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The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: Humans derive Qi from grain; when grain enters the stomach, its grand and accumulating Qi that does not flow freely gathers in the chest, named the Qi Sea, which is referred to as Zongqi (Gathering Qi). It is transmitted to the Lung, follows the throat to penetrate the Heart vessels, and governs respiration. Exhalation expels, inhalation enters; the essence and Qi of Heaven and Earth generally follow the ratio of three parts out for one part in. The most refined portion first emerges from the Middle Jiao and Lower Jiao of the stomach (the two Jiaos refer to the Middle and Lower Jiaos), irrigating the Five Zang organs, so that all Five Zang and Six Fu organs receive Qi. Separately, two pathways emerge for the circulation of Ying (Nutrient) Qi and Wei (Defensive) Qi. Thus, among the Qi of water and grain, the pure and clear part becomes Ying Qi; it secretes body fluids, pours them into the meridians, transforms them into Blood, nourishes the four extremities, and corresponds to the time measurement of one hundred ke (two-hour periods) in a day. The fierce and turbid part becomes Wei Qi; it is swift, slippery, and agile, moving first within the skin of the four extremities and between the muscles, steaming the Huang membrane (the membranes between the five Zang organs), and scattering in the chest and abdomen without entering the meridians (within the skin and between muscles refers to outside the vessels; the Huang membrane refers to the membranes between the five Zang organs. Because its Qi is floating and vigorous, it can scatter in the empty spaces of the chest and abdomen, steaming the Huang membrane to allow Qi to pass through first). During the day, it travels in the Yang aspects; at night, in the Yin aspects. It usually starts from the divisions of Foot Shaoyin, intermingling among the Zang and Fu organs. Therefore, Ying Qi circulates within the vessels, while Wei Qi circulates outside the vessels, unceasingly completing fifty cycles before meeting again. Yin and Yang interpenetrate like a ring without beginning or end. (This section summarizes content from five chapters: *Lingshu: Yingwei Shenghui*, *Wuwei*, *Xieke*, *Wei Qi*, and *Suwen: Bilun*).

The *Lingshu* (Spiritual Pivot) states: Ying Qi moves within the vessels, corresponding to the twenty-eight lunar mansions and thirty-six divisions of the body. When human Qi completes one cycle around the body, it covers eight-tenths of the body length, plus the twenty-eight mansions, totaling one thousand and eighty fen (units of measurement). After Qi circulates fifty times, the vessel cycle ends, only to begin anew; this is called the record of Heaven and Earth. Thus, Qi emerges from Hand Taiyin, flows into Hand Yangming, ascends to pour into Foot Yangming; descends to the dorsum of the foot, ascends to inject between the big toes, merging with Foot Taiyin; ascends to the thigh, pours from the thigh into the Heart, follows Hand Shaoyin emerging from the armpit, descends the arm to inject into the little finger, merging with Hand Taiyang; ascends past the armpit, emerges near the ear, connects to the inner canthus of the eye, ascends to the vertex, descends the neck, merging with Foot Taiyang; follows the spine down to the sacrum, descends to inject into the tip of the little toe, follows the sole of the foot, injects into Foot Shaoyin; ascends to the Kidney, from the Kidney pours into the Heart, disperses outward into the chest; follows the Pericardium vessel, emerges from the armpit and arm, emerges between the two tendons, enters the palm, emerges at the tip of the middle finger, returns to inject at the tip of the second toe, merging with Hand Shaoyang; ascends to pour into Danzhong (Conception Vessel point CV17), dispersing into the Triple Burner; from the Triple Burner pours into the Gallbladder, emerges from the hypochondrium to pour into Foot Shaoyang, descends to the dorsum of the foot, again from the dorsum to the big toe, merging with Foot Jueyin, ascending to the Liver; from the Liver ascends to pour into the Lung, follows the throat upward, enters the opening of the Hangsang (nasopharynx), reaching the Chumen (nostrils). Its branches ascend the forehead, follow the vertex down the neck center, follow the spine into the sacrum; this is the Du Mai (Governing Vessel); it links the genitalia, passes over the pubic hair, enters the umbilicus, ascends along the interior of the abdomen, enters the Keyuan (clavicular fossa), descends to pour into the Lung, then re-emerges into Hand Taiyin. This is the course of Ying Qi (from *Lingshu: Yingqi Pian*). Wei Qi moves outside the vessels, also corresponding to the twenty-eight lunar mansions. From Fang to Bi is Yang, governing the day; from Ang to Wei is Yin, governing the night. Thus, Wei Qi travels in the Yang aspects twenty-five times during the day and in the Yin aspects twenty-five times at night, totaling fifty cycles plus remainder in a day and night. At dawn, Yin is exhausted, and Yang Qi emerges from the eyes. When the eyes open, Qi ascends to the head, follows the neck down the Foot Taiyang bladder meridian, follows the back down to the tip of the little toe; its scattered portions diverge from the outer canthus, descend the Hand Taiyang small intestine meridian, down to the lateral side of the little finger; its scattered portions diverge from the outer canthus, descend the Foot Shaoyang gallbladder meridian, injecting between the second and third toes; its scattered portions follow the lateral side of the Hand Shaoyang triple burner meridian, down to between the little fingers; another branch reaches the front of the ear, merges with the mandibular pulse, pours into Foot Yangming stomach meridian, descending to the dorsum of the foot, entering between the five toes; its scattered portions go from under the ear, descend the Hand Yangming large intestine meridian, enter between the thumb and index finger, enter the palm; upon reaching the foot, it enters the sole of the foot, emerges from the medial malleolus, ascends the Yin aspect, and reunites with the eyes, thus completing one cycle. Twenty-five such cycles cover one-fourth of the body length. When Yang is exhausted in Yin, Yin receives Qi. Initially entering Yin, it often flows from Foot Shaoyin into the Kidney, from the Kidney into the Heart, from the Heart into the Lung, from the Lung into the Liver, from the Liver into the Spleen, and from the Spleen back into the Kidney to complete a cycle. Like the twenty-five cycles in Yang with remainder, it finally reunites with the eyes. (Lou Quanshan stated: Yang Qi emerges from the eyes and descends into the three Yang meridians of the hand and foot simultaneously, without sequential order. The *Weixing Pian* was slightly edited and revised based on Lou's version.) Lou Quanshan said: Ying Qi begins with Hand Taiyin and ends with Foot Jueyin, completing one cycle around the body. Examining this single cycle, it pervades everything externally to the limbs and internally to the five Zang and six Fu organs. Therefore, its fifty cycles do not distinguish between day/night or Yin/Yang. Wei Qi's movement is different: during the day, it only circulates outside the body and limbs, not entering the Zang and Fu organs; at night, it only circulates inside the Zang and Fu organs, not exiting the body and limbs. Thus, it must complete fifty cycles before meeting with Ying Qi at the Hand Taiyin lung meridian at dawn.

The *Lingshu* further states: Ying Qi originates from the Middle Jiao, and Wei Qi originates from the Lower Jiao (*Lingshu: Yingwei Shenghui Pian*). It also states: Ying and Wei are Jing Qi (Essence Qi). Blood is Shen Qi (Spirit Qi). Therefore, Blood and Qi have different names but are of the same substance (ibid.). The *Suwen* states: The Taiyang channel often has abundant Blood and deficient Qi; Shaoyang often has deficient Blood and abundant Qi; Yangming often has abundant Qi and abundant Blood; Shaoyin often has deficient Blood and abundant Qi; Jueyin often has abundant Blood and deficient Qi; Taiyin often has abundant Qi and deficient Blood. These are the constant numbers of Heaven (*Suwen: Xueqi Xingzhi Pian*).

The *Nanjing* (Classic of Difficult Issues) states: The classics mention that pulses exhibit "Shi Dong" (Is Moving) diseases and "Suo Sheng Bing" (So-Created Illness) diseases. "Shi Dong" belongs to Qi; "Suo Sheng Bing" belongs to Blood. When pathogenic factors are in the Qi level, Qi undergoes "Shi Dong"; when in the Blood level, Blood undergoes "Suo Sheng Bing". Qi primarily provides steaming/warming functions, while Blood primarily provides moistening/nourishing functions ("He", meaning steaming/warming; Ru, meaning moistening. In the human meridians, Qi provides steaming to prevent closure, and Blood provides moistening to prevent withering, allowing continuous circulation. Without steaming and moistening, disease occurs). When Qi stagnates and fails to move, Qi is diseased first; when Blood stagnates and fails to moisten, Blood is diseased later. Therefore, "Shi Dong" appears first, followed by "Suo Sheng" (Pathogens enter from the exterior, affecting Qi first and then Blood; Blood rises and falls according to Qi. Thus, when Qi is affected by pathogens, it inevitably transmits to Blood. Qi stagnation leads to cold, with a floating and choppy pulse; Blood stagnation leads to heat, with a deep and choppy pulse). (From *Nanjing: Chapter 22*)