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[Ping An]: This section, from the beginning to the end, is found in Chapter 65, Volume 10 of *Ling Shu* (Spiritual Pivot), titled "Five Tones and Five Flavors". From "Chong Mai and Ren Mai" to "therefore beard does not grow", it is found in Book 2, Section 2 of *Jia Yi Jing* (The Classic of A-Bio), with only slight differences in arrangement. From "Yellow and red" to the end, it is found in Book 1, Section 16 of *Jia Yi Jing*.

Huang Di asked: Do women lack Qi and Blood because they do not have beards? (This inquiry aims to clarify the mechanisms of Ren Mai and Chong Mai.)

Qi Bo replied: Both Ren Mai (Conception Vessel) and Chong Mai (Penetrating Vessel) originate from Bao Zhong (Uterus/Pelvic Cavity). They ascend along the interior of the spine and serve as the Sea of the Collaterals. (This text records that Ren Mai originates from Bao Zhong and connects to the lips and mouth. Huangfu Mi's recorded version of *Su Wen* states that Ren Mai originates below Zhongji (CV3), ascends through the pubic hair region, follows the interior of the abdomen, passes through Guanyuan (CV4), and reaches the throat. The version of *Nan Jing* (Classic of Difficult Issues) annotated by Lü Guang matches Huangfu Mi's record. However, this passage is absent in *Su Wen*, appearing only in *Nan Jing*. Additionally, Lü Guang's annotation states that Ren Mai originates from Baomen Zihu (Gate of the Womb and Household of the Child), ascending alongside the umbilicus to the chest. *Jiu Juan* (Nine Chapters) also states that the vessel of the epiglottis ascends via Ren Mai. Nevertheless, below Zhongji lies Bao Zhong, which is also Baomen Zihu; thus, the origin of Ren Mai is consistent. *Nan Jing* mentions Ren Mai reaching the chest, whereas this text mentions reaching the throat. The text describes the collateral connecting to the lips and mouth. It also states that the vessel of the epiglottis ascends via Ren Mai, describing the path through the chest to the throat, which is not the final destination. The journey concludes at the lips and mouth, totaling four chi and five cun. Furthermore, *Nan Jing* mentions Ren Mai having... [missing characters]. The *Ming Tang* (Hall of Acupoints) notes that the four acupoints under the eyes—Juliao (ST1) and Chengqi (ST1) on both sides—are intersections of Yang Qiao Mai and Ren Mai, indicating that Ren Mai has branches ascending. Although Ren Mai and Chong Mai have different ascending paths, their starting and ending meridians are the same. Old meridian diagrams depicted Ren Mai as a single channel and Chong Mai splitting into two flanking the spine; this is unreliable. This vessel ascends as the Sea of the Collaterals, assuming responsibility for maintaining the other vessels, hence named Ren Mai. Below Bao is the Bladder, which stores urine, hence called Bao, referring to the urinary bladder. Baomen and Zihu are adjacent, and both Ren Mai and Chong Mai originate there. "Spine interior" refers to the path not within the skin and flesh. The Twelve Regular Meridians, Eight Extraordinary Vessels, Fifteen Luo Vessels, and Skin Region Collaterals all consider the Qi and Blood of Ren Mai and Chong Mai as primary, hence termed the Sea. [Ping An]: *Ling Shu* and *Jia Yi Jing* write "Chong Mai and Ren Mai". *Ling Shu* writes "follows the back" instead of "spine interior". *Ling Shu* and *Jia Yi Jing* include the character "Zhi" after "Sea". Regarding the missing two characters after "Ren Mai also...", based on *Nan Jing* ("originates below Zhongji... reaches the throat"), they are inferred as "ascends". In "ascends via Ren Mai", Yuan edition writes "Yu". "Split vessel two boxes" writes "Mai" as "Axilla". "Not walking in skin/flesh" writes "Xing" as "Xia". "Skin region collaterals" writes "Luo" as "Mai".)

Its floating and external branch ascends along the abdomen, converges at the throat, and branches to connect with the lips and mouth. (Ren Mai and Chong Mai divide into two paths from Bao Zhong: one travels posteriorly, adhering internally to the spine and ascending; the other travels anteriorly, superficially along the abdomen, ascending to connect with the lips and mouth. [Ping An]: *Ling Shu* adds "You" after "Abdomen".) When Qi and Blood are abundant, they fill the skin and warm the flesh; when Blood alone is abundant, it permeates the skin and generates fine hairs. (When the Blood of Ren Mai and Chong Mai is particularly abundant, it gathers and permeates the skin, generating beard and body hair. Hair refers to beard, scalp hair, and body hair. [Ping An]: *Jia Yi Jing* writes "Shen Guan" instead of "Dan Shen".) Women are born with an excess of Qi and a deficiency of Blood due to frequent blood loss (menstruation). Consequently, Ren Mai and Chong Mai cannot nourish the lips and mouth, so beards do not grow. (Women have more Qi and less Blood; since Ren and Chong Mai have deficient Blood, they cannot nourish the oral region to generate hair. [Ping An]: *Ling Shu* adds "Zhi" after "Born"; *Jia Yi Jing* omits "Jin Sheng". *Jia Yi Jing* adds "Yue Xia Shui" before "Frequent Loss"; adds "Ren Chong Bing Shang" after "Loss"; adds "Zi" before "Beard".)

Huang Di asked: Among scholars, some have injured their Yin organ, causing Qi to cease and erection to fail, rendering the penis unusable, yet their beards do not fall out. Why is this? Why do those who underwent castration lose their beards exclusively? I wish to hear the reason. (Some scholars self-injured their Yin organ, unable to regain erection, yet beards remain. Those injured by castration also lose erection; why do only beards fall out? [Ping An]: *Jia Yi Jing* writes "Yin Bu Wei Yong" for "Yin Bu Yong". "Gong" is written as "Huan" in *Ling Shu* and *Jia Yi Jing*. Note: Castration is one of the Five Punishments in *Shang Shu · Lv Xing*. "Huan" means official/service in *Shuo Wen Jie Zi* and learning in *Zuo Zhuan*. Though eunuchs exist, self-castration was done to become one; no punishment named "Huan" existed. "Gong Xing" should use "Gong".)

Qi Bo replied: Those who underwent castration had their Zong Jin (Root Sinew/Genitals) removed, damaging Chong Mai. Blood was lost and could not recover, causing internal stagnation in the flesh and skin. The lips and mouth were not nourished, so beards did not grow. (Removing the penis leaves the beard; removing the glans causes beard loss. Thus, the glans and penis together are called Zong Jin. Removing Zong Jin causes excessive blood loss, leading to skin/flesh stagnation and lack of nourishment to the mouth/oral region due to blood deficiency, resulting in beard loss. [Ping An]: *Jia Yi Jing* writes "Xie" for "Xie". *Ling Shu* and *Jia Yi Jing* write "Pi Fu" for "Rou Fu"; "Chun Kou" for "Kou Chun". *Jia Yi Jing* adds "Zi" before "Xu".)

Huang Di asked: For those naturally so, without injury or blood loss, why do beards not grow? Qi Bo replied: This is due to congenital insufficiency. Their Ren Mai and Chong Mai are not vigorous, Zong Jin is undeveloped, they have Qi but lack Blood, the lips and mouth are not nourished, so beards do not grow. (Those with natural constitution, uninjured and without blood loss, lack congenital Blood, Zong Jin is incomplete, hence no beard. [Ping An]: *Ling Shu* writes "You Bing" for "Qi Bing". Yuan edition writes "Xing" as "Xing" in note.)

Huang Di said: Excellent! The Sage understands all things like shadows of the sun and moon, or echoes of drums. Hearing the sound reveals the form. Without you, Master, who could elucidate the essence of all things? (Observing the exterior to know the interior, seeing the subtle to recognize the manifest, observing sun/moon to see shadows, listening to sounds to understand echoes, hearing five tones to comprehend forms, inspecting five colors to distinguish Qi/Blood—if not the Great Sage Qibo, who understands the essence of all things, could achieve this?) Therefore, the Sage observes the true complexion: yellow and red indicate excess Heat; blue-white indicates deficient Heat; black indicates abundant Blood and deficient Qi. (Unmistakable exterior and interior is called True Color. Yellow/red are colors of Taiyang and Yangming, hence excess Heat. Blue/white are colors of Shaoyang and Yangming, hence deficient Heat. Black is Yin color, hence abundant Blood and deficient Qi. [Ping An]: *Ling Shu* writes "Yan Se" for "Zhen Se".) Beautiful eyebrows indicate abundant Taiyang Blood; full sideburns and high hairline indicate abundant Shaoyang Blood; beautiful beards indicate abundant Yangming Blood. This is determined by constitutional timing. (Taiyang Blood nourishes eyebrows; beautiful eyebrows imply abundant Taiyang Blood. Shaoyang Blood nourishes sideburns; full sideburns imply abundant Shaoyang Blood. Tongran refers to cheek hair. Beautiful beards imply abundant Yangming Blood; Xu refers to chin hair. Observing eyebrows and beards reveals Qi/Blood abundance. [Ping An]: *Ling Shu* and *Jia Yi Jing* write "Tong Ran Ji Fa". Yuan edition omits "Qi Xu" in note.)

The constant nature of humans is: Taiyang usually has abundant Blood and deficient Qi; Shaoyang usually has abundant Qi and deficient Blood; Yangming usually has abundant Blood and Qi; Jueyin usually has abundant Qi and deficient Blood; Shaoyin usually has abundant Blood and deficient Qi; Taiyin usually has abundant Blood and Qi. This is the heavenly constant. (Hand-Foot Shaoyin and Taiyang have abundant Blood/deficient Qi due to more Yin/Less Yang. Hand-Foot Jueyin and Shaoyang have abundant Qi/deficient Blood due to more Yang/Less Yin. Hand-Foot Taiyin and Yangming have abundant Blood/Qi due to abundant Grain Qi in both Yin and Yang. This teaches the constant of Blood/Qi abundance. [Ping An]: *Ling Shu* and *Jia Yi Jing* write "Duo Xue Duo Qi" for Yangming; Yuan edition writes "Duo Xue Shao Qi". *Ling Shu* writes "Chang Duo Xue Shao Qi" for Taiyin.)