouldn't Wood Qi be relaxed? Why does it still stagnate? Qibo replied: Wood nature is curved and straight; it must obtain Metal control to achieve success. Now Metal is weak and Wood is strong; the Liver lacks fear, allowing its stagnant nature to run wild. Earth has nothing to control, Water has nothing to nourish Fire, and there is no assistance. Thus, Wood is burned in vain. This is Wood becoming more stagnant without Metal control. Therefore, treating the Liver must prioritize resolving stagnation. Once stagnation is resolved, Liver Qi naturally levels. How can it reach controlling Earth? If Earth is not controlled by Wood, the Qi of the Spleen and Stomach easily ascends. It naturally forgets control, and Kidney Water turns to generate Lung Metal. Lung Metal obtains the Qi of the two Earths (Spleen and Stomach); thus, Metal Qi becomes robust, executing clear and descending commands. Kidney Water has no worry of scarcity. Moreover, Metal strongly controls Wood; Wood is not overly robust, and Liver Qi is level. Shaoshi asked: Can uneven Liver Qi be directly broken? Qibo replied: What the Liver Qi hates most is stagnation. Second is hatred of unevenness. Extreme unevenness is extreme stagnation. Therefore, leveling the Liver especially values resolving stagnation. Shaoshi asked: What is the reason? Qibo replied: Uneven Liver Qi is due to excessive Fire in the Liver. Excessive Liver Fire is caused by blockage of Liver Wood. Exterior closure and interior burning either melt Earth Qi or consume Heart Blood. Fire being robust should be liked by the Heart. However, warm Fire generates Heart, while fierce Fire coerces the Heart. Therefore, when Fire is extremely excessive, cold and cool herbs can temporarily be used to drain. When Liver Fire is extremely stagnant, soothing and draining methods should be used concurrently to level the Liver. Shaoshi said: Excellent.
Chen Shiduo commented: If Wood does not stagnate, it is not damaged. Stagnation of Liver Wood is what is meant by rebellion. If people can resolve stagnation, Wood achieves balance. What stagnation would there be?
Chapter on Kidney Water