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Difficulty 30 states: Does the movement of Ying (Nutritive) Qi always follow Wei (Defensive) Qi? ("Following" means combining and moving in parallel.)

The answer is: The classics state that humans receive Qi from grain. After food enters the stomach, it is transmitted to the five Zang organs and six Fu organs, which all receive this Qi. (Referring to receiving the Qi of water and grain.) The clear and pure part becomes Ying (Nutritive) Qi, while the turbid part becomes Wei (Defensive) Qi. Ying Qi moves within the vessels, and Wei Qi moves outside the vessels. (Ying Qi governs blood, hence it is within the vessels. Wei Qi governs Qi, hence it is outside the vessels. The *Su Wen: Bi Lun* states: "Ying Qi is the essence of water and grain, harmonized in the five Zang organs and distributed to the six Fu organs, then it can enter the vessels... Wei Qi is the fierce Qi of water and grain; its Qi is rapid and slippery, unable to enter the vessels.") Ying Qi circulates endlessly, meeting again after fifty cycles. ("Fifty" refers to fifty circuits around the body. See Difficulty 1 for details.) Yin and Yang meridians interconnect like a circle without end, thus we know that Ying and Wei Qi move together.

Difficulty 31 states: What does the San Jiao (Triple Burner) receive and generate? (Receive implies accepting.) Where does it begin and where does it end? (Referring to the start and end points of its meridian.) Where is its governing location? Can this be explained? ("Governing" is like the seat of government, referring to its residence.)

The answer is: The San Jiao (Triple Burner) is the pathway for water and grain, and the place where Qi begins and ends. (This generally explains the meaning of San Jiao, stating that what it receives and generates is water and grain, while its beginning and end lie in Qi.) The Upper Jiao (Upper Burner) is located below the heart, beneath the diaphragm. (Diaphragm acts as a partition. There is a membrane below the heart that blocks turbid Qi, called the diaphragm.) It is at the upper opening of the stomach, primarily responsible for receiving but not excreting. ("Receiving" refers to accepting water and grain.) Its governing point is Danzhong (CV-17), one cun and six fen below Yutang (CV-19), directly between the two breasts in the depression. (Danzhong belongs to the Ren Mai. The following sentence describes the location of Danzhong, saying it is one cun and six fen below Yutang. "Directly" means aligned with.) The Middle Jiao (Middle Burner) is located at Zhongwan (CV-12) in the stomach. (Zhongwan also belongs to the Ren Mai.) Neither ascending nor descending, it is primarily responsible for rotting and ripening water and grain. Its governing point is beside the navel. (Beside the navel is Tianshu (ST-25), belonging to the Stomach Meridian.) The Lower Jiao (Lower Burner) (another version has the characters "below the navel") is at the upper opening of the bladder. (The upper opening of the bladder is the Lanmen.) It is primarily responsible for separating the clear from the turbid. (The clear part enters the bladder to become urine, and the turbid part enters the large intestine to become feces.) It is primarily responsible for excretion without reception, serving to conduct and transmit. Its governing point is one cun below the navel. (One cun below the navel is named Yinjiao (RN-7), belonging to the Ren Mai.) Therefore, it is called San Jiao (Triple Burner), and its storehouse is at Qichao. (Storehouse implies a dwelling, meaning the gathering place. Hua Shou's *Benyi* considers this sentence a misplaced bamboo slip, which is incorrect.)

Difficulty 32 states: The five Zang organs are equal in size, yet only the Heart and Lung are above the diaphragm. Why is this? (Being above the diaphragm means their position is uniquely high, situated above the chest and diaphragm.)

The answer is: The Heart governs Blood, and the Lung governs Qi. Blood is Ying (Nutritive) Qi, and Qi is Wei (Defensive) Qi. (The *Su Wen: Wuzang Shengcheng Lun* states: "All blood belongs to the Heart, all Qi belongs to the Lung." Since Ying Qi moves within the vessels, blood is Ying; since Wei Qi moves outside the vessels, Qi is Wei.) Moving up and down together, they are called Ying and Wei. (Up and down refer to circulating the body fifty times. See Difficulty 1 for explanation.) They circulate through the meridians and nourish the exterior. (Circulating through meridians means the twelve meridians are unblocked everywhere, circulating outside the Zang and Fu organs.) Thus, the Heart and Lung are uniquely located above the diaphragm. (Ying and Wei are the overall controllers of the body, governed by the Heart and Lung, so they reside alone above the diaphragm to rule them.)

Difficulty 33 states: The Liver is green and corresponds to Wood; the Lung is white and corresponds to Metal. The Liver sinks in water, while Wood floats in water; the Lung floats in water, while Metal sinks in water. What is the meaning of this? (The Liver is located below the Lung. Hence, it is said that the Liver sinks in water. The Lung is located above the Liver. Hence, it is said that the Lung floats in water. The question implies that since the Liver belongs to Wood, it should float but instead sinks; since the Lung belongs to Metal, it should sink but instead floats, which differs from the intrinsic nature of Metal and Wood, hence the inquiry.)

The answer is: The Liver is not purely Wood; it is Yi-Jue. (Wood belongs to Yang, Yi is Yin Wood, with a tendency to follow Metal, hence "not pure." Jue also belongs to Wood among the five musical tones.) It is the soft counterpart to Geng Metal. (Geng is Yang Metal. Yi and Geng combine, matching hardness and softness; thus Yi's hardness becomes Geng, and Geng's softness becomes Yi.) On a grand scale, it represents Yin and Yang; on a small scale, it represents husband and wife. (Grandly speaking, it is the Yin and Yang of Heaven and Earth; narrowly speaking, it is the husband and wife of human relations, the principle being the same.) Releasing its slight Yang Qi and absorbing its slight Yin Qi, its intent is to please Metal. (As a wife follows her husband, Yi is Yin Wood, hence "slight Yang"; pleasing Metal means being willing to follow Metal.) It also travels the Yin path more often. (The Liver belongs to the Foot Jueyin Meridian, located below the diaphragm, hence "travels the Yin path more often.") Thus, the Liver sinks in water. (Sinking in water means receiving nourishment, opposite to getting heat below. Also, Metal's nature is inherently sinking, having a meaning of following the husband.) The Lung is not purely Metal; it is Xin-Shang. (Metal belongs to Yin, Xin is Yin Metal, with a tendency to follow Fire, hence "not pure." Shang also belongs to Metal among the five musical tones.) It is the soft counterpart to Bing Fire. (Bing and Xin combine. Grandly speaking, Yin and Yang; narrowly speaking, husband and wife. Releasing its slight Yin Qi, (Xin is Yin Metal, hence "slight Yin".) Marrying into Fire, (Marriage is like wedlock, meaning marrying Fire.) its intent is to please Fire, and it travels the Yang path more often. (The Lung belongs to the Hand Taiyin Meridian, located above the diaphragm, hence "travels the Yang path more often.") Thus, the Lung floats in water. (Fire's nature is inherently floating, also following the husband.) When the Lung is hot, it sinks; when the Liver is hot, it floats. Why? (When Lung Qi is hot, clear Qi descends. When Liver Qi is hot, Ministerial Fire rises.) Thus, we know Xin should belong to Geng, and Yi should belong to Jia. (When the Liver gets heat, slight Yin is insufficient to attract; when the Lung gets heat, excessive Yang appears formidable. Then Yin Wood and Yang Wood, Yin Metal and Yang Metal, naturally pair up, restoring their original floating and sinking natures.)

Difficulty 34 states: Do the five Zang organs each have distinct sounds, colors, odors, and tastes that can be known?

The answer is: The *Shi Bian* states: The Liver's color is green. (This is also based on Five Elements. Green is the color of Wood. *Shi Bian* is not detailed.) Its odor is fishy. (The Qi of Wood.) Its taste is sour. (The taste of Wood.) Its sound is shouting. (Shouting is drawn out, also an image of Wood.) Its fluid is tears; (The Liver opens into the eyes, hence tears.) The Heart's color is red. (The color of Fire.) Its odor is scorched. (The Qi of Fire.) Its taste is bitter. (The taste of Fire.) Its sound is speaking. (Speaking is scattered and rising, an image of Fire.)

The five Zang organs house seven Shen (Spiritual Aspects). Where are they stored respectively?

The answer is: (The five Zang organs house seven Shen; the Spleen and Kidney each house two Shen. See below.) The Zang organs are the dwellings where human Shen Qi resides and is stored. Thus, the Liver stores Hun (Ethereal Soul). (The Liver belongs to Yang, Hun also belongs to Yang. The *Ling Shu: Benshen Pian* states: "What comes and goes with Shen is called Hun," referring to the spiritual aspect of perception.) The Lung stores Po (Corporeal Soul). (The Lung belongs to Yin, Po also belongs to Yin. The *Benshen Pian* states: "What exits and enters with Jing is called Po," referring to the capacity for movement.) The Heart stores Shen (Spirit). (The *Benshen Pian* states: "When two Jing interact, it is called Shen," referring to the subtle mechanism of Yin-Yang union. The *Su Wen: Linglan Midian Lun* states: "The Heart is the official of the sovereign, from whom Shen Ming emerges.") The Spleen stores Yi (Intellect) and Zhi (Wisdom/Intent). (The *Benshen Pian* states: "Recollection of the mind is called Yi... deliberating and handling things is called Zhi," likely because the Spleen governs thought. The *Su Wen: Cifa Pian* states: "The Spleen is the official of advice, from whom wisdom arises.") The Kidney stores Jing (Essence) and Zhi (Will). (The *Benshen Pian* states: "At birth, it is called Jing... what is retained by intent is called Zhi." The *Su Wen: Linglan Midian Lun* states: "The Kidney is the official of strength, from whom skill and ingenuity emerge.")

Difficulty 35 states: Each Zang organ has a corresponding Fu organ, and the Fu organs are generally close, yet the Heart and Lung are far from the Large Intestine and Small Intestine. Why? (The Gallbladder corresponds to the Liver, the Stomach to the Spleen, the Bladder to the Kidney; their positions are close. The Small Intestine corresponds to the Heart, and the Large Intestine to the Lung; they are far apart.)

The answer is: The classics say the Heart governs Ying, and the Lung governs Wei. (Blood is Ying, the Heart governs blood, so Ying belongs to the Heart. Qi is Wei, the Lung governs Qi, so Wei belongs to the Lung.) They circulate Yang Qi. (Yang Qi refers to Ying and Wei Qi. The *Ling Shu: Yingwei Hui Pian* states: "Moving in Yin twenty-five degrees, moving in Yang twenty-five degrees" refers to this.) Hence, they are located superiorly. (Meaning their position is highest.) The Large Intestine and Small Intestine transmit Yin Qi downward. (Yin Qi refers to turbid Qi, where waste accumulates.) Hence, they are located inferiorly. (Meaning their position is lowest.) This is why they are far apart. (They govern different functions, so although the meridians connect, their positions are distant.) It is also said that all Fu organs are Yang and are places of purity. Now, the Large Intestine, Small Intestine, Stomach, and Bladder all accept impure substances. What is the meaning? (Yang should be pure, yet accepts turbidity, except for the Gallbladder, which has no function of receiving or excreting.)

The answer is: All Fu organs do not mean they are pure. (Meaning although all Fu organs belong to Yang, they are not all places of purity.) The classics say the Small Intestine is the organ of reception and storage. (The *Su Wen: Linglan Midian*: "The Small Intestine is the official of reception and storage, transforming substances and producing output." It receives food from the stomach and transforms its dregs.) The Large Intestine is the organ of transmission and passage. (The *Su Wen*: "The Large Intestine is the official of transmission, producing changes.") The Gallbladder is the organ of purity. (The *Su Wen*: "The Gallbladder is the official of justice, producing decision-making." Since the Gallbladder neither receives nor excretes, but assists the Liver in planning and deciding, it is called the organ of purity.) The Stomach is the organ of water and grain. (The *Su Wen*: "The Spleen and Stomach are the officials of the granary, from which the five flavors emerge.") The Bladder is the organ of fluids. (The *Su Wen*: "The Bladder is the official of the reservoir, storing fluids." These are the Fu organs of the five Zang organs.) One Fu organ does not have two names, so we know the previous statement is incorrect. (Each Fu organ has a name, as mentioned above, all actually referring to those accepting turbidity. Only the Gallbladder is named pure, hence it does not accept turbidity. If other Fu organs were also named pure, there would be two names.)

The Small Intestine is the Fu of the Heart; the Large Intestine is the Fu of the Lung; the Gallbladder is the Fu of the Liver; the Stomach is the Fu of the Spleen; the Bladder is the Fu of the Kidney. (The *Ling Shu: Benshu Pian* states: "The Lung connects with the Large Intestine... the Heart connects with the Small Intestine... the Liver connects with the Gallbladder... the Spleen connects with the Stomach... the Kidney connects with the Bladder," this is what is meant.) The Small Intestine is called the Red Intestine, the Large Intestine the White Intestine, the Gallbladder the Green Intestine, the Stomach the Yellow Intestine, and the Bladder the Black Intestine. (This uses Five Element colors to name the intestines, as signs corresponding to the five Zang organs. Generally, if all are called intestines, they all accept turbidity, thus clarifying the reason for impurity.) This is governed by the Lower Jiao. (The *Ling Shu: Yingwei Hui Pian* states: "Water and grain, once together in the stomach, become chaff and go down to the Large Intestine together, forming the Lower Jiao, filtering and going down together, separating juices, following the Lower Jiao to seep into the Bladder." Thus, all five Fu organs are governed by the Qi of the Lower Jiao.)

Difficulty 36 states: Each Zang organ has one, yet the Kidney uniquely has two. Why? ("Two" means one on the left and one on the right.)

The answer is: The two Kidneys are not both Kidneys. (One is the Kidney, the other is not.) The left one is the Kidney, and the right one is the Mingmen (Gate of Life). The Mingmen is the residence of all spirits and essences. (Residence means storage. The spirit and essence of the whole body are stored here.) It is the root of Yuan Qi (Original Qi). (Yuan Qi is the primordial Qi, rooted here.) In men, it stores Essence; in women, it binds the Bao (Uterus/Womb). (Essence is the tool for reproduction, Bao is the place of conception. This is the origin of life, the master of congenital constitution, hence called Mingmen.) Thus, we know there is only one Kidney. (Since one is Mingmen and not the Kidney, there is only one Kidney.)

Difficulty 37 states: From where does the Qi of the five Zang organs originate, and where does it connect? (Originate refers to its source. Connect refers to where its Qi flows.) Can this be explained?

The answer is: The five Zang organs should connect superiorly to the nine orifices. (Orifices are all superior, hence "superior connection," meaning their Qi connects with the nine orifices.) Thus, Lung Qi connects to the nose; when the nose is harmonious, one knows fragrance and stench. Liver Qi connects to the eyes; when the eyes are harmonious, one knows black and white. Spleen Qi connects to the mouth; when the mouth is harmonious, one knows the taste of grains. Heart Qi connects to the tongue; when the tongue is harmonious, one knows the five flavors. (The tongue governs taste, so harmony allows knowing five flavors. The mouth governs accepting grain, so harmony allows distinguishing five grains.) Kidney Qi connects to the ears; when the ears are harmonious, one knows the five tones.

If the five Zang organs are disharmonious, the nine orifices will be blocked. (Blocked means Qi cannot reach upward and loses function.) If the six Fu organs are disharmonious, stagnation and knotting will form abscesses. (The five Zang organs are dwellings of Shen Qi, so disharmony results only in blocked nine orifices. The six Fu organs are passages for blood, Qi, and turbidity, so disharmony leads to accumulation of有形 substances forming abscesses.) Pathogens in the six Fu organs cause disharmony in Yang meridians. (Yang meridians refer to the three Yang meridians of the hand and foot.) Disharmony in Yang meridians causes Qi stagnation; Qi stagnation causes Yang meridians to become excess. (Qi belongs to Yang.) Pathogens in the five Zang organs cause disharmony in Yin meridians. Disharmony in Yin meridians causes Blood stagnation; Blood stagnation causes Yin meridians to become excess. (Blood belongs to Yin. Disharmony means pathogens are internal; excess means the pulse manifests externally.)

If Yin Qi is too excess, Yang Qi cannot interact harmoniously, so it is called Ge (Revulsion). If Yang Qi is too excess, Yin Qi cannot interact harmoniously, so it is called Guan (Obstruction). If both Yin and Yang are excess and cannot interact harmoniously, it is called Guan Ge (Obstruction and Revulsion). (Interact means harmonizing and moistening. Guan means closure/obstruction. Ge means repulsion/barrier.) Those with Guan Ge will die before exhausting their natural lifespan. (Meaning if Yin and Yang Qi are opposed, even if primordial Qi is not exhausted, death is inevitable, and one cannot live out their natural years.)

The classics say Qi moves exclusively in the five Zang organs and does not nourish the six Fu organs. Why?

The answer is: The movement of Qi is like flowing water, never stopping. Thus, Yin meridians nourish the five Zang organs, and Yang meridians nourish the six Fu organs. Like a circle without end, unknown in sequence, ending and starting again, without overflowing. (Meaning it does not become excessively excess and overflow outside the vessels.) Human Qi internally warms the Zang and Fu organs and externally moistens the Couli (skin pores and tissue spaces). (Moisten means to lubricate. Couli refers to the junctions of skin pores and tissue layers.)

Difficulty 38 states: There are only five Zang organs, yet uniquely six Fu organs. Why?

The answer is: The so-called six Fu organs include the San Jiao (Triple Burner). It is a branch of Yuan Qi. (As stated in Difficulty 66, "the envoy of Yuan Qi".) It presides over all Qi, has a name but no form, and its meridian belongs to the Hand Shaoyang. This is the Outer Fu Organ. (Said to be outside the other Fu organs, hence "Outer Fu".)

Difficulty 39 states: The classics say there are five Fu organs and six Zang organs. Why? (Classical text unavailable)

The answer is: There are only five Fu organs among the six. (Meaning San Jiao does not attach to a Zang organ, hence not called a Fu organ, as stated in the previous difficulty.) There are also six Zang organs among the five. This refers to the Kidney having two parts. The left is the Kidney, the right is the Mingmen. The Mingmen is the residence of spirit and essence. (Another version omits "is"). In men, it stores Essence; in women, it binds the Bao. Its Qi connects with the Kidney, hence it is said there are six Zang organs. (Meaning although Mingmen Qi connects with the Kidney, it is essentially not the Kidney, so it cannot be counted as one Zang organ with the Kidney.)

Why are there five Fu organs?

The answer is: Each of the five Zang organs has one Fu organ. San Jiao is also a Fu organ, but it does not belong to any Zang organ, hence it is said there are five Fu organs. (Fu organs are defined relative to Zang organs; since it does not attach to a Zang, it is not named a Fu organ. The discussion on Mingmen is detailed under Difficulty 36.)

Difficulty 40 states: The classics say the Liver governs color, the Heart governs odor, the Spleen governs taste, the Lung governs sound, and the Kidney governs fluid.

The answer is: The Lung is Western Metal. Metal is born in Si. Si is Southern Fire. Fire is the Heart. The Heart governs odor, thus allowing the nose to perceive fragrance and stench. The Kidney is Northern Water. Water is born in Shen. Shen is Western Metal. Metal is the Lung. The Lung governs sound, thus allowing the ear to hear sounds. (This is deduced using the Five Elements Long Life method. Wood is born in Hai, Fire in Yin, Metal in Si, Water and Earth in Shen. Because they generate each other, they use each other mutually.)

Difficulty 41 states: The Liver uniquely has two lobes. What does this correspond to? (Correspond means what principle it reflects.)

Difficulty 42 states: What are the lengths of the human intestines and stomach, and how much water and grain can they hold?

The answer is: The stomach is one chi five cun wide, five cun in diameter. (Wide refers to circumference, diameter refers to the width of the opening. For a circle, if diameter is one, circumference is three. Thus, if circumference is one chi five cun, diameter is five cun. The following follows this pattern.) It is two chi six cun long, curved horizontally to hold three dou five sheng of water and grain. (The stomach is in the abdomen, coiled and twisted, hence "curved horizontally".) It usually retains two dou of grain and one dou five sheng of water. (Retain means keeping it inside without expelling. Expelling makes the stomach empty, causing hunger and desire to eat, hence one must eat twice a day.) The small intestine is two cun half wide, eight fen and a third of a fen in diameter. (Three eights make two cun four fen, leaving one fen, divided into thirds, hence "a third less than half a fen," meaning less than half a fen.) It is three zhang two chi long, holding two dou four sheng of grain and six sheng three he and a majority of a he of water. (Majority of a he means more than half a he.) (Another version reads Hui Chang) The Hui Chang (Looping Intestine) is four cun wide. (Hui Chang is the Large Intestine, called so because it loops.) It is one cun half in diameter.
It is two zhang one chi long, holding one dou of grain and seven sheng half of water. The Guang Chang (Broad Intestine) is eight cun wide. (Guang Chang is the part from the lower Large Intestine to the anus that accepts waste, commonly known as the rectum, called Broad because it is widest.) It is two cun half in diameter.
It is two chi eight cun long, holding nine sheng three he and one-eighth of a he of grain. Thus, the total length of the stomach and intestines is five zhang eight chi four cun.
These are the lengths of the stomach and intestines and the quantities of water and grain they hold. The Liver weighs two jin four liang, with three lobes on the left and four on the right, totaling seven lobes. It governs storing Hun. (Meaning of Hun seen in Difficulty 34. Same below.) The Heart weighs twelve liang, with seven apertures and three hairs. (Aperture means hole.) It holds three he of essence juice. (Refers to the essence blood stored in the holes.) It governs storing Shen. The Spleen weighs two jin three liang, flat and wide three cun. (Flat and wide means not perfectly round, its breadth is three cun.) It is five cun long, with half a jin of Sangao (Loose Pancreas). (Sangao refers to non-congealed fluids.) It governs enveloping blood, warming the five Zang organs, and storing Yi. (Enveloping blood means controlling it so it does not scatter. All five Zang organs receive Qi from the Spleen and Stomach, thus receiving its Qi to be warmed.) The Lung weighs three jin three liang, six lobes and two ears, totaling eight lobes. (Drooping down are lobes, protruding sideways are ears, together forming