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Regarding the terminology of questions and answers, both Huangdi (Yellow Emperor) and Leigong refer to questioning as "Wen" (Question). In response, Huangdi refers to answering as "Da" (Answer), while Qibo and his disciples refer to it as "Dui" (Reply). If the names of the questioner and responder have already been mentioned in the previous chapter, the subsequent chapter will simply state "Wen" and "Dui" without repeating the names. If different individuals are involved, their names will be repeated. This is the established convention. For treatments stated as "Zhu Zhi" (Mainly treated by), both moxibustion (Jiu) and acupuncture (Ci) may be used; for those stated as "Ci Zhi" (Treated by needling), moxibustion is contraindicated; for those stated as "Jiu Zhi" (Treated by moxa), needling is contraindicated. This is also part of the convention.

Compiled by Huangfu Mi (Courtesy Name: Shian), the Xuan Yan Master of the Jin Dynasty
Lin Yi, Minister of Chao San Da Fu, Acting Guanglu Zhimi Ge, Judge of Dengwen Jianyuan, Shang Hu Jun
Sun Qi, Minister of Chaofeng Lang, Acting Shushang Tuntian Langzhong, Co-corrector of Medical Books, Shangqiduwei, Bestowed with Crimson Fish Bag
Gao Baoheng, Minister of Chaofeng Lang, Acting Guozi Boshi, Co-corrector of Medical Books, Shangqiduwei, Bestowed with Crimson Fish Bag

Huangdi asked: In all methods of acupuncture (Ci), one must first base oneself on Shen (Spirit/Mind). The blood vessels, Ying Qi (Nutritive Qi), and Jing Shen (Spirit) are what the Five Zang Organs store. What are De (Virtue/Heavenly Influence), Qi (Earthly Influence), Sheng (Life), Jing (Essence), Shen (Spirit), Hun (Ethereal Soul), Po (Corporeal Soul), Xin (Heart/Mind), Yi (Intention), Zhi (Will), Si (Reflection), Zhi (Wisdom), and Lv (Deliberation)? I ask for their causes. Qibo replied: That which Heaven endows us with is De, and that which Earth endows us with is Qi. When De flows and Qi condenses, life is generated. Therefore, the origin of life is called Jing. When two Jings combine, Shen is produced. Following Shen and coming and going is Hun. Entering and exiting together with Jing is Po. That which can bear external objects is Xin. When Xin recalls something, it is called Yi. When Yi retains something, it is called Zhi. Based on Zhi and adapting to changes is Si. Based on Si and longing far ahead is Lv. Based on Lv and handling things is Zhi. Thus, using Zhi to nourish life requires conforming to the four seasons and adapting to cold and heat, harmonizing joy and anger, living peacefully, regulating Yin and Yang, and adjusting rigidity and softness. By doing so, pathogenic factors will not arise, ensuring long life and clear vision. Therefore, excessive fear and worry injure Shen; when Shen is injured, one experiences fear, leakage of essence, and moral deviation. Sorrow moving through the interior exhausts vitality and leads to loss of life. Excessive joy scatters Shen, preventing it from being stored. Excessive sorrow blocks Qi, preventing its circulation. Uncontrolled rage causes confusion and disorder. Fear causes Shen to dissipate and fail to gather (In *Tai Su*, "bu shou" is written as "shi shou").

The *Su Wen* states: Anger causes Qi to reverse upward; severely, it leads to vomiting blood and Qi reversing upon eating, thus Qi moves upward. Joy makes Qi harmonious and wills open, allowing Ying and Wei Qi to flow freely, thus Qi relaxes. Sorrow makes the Xin Mai (Heart Vessel) tense and lung leaves elevate, blocking the Upper and Lower Jiao, preventing Ying and Wei Qi from dispersing, causing heat to remain in the center, thus Qi is consumed. Fear causes Shen to retreat; retreating closes the Upper Jiao; closing causes Qi to return; returning causes distension in the Lower Jiao, thus Qi fails to move. Heat opens the Cou Li (pores), allows Ying and Wei Qi to flow, and causes profuse sweating. Startle leaves the Heart without support, Shen without a home, and Lv without focus, thus Qi becomes chaotic. Labor causes panting and sweating, depleting internal and external Qi, thus Qi is exhausted. Thought injures the Heart, halts Shen, obstructs Qi flow, thus Qi becomes knotted. (The above discusses the Nine Qi variations, which share similar meanings.)

The Liver stores Blood, and Blood houses Hun. In sounds, it manifests as calling out; in fluids, as tears. Liver Qi deficiency leads to fear; excess leads to anger. The *Su Wen* states: When sleeping, blood returns to the Liver. The Liver receives blood and enables vision; the feet receive blood and enable walking; the palms receive blood and enable grasping; the fingers receive blood enabling manipulation.

The Heart stores Mai (Vessels), and Vessels house Shen. In sounds, it manifests as laughter; in fluids, as sweat. Heart Qi deficiency leads to sadness and worry; excess leads to incessant laughter.

The Spleen stores Ying (Nutritive Qi), and Ying houses Yi. In sounds, it manifests as belching; in fluids, as saliva. Spleen Qi deficiency leads to inability to use the four limbs and instability of the five Zang organs; excess leads to abdominal distension and difficult urination and defecation. ("Yi" sounds like "Ai".)

The Lung stores Qi, and Qi houses Po. In sounds, it manifests as coughing; in fluids, as nasal mucus. Lung Qi deficiency leads to difficult nasal breathing and shortness of breath; excess leads to wheezing, chest fullness, and仰息 (breathing with difficulty lying on back). (In *Jiu Xu*, "Ping" is written as "Ying".)

The Kidney stores Jing, and Jing houses Qi. In sounds, it manifests as yawning; in fluids, as spit. Kidney Qi deficiency leads to cold extremities; excess leads to abdominal distension and instability of the five Zang organs. One must carefully examine the manifestations of diseases in the five Zang organs to know the deficiency or excess of Qi and adjust cautiously.

If Liver Qi is moved by sorrow into the interior, it injures Hun. When Hun is injured, madness ensues, and Jing is not guarded. This causes contraction of the genitals and tendon spasms, inability to lift the costal region, withered hair, and premature death in Autumn. The *Su Wen* states: The Liver's sound is calling out; its movement is clenching fists; its emotion is anger; anger injures the Liver. The *Jiu Juan* and *Su Wen* further state: When Essence and Qi merge into the Liver, sorrow arises. Explanation: Liver deficiency causes fear, excess causes anger. Unending anger also generates sorrow. The Liver and Kidney, the Spleen and Lung, mutually complete each other. The Spleen is Earth, and the four other Zang organs derive from it. Thus, fear originates in the Liver and completes in the Kidney; affection originates in the Spleen and completes in the Liver. The Liver pairs with the Gallbladder, which is the residence of pure essence. The Kidney stores Jing, so fear resembles anger, and anger resembles fear. If either exceeds moderation, both Zang organs are injured. Although the scriptures seem contradictory, they converge on one principle.

Startle, fear, and worry injure Shen. When Shen is injured, one experiences fear and self-loss, emaciation of flesh, withered hair, and premature death in Winter. The *Su Wen* states: The Heart's sound is laughter; its movement is worry; its emotion is joy; joy injures the Heart. The *Jiu Juan* and *Su Wen* further state: When Essence and Qi merge into the Heart, joy arises. Some say there is an error between the Heart, Lung, and Spleen meridians. What does this mean? Explanation: Heart deficiency causes sadness, which leads to worry; Heart excess causes laughter, which leads to joy. The Heart and Lung, the Spleen and Heart, mutually complete each other. Thus, joy originates in the Heart and completes in the Lung; thought originates in the Spleen and completes in the Heart. If either exceeds moderation, both Zang organs are injured. This is mutual expression of meaning in the text, not an error. (Yang Shangshan added: The Heart's worry lies in its movement; the Lung's worry lies in its emotion. Thus, the Lung governs Autumn, where worry is correct; the Heart governs worry, generating worry through movement.)

Unresolved sorrow and worry injure Yi. When Yi is injured, one feels stifled and confused, unable to raise the limbs, with withered hair and premature death in Spring. The *Su Wen* states: The Spleen's sound is singing; its movement is hiccuping; its emotion is thought; thought injures the Spleen. The *Jiu Juan* and *Su Wen* further state: When Essence and Qi merge into the Spleen, hunger arises (another version reads "fear").

Excessive joy injures Po. When Po is injured, madness ensues, the mind loses focus, skin and leather become scorched, hair withers, and death occurs in Summer. The *Su Wen* states: The Lung's sound is crying; its movement is coughing; its emotion is worry; worry injures the Lung. The *Jiu Juan* and *Su Wen* further state: When Essence and Qi merge into the Lung, grief arises.

Uncontrolled rage injures Zhi. When Zhi is injured, one forgets previous words, cannot bend or extend the waist and spine, with withered hair and premature death in Late Summer. The *Su Wen* states: The Kidney's sound is groaning; its movement is trembling; its emotion is fear; fear injures the Kidney. The *Jiu Juan* and *Su Wen* further state: When Essence and Qi merge into the Kidney, fear arises. Thus, unrelenting fear injures Jing; when Jing is injured, bones ache, limbs become weak and cold, and essence leaks spontaneously. Therefore, the five Zang organs store Jing and must not be injured. Injury leads to loss of Jing and Yin deficiency; Yin deficiency leads to lack of Qi; lack of Qi leads to death. Therefore, practitioners of acupuncture must observe the patient's condition to understand the existence or loss of Spirit, Ethereal Soul, Corporeal Soul, etc. If these five essences are already damaged, acupuncture cannot treat them.