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Yang qi rises from the Yin aspect. It stops at the Yin aspect. Therefore, it is said that at midday, Yang qi becomes abundant (like a high mound rising), which is called "Double Yang" (Chong Yang). At midnight, Yin qi becomes abundant, which is called "Double Yin" (Chong Yin). Thus, the Taiyin meridian governs the interior (Ying Qi circulates internally), and the Taiyang meridian governs the exterior (Wei Qi circulates externally). Each travels twenty-five circuits, dividing day and night. Midnight is when Yin qi is abundant; after midnight, Yin qi begins to decline. At dawn, Yin qi is exhausted, and Yang qi begins to receive Qi (generate). At midday, Yang qi is abundant; at sunset, Yang qi declines; after sunset, Yang qi is exhausted, and Yin qi begins to receive Qi. At midnight, the Qi of Yin and Yang meet in grand assembly (Yin-Yang intersection), and all people sleep; this is called "He Yin" (Converging Yin). At dawn, Yin qi is exhausted, and Yang qi begins to receive Qi. This cycle continues endlessly, mirroring the rhythms of Heaven and Earth. (From *Ling Shu: Ying Wei Sheng Hui*)

[Ling Shu] Yang governs the day, and Yin governs the night. Therefore, the circulation of Wei Qi completes fifty circuits around the body in one day and night. During the day, it travels twenty-five circuits in the Yang aspects; at night, it travels twenty-five circuits in the Yin aspects. Thus, at dawn, when Yin qi is exhausted, Yang Qi emerges from the eyes (Jingming acupoint, BL67, Foot-Taiyang Bladder Meridian). When the eyes open, Qi ascends to the head, follows the nape down the Foot-Taiyang Bladder Meridian (the starting point of the Bladder Meridian), travels down the back to the tip of the little toe (Zhiyin acupoint, BL67, on the lateral side of the fifth toe). The dispersed branches diverge from the outer canthus, descend to the Hand-Taiyang Small Intestine Meridian (Small Intestine Meridian), and travel down to the lateral side of the little finger (Shaose acupoint, SI1, on this meridian). Another dispersed branch diverges from the outer canthus, descends to the Foot-Shaoyang Gallbladder Meridian (Tongziliao acupoint, GB1, of the Gallbladder Meridian), and pours into the space between the fourth toes (Qiaoyin acupoint, GB44, on the fourth toe of the foot). Above, it follows the lateral side of the Hand-Shaoyang Sanjiao Meridian (Sanjiao Meridian) and descends to the space between the little finger and the ring finger (Guanchong acupoint, SJ1, at the end of the ring finger). A divergent branch ascends to the front of the ear, merges with the mandibular pulse, and pours into the Foot-Yangming Stomach Meridian (Stomach Meridian), descending to the dorsum of the foot, entering the space between the five toes (here should read "second toe") (Lidui acupoint, ST45, on this meridian). Its dispersed branch descends from the ear to the Hand-Yangming Large Intestine Meridian (Yingxiang acupoint, LI20, of the Large Intestine Meridian, located beside the nose), enters the space between the thumb and index finger (here should read "second finger") (Shangyang acupoint, LI1, on this meridian), and enters the palm. That which reaches the foot enters the sole of the foot (Yongquan acupoint, KI1, Foot-Shaoyin Kidney Meridian, intersecting with Yin), exits the medial malleolus, descends through the Yin aspects, and reunites with the eyes (traveling through Yin aspects at night, reuniting with the Foot-Taiyang Bladder Meridian Jingming acupoint the next morning). This constitutes one circuit (in one day and night, as water drips a hundred marks, fifty circuits are completed). Yang ends in Yin, and Yin receives Qi. Upon initially entering Yin, it usually flows from the Foot-Shaoyin Kidney Meridian into the Kidneys (when Qi moves in Yin, one sleeps; thus, Shaoyin disease presents with drowsiness). From the Kidneys, it goes to the Heart (Hand-Shaoyin Heart Meridian), from the Heart to the Lungs (Hand-Taiyin Lung Meridian), from the Lungs to the Liver (Foot-Jueyin Liver Meridian), from the Liver to the Spleen (Foot-Taiyin Spleen Meridian), and from the Spleen back to the Kidneys to complete a circuit (There are five Zang organs in the Yin aspects, but the Hand-Jueyin Pericardium Meridian is missing. According to *Ling Shu: Xie Ke*: "The Shaoyin pulse states: All pathogenic factors affecting the Heart reside in the Pericardium." The entry, exit, flexion, extension, and speed of other meridians are all like the movement of the Hand-Shaoyin Heart Master Meridian). Human Qi circulating through the Yin Zang organs for one circuit also takes twenty-five circuits, just like its circulation in Yang, and finally reunites with the eyes (starting again from Jingming acupoint). (From *Ling Shu: Ying Wei Sheng Hui*)

[Ling Shu] Ying Qi originates from the Middle Jiao (Zhongwan acupoint CV12 is the Middle Jiao; grain Qi in the stomach transforms essence and microcosms into blood). Wei Qi originates from the Lower Jiao (Yinjiao acupoint CV7, one cun below the umbilicus, is the Lower Jiao; its Yang Qi ascends to become Wei Qi). You ask where the Qi of the Three Jiaos originates. I say: The Upper Jiao emerges from the upper orifice of the stomach (The Upper Jiao is the Danzhong area, where Zong Qi accumulates; the stomach opening and Shangwan correspond to this region). It joins the throat (throat, governing respiration) above, penetrates the diaphragm, and spreads in the chest (the area of Danzhong). It travels to the axilla, follows the side of the Hand-Taiyin Lung Meridian, returns to the Yangming Meridian (traversing the Hand-Yangming Large Intestine Meridian), ascends to the tongue, and descends to the Foot-Yangming Stomach Meridian (Stomach Meridian, then traverses the Spleen, Heart, Small Intestine, Bladder, Kidney, Pericardium, Sanjiao, Gallbladder, and Liver meridians, before returning to the Hand-Taiyin Lung Meridian). It often travels with Ying Qi for twenty-five circuits in Yang and twenty-five circuits in Yin, constituting one full cycle. Thus, after fifty circuits, they meet again at the Hand-Taiyin Lung Meridian (This refers to the Zong Qi of the Upper Jiao traveling together with Ying Qi within the meridians). The Middle Jiao also resides within the stomach (Zhongwan of the stomach), behind the Upper Jiao (below). The Qi received here separates dregs (separating dregs downward), steams fluids (steaming fluids upward), transforms them into essence and microcosms, and pours them upward into the lung vessels, thereby transforming into blood to nourish the living body. Nothing is more precious than this, so only it can travel within the meridians, named Ying Qi (Thus, Ying Qi originates from the Middle Jiao). Question: Blood and Qi have different names but are of the same category. What does this mean? Answer: Ying and Wei are the essence of water and grain (essence of food and drink). Blood is the foundation of Shen Qi (Essence generates Shen; Shen has no place to attach itself and must rely on Essence and Blood). Therefore, Blood and Qi are of the same category despite different names. Hence, those who lose blood should not be sweated, and those who sweat excessively should not have their blood depleted. Thus, there are two ways to die, but no way to live twice (Sweat is the fluid of the Heart, i.e., blood. For those with blood depletion, do not induce sweating; for those undergoing sweating therapy, do not deplete blood further. If both are injured, death ensues, and life cannot be sustained). (From *Ling Shu: Ying Wei Sheng Hui*)

The Lower Jiao separates from the ileum (Large Intestine), pours into the bladder, and seeps in. Thus, water and grain often reside together in the stomach, become dregs, and descend together to the Large Intestine, forming the Lower Jiao (Dividing the body into Upper, Middle, and Lower thirds, this occupies the lower part). They seep and descend together, filtering distinct juices, following the Lower Jiao to seep into the bladder (Its turbid Qi descends to become urine and feces; its clear Qi ascends to the Upper and Middle Jiaos to become Wei Qi, circulating through the six Yin and six Yang meridians). The Upper Jiao is like mist (diffuse like mist). The Middle Jiao is like fermentation (floating like fermenting matter). The Lower Jiao is like a ditch (accumulating and discharging like a drainage ditch. Note: This section only mentions "Lower Jiao like a ditch" and does not mention Wei Qi originating from the Lower Jiao). This is what is meant. (Wang Ang notes: This refers to the Three Jiaos spoken of by Qibo and Huangdi, located in the three empty spaces of the Upper, Middle, and Lower regions, which the ancients described as having form but no substance. Ma Xuantai claimed this was not the Three Jiaos and suggested cutting the right kidney to serve as the mansion of the Three Jiaos. I believe the Five Zang and Six Fu organs each have fixed positions. The Kidneys occupy one of the Five Zang, and originally there are two. How can one cut off the right one to make another Fu organ? How does this align with the meaning of the term "Three Jiaos"?) (From *Ling Shu: Ying Wei Sheng Hui*)

[Ling Shu] What is the direction of meridian flow? (Some go from top to bottom, some from bottom to top.) Answer: The Three Yin Meridians of the Hand travel from the Zang organs to the hands (This is the normal direction. Hand-Taiyin Lung Meridian travels from Zhongfu LU1 to Shaoshang LU11 on the thumb; Hand-Shaoyin Heart Meridian travels from Jiquan HT1 to Shaochong HT9 on the little finger; Hand-Jueyin Pericardium Meridian travels from Tianchi PC10 to Zhongchong PC9 on the middle finger). The Three Yang Meridians of the Hand travel from the hands to the head (Normal direction. Hand-Yangming Large Intestine Meridian travels from Shangyang LI1 on the four fingers to Yingxiang LI20 on the head; Hand-Taiyang Small Intestine Meridian travels from Shaose SI1 on the little finger to Tinggong SI19 on the head; Hand-Shaoyang Sanjiao Meridian travels from Guanchong SJ1 on the four fingers to Sizhukong TE23 on the head). The Three Yang Meridians of the Foot travel from the head to the feet (Normal direction. Foot-Taiyang Bladder Meridian travels from Jingming BL1 on the head to Zhiyin BL67 on the little toe; Foot-Yangming Stomach Meridian travels from Touwei ST8 on the head to Lidui ST45 on the second toe; Foot-Shaoyang Gallbladder Meridian travels from Tongziliao GB1 on the head to Qiaoyin GB44 on the fourth toe). The Three Yin Meridians of the Foot travel from the feet to the abdomen (Normal direction. Foot-Taiyin Spleen Meridian travels from Yinbai SP1 on the big toe to Dabao SP21 on the abdomen; Foot-Shaoyin Kidney Meridian travels from Yongquan KI1 on the sole to Shufu KI27 on the abdomen; Foot-Jueyin Liver Meridian travels from Dadun LR14 on the big toe to Qimen LR14 on the abdomen. If they traveled in reverse, it would be retrograde). Why does the Shaoyin Meridian alone travel downward? (The Three Yin Meridians of the Foot travel from feet to abdomen, but the Shaoyin Kidney Meridian alone travels downward, differing from the direct paths of the Liver and Spleen.) Answer: The Chong Mai (Penetrating Vessel) is the Sea of the Five Zang and Six Fu organs; all Zang and Fu organs receive from it (As the Sea of Blood, all organs derive Qi from it). Its ascending branch emerges from the pharynx and epiglottis, permeates the Yang meridians, and irrigates the essences (Ascending from below is why it is called "Chong"). Its descending branch (there is also a downward-flowing part) pours into the large collateral of the Shaoyin (The large collateral of the Kidney, named Taichong acupoint; the downward flow of the Kidney Meridian occurs because the Chong Mai enters the Kidney's collaterals and runs parallel to it). It emerges at the Qichong point (The Chong Mai originates below the Kidney, emerging at the Qichong acupoint of the Yangming Meridian, i.e., Qichong ST30). It follows the inner aspect of the thigh, enters the popliteal fossa (the bend behind the knee), travels deep within the bone, descends to behind the medial malleolus, and branches out. The descending part runs alongside the Shaoyin Meridian, permeating the Three Yin Meridians (Liver, Spleen, Kidney). The anterior part travels deep, emerges on the dorsum of the foot, descends along the foot, and enters the space between the big toes (Following the sole to Yongquan, entering the big toe). It permeates the various collaterals and warms the muscles (With such irrigation from above and seepage from below, the Chong Mai serves as the Sea of the Zang and Fu organs, causing the Kidney Meridian to descend accordingly). (From *Ling Shu: Ni Shun Fei Shou*)

[Ling Shu] Why does the Hand-Shaoyin Meridian alone lack Shu points? (It lacks Shu points for treating diseases.) Answer: The Shaoyin is the Heart Meridian. The Heart is the Great Master of the Five Zang and Six Fu organs, the residence of Spirit. Its organ is solid, and pathogens cannot enter it (The Heart is the Monarch and is not easily affected by pathogens). If pathogens enter, the Heart is damaged; if the Heart is damaged, Spirit departs; if Spirit departs, death occurs (If pathogens strike the Heart, death is immediate). Therefore, all pathogens affecting the Heart reside in the Pericardium. The Pericardium is the Meridian of the Heart Master. Thus, the Hand-Shaoyin Meridian alone lacks Shu points (The Pericardium shares the same meridian as the Heart Master, hence named Heart Master). Does the Shaoyin Meridian alone never suffer disease? Answer: Its external meridian may be diseased (Meridian pathology), but the Zang organ itself remains healthy (The Heart organ itself is not diseased). Therefore, treatment focuses solely on the meridian at the end of the sharp bone behind the palm (To treat its meridian, one selects only the Shumen acupoint at the end of the sharp bone behind the palm on this meridian). The entry, exit, flexion, extension, and speed of the remaining meridians are all like the movement of the Hand-Shaoyin Heart Master Meridian (Therefore, treating the Hand-Shaoyin Meridian is equivalent to treating the Pericardium Meridian. According to *Ling Shu: Jiu Zhen Shi Er Yuan*: "Taiyang among Yang is the Heart. Its Yuan source is Daling." Daling is an acupoint of the Pericardium Meridian, as the Pericardium acts on behalf of the Heart Monarch. Thus, it is not referred to as Shumen of this meridian, but as Daling of the Pericardium, located in the depression between the two tendons at the transverse crease of the wrist). (From *Ling Shu: Xie Ke*)

[Su Wen] In Spring, Qi is in the Meridians (Wood Qi unblocks and diffuses). In Summer, Qi is in the Sun Luo (collaterals) (Fire Qi is full). In Late Summer, Qi is in the Muscles (Earth governs muscles). In Autumn, Qi is in the Skin (Lung governs skin, its Qi is light and clear). In Winter, Qi is in the Marrow (Kidney governs marrow, its Qi is deep and sinking). (From *Su Wen: Si Shi Ci Ni Cong Lun*)

[Su Wen] The constant numbers for humans are: The Taiyang Meridian commonly has much Blood and little Qi; the Shaoyang Meridian commonly has little Blood and much Qi; the Yangming Meridian commonly has much Qi and much Blood; the Shaoyin Meridian commonly has little Blood and much Qi; the Jueyin Meridian commonly has much Blood and little Qi; the Taiyin Meridian commonly has much Qi and little Blood. (Zhang Jingyue notes: Human Zang and Fu organs, paired as Yin and Yang, have inherent constants. If Yang is excessive, Yin is insufficient; if Yin is excessive, Yang is insufficient. Thus, if Taiyang has much Blood and little Qi, Shaoyin has little Blood and much Qi; if Shaoyang has little Blood and much Qi, Jueyin has much Blood and little Qi. Only the Yangming Meridian has both much Qi and much Blood, because it is the Sea of Water and Grain, the source from which Qi and Blood are generated. Note: *Ling Shu: Wu Yin Wu Wei* states Jueyin commonly has much Qi and little Blood, and Taiyin commonly has much Blood and little Qi, which differs from this text. One should follow *Su Wen* as correct.) The Foot-Taiyang and Foot-Shaoyin are exterior-interior pairs (Bladder and Kidney). The Foot-Shaoyang and Foot-Jueyin are exterior-interior pairs (Gallbladder and Liver). The Foot-Yangming and Foot-Taiyin are exterior-interior pairs (Stomach and Spleen). The Hand-Taiyang and Hand-Shaoyin are exterior-interior pairs (Small Intestine and Heart). The Foot-Shaoyang and Hand-Jueyin (Heart Master/Pericardium) are exterior-interior pairs (Sanjiao and Pericardium). The Hand-Yangming and Hand-Taiyin are exterior-interior pairs (Large Intestine and Lung. All Fu organs belong to Yang and govern the exterior; all Zang organs belong to Yin and govern the interior. One Yin and one Yang, one Fu and one Zang, match each other). (From *Su Wen: Xue Qi Xing Zhi Pian*, identical in *Ling Shu*)

[Ling Shu] The Five Zang have five Shu points (Shu points. The five are Jing, Ying, Shu, Jing, He). Five times five equals twenty-five points. The Six Fu organs have six Shu points (Six Fu organs have additional Yuan points). Six times six equals thirty-six points. There are twelve Main Meridians and fifteen Luo Collaterals (Five Zang and Six Fu, plus the Pericardium, make twelve meridians; there are twelve Luo points on the meridians. Adding Changqiang GV1 of the Du Mai, Wei Yi RN15 of the Ren Mai, and Dabao SP21 of the Spleen makes fifteen Luo vessels). The Twenty-Seven Qi circulate up and down. Where they emerge are Jing (Well) points (Like water emerging from a spring. Lung Shaoshang LU11, Heart Shaochong HT9, Liver Dadun LR14, Spleen Yinbai SP1, Kidney Yongquan KI1, Pericardium Zhongchong PC9 belong to Wood; Large Intestine Shangyang LI1, Small Intestine Shaose SI1, Gallbladder Qiaoyin GB44, Stomach Lidui ST45, Bladder Zhiyin BL67, Sanjiao Guanchong SJ1 belong to Metal). Where they trickle are Ying (Spring) points (Flowing like small streams. Lung Yuji LU10, Heart Shaofo HT8, Liver Xingjian LR2, Spleen Dadu SP2, Kidney Ran gu KI2, Pericardium Laogong PC8 belong to Fire; Large Intestine Erjian LI2, Small Intestence Qian gu SI4, Gallbladder Xiaxi GB43, Stomach Neiting ST44, Bladder Tonggu BL65, Sanjiao Yemen TE2 belong to Water). Where they pour are Shu (Stream) points (Pouring from here to become Shu points. Lung Taiyuan LU9, Heart Shenmen HT7, Liver Taichong LR3, Spleen Taibai SP3, Kidney Taixi KI3, Pericardium Daling PC7 belong to Earth; Large Intestine Sanjian LI3, Small Intestine Houxi SI3, Gallbladder Linqi GB41, Stomach Xiangu ST43, Bladder Shugu BL64, Sanjiao Zhongzhu TE3 belong to Water. Below these, the Six Fu organs have additional Yuan points: Large Intestine Hegu LI4, Small Intestine Wangu SI4, Gallbladder Qiuxu GB40, Stomach Chongyang ST42, Bladder Jinggu BL64, Sanjiao Yangchi TE4). Where they pass are Jing (River) points (Passing through to become Jing points. Lung Jingqu LU8, Heart Lingdao HT4, Liver Zhongfeng LR4, Spleen Shangqiu SP5, Kidney Fuliu KI7, Pericardium Jianshi PC5 belong to Metal; Large Intestine Yangxi LI5, Small Intestine Yanggu SI5, Gallbladder Yangfu GB38, Stomach Jiexi ST41, Bladder Kunlun BL60, Sanjiao Zhigou TE6 belong to Fire). Where they enter are He (Sea) points (Merging here to become He points. Lung Chize LU5, Heart Shaohai HT3, Liver Ququan LR8, Splein Yinlingquan SP9, Kidney Yingu KI10, Pericardium Quze PC3 belong to Water; Large Intestine Quchi LI11, Small Intestine Shaohai HT3 [Note: Text says Shaohai, likely error for Xiaohai SI8], Gallbladder Yanglingquan GB34, Stomach Zusanli ST36, Bladder Weizhong BL40, Sanjiao Tianjing TE10 belong to Earth). The movement of the Twenty-Seven Qi all occurs within the Five Shu points. The intersections of joints are the 365 meeting points. The "joints" mentioned are places where Shen Qi travels and enters/exits, not merely skin, flesh, sinew, or bone. (Those who wish to perform acupuncture must guard their Shen; those who wish to guard their Shen must know the joints. This discusses needling methods, yet all physicians should know the locations of the meridians and acupoints, so it is placed here). (From *Ling Shu: Jiu Zhen Shi Er Yuan*)

[Su Wen] Heaven has celestial degrees, Earth has river waters (Twelve river waters of Earth), and Humans have meridians (Twelve Main Meridians). When Heaven and Earth are mild and warm, the river waters are calm; when Heaven is cold and Earth frozen, the river waters congeal and stagnate (become sluggish); when Heaven is hot and Earth warm, the river waters boil and overflow; when sudden storms arise, the river waters surge and rise. When pathogens enter the meridians, Cold causes Blood to congeal and stagnate, while Heat makes Qi moist and lubricated. Deficient pathogens take advantage to invade, just as river waters react to wind. The movement of the meridians and the arrival of the pulse also rise occasionally. Within the meridians, they move in an orderly manner. When reaching the Cun Kou (radial artery), the pulse sometimes appears large and sometimes small. Large indicates the presence of pathogen; small indicates peace/health. Its movement has no fixed location, oscillating between Yin and Yang, and cannot be measured by rigid standards. (From *Su Wen: Li He Zhen Xie Lun*)