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Huangdi asked: What is the reverse and forward sequence of pulse Qi circulation? Qibo replied: The three Yin meridians of the hand travel from the Zang organs to the hands. The three Yang meridians of the hand travel from the hands to the head. The three Yang meridians of the foot travel from the head to the feet. The three Yin meridians of the foot travel from the feet to the abdomen. Huangdi asked: Why does the Shaoyin (Lesser Yin) meridian alone descend? Qibo answered: The Chong Mai (Penetrating Vessel, Sea of the Twelve Meridians) is the sea of Qi and Blood for the five Zang and six Fu organs; all five Zang and six Fu organs rely on it. Its ascending branch emerges from the nasopharynx (Hangsang), permeates the various Yang meridians, and irrigates the various Yin meridians. Its descending branch pours into the large collateral of the Shaoyin meridian, emerges at the Qichong point (ST30), follows the medial aspect of the thigh, obliquely enters the popliteal fossa, runs deep within the femur, descends to behind the medial malleolus, and branches off. Its lower branch reaches the Jingmai of Shaoyin, permeating the three Yin meridians. Its anterior branch runs deep, emerges at the dorsum of the foot, follows the dorsum entering between the great toe, permeates the various collaterals, and warms the muscles. Therefore, if the collateral is obstructed, there is no movement at the dorsum of the foot; if there is no movement, Jue (reversal cold) occurs, leading to coldness. Huangdi asked: How can this be verified? Qibo said: By explaining through theory and verifying by palpation; if there is an abnormality, there will necessarily be a pulse change, after which the reverse and forward circulation can be clarified.

The Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel, Sea of Yin Meridians) both originate in the Baozhong (uterus), ascend along the interior of the spine, and serve as the sea of the meridians. The branch that floats outward follows the abdomen upward (one version says rightward), meets at the throat, and branches to connect with the lips and mouth. When Qi and Blood are abundant, they fill the skin and warm the flesh; when Blood is particularly abundant, it permeates and irrigates the skin, generating body hair. Women have excess Qi but deficient Blood because of menstrual flow and frequent blood loss, thus injuring both the Ren and Chong vessels. Because the intersection of the Ren and Chong vessels cannot nourish the lips, beard hair does not grow. The Ren Mai originates above the Zhongji point (CV3), descends below the pubic hairline, follows the interior of the abdomen, passes through Guanyuan (CV4), reaches the throat, ascends to the chin, follows the face, and enters the eyes. The Chong Mai originates at the Qichong point (ST30), runs parallel with the Shaoyin meridian, flanks the umbilicus upward, disperses in the chest (this description of the Chong Mai differs from the *Jiu Juan*). Disease of the Ren Mai manifests as seven types of hernia in men and leukorrhea with masses in women. Disease of the Chong Mai manifests as rebellious Qi and abdominal urgency. Disease of the Du Mai (Governor Vessel, Sea of Yang Meridians) manifests as stiffness of the spine and opisthotonos (also complements the *Jiu Juan*).

Huangdi asked: Some people injure their Yin organs, causing Yin Qi to cease and fail to rise, rendering the Yin organ useless, yet the beard remains. Why do eunuchs lose their beards? Qibo answered: Eunuchs have their Zongjin (genitals) removed, damaging the Chong Mai; blood is lost and fails to return, internal skin becomes knotted, and the lips and mouth are not nourished, hence no beard. In eunuchs, the Ren and Chong meridians are not vigorous, the Zongjin does not form, there is Qi but no Blood, the lips and mouth are not nourished, so beards do not grow. (The text for the Du Mai is missing/incomplete, found in the *Ying Qi* chapter, stating: Ascends to the forehead, follows the vertex, descends the nape, follows the spine into the sacrum; this is the Du Mai.)

The *Su Wen* states: The Du Mai originates from the center below the lower abdomen. In women, it enters and connects to the Tingkong (external urethral orifice), the end of the urinary passage. Its collateral circulates around the genitalia, meets at the perineum, winds around the anus posteriorly, branches to wind around the buttocks to the Shaoyin, and combines with the middle collateral of the Taiyang to join the Shaoyin ascending along the posterior medial aspect of the thigh, piercing the spine and belonging to the Kidney. It joins the Taiyang at the inner canthus of the eye, ascends to the forehead, intersects at the vertex, enters to connect with the brain, re-emerges and descends separately to the nape, follows the shoulder blades internally, flanks the spine to reach the waist, enters to follow the paraspinal muscles and connects with the Kidney. In men, it follows the penis down to the perineum, equal to women. Its straight upward path pierces the center of the umbilicus, ascends through the heart, enters the throat, ascends to the chin, circles the lips, and ascends to tie the center of the two eyes. Disease here involves Qi rushing up from the lower abdomen to the heart causing pain, inability to pass stool or urine, known as Chong Hernia. In women, it causes infertility, strangury, hemorrhoids, enuresis, and dry throat. Disease of the Du Mai is treated by regulating the Du Mai.

The *Nan Jing* states: The Du Mai originates at the Shu point of the lower extreme (Changqiang, GV1), runs alongside the interior of the spine, ascends to the Fengfu point (GV16), enters and belongs to the brain, ascends to the vertex, follows the forehead to the nasal bridge, and is the Sea of Yang Meridians. (The *Jiu Juan* discusses the circulation of Ying Qi in the Du Mai, hence described from top to bottom; the *Nan Jing* discusses the origin of the meridian, hence described from bottom to top. They complement each other. The *Su Wen*'s discussion of the Du Mai seems to refer to the Chong Mai. Having heard much and remaining doubtful, I record both to leave for future scholars.)

Huangdi asked: Where do the Qiao Mai begin and end, and what Qi governs them? Qibo answered: The Qiao Mai is a branch of the Shaoyin, originating behind Ran Gu (the tuberosity of the navicular bone), ascending above the medial malleolus, going straight up following the medial thigh, entering the genital region, ascending through the chest interior to the Quepen area, ascending before the Renying point (ST9), entering the nasal cavity (*Ling Shu* writes "Qiu"), belonging to the inner canthus, combining with the Yang Qiao of the Taiyang to ascend. The Qi merges and returns, moistening the eyes (one version says deep closing); if Qi does not nourish, the eyes cannot close.

Huangdi asked: Why does Qi circulate alone in the five Zang organs and not nourish the six Fu organs? Qibo answered: If Qi does not move, there is no life activity; it flows like water, moves unceasingly like the sun and moon. Thus, Yin meridians nourish the Zang organs, and Yang meridians nourish the Fu organs. Like a ring without beginning or end, its limits are unknown, cycling endlessly. The overflowing Qi irrigates the Zang and Fu internally and moistens the Cili (skin and pores) externally.

Huangdi asked: There are Yin and Yang Qiao Mai; which one counts towards the number of meridians? Qibo answered: For men, count the Yang; for women, count the Yin. That which should be counted is the Jingmai (Regular Meridian); that which should not be counted is the Luoma (Collateral).

The *Nan Jing* states: The Yang Qiao Mai originates in the middle of the heel, follows the lateral malleolus upward, and enters the Fengchi point (GB20). The Yin Qiao Mai also originates in the middle of the heel, follows the medial malleolus upward, enters the throat, and intersects with the Chong Mai. This explains the mutual elaboration. It also states: The Yang Wei Mai and Yin Wei Mai weave and connect throughout the body; when overflowed and stored, they cannot circulate and irrigate. Thus, the Yang Wei Mai originates at the meeting of all Yang meridians, and the Yin Wei Mai originates at the crossing of all Yin meridians. It also states: The Dai Mai (Girdle Vessel) originates at the costal margin and encircles the body once. (From the Chong Mai onwards is the content of the Eight Extraordinary Vessels). It also states: Disease of the Yin Qiao presents with slackness of the Yang side and tension of the Yin side. Disease of the Yang Qiao presents with slackness of the Yin side and tension of the Yang side. The Yang Wei weaves the Yang, the Yin Wei weaves the Yin. If Yin and Yang cannot mutually weave, disease manifests as laxity of the waist and abdomen, resembling a bag of water (one version says abdominal fullness and loose waist as if sitting in water). This is the diagnosis of these eight vessels. (Details on the Wei and Dai vessels are seen elsewhere, see *Su Wen: Pi Lun* and *Jiu Juan*.)