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(Attached Examination: Twenty-four Hours of a Day, Explaining Left Ascending and Right Descending)

The pulse example in the *Nan Jing* (Classic of Difficult Issues) considers one pulse beat as one "Zhi" (unit of respiration-pulse ratio), whereas the *Mai Jing* (Pulse Classic) cites Bian Que's pulse example, considering two beats as one "Zhi". This represents two different examples within the same context.

The *Su Wen · Yu Ji Zhen Zang Lun* (Chapter on the Jade Machine and True Viscera) states: "If a person has five or six beats per respiration, although their flesh is not wasted and the True Viscera pulse is not yet visible, they will still die." This is an example of the "two beats equal one Zhi" method.

The *Su Wen · Da Qi Lun* (Chapter on Great Anomalies) states: "The pulse floats and gathers like numbers, with ten or more beats per respiration," which is another example of "one beat equals one Zhi". Thus, there are two examples within one book. Previous scholars never辨析 (analyzed/distinguished) this, yet Lin Yi suspected the text of the *Yu Ji Zhen Zang Lun* to be erroneous. Why?

Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi) both circulate fifty times around the body in one day and night. However, the chapter *Wei Qi Xing* (Movement of Defensive Qi) in the *Ling Shu* discusses that at one *Ke* (quarter-hour), Qi is in the Taiyang channel; at two *Ke*, it is in Shaoyang; at three *Ke*, in Yangming; and at four *Ke*, in the Yin divisions. This implies one cycle takes four *Ke*, which does not match the total count of fifty cycles. Yet, the subsequent text says: "Twelve and a half cycles constitute half a day." It clearly states twenty-five cycles for the day and twenty-five for the night. This must imply a system where a day and night were counted as two hundred *Ke*. Previous scholars never analyzed this, yet Dai Tongfu suspected the *Ling Shu* contained superfluous characters. Why?

The Classics state: "Left and right are the pathways of Yin and Yang." It also says: "Yang ascends from the left, Yin descends from the right." However, Qi in the human body runs parallel on both sides, showing no trace of priority, sequence, or elevation difference between left and right. Then, what ascends and what descends? Previous scholars never analyzed this. Why?

Qi circulates in the Twelve Channels. Although each channel has a left and right vessel, Qi runs parallel on both sides without distinguishing between left and right or prior and posterior. Yet, the *Mai Du* (Length of Vessels) chapter records the vessels as sixteen zhang and two chi long, counting six Yin and six Yang channels for hands and feet respectively. So, is it truly as stated, "Left Ascending and Right Descending"? If so, the movement of Qi must show traces of left-right disparity. However, the *San Bu Jiu Hou Lun* (Discussion on Three Regions and Nine Palpation Sites) states: "When the pulses above, below, left, and right respond synchronously like pounding grain, the disease is severe; when they are discordant and uncountable, death occurs." This clearly shows parallel running on left and right. This is highly suspicious, yet previous scholars never questioned it. Why?

Regarding the influence of the Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire), at the location of Shaoyin Jun Huo (Ministerial Fire), the pulse should not be palpable. This reasoning is difficult to reconcile. If one argues that Shaoyin Jun Huo does not govern the season, then Five Qi would suffice; why create a vacant position for Ministerial Fire? To claim that the Heart Monarch is noble and rules through non-action is even more absurd. Is the physiological transformation of Qi equivalent to human social hierarchy? The Six Qi govern six years, and within one year, they govern the four seasons. Why do all Five Qi correspond, but this one does not? Moreover, if the pulse is absent, there is absolutely no Shaoyin pulse image; how can it then be said that "When Shaoyin arrives, its pulse is Hook-shaped"? This is highly suspicious, yet previous scholars never questioned it. Why?

**Examination of Twenty-four Hours of a Day**
The modern Western timekeeping system divides a day and night into twenty-four hours. This is a recent development originating from foreign lands, making it difficult to use to prove the meaning of ancient Chinese texts. Recently, I read Zhang Jiegou's *Bao Ming Ji* (Collection for Preserving Life), which is recently attributed to Liu Hejian and included in the *Hejian San Shu* (Three Books of Hejian). Under the entry for Zhu Huang Wan (Boiled Yellow Pill) in the middle volume, it states: "Take one pill per Shi (two-hour period), twenty-four pills daily." The self-note says: "One day consists of twenty-four Shi." Since one day can be divided into twenty-four Shi, why could it not be divided into two hundred Ke? This serves as corroborative evidence. "One day" refers to a full day and night. The *Nei Jing* uses "day" to refer to daytime, hence half a day gets only one-quarter, etc.

**Explanation of Left Ascending and Right Descending**
I previously wrote the *Treatise on Left Ascending and Right Descending*, arguing that Qi in the human body is naturally ascending on the exterior and descending on the interior. Because Qi ascending on the left is vigorous and Qi descending on the right is vigorous, it is termed "Left Ascending and Right Descending." This argument is already included in the *General Treatise on Diagnosis and Treatment*, so it is not repeated here due to length. The *Zhi Yao Da Lun* (Great Discussion on Essential Truths) in the section on Shaoyin Repetition states: "Qi moves from the left and ascends to the right." In the section on Fatigue in Zhang Shiweng's *Yi Tong* (Medical Generalities), he treated a patient who felt a sensation like insects crawling all over his body, starting from the left leg and foot, gradually moving up to the head, and then down to the right foot. The pulse was floating and choppy, insufficient upon pressure. He diagnosed Qi deficiency and cured him using modified Buzhong Yiqi Tang (Midway-Supplementing Qi-Boosting Decoction). From this, we see that the human body indeed possesses Qi of Left Ascending and Right Descending.

I pondered this matter deeply, observing my own body and inferring from external objects, and seemed to gain slight insight. Ying Qi (Nutritive Qi) travels within the blood vessels. Zong Qi (Gathering Qi) travels in the arteries and manifests externally as respiration. Only Wei Qi (Defensive Qi), which travels outside the vessels, has two paths: one outside the muscle meridians, and one in the junction between skin and flesh. At the junction of skin and flesh in the human body, there are membranes crisscrossing within. Although Qi in the skin and flesh can communicate, they cannot follow each other freely. This is not unique to humans; in all living bodies, between the skin and the interior, there are gaps. Wei Qi traveling in the muscles completes fifty cycles day and night, corresponding with Ying Qi. The path it travels is exactly as described in the *Wei Qi Xing* chapter. However, Qi in the skin membranes travels horizontally beneath the skin to protect the exterior. Its cycles correspond with the sun and moon, ascending on the left and descending on the right, completing one cycle day and night. If Phlegm-Dampness stagnates it, Qi movement slows, causing a sensation like insects crawling. Therefore, "Left Ascending and Right Descending" refers to Wei Qi residing in the skin membranes. Although the *Nei Jing* lacks explicit text on this, the principle seems plausible. I record my observations here, awaiting correction from experts.