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(Details are in Chapter 1 of the "Biao Ben" category in *Lei Jing*.)

The *Zhi Zhen Yao Da Lun* (Treatise on the Most Essential and Important Principles) states: Shaoyang (Lesser Yang) and Taiyin (Greater Yin) follow the Ben (Root); Shaoyin (Lesser Yin) and Taiyang (Greater Yang) follow both the Ben (Root) and the Biao (Branch); Yangming (Bright Yang) and Jueyin (Terminal Yin) do not follow the Ben or Biao, but follow the Zhong Qi (Middle Qi). Qixuanzi (Wang Bing) commented: The Ben of Shaoyang is Fire, and the Ben of Taiyin is Dampness; since the Root and Branch are identical, they follow the Root. The Ben of Shaoyin is Heat, and its Biao is Yin; the Ben of Taiyang is Cold, and its Biao is Yang; since the Root and Branch differ, they may follow either the Root or the Branch. The Zhong Qi of Yangming is Taiyin, and the Zhong Qi of Jueyin is Shaoyang; since the Root, Branch, and Middle Qi are all different, they do not follow the Root or Branch but follow the Middle Qi. Whether following the Root, Branch, or Middle Qi, all utilize them for the function of Qi transformation. This commentary is notably unclear; even Wang Shishan's diagrammatic annotations remain obscure and difficult to understand. I reason that Shaoyang and Taiyin follow the Root because Shaoyang’s Root is Fire with a Branch of Yang, and Taiyin’s Root is Dampness with a Branch of Yin; since their Root and Branch share the same Qi, they should follow the Root. However, although Shaoyang and Taiyin have Zhong Qi, it is not mentioned as the basis for transformation because the Zhong Qi of Shaoyang is Jueyin Wood; Wood and Fire share the same nature, so Wood transforms according to Fire, thus not following the Middle Qi. The Zhong Qi of Taiyin is Yangming Metal; Earth and Metal generate each other, so Dryness transforms according to Dampness, thus also not following the Middle Qi. Shaoyin and Taiyang follow the Root or Branch because Shaoyin’s Root is Heat with a Branch of Yin, and Taiyang’s Root is Cold with a Branch of Yang; since their Root and Branch differ in Qi, they may follow either the Root or the Branch, leading to differences in the timing of treatment. However, Shaoyin and Taiyang also possess Zhong Qi: the Zhong Qi of Shaoyin is Taiyang Water, and the Zhong Qi of Taiyang is Shaoyin Fire. If one aligns with the Root, it differs from the Branch; if one aligns with the Branch, it differs from the Root; therefore, neither follows the Zhong Qi. As for Yangming and Jueyin not following the Root or Branch but following the Middle Qi, it is because the Zhong Qi of Yangming is Taiyin Wet Earth, where Dryness transforms according to Dampness; and the Zhong Qi of Jueyin is Shaoyang Fire, where Wood transforms according to Fire. Thus, Yangming and Jueyin do not follow the Root or Branch but follow the Zhong Qi. In summary, among the Five Elements' Qi, when Wood meets Fire, it transforms according to Fire; when Metal meets Earth, it transforms according to Dampness. This always adheres to the principle that "water flows to dampness, fire moves toward dryness, and similar Qi seeks each other." Therefore, this chapter states: Those following the Root derive their transformation from the Root; those following the Root and Branch undergo transformations of both; those following the Middle Qi derive transformation from the Zhong Qi. One must clearly understand the origin of these Root/Branch/Middle Qi transformations to know how to regulate and treat them. Hence, Zhang Zihe’s *Song of Biao Ben and Yun Qi* states: "Shaoyang follows the Root as Ministerial Fire, Taiyin sits at the Root as Wet Earth, Jueyin follows the Middle with Fire as its home, Yangming follows the Middle with Wetness as itself, Taiyang and Shaoyin follow the Root and Branch, with Yin and Yang Qi wrapping each other. Wind is cut by Fire, indicating the suitability of sweating; Dryness and Dampness combined suggest the use of purgation. If one can distinguish diseases by Fire and Wetness, the seamless lock of Xuanqi [Huangdi and Qibo] is fully opened." His *Song of Differentiating Water and Fire in the Twelve Meridians* shares similar meaning, all based on this principle, and is detailed in Volume 14 of *Ru Men Shi Qin*.

I consider that the principle of the Six Meridians following the Root, Branch, or Middle Qi is essentially about similar Qi associating with similar Qi, reducing the Six Qi to Water and Fire, and categorizing all diseases into Yin and Yang—merely these two aspects. This is indeed the natural way of creation. However, the scriptural intent is profound and not easily deduced; since Qixuanzi, commentators have failed to grasp it correctly. It was not until Dai Ren Zhang Zihe that the meanings of "Fire" and "Dampness" were elucidated, hitting the essence. He meant that the logic of Root/Branch association lies only here. Since then, Liu Zongnong and others have all revered this view. I deeply agree, but regret that their therapeutic methods are not entirely perfect. They stated, "Wind is cut by Fire, indicating the suitability of sweating; Dryness and Dampness combined suggest the use of purgation." This generally refers to the transformations of the Six Qi as Excess conditions, attempting to cover everything with sweating and purging methods. If so, does the transformation of all diseases belong solely to Excess, absolutely lacking Deficiency? This greatly deviates from the original intent of the Classics. The words of the *Neijing* specifically illustrate the principles of Yin-Yang transformation, not necessarily implying Excess. Zhang Zihe’s perspective only saw diseases caused by Excess, failing to recognize the difficulty of transformation in cases of Deficiency. The Qi of the Six Meridians fluctuates between prosperity and decline. When Qi is excessive, transformation is overactive; when Qi is deficient, transformation stagnates. Following the transformation represents the normal state; attaining this normality ensures continuous transformation. Opposing the transformation represents the abnormal state; encountering this abnormality leads to disaster due to weakness or strength. For example, when Wood transforms according to Fire: if Fire is prosperous, Wood follows this transformation, which is over-transformation; if Yang Qi declines, Wood loses its transformation, which is under-transformation. When Dryness transforms according to Dampness: if Dampness is prosperous, Dryness follows this transformation, which is over-transformation; if Earth declines, Metal loses its transformation, which is also under-transformation. The Qi of the Five Elements behaves similarly in opposite pairs; this is inevitable in the principles of Root/Branch transformation. Should over-transformation be suppressed, and should under-transformation not be tonified? If treatment is inappropriate, how can it be called good? Understanding this allows one to discuss the wondrous functions of transformation.

[Facial Diagram]

The *Se Se Pian* (Chapter on Colors) states: Ming Tang refers to the nose, Que refers to the area between the eyebrows, Ting refers to the forehead, Fan refers to the sides of the cheeks, and Bi refers to the ear gates. These areas should be square and large; if visible from ten steps away, such a person will surely live to a hundred years.

If the Ming Tang bone is high and rising, flat and straight, the Five Zang organs are arranged in the center, and the Six Fu organs flank them on both sides, the head and face reflect in the Que and Ting, the Wang Gong [Heart] is located at the Xia Ji [tip of the nose], the Five Zang are secure in the chest, true colors manifest, pathological colors are absent, and the Ming Tang luster is clear and moist. How could the five sense organs fail to be distinguished?

(Details are in the Pulse and Color category of *Lei Jing*.)

[Viscera and Colors Facial Diagram]

The Ting area corresponds to the head and face; the upper part of Que corresponds to the throat; the middle of Que corresponds to the Lung; the Xia Ji corresponds to the Heart; the area directly below corresponds to the Liver; the left side of the Liver area corresponds to the Gallbladder; the lower area corresponds to the Spleen; the square upper area corresponds to the Stomach; the central area corresponds to the Large Intestine; the areas flanking the Large Intestine correspond to the Kidney; the area corresponding to the Kidney is the umbilicus; the area above the Mian Wang [nose tip] corresponds to the Small Intestine; the area below the Mian Wang corresponds to the Bladder and Uterus.

In men, color appearing at the Mian Wang indicates lower abdominal pain; extending downward indicates testicular pain; a circular and straight appearance indicates penile pain. In women, it indicates diseases of the Bladder and Uterus; a scattered appearance indicates pain, while a firm/clumped appearance indicates accumulation.

[Limb and Joint Colors Facial Diagram]

The Quan [cheekbone] corresponds to the shoulder; behind the Quan corresponds to the arm; below the arm corresponds to the hand; above the inner canthus corresponds to the chest and breast; along the line upward from the ear corresponds to the back; following the jawline downward corresponds to the thigh; the center corresponds to the knee; below the knee corresponds to the shin; below the shin corresponds to the foot; Ju Fen corresponds to the inner thigh; Ju Qu corresponds to the kneecap. These are the regions of the Five Zang, Six Fu, limbs, and joints.

[Ten Fingers Corresponding to Ten Days Diagram]

From the *Yin Yang Xi Ri Yue Pian* (Chapter on Yin-Yang Relating to Sun and Moon) in *Ling Shu*.

[Yin-Yang Hands and Feet Corresponding to Twelve Months Diagram]

[Twelve Meridians Corresponding to Twelve Rivers Diagram]

From the *Jing Shui Pian* (Chapter on River Waters) in *Ling Shu*.

[Body Shape Corresponding to Nine Regions, Tai Yi Location, and Heavenly Taboos Diagram]

The *Jiu Gong Ba Feng Pian* (Chapter on Nine Palaces and Eight Winds) divides the eight solar terms into eight palaces, designated as the residence of Tai Yi, which perfectly aligns with the sequence of the Monthly Building [lunar mansion positions]. The direction indicated by the Monthly Building is simultaneously the position of the reigning seasonal Qi. The Qi of the human body responds to this. Therefore, acupuncturists must know what to avoid, lest they damage the reigning Qi.