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This chapter discusses how Ying (Nutrient) blood runs exclusively within the meridians, circulating endlessly to form the pathways of the Twelve Meridians. It should be read in conjunction with the first chapter for a clearer understanding of its principles.

The Yellow Emperor said: The way of Ying Qi treasures grain as its essence. When food enters the stomach, it is transmitted to the Lung, overflows internally, and spreads externally. The pure and concentrated portion travels within the Jingmai (Meridians), operating ceaselessly and restarting cyclically; this is called the norm of Heaven and Earth. Thus, Qi emerges from the Hand-Taiyin (Lung) meridian, flows into the Hand-Yangming (Large Intestine) meridian, ascends to flow into the Foot-Yangming (Stomach) meridian, descends to the dorsum of the foot, flows into the space between the big toe, joins with the Foot-Taiyin (Spleen) meridian, and ascends to the thigh. From the Spleen, it flows into the Heart, follows the Hand-Shaoyin (Heart) meridian out through the axilla and arm, flows into the tip of the little finger to join the Hand-Taiyang (Small Intestine) meridian, ascends through the axilla, emerges at the inner canthus, ascends to the vertex, descends to the nape, joins the Foot-Taiyang (Bladder) meridian, follows the spine down to the sacrum, descends to the tip of the little toe, follows the sole to flow into the Foot-Shaoyin (Kidney) meridian, ascends to the Kidney, flows from the Kidney to the Heart, and scatters externally into the chest. Following the Pericardium meridian, it emerges from the axilla and arm, exits between the two tendons, enters the palm, emerges at the tip of the middle finger, returns to flow into the tip of the ring finger, joins the Hand-Shaoyang (Sanjiao) meridian, ascends to the Danzhong (Chest Center), scatters into the Sanjiao (Triple Burner), flows from the Sanjiao to the Gallbladder, emerges from the hypochondrium to flow into the Foot-Shaoyang (Gallbladder) meridian, descends to the dorsum of the foot, again flows from the dorsum into the space between the big toes, joins the Foot-Jueyin (Liver) meridian, ascends to the Liver, flows from the Liver up to the Lung, ascends along the throat, enters the orifice of the Xangsang (Nasopharynx), and reaches the Xumen (Glottis). Its branch diverges, ascending to the forehead, following the vertex down the nape, following the spine into the interior; this is the Du Mai (Governor Vessel), which connects to the genitalia, passes above the pubic hair, enters the umbilicus, ascends along the abdominal interior, enters the Keyuan (Clavicular Fossa), descends to flow into the Lung, and re-emerges into the Hand-Taiyin (Lung) meridian. This is the pathway of Ying Qi, the normal order of reverse and forward circulation.

This chapter discusses the origin of Ying and Wei (Defensive) Qi, and the principles of bio-transformation in the Sanjiao. All acupuncture methods rely on Ying and Wei for their efficacy. If one does not understand the relationship between the circulation of Ying/Wei and the Sanjiao, how can mere needle pricks produce effects? Furthermore, regarding the principle that "needling Ying does not injure Wei, and needling Wei does not injure Ying," if this is truly the case, how exactly should one proceed?

The Yellow Emperor asked Qibo: Where does man receive Qi? Where do Yin and Yang meet? Which Qi is Ying? Which Qi is Wei? From where does Ying arise? Where does Wei converge? The Qi of the old and the young differs, and Yin and Yang occupy different positions; I wish to hear about their convergence. Qibo replied: Man receives Qi from grain. Grain enters the stomach, is transmitted to the Lung, and all Zang-Fu organs receive Qi from it. The clear part becomes Ying Qi, and the turbid part becomes Wei Qi. Ying Qi moves within the vessels, while Wei Qi moves outside the vessels. Ying Qi circulates without rest, meeting again after fifty cycles. Yin and Yang interpenetrate like a circle without end. Wei Qi travels through the Yin twenty-five times and through the Yang twenty-five times, dividing day and night. Thus, when Qi reaches Yang, the person awakens; when it reaches Yin, the person rests. Therefore, it is said: At noon, Yang is abundant, constituting Extreme Yang; at midnight, Yin is abundant, constituting Extreme Yin. Taiyin governs the interior, and Taiyang governs the exterior, each traveling twenty-five times to divide day and night. Midnight is the peak of Yin; after midnight, Yin declines. At dawn, Yin is exhausted, and Yang begins to receive Qi. Noon is the peak of Yang; at sunset, Yang declines. After sunset, Yang is exhausted, and Yin begins to receive Qi. At midnight, there is a great convergence; all people sleep, called "He Yin" (Yin Union). At dawn, Yin is exhausted, and Yang receives Qi. This cycle continues endlessly, mirroring the rhythms of Heaven and Earth.

The Yellow Emperor said: Why do the elderly not sleep well at night? Why do the young and strong not sleep during the day? Qibo answered: In vigorous people, Qi and Blood are abundant, muscles are smooth, and Qi pathways are unobstructed. The movement of Ying and Wei remains normal, so they are alert during the day and sleep soundly at night. In the elderly, Qi and Blood decline, muscles become withered, and Qi pathways become obstructed. The Qi of the five Zang organs clashes, Ying Qi becomes deficient, and Wei Qi attacks inwardly. Thus, they lack alertness during the day and cannot sleep at night.

The Yellow Emperor said: I wish to know the path along which Ying and Wei travel and where they originate. Qibo answered: Ying originates from the Middle Jiao, and Wei originates from the Lower Jiao. The Yellow Emperor said: I wish to know the origins of the Sanjiao. Qibo answered: The Upper Jiao emerges from the upper orifice of the Stomach, accompanies the pharynx upward, pierces the diaphragm, and distributes in the chest. It travels via the axilla, follows the distribution of the Hand-Taiyin, returns to the Hand-Yangming, ascends to the tongue, and descends to the Foot-Yangming. It usually travels with Ying Qi twenty-five times through Yang and twenty-five times through Yin in one cycle, thus meeting again at the Hand-Taiyin after fifty cycles.

The Yellow Emperor said: When a person consumes hot food and drink, before the Qi has settled, sweat appears—sometimes on the face, sometimes on the back, sometimes on half the body. Why does it not follow the pathway of Wei Qi? Qibo said: This is due to external wind injury causing internal opening of the Couli (pores). The pores steam and the skin texture leaks. Wei Qi rushes forth, unable to follow its proper path. Because this Qi is fierce, slippery, and rapid, it exits upon seeing an opening, hence deviating from its channel. This condition is named Louxi (Leakage).

The Yellow Emperor said: I wish to know the origin of the Middle Jiao. Qibo answered: The Middle Jiao also resides in the Stomach, emerging after the Upper Jiao. The Qi received here separates dregs, steams fluids, transforms them into essences, and pours them upward into the Lung vessels. There, they transform into Blood to nourish the living body. Nothing is more precious than this; therefore, only it travels within the Jingmai, and is named Ying Qi. The Yellow Emperor said: Blood and Qi have different names but are of the same category. What does this mean? Qibo answered: Ying and Wei are Essence Qi. Blood is Spirit Qi. Thus, Blood and Qi are of the same category despite different names. Therefore, those who lose Blood should not undergo sweating therapy, and those who suffer excessive sweating should not undergo bloodletting. A person faces death from both conditions simultaneously, but cannot survive by gaining both simultaneously.

The Yellow Emperor said: I wish to know the origin of the Lower Jiao. Qibo said: The Lower Jiao separates from the ileum, pours into the Bladder, and seeps in. Thus, water and grain often reside in the Stomach, turn into dregs, and descend together to the Large Intestine, forming the function of the Lower Jiao. They filter and separate juices, flowing along the Lower Jiao to seep into the Bladder.

The Yellow Emperor said: When a person drinks wine, it enters the Stomach. Why does urine exit alone before the grain is fully digested? Qibo answered: Wine is the liquid of cooked grain. Its Qi is fierce and clear. Although it enters the Stomach after grain, it transforms into liquid and exits before the grain. The Yellow Emperor said: Excellent. I have heard that the Upper Jiao is like mist, the Middle Jiao like foam, and the Lower Jiao like a ditch. This is what is meant.