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Since there is already a separate discussion on Yin-Yang and the Five Zang Organs, this chapter is also named "Bie Lun" (Separate Discussion). This is likely because the content recorded in this chapter explores meanings beyond the regular meridians and collaterals. For instance, it discusses how panting and sweating originate from specific meridians, and how food and drink enter the stomach to be nourished by the Five Zang Organs. With both regular and extraordinary aspects covered, the principles of meridians are complete; with the ability to adhere to norms and exercise flexibility, therapeutic methods become comprehensive.

The Yellow Emperor asked: Do the pulses change according to a person's living environment, activity or rest, and their courage or timidity? Qibo replied: Any state of fright, anger, labor, or stillness will cause changes in the pulse. (The term "change" refers to alterations from the normal pulse pattern. Note: "Hui" denotes mental anger.) Therefore, walking at night causes panting to originate from the Kidney (Shen) (The Kidney governs the night, and Qi merges with the dark/nether regions, so panting during night walks originates from the Kidney), and excess pathogenic Qi may damage the Lung (Fei) (Note: "Yin" here means overflowing, referring to residual pathogenic Qi. Labor injures the Kidney causing deficiency, and the disease inevitably spreads to the Lung, representing the "child affecting the mother" relationship leading to maternal deficiency). If one suffers a fall or feels fear, panting originates from the Liver (Gan) (Fear arises from the Liver; falling damages sinews and blood, triggering rushing panting, hence originating from the Liver), and excess Qi harms the Spleen (Pi) (Note: In all meridians, deficiency usually leads to being controlled by the conquering element. However, when the Liver is deficient, its Qi becomes agitated and counter-attacks the element it normally controls. The ancients stated that the Liver should not be tonified, which is indeed reasonable). If one experiences shock or fright, panting originates from the Lung (Fei) (Shock leaves the Heart Spirit without support, and the Spirit has no return, causing Qi chaos in the chest, so panting comes from the Lung), and excess Qi damages the Heart (Xin) (Note: The Heart governs the Shen (Spirit). Fright causes Qi to rush upward to the Lung, confusing the Shen and consequently damaging the Heart). Wading through water or suffering falls results in panting originating from the Kidney (Shen) and bones (Note: "Die" refers to ankle sprains/falls, "Pu" refers to body collapse. Water-dampness diseases affect the Kidney, while falls injure bones, both leading to panting). At such times, those who are courageous recover as Qi flows smoothly, whereas those who are timid develop disease as pathogenic factors stagnate... (As stated in *Ping Re Lun*: "Where pathogenic Qi gathers, Healthy Qi must be deficient." This is indeed the case.)

Therefore, if one eats until excessively full, sweat originates from the Stomach (Wei) (Due to excessive fullness causing Stomach distension). If startled and essence is depleted, sweat originates from the Heart (Xin) (Note: Unexpected events overwhelm the Heart's capacity to maintain control, causing essence depletion and sweating). Carrying heavy loads over long distances causes sweat to originate from the Kidney (Shen) (Note: The Kidney governs bones; strong bones allow carrying heavy loads. If the load is heavy and the distance long, bones become fatigued and Kidney Qi deficient, causing Qi to escape externally as sweat). Running fast while fearful causes sweat to originate from the Liver (Gan) (Note: The Liver governs sinews, and the Kidney governs fear. Fast running injures sinews, and fear depletes Qi, causing Liver Qi to escape externally as sweat. Fear involves worrying about the future, while dread implies shrinking back and not advancing). Physical exertion and hard labor cause sweat to originate from the Spleen (Pi) (Note: Fatigue and toil injure the Spleen). Thus, in spring, autumn, winter, and summer, governed by the Yin-Yang of the four seasons, diseases arise from overuse; this is the constant rule. (The Five Zang Organs receive Qi within certain limits. Overuse and excessive consumption lead to disease. Note: "Overuse" refers to forcing oneself beyond one's capacity.)

When food Qi enters the Stomach, its essence is dispersed to the Liver (Gan) and overflows into the sinews (Note: This describes how food nourishes the body; its Qi circulates through the Zang-Fu organs, transforming into fine essence to form vessels. After entering the Stomach, the Spleen transports it, waste moves downward, but the essence first disperses to the Liver Meridian. Since the Liver corresponds to Spring Wood and governs the command of growth and emergence, and the Liver governs sinews, upon receiving food Qi for nourishment, the surplus naturally overflows into the sinews. Pathogenic Qi is called "Yin" (overflow/excess); food essence is also described as "Yin" here, referring to its surplus aspect). When food Qi enters the Stomach, the turbid Qi returns to the Heart (Xin) and overflows into the vessels (Note: Food transforms into clear and turbid components; the clear transforms into Qi, which is formless and travels through the Five Zang Organs, relying on the Liver for dispersion, hence the Liver is said to disperse essence. The turbid transforms into Blood, which has form. The Heart receives food Qi for nourishment, generating Blood, hence "Turbid Qi returns to the Heart." The Heart's paired tissue is the vessel. Only by receiving the turbid Qi of food to generate Blood can Blood irrigate the body and form vessels. Thus, the essence of the vessels is actually formed by the Heart's overflow. Here, "vessel" refers to the systemic network, leading down to the Cun, Guan, and Chi pulse positions). Vessel Qi flows through the meridians, and meridian Qi returns to the Lung (Fei). The Lung faces all vessels and transmits essence to the skin and hair (Note: "Jing" refers to meridians. The essence of blood, having transformed into vessels and acquired Qi, circulates through the Twelve Primary Meridians and ultimately returns to the Lung. The Lung is the "Canopy," connecting all Zang-Fu organs, serving as the major hub for all vessels, hence "facing all vessels." The Lung's paired tissue is the skin and hair. Since systemic blood vessels all face the Lung, the Lung gathers the essence of these vessels and transmits it externally to its paired tissue. Where Blood and Qi are abundant, the skin and hair are lustrous; where deficient, they wither). The essence of skin/hair and vessels combines, moving Qi to the "Fu" (Storehouse) (The "Fu" refers to the gathering place of Qi, known as the Qi Sea, located between the two breasts, named Danzhong. Note: The acupoint Qihai is 1.5 cun below the umbilicus. According to this, Danzhong is also called Qihai, i.e., the Upper Qi Sea). The spirit and brightness of the Fu remain in the Four Zang Organs, and Qi returns to balance. When balanced, the radial artery (Qikou) forms the Cun pulse, used to determine life and death (Note: This explains that after food enters the Stomach, it transforms Qi and Blood, transmitting externally to skin/hair and internally to the Zang organs, with the total manifestation appearing at the Qikou. Although there are five Zang organs, only four are mentioned here, referring to the Heart, Liver, Spleen, and Kidney. Because the Lung is the canopy of all Zang organs, meridian Qi returns to the Lung, which faces all vessels and distributes Qi to the Heart, Liver, Spleen, and Kidney, hence "remaining in the Four Zang Organs").

When drinks enter the Stomach, their essence floats and overflows, transporting upward to the Spleen (Pi) (Water and drinks flow down to the Middle Jiao, where water transforms into essence, rising like mist. As the mist scatters and changes, it pours into the Spleen. The *Ling Shu* states: "The Upper Jiao is like mist, the Middle Jiao like a fermenting vat." This refers to that process. Note: This further describes how drinks nourish the body; their Qi circulates through the Zang-Fu, transforming into essence and appearing in the vessels. The Stomach governs reception, and the Spleen governs transportation/transformation. Thus, when drinks enter the Stomach, their essence must first reach the Spleen. Why was the Spleen not mentioned earlier regarding food entering the Stomach? Previously, discussing the nourishing effects of food, the efficacy reached such a point that although the Spleen wasn't explicitly named, its transportive function was inherent. Here, however, it discusses water and drinks circulating through meridians, reaching everywhere, starting from the Spleen and permeating the Five Zang Organs. "Floating and overflowing" implies soaking and filling completely). The Spleen disperses essence, sending it upward to the Lung (Fei), regulating water passages, and transporting downward to the Bladder (Pangguang) (Water and earth combine and transform, nourishing Lung Metal above; Metal Qi connects to the Kidney, thus regulating water passages, turning downward to the Lower Jiao. The Bladder receives Qi, forming urine. The *Ling Shu* states: "The Lower Jiao is like a ditch." This refers to that process). Water essence distributes in four directions, flowing through the Five Meridians, harmonizing with the four seasons, Five Zang Organs, Yin-Yang, and movement/stillness, constituting the norm... (Note: When water enters the Stomach, although the turbid juice descends to the Bladder, its essence infuses and overflows, transforming into Jin-Ye (body fluids). Thus, the whole body avoids dryness. This is how healthy individuals typically are. Wang Bing's edition of *Yin Yang Kui Du*, corrected by Xin Zhengjiao, notes: "One version reads 'Yin-Yang movement and stillness.' This is more accurate, so we adopt it.")

If Yang Qi merges in the upper part, the four pulses compete and expand, and Qi returns to the Kidney (Shen). One should treat the meridians and collaterals, draining Yang and tonifying Yin (...When the pulses of the Heart, Spleen, Liver, and Lung compete and expand, and Yang Qi merges in the upper part, it is due to insufficient Kidney Qi, causing Qi to return to the Kidney. If Yin Qi is sufficient, Yang Qi will no longer merge in the upper part. Note: The annotation is exquisite. Whenever the six pulses are floating, rapid, large, and forceful superficially but weak upon deep pressure, presenting with red face, red eyes, rising fire, restlessness, and worsening at night, these all belong to Kidney deficiency and Water insufficiency failing to control Fire, causing solitary Yang to float upward. It resembles the excess heat of the Three Yang stages, but is unknown to be caused by Kidney Qi deficiency. If the Kidney is sufficient, Water flourishes; if Water flourishes, Fire descends naturally to its source. Quack doctors often use bitter-cold herbs, which intensifies the fire. Why not read this book?)