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All versions lack the character "Pian" (Chapter). Ma Shi's commentary: This chapter discusses the Shu-accumulation points of the Hand-Taiyin, Foot-Shaoyin, and Foot-Yangming meridians. Only the pulses at these locations beat incessantly, hence the chapter is named "Dongshu" (Movement and Transmission).

Why do the Twelve Meridians (stop) [pulse]? The *Jia Yi Jing* reads "Twelve Meridians". And why does the pulse of the Hand-Taiyin meridian alone beat without ceasing? The original text lacks the five characters "Foot-Shaoyin" and "Foot-Yangming". Zhang Jingyue's commentary: There are twelve meridians in total between the hands and feet. However, only the Hand-Taiyin, Foot-Shaoyin, and Foot-Yangming meridians have distinct arterial pulsations. The specific arteries for these three meridians are: Taiyuan (LU-9) of the Hand-Taiyin Lung Meridian; Taixi (KI-3) of the Foot-Shaoyin Kidney Meridian; Renying (ST-9) superiorly and Chongyang (ST-42) inferiorly of the Foot-Yangming Stomach Meridian. These are all sites where the pulsation is particularly pronounced.

Here it elucidates the Stomach Meridian (stop) therefore it beats without stopping. In the *Jia Yi Jing*, the character "Shi" (This) is written as the two characters "Zu Yang" (Foot-Yang).

Correct. Zhang Zhicong's commentary: To elucidate the Stomach Meridian here refers to Zong Qi (Gathering Qi), Ying Qi (Nutritive Qi), and Wei Qi (Defensive Qi), all of which are generated from the water and grain processed by the Stomach Fu organ. The Clear Qi is Zong Qi, which accumulates in the chest and flows upward into the Lungs. Lung Qi travels along the Hand-Taiyin Meridian to circulate through the Twelve Meridians. Its movement corresponds with respiration. Thus, with each exhalation, the pulse moves forward three cun; with each inhalation, the pulse moves forward three cun. During the interval between breaths (Ding Xi), the pulse moves six cun. Since respiration never ceases, the pulse beats without stopping. Therefore, there are arterial pulsations within all twelve meridians.

Upward ten parts of respiration (stop) not knowing its limit. In the *Jia Yi Jing*, "Shi Ba" (Eighteen) is written as "Chu" (Exit). Ma Shi's commentary: The portion moving upward following respiration can be likened to ten parts; the portion sinking inward into the Zang organs can be likened to eight parts. However, we do not know the path by which it comes nor the path by which it returns, boundless and without an endpoint. Zhang Jingyue's commentary: Cun Kou is the pulse position of the Hand-Taiyin Meridian. "Up" and "Down" refer to the momentum of advancing and retreating. "Eighteen" symbolizes the form of flourishing and declining. "Yan" means "what"; "Xi" means "growth". "Up ten yan xi" means that when the pulse advances, its Qi is vigorous; from where does it come and grow? "Down eight yan fu" means that when the pulse retreats, its Qi declines; where does it go and hide? The pathway of this going and returning truly seems difficult to exhaust its limits. Zhang Zhicong's commentary: "Up ten yan xi" refers to the Clear Qi generated by the Stomach Fu, which, like a bow releasing an arrow completely, exceeds Cun Kou to correspond with the Ding Xi (interval between breaths). "Down eight yan fu" refers to the Ying Qi generated by the Stomach Fu, which flows down like water descending a bank, overflowing in the middle, and hiding within the Bao (uterus/pelvic cavity). Commentary: Among the interpretations of these three scholars, it is unclear which is correct. However, Zhang Jingyue's annotation seems slightly more coherent in meaning, yet it is not as clear as the *Jia Yi Jing*'s alteration of "Shi Ba" to "Chu", which is far more explicit.

When Qi leaves the Zang organs (stop) therefore its movement is subtle/weak. Zhang Jingyue's commentary: Whenever Meridian Qi originates internally from the Zang organs and reaches externally to the meridians, it suddenly acts like a released crossbow or water cascading down a bank, describing a forceful and sharp Qi that cannot be restrained. However, the end of a strong crossbow's arrow must be soft; the end of a rapid current must be slow. Thus, as Meridian Qi moves from Cun Kou upwards to Yu Ji (LU-10), although vigorous, the remaining Qi actually declines. Moving against this trend of decline and dispersion, its movement becomes weak/subtle. This is why the prosperity and decline of Meridian Qi are unequal.

Stomach Qi flows upward into the Lungs (stop) and separately travels to the Yangming Meridian. In the *Jia Yi Jing*, the character "He" is written as "Han" (Chin/Jaw). Zhang Jingyue's commentary: Stomach Qi flows upward into the Lungs, while its Piao Han (vigorous/fierce) Qi that ascends to the head follows the throat upward, enters the brain via the eye system, exits below the chin, meets the Guest Master point (Kechunren, GB-4) of the Foot-Shaoyang Gallbladder Meridian, and reaches the Yache point, then merges with the primary channel of the Yangming Meridian itself, descending together to the Renying (ST-9) arterial pulse. This is internally the manifestation of Stomach Qi and externally the movement of the Yangming Meridian. Yache is Quya, which should be Jiache (ST-6). (Commentary: The meaning of Yache is detailed in the annotation for Jiache in the *Meridians Chapter*).

Therefore, Yin and Yang above and below (stop) mutual tilting leads to disease. Zhang Jingyue's commentary: Here, "Yin and Yang above and below" collectively refers to the Hand-Taiyin mentioned earlier. Generally, Stomach Qi flowing upward into the Lungs originates from the same source. Although the Stomach belongs to the Yangming Meridian, emerging superiorly at Renying; and the Lung belongs to the Taiyin Meridian, emerging inferiorly at Cun Kou, their Qi is inherently connected. Thus, their respective pulsations respond as one. However, Renying belongs to the Fu organs and is Yang; if Yang is diseased, the Yang pulse should be large but is small instead—this is a contrary/reverse pattern. Cun Kou belongs to the Zang organs and is Yin; if Yin is diseased, the Yin pulse should be small but is large instead—this is also a reverse pattern. Therefore, the *Four Seasons Qi Chapter* states: Qi Kou observes Yin, Renying observes Yang. Wang Ang's commentary: This means Yin and Yang, movement and stillness, should be equal like a taut rope. This is what is meant by "having Stomach Qi in the pulse indicates life." If they tilt against each other, disease occurs. Ma Shi's commentary: Interpreted as "tilting like a taut rope," which is erroneous. Commentary: The *Five Colors Chapter* states: When the floating/sinking of the pulse, and the size equality of Renying and Qi Kou indicate disease, it is difficult to cure. Did Ma Shi base his interpretation of "taut rope" on pathological pulses? (Zhang Zhicong agrees). However, the *Forbidden Treatment Chapter* states: Cun Kou governs internal conditions, Renying governs external conditions. They correspond, coming and going together, equal in size like a taut rope. In spring and summer, Renying is slightly larger; in autumn and winter, Cun Kou is slightly larger. Such a person is called a healthy individual. Thus, Wang Ang's annotation captures the essence.

The Chong Mai (stop) this is the site of constant pulsation. In the *Jia Yi Jing*, "Ru Zu Xia" lacks the character "Ru" (Enter); "Ru Huai Xia" has the character "Nei" (Inside). "Wen Zu Jing" has "Jing" written as "Fu" (Dorsum of foot). Zhang Jingyue's commentary: The reason the Foot-Shaoyin Meridian has pulsation is because the Chong Mai runs parallel to it. The Chong Mai is also the Sea of the Twelve Meridians. It originates together with the collaterals of the Shaoyin Meridian below the kidney, emerges from Qichong (ST-30) of the Foot-Yangming Stomach Meridian, follows the medial aspect of the thigh, the ankle, etc., and enters the sole of the foot. Its branch diverges obliquely to the dorsum of the foot, pouring into the various collaterals to warm the legs and feet. This is why the pulses at Taixi and elsewhere constantly beat without stopping. Wang Ang's commentary: All chapters state that the Chong Mai rushes upward; only this chapter and the *Smooth and Obese Discussion* state that the Chong Mai descends alongside the Kidney Meridian. Commentary: Zhang Zhongjing takes Cun Kou, Fuyang, and Taixi, which correspond to the Hand-Taiyin, Foot-Yangming, and Foot-Shaoyin meridians respectively.

The circulation of Ying and Wei Qi. The *Jia Yi Jing* reads "The circulation of Wei Qi".

From where does Qi return? Zhang Jingyue's commentary: The circulation of Ying and Wei Qi follows the measure of Yin and Yang. If pathogenic factors occupy them, their pathways of operation would be lost/disordered, how could they continue to go and return without interruption? Hence, he asks for the reason.

The four extremities (stop) this is what is meant. Zhang Jingyue's commentary: Si Mo refers to the four limbs. The Twelve Meridians all terminate and originate in the four limbs, hence they are called the meeting of Yin and Yang, and the great collaterals of Qi. However, although the great collaterals meet in the four limbs, there are also pathways for Qi circulation called Si Jie (Four Streets). (The *Wei Qi Chapter* states that the head, chest, abdomen, and shanks each have their own Street). Generally, when pathogens attack humans, they often affect the great collaterals. Thus, when collaterals are blocked, the main pathways become open. Once the pathogen has moved and the four limbs relax, the blocked part opens and the open part closes; Qi then converges, returning and transmitting. How could it be disordered? This is why it is like a circle without beginning or end, unknown in its chronology. Ma Shi's commentary: These Four Streets are the pathways for Ying and Wei Qi. Therefore, even if the great collaterals are occasionally obstructed, the pathways naturally remain connected. When encountering pathogenic factors and severe cold, the hands and feet indeed become sluggish and lazy. But once this sluggishness ends and slight relief occurs, the two Qi types converge again, circulating mutually like a ring. How could there be any disorder?