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[Ping An]: This chapter, from the beginning to the end, is found in Chapter 81 of Volume 24 of *Suwen* (Plain Questions), titled "Jie Jingwei Lun" (Treatise on the Subtle Essence). From "Qingwen kuqi er lei bu chu zhe" (Please ask why tears do not flow when crying) to the end, it is found in Chapter 1 of Volume 12 of *Jiayi Jing* (The Systematic Classic of Acupuncture and Moxibustion).

The Yellow Emperor sat in the Mingtang (Bright Hall). Leigong said: "I have received your teachings, which you transmitted for me to teach others. These include classic theories, Rongcong Xingfa (dignified assessment of forms and methods), Yin-Yang acupuncture and moxibustion, Tangye (decoctions), and Yaozi (medicinal nourishments). The treatments performed vary in excellence and inferiority, and may not always be perfect. I respectfully heed your commands." (Note: Within the universe between heaven and earth, in the six directions, a divine spirit resides in the center to illuminate creation, hence called Mingtang. Modeled after heaven and earth as a room, the sage resides in the center to illuminate the Dao, thus named Mingtang. 'Rongcong' means detailed observation of demeanor. The received *Tai Su* classic theories encompass methods for preserving life and stabilizing the body through detailed observation, namely the four arts of Yin-Yang, acupuncture/moxibustion, decoctions, and medicinal nourishments, all of which are profound. However, if the practitioner's virtue varies, perfection cannot be guaranteed. I respectfully accept the decree.) After Leigong spoke, he had already understood. (Ping An: In *Suwen*, 'zuo' (sat) is written as 'zai' (was); 'yi jiao' (to teach) is written as 'xing jiao' (to conduct teaching); there is no 'jie' (all) character after 'jiao'; 'tang' is written as 'suo zi'; the phrase 'jin wen ming yi' is absent. Note: One character is originally missing before 'buxiao' (incompetent); Yuan edition supplements it with 'you'.)

The Yellow Emperor said: "You previously mentioned sorrow, anger, dryness, dampness, cold, heat, Yin-Yang, and women's diseases. (If, you. Regarding the matters of sorrow etc. mentioned earlier, please ask for their causes. Whether poor or noble, lowly or rich, and various subordinates or envoys engaged in affairs, enabling them to adapt to the Dao techniques, listen to their fate. Ping An: *Suwen* lacks the three characters 'Huangdi yue' (The Yellow Emperor said).) Please ask for the reasons behind this. Lowly or noble, human physique, belonging to subordinates, envoys engaged in affairs, to adapt to Dao techniques, I respectfully heed your commands. Please ask about those questions regarding prostration, foolishness, or bias that are not in the classics; I dare to ask about their condition. (Leigong asks about prostration and bias questions. Although they conform to the Dao, since they are not in the classics, he wishes to know their nature. Ping An: In *Suwen*, 'fu' is written as a specific character, 'pian' as 'lou', 'gan wen' as 'yu wen'. Xin Zhengjiao notes: Quan Qi Yuan's edition writes 'pu' as 'pu'.)

The Yellow Emperor said: "It is significant. (The meaning of the questions regarding prostration and bias is significant.)"

Leigong said: "Please ask why tears do not flow when crying, or why they flow sparingly along with little nasal discharge (ti), what is the cause? (Qi flows from below the eyes, ti flows from the nose; together they form one fluid, so when people cry, ti and qi intermingle; however, some cry without tears, or even with tears, the ti is scanty. Why? Ti is nasal discharge. Ping An: In *Suwen*, 'yue' is written as 'gong'. Note: In 'zong you qi', Yuan edition erroneously writes 'shao' instead of 'you'.)

The Yellow Emperor said: "This is recorded in the classics. (This is a meaning already stated in the classics, not a biased question. Ping An: *Suwen* reads 'zai jing you ye'.)"

He asked again: "I do not know where water originates, nor where ti comes from. (Water refers to qi. Please ask where ti and qi originate? Ping An: *Suwen* lacks the two characters 'you yue'.)

The Yellow Emperor said: "Your asking this is of no benefit to treatment; it is knowledge known by artisans, arising from the Dao. (If, you. Your question benefits no one. Benevolence and righteousness education benefit the body; the Dao of morality, therefore these two are the origin of the Dao.) The Heart is the concentration of essence of the five Zang organs, the Eyes are its orifices, Huase (luster/color) is its glory. Therefore, when one gains something, Qi manifests in the Eyes; when one loses something, sorrow manifests in Color. Thus, sorrow leads to flowing tears, and the water of tears originates from here. (The Heart is the master of the five Zang organs, hence it is the concentration. The Eyes are the communicating orifice of the Heart, Huase is the manifestation of the Heart's glory. Thus, when one connects with the Heart, Qi appears in the Eyes, indicating joy; when one suffers loss, Qi appears in Color, indicating sorrow. When the Heart is sorrowful, tear water is generated. Ping An: In *Suwen*, 'de' is written as 'de' (virtue); Xin Zhengjiao notes: *Tai Su* writes 'de' as 'de' (obtain).)

The source of water is Jing (Essence). Water is Extreme Yin; Extreme Yin is the Jing of the Kidney. The reason why the water of Zong Jing does not flow out is that Jing holds it, assisting and wrapping it, so the water does not move. (Zong means source. The source of water is the Jing of the Kidney, which is Extreme Yin. Thus, knowing that when a person cries but tears do not flow, it is because the Extreme Yin original Jing assists, wraps, and holds it, so it cannot exit. Ping An: 'Shui zong zhe' in *Jiayi Jing* is written as 'Zhong jing zhe'. 'Jing shui zhe' in *Suwen* and *Jiayi Jing* is written as 'Ji shui ye', followed by 'ji shui zhe' six characters. 'Suo you' in *Suwen* and *Jiayi Jing* is written as 'suo yi'. Under 'fu', *Suwen* and *Jiayi Jing* have the character 'zhi'.)

The Jing of Water is Zhi (Will), and the Jing of Fire is Shen (Spirit). Therefore, water does not generate in the Eyes. (Water's Yin Jing is Zhi. Fire's Yin Jing is Shen. The two Jings hold each other, so tears do not flow. Ping An: Before 'fu', *Jiayi Jing* has four characters 'qi zhi chuan ye'. After 'shen', *Suwen* and *Jiayi Jing* have eight characters 'shui huo xiang gan, shen zhi ju bei'. There is no 'bu' before 'sheng'.)

Therefore, people say: Sorrow of the Heart is named Sorrow of Zhi. The Heart and Jing converge in the Eyes. Therefore, when both are sorrowful, Shen Qi transmits to the Heart Jing, but does not transmit upward to Zhi, so Zhi alone is sorrowful, thus tears flow. (Yan means beautiful words. People's beautiful words are appropriate, so taken as trust. Yan says Heart sorrow is named Zhi sorrow, for a reason. Indeed, because Heart and Jing are in the Eyes, when both are sorrowful, Shen Qi transmits to Heart Jing, not to Zhi, and there is no Shen holding it, so Yin Jing alone acts as sorrow, thus tear water flows. Ping An: In *Suwen* and *Jiayi Jing*, 'gu yi ren yan yan yue' is written as 'gu yan yan yue'; under 'ming' there is 'yue'; 'xin yu jing' is written as 'zhi yu xin jing'; under 'cou' there is 'yu'.)

Ti and Qi originate from the Brain. The Brain is Yang; Marrow fills the Bones. Therefore, deep Brain produces Ti. Thus, Zhi is the master of the Bones; therefore, when water flows as Ti, it follows its kind. Ti and Qi are like brothers to humans; in urgency, they die together; in emergence, they perish together. When Zhi shakes with sorrow, Ti and Qi flow out horizontally. Therefore, Ti and Qi flow out following each other, belonging to the category of Zhi. (The emergence of Ti and Qi originates from the Brain. Head marrow is Yang, filling the Yin of bones. Zhi is master of bones, deep Brain produces Ti. Ti and Qi are both water categories, so when Qi water flows, Ti follows it. Compared to brothers, in urgency and emergence, death and life are the same, inseparable. Ti and Qi are the same; when Zhi moves with sorrow, Ti and Qi flow horizontally. Ping An: 'Yang ye' in *Suwen* is written as 'Yin ye'; Xin Zhengjiao notes: '*Jiayi Jing*' and '*Tai Su*' write 'Yin' as 'Yang'. 'Shen' in *Suwen* and *Jiayi Jing* is written as 'shen'. 'Xing qi lei ye' in *Suwen* is written as 'qi xing lei ye'. 'Chu ze ju wang' in *Suwen* and *Jiayi Jing* is written as 'sheng ze ju sheng'; *Suwen* Xin Zhengjiao notes: '*Tai Su*' writes 'sheng ze ju sheng' as 'chu ze ju wang'. 'Yao bei' in *Suwen* and *Jiayi Jing* is written as 'zao bei'. 'Xiang cong zhi' in *Suwen* and *Jiayi Jing* is written as 'xiang cong zhe'.)

Leigong said: "It is significant. Please ask why when people cry, tears do not flow, or if they flow, why Ti does not follow? (Praising the Emperor's words, and re-asking about previous matters of crying, Ti, and Qi.)

The Yellow Emperor said: "When tears do not flow, the crying is not sorrowful. When there is no weeping, Shen is not compassionate, Zhi is not sorrowful. Yin and Yang hold each other; how can tears come alone? (Shen is Yang, Zhi is Yin. Loss of Shen's guard leads to lack of compassion; loss of Zhi's guard leads to sorrow; thus tears flow. Now, Yin and Yang hold each other without loss; how can tears arise? Ping An: 'Bu xia' in *Suwen* and *Jiayi Jing* is written as 'bu chu'. After 'shen bu ci', *Suwen* and *Jiayi Jing* have five characters 'ye, shen bu ci ze'.)

Moreover, when Zhi is sorrowful, Wan (lamentation) attacks Yin. Attacking Yin causes Zhi to leave the Eyes. When Zhi leaves the Eyes, Shen does not guard Jing. When Spirit and Essence leave the Eyes, Ti and Qi flow out. (Chong means empty. When Zhi sorrow is severe, it empties Yin. Yin deficiency causes Zhi to perish. When Zhi perishes and leaves the Eyes, Shen then guards Jing. Now Shen also leaves the Eyes, so Ti and Qi flow out together. Ping An: In *Jiayi Jing* and *Suwen*, 'wan' is repeated once. 'Jing shen', the 'jing' character was originally copied as two dots, being a repetition mark for the previous 'jing'; Yuan edition erroneously made it 'er'. Respectfully corrected to 'jing' based on *Suwen* and *Jiayi Jing*. Note: 'ze ke shen ci shou jing' in the note is suspected to be erroneous; Yuan edition writes 'ke' as 'bu'; other editions write 'ze shen bu shou jing'.)

Do you not recite the classic statements? Jue (Reversal) causes the Eyes to see nothing. When a person experiences Jue, Yang Qi merges upward, and Yin Qi merges downward. Yang merging upward causes Fire to shine alone; Yin merging downward causes Cold Hands and Feet. Cold Hands and Feet cause distension. One Water cannot overcome Two Fires, thus the Eyes become blind. (Jue means reversal. When Human Qi reverses, Yang Qi merges with Yin, returning upward to the Head; Yin Qi merges with Yang, returning downward to Hands and Feet. Returning downward causes Cold Hands and Feet; returning upward leads to Blindness. Because the Eyes are Yang, they are already one Fire. Lower Yang merging upward makes two Fires. Jing of Zhi in the Eyes is one Water. One Water cannot overcome two Fires, thus heat prevails and competes, causing blindness. Ping An: 'Shou zu han' in *Suwen* and *Jiayi Jing* is written as 'zu han'; 'liang huo' is written as 'wu huo'. 'Gu mu ... er mang', *Suwen* lacks 'er'; *Jiayi Jing* writes 'gu mu mang'.)

Thus, Wei Qi (Defensive Qi) wind causes tears to flow and then stops. (Wei Qi brings evil wind to the Eyes, causing tears to flow, then the wind stops. Ping An: 'Wei qi zhi feng' in *Suwen* and *Jiayi Jing* is written as 'qi chong feng' three characters; 'er zhi' is written as 'er bu zhi'.)

Wind entering the Eyes, Yang Qi descends to guard Jing; this is Fire Qi circulating in the Eyes. Therefore, seeing wind causes tears to flow. This can be compared to: Heaven's fierce wind brings rain; this is the same category. (Wind is Yang, Fire. Wind guarding Jing is Fire circulating in Eyes. Yang Qi moves Yin, Yin becomes tear flow. Comparing to heaven's fierce wind, rain must descend. Ping An: In *Jiayi Jing* and *Suwen*, 'xia shou' is written as 'nei shou'; 'xun mu' is written as 'fan mu'. 'Tian zhi ji feng' in *Suwen* is written as 'fu huo ji sheng feng'; Xin Zhengjiao notes: '*Tai Su*' writes 'tian zhi ji feng nai neng yu', lacking 'sheng' character. This matches exactly. *Jiayi Jing* writes 'fu ji feng sheng'; 'qi lei' is written as 'zhi lei'.)