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[Ping An]: This section from the beginning to "following the order of Heaven" is found in *Ling Shu* (Spiritual Pivot), Volume 10, Chapter 71, "Xie Ke" (Evil Guests). From "The meridian of Hand-Taiyin" to "the tortuous turns counted inversely," it is found in *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion), Volume 3, Section 24. Also, from "The meridian of Heart-Master" to "internally connecting to the Heart and Lungs," it is found in *Jia Yi Jing*, Volume 3, Section 25. From "Huang Di said: The meridian of Hand-Shaoyin" to "following the order of Heaven," it is found in *Jia Yi Jing*, Volume 3, Section 26. From "Huang Di said: There are twelve meridians" to the end, it is found in *Ling Shu*, Volume 9, Chapter 62, "Dong Shu" (Moving and Transmitting), and also in *Jia Yi Jing*, Volume 2, Part 1, Lower Compilation.

Huang Di asked Qi Bo: Regarding the tortuous turns of the meridians and their points of entry and exit, where do they emerge, where do they stop, where do they move slowly, where do they move quickly, and where do they enter? I wish to hear in detail the sequence of the acupoints of the Six Fu organs on the body. (This raises five questions, asking about the locations where the meridians of the Five Zang organs travel, and also asking about the acupoints of the Six Fu organs on the body. Ping An: The term "sequence" in *Ling Shu* is written as "shao xu".) At the points of separation, some branches enter Yin, while others travel along Yang. Through which pathways do they proceed? I wish to hear the method. Qi Bo replied: How profound your question is! How clear is this principle! (Asking about the places where the Yin and Yang meridians separate and merge. Ping An: In *Ling Shu*, "travel along Yang" is written as "enter into Yang"; "through which pathways do they proceed" is written as "through which pathway does one proceed"; the two sentences "How profound your question... " are written as "What the Emperor asks, the Dao of needle therapy completes".) Huang Di said: I wish to hear it completely. Qi Bo said: The meridian of Hand-Taiyin Lung emerges from the tip of the thumb, curves inward along the white flesh margin, reaches Taiyuan (LU-9) behind the proximal interphalangeal joint, stays there to generate a smooth flow, curves outward and ascends to the proximal joint, (The Hand-Taiyin meridian travels from the interior organs to the wrist; one branch goes up to the tips of the thumb and index finger, transforming into the Hand-Yangming meridian; its root travels from the wrist up to the thenar eminence, follows the fish border, and exits at the tip of the thumb. That is, at the tip of the finger, it curves inward, follows the white flesh of the thumb to Taiyuan behind the proximal joint, stays to become smooth and moving, then exits and ascends to the proximal joint. Dan, pronounced like lan. Ping An: "Curves inward" in *Jia Yi Jing* is written as "inner side". "Follows white flesh" in *Ling Shu* and *Jia Yi Jing* is written as "follows the white flesh margin". "Tai Quan" is written as "Tai Yuan" in both; Tang dynasty people avoided the character Yuan by writing Quan, see previous notes. "Stays" in *Jia Yi Jing* is written as "liu". "Ascends to the proximal joint" in *Jia Yi Jing* is written as "below the proximal finger". Note: "One branch" in Yuan edition is mistakenly written as "one zhang". "Behind the proximal joint", Yuan edition omits "behind".) It curves downward and inward, meeting the meridians and collateral vessels of Hand-Shaoyin Pericardium and others at the thenar eminence, with multiple pulses merging together, (After reaching above the proximal joint, it then curves downward and inward from the proximal joint, meeting the meridians and collateral vessels of Hand-Shaoyin Pericardium and others at the thenar eminence, and then flows together with multiple collaterals. Ping An: "With the meridians and collateral vessels of Hand-Shaoyin Pericardium" in *Ling Shu* and *Jia Yi Jing* is written as "with the Yin collateral vessels". Also in the note, "With Hand-Shaoyin", the character "Yu" is mistakenly written as "Yu" in Yuan edition.) The qi is smooth and slippery, running deep below the carpometacarpal bone of the thumb, curving outward to emerge at the Cun Kou pulse point and traveling, ascending to the medial aspect of the elbow, entering below the large tendon, curving inward and ascending through the Yin regions, entering the axilla, curving inward to travel to the Lung, (Yong Gu refers to the carpometacarpal bone of the thumb. Yin region refers to where the three Yin meridians of the hand travel, hence called Yin region. The meridian originally originates from the Middle Jiao; since it is the Lung meridian, it connects upward to the Lung, allowing it to return from the exterior. All reach the Lung, so the Hand-Taiyin meridian is constantly connected above and below. Diseases arising from movement or generation are treated by focusing on this single meridian. Ping An: Below "curves outward", *Jia Yi Jing* lacks the character "chu"; the note says: another version has the character "chu".) This is the tortuous turning described as forward movement and inverse counting. (Within the single meridian of Hand-Taiyin, constant movement above and below is called forward. Counting its tortuous turns from hand towards body is called inverse counting.) The meridian of Heart-Master (Pericardium) emerges from the tip of the middle finger, curves inward along the medial aspect of the middle finger, ascends and stays in the palm, runs deep between two bones, curves outward between two tendons at the junction of bone and flesh, the qi is smooth and slippery, ascends three cun, curves outward between two tendons, ascends to the medial aspect of the elbow, enters below the small tendon at the meeting of two bones, ascends into the chest, and internally connects to the Heart and Lungs. (The meridian of Heart-Master starts from the Pericardium, emerges from the tip of the middle finger, i.e., at the tip of the middle finger it curves inward, follows the medial aspect of the middle finger, ascends into the chest, and internally connects to the Heart and Lungs. The single meridian of Heart-Master is constantly connected above and below; diseases arising from movement or generation are treated by focusing on this meridian. Taking Hand-Taiyin and Heart-Master as examples, the principles of forward movement and inverse counting for the other ten meridians are the same. Ying and Wei qi circulate through twenty-eight meridians fifty times in one day and night, like a ring without end, differing from the regular meridians. Ping An: "Heart-Master ascends" in *Jia Yi Jing* has the character "Shou". "Outwardly curves its" in *Ling Shu* "Qi" is written as "Chu", *Jia Yi Jing* lacks "Qi". "Ascends three cun" in *Ling Shu* and *Jia Yi Jing* is written as "ascends two cun". "Outwardly curves travel" in *Ling Shu* is written as "outwardly curves out travel", *Jia Yi Jing* note says: another version has the character "Chu". "Meeting of two bones" in *Ling Shu* is written as "stays at the meeting of two bones", *Jia Yi Jing* note says: another version has the character "Liu". "Internally connects to Heart and Lungs" in *Ling Shu* is written as "internally connects to Heart vessels", *Jia Yi Jing* is written as "internally connects to Pericardium". Also in the note, "Differs from regular meridians", Yuan edition "Yu" is written as "Yu", "Zheng" is written as "Wu".)

Huang Di said: Why does the meridian of Hand-Shaoyin Heart alone lack acupoints? Qi Bo said: Shaoyin is the Heart meridian. The Heart is the great master of the Five Zang and Six Fu organs, the residence of the Spirit. Its organ is solid, so evil qi cannot invade it. If it invades, it injures the Heart; if the Heart is injured, the Spirit departs; if the Spirit departs, death occurs. Therefore, any evil qi located in the Heart is actually in the Pericardium Luo. The Pericardium Luo is the meridian of the Heart-Master, so it alone lacks acupoints. Huang Di said: Since Shaoyin alone lacks acupoints, does it not get sick? Qi Bo said: Its external meridian may be diseased while the internal organ remains healthy, so one should exclusively select the acupoint at the end of the Rui Gu (sharp bone) behind the palm. (Its organ is solid, just as among the Five Zang organs, the Heart has variations in firmness and fragility. Those with a fragile Heart easily suffer from Xiao Shan (wasting-thirst), because fragility leads to susceptibility to disease, which means receiving evil. Thus, knowing that it does not receive evil means it does not easily receive external evil. As for diseases caused by diet nourishing the Heart, there is still evil involved, so the diseases generated by the master of Shaoyin Heart all have treatments. Also, in *Ming Tang*, Hand-Shaoyin has five Shu points governing diseases, so one cannot say there are no acupoints; this confirms it. The end of Rui Gu is the Shu point of Hand-Shaoyin. Ping An: "Shu" in *Ling Shu* is written as "Shu", *Jia Yi Jing* is written as "Yu". After "Great Master", *Jia Yi Jing* has the characters "Wei Di Zhu". "Ke" in *Ling Shu* and *Jia Yi Jing* is written as "Rong", orthodox edition of *Jia Yi Jing* is written as "Ke". "Shaoyin alone lacks Shu" in *Jia Yi Jing* is written as "Shaoyin meridian alone lacks Yu". "Bu Bing Hu" in *Jia Yi Jing* is written as "Xin Bu Bing Hu". "Rui Gu" in *Ling Shu* is written as "Rui Gu".) The entry, exit, and tortuous turns of the remaining meridians, and their speed of movement, are all like the movement of the Hand-Taiyin and Heart-Master meridians. (Remaining refers to the ten types of meridians. Ping An: "Qu Zhe" in *Jia Yi Jing* is written as "Qu Zhe". "Its movement's slowness and speed" is absent in *Jia Yi Jing*. "Hand-Taiyin" in *Ling Shu* is written as "Hand-Shaoyin", same in *Jia Yi Jing*, note says: for Shaoyin, the character "Shao" should be "Tai". *Tong Ren Jing* writes "Jue", orthodox edition of *Jia Yi Jing* also writes "Jue".) Therefore, the Ben Shu (Original Acupoints) are selected based on the excess or deficiency and speed of the qi, which is called draining according to fullness and tonifying according to deficiency. In this way, evil qi is expelled, and true qi becomes solid. This is called following the order of Heaven. (Following Chong, Chong means abundance. Zhen Qi means harmonious qi. This is called following the order of the four seasons of Heaven, causing evil to leave and truth to remain.)

Huang Di said: There are twelve meridians, but why do only Hand-Taiyin, Foot-Shaoyin, and Foot-Yangming move continuously without rest? (Generally asking the reason for the constant movement of these three meridians. Ping An: After "Taiyin", *Jia Yi Jing* has the characters "Zhi Mai", lacking the five characters "Zu Shao Yin Yang Ming".) Qi Bo said: Foot-Yangming is the Stomach meridian. The Stomach is the sea of the Five Zang and Six Fu organs. (Grain enters the Stomach, transforms into dregs, fluids, and Zong Qi, dividing into three tunnels. Secreted fluids are injected into the vessels, transforming into blood to nourish the four extremities, and internally inject into the Five Zang and Six Fu organs to correspond to the clepsydra time, named Ying Qi. Among them, Han Qi is fierce and rapid, first traveling between the muscles and skin of the four extremities, ceaselessly day and night, named Wei Qi. Ying Qi originates from the Middle Jiao, Wei Qi originates from the Upper Jiao. Great Qi gathers and does not move, named Zong Qi, accumulating in the chest, called Qi Sea, emerging from the Lung, following the throat, exiting on exhalation, entering on inhalation. Thus, the Stomach is the sea of the Five Zang and Six Fu organs. Ping An: "Foot-Yangming" in *Ling Shu* is written as "Shi Ming" two characters.) The clear qi of the Stomach ascends and pours into the Lung, and the qi travels via the Taiyin meridian, (The clear qi of the Stomach ascends and pours into the Lung, traveling up and down via the single meridian of Hand-Taiyin. Ping An: After "Lung", *Ling Shu* and *Jia Yi Jing* repeat the character "Lung".) Its movement depends on the coming and going of respiration. (The movement of the Hand-Taiyin meridian up and down relies on the qi of the Qi Sea in the chest, emerging from the Lung, following the throat, exiting on exhalation and entering on inhalation, moving with respiration, thus allowing the Hand-Taiyin meridian to travel up and down.) Therefore, when a person exhales once, the pulse moves twice; when inhaling once, the pulse also moves twice. Since respiration never ceases, the pulse movement never stops. (Pulse refers to the Hand-Taiyin pulse. Humans receive grain qi, accumulating in the chest. Exhalation pushes it to Hand-Taiyin, resulting in two movements; inhalation draws it to Hand-Taiyin, resulting in two more movements, named Qi Sea. Since respiration never ceases, the Hand-Taiyin pulse never stops moving.) Huang Di said: When the qi passes over Cun Kou, where does it go up to rest, and where does it hide below? Through what path does it return? I do not know its ultimate limit. (Qi refers to Hand-Taiyin meridian qi, rising from Cun Kou of the hand into the Lung to rest, descending from the Lung to the fingers to curve. Fu means curve. Lung qi follows the Hand-Taiyin meridian path down to the fingertips, and when returning to the Lung, is it returning via the original meridian or via another meridian path? I do not know the ultimate origin. Ping An: "Shang Yan Xi, Xia Yan Fu" in *Ling Shu* is written as "Shang Shi Yan Xi, Xia Ba Yan Fu", in *Jia Yi Jing* is written as "Shang Chu Yan Xi, Xia Chu Yan Fu".) Qi Bo said: When qi leaves the Zang organs, it suddenly acts like the release of a crossbow or water falling from a cliff. It rises to the thenar eminence and then weakens; the remaining weakened and scattered qi moves inversely upward, so its movement is slight. (Qi refers to Hand-Taiyin meridian qi. Hand-Taiyin meridian qi, from the Middle Jiao of the Stomach, ascends into the Lung, descends under the armpit to the hand's thenar eminence and reaches Shaoshang. At this time, relying on the abundant qi of the Zang organs, it is like the release of a crossbow trigger, compared to rapids flowing down a bank, describing its abundance. Returning from Shaoshang, moving inversely upward toward the Lung, although returning via the original meridian, because it gradually moves away from the Zang organs, the residual qi of the Zang organs scatters and weakens, so its movement is slow and slight. Ping An: "Ru Ru" in *Ling Shu* and *Jia Yi Jing* is written as "Ru Ran Ru" three characters, Yuan edition writes "Ru Ran Yu" three characters. "Ya" in *Ling Shu* is written as "An", "Like water falling from Ya" in *Jia Yi Jing* is written as "Like water bank falling down". "Its remaining weakening and scattering" in *Ling Shu* and *Jia Yi Jing* is written as "Its remaining qi weakening and scattering".)

Huang Di said: What causes Foot-Yangming to move? (All twelve meridians here have movement; the other nine meridians have periods of rest, but these three are constantly active without stopping. Taiyin's constant movement was already detailed in the previous chapter, so next we ask about the meaning of Yangming's constant movement, hence saying "What causes movement". Ping An: "He Yin" in *Jia Yi Jing* is written as "Yin He".) Qi Bo said: Stomach qi ascends and pours into the Lung, (Question: The twelve meridians branch off, all going from the Yin collaterals of the Zang to the Yang; also from the Yang collaterals of the Fu to the Yin. This branching off is specifically taking the abundant qi of the Stomach Fu and returning to travel the Stomach meridian Foot-Yangming. Why? Answer: The Stomach is the sea of water and grain; the Five Zang and Six Fu all rely on it. A separate channel of qi arises and combines with Yangming, so Yangming can move continuously within the meridians. Located on both sides of the larynx, it is named Ren Ying. The pulse qi of the Five Zang and Six Fu all emerge from it, so its branching differs from the rest. Ping An: "Fei" in *Jia Yi Jing* is written as "Wei".) Its Han Qi rushes upward to the head, following the pharynx and ascending to enter the orifices, (When Han Qi rushes, it follows the pharynx and ascends to enter the seven orifices, making them clear. Han sounds like Han.) Following the eye system to connect to the brain, emerging below the jaw at the Keyrenman acupoint, following the masseter muscle to combine with Yangming, (Again following the eye system, connecting to both sides of the brain, emerging below the jaw. Han refers to the masseter bone, belonging below the skull. Ping An: "Han" in *Ling Shu* is written as "𦟌".) descending together to Ren Ying, this is Stomach qi branching off to travel to Yangming. (Foot-Yangming meridian and the two channels of branching-off qi descend together to form Ren Ying, thus Stomach's separate qi travels to Yangming. Ping An: *Jia Yi Jing* lacks the character "Bie".) Therefore, Yin and Yang above and below, their movement is consistent. (Yin refers to Cun Kou, Hand-Taiyin; Yang refers to Ren Ying, Foot-Yangming. Up refers to Ren Ying, Down refers to Cun Kou. There are two meanings: Ren Ying is Yang, so it resides above; Cun Kou is Yin, so it resides below. Also, Ren Ying is in the neck, so it is up; Cun Kou is in the hand, so it is down. The movement of Ren Ying and Cun Kou corresponds above and below simultaneously, like pulling a rope, thus consistent. The discussion of Ren Ying and Cun Kou comes only from the orthodox Yellow Emperor classics; estimating beyond this, there cannot be other heterodoxies. Recent transmissions directly take the left and right hands as Ren Ying and Cun Kou, which regards the two hands as looking at each other for up and down, ultimately having no orthodox classic to rely on, likely misleading people deeply.) Therefore, if Yang disease presents with a small Yang pulse, it is a reversal (Ni); if Yin disease presents with a large Yin pulse, it is a reversal. (Yang large and Yin small are the nature of Yin and Yang. For Yang disease, if both Ren Ying sizes are diseased, large is Shun (smooth/favorable), small is Ni (reversal/unfavorable); for Yin disease, if both Cun Kou sizes are diseased, small is Shun, large is Ni. Shun is easy to treat, Ni is difficult.) Therefore, if Yin and Yang are both quiet or both active, like a rope being pulled taut and jerking, it is disease. (Refers to the pulses of Ren Ying and Cun Kou alternating between quiet and agitated, like a rope being pulled taut and jerking, alternating between movement and stillness, indicating disease. Ping An: "Yin Yang Ju Jing Yu Qi Dong" in *Ling Shu* is written as "Yin Yang Ju Jing Ju Dong", in *Jia Yi Jing* is written as "Yin Yang Ju Sheng Yu Qi Ju Dong". Also, "Dun" in *Ling Shu* and *Jia Yi Jing* is written as "Qing".)

Huang Di said: What causes Foot-Shaoyin to move? (Having spoken of Yangming's constant movement previously, now discussing Foot-Shaoyin meridian's ceaseless movement. Ping An: "He Yin" in *Jia Yi Jing* is written as "Yin He".) Qi Bo said: Chong Mai (Penetrating Vessel) is the sea of the twelve meridians. It originates from below the Kidney with the large Luo vessel of Shaoyin, emerges from Qichong, follows the medial aspect of the inner thigh, obliquely enters the popliteal fossa, follows the medial aspect of the tibia, runs parallel with the Shaoyin meridian, descends behind the medial malleolus, and enters the sole of the foot; its branch obliquely enters the ankle, emerges on the dorsum of the foot, enters between the big toe, and pours into the various collaterals to warm the lower leg and shin. This is the meridian that constantly moves. (The regular Shaoyin meridian ascends from the sole of the foot, behind the medial malleolus, following the tibia towards the Kidney. Chong Mai originates from below the Kidney, descends with the large Luo vessel of Shaoyin, emerges from Qichong, follows the tibia, enters the medial malleolus, and descends into the sole. According to "Ni Shun Fei Shou" regarding Shaoyin descending alone: "Injects into the large Luo of Shaoyin." If so, then Chong Mai and Shaoyin move constantly together. If taken as descending together with the large Luo of Shaoyin, then Chong Mai moves constantly, and Shaoyin cannot move. Ping An: In *Jia Yi Jing*, "Xie" is written as "Xie", "Tibia" is written as "Ci Gu", "Lower leg" is written as "Zu Fu". Note: Regular Shaoyin meridian, Yuan edition "Jing" is written as "Yin".)

Huang Di said: The circulation of Ying and Wei qi penetrates up and down like a ring without end. Now, if suddenly encountering evil qi, or meeting severe cold, causing the limbs to become flaccid and lazy, their Yin and Yang meridian pathways, the intersections of mutual transmission, lose their connection. How can the qi return? (Ying travels Hand-Taiyin, descending to the tip of the index finger, returning as Hand-Yangming, ascending to the head, descending to Foot-Yangming. Thus, the twelve meridians, Yin and Yang interpenetrating, form a ring without end. Suddenly having evil qi and cold, lodging in the four limbs, the pathway of Yin-Yang mutual transmission is blocked, how can it return? Ping An: "Ying Wei" in *Jia Yi Jing* is written as "Wei Qi", "Xie Duo" is written as "Bu Sui". "De Huan", the character "De" is absent in *Ling Shu* and *Jia Yi Jing*.) Qi Bo said: The four extremities are the meeting place of Yin and Yang, this is the great Luo of qi. Si Jie (Four Streets) are the pathways of qi. Therefore, if the Luo vessels are severed, the Jing meridians remain open; if the four extremities relax, the qi converges, transmitting mutually like a ring. (Si Mo refers to the four limbs, the ends of the body. Si Jie refers to the meridian pathways of the chest, abdomen, head, and neck. Evil qi and severe cold lodge in the four extremities, first lodging in the Luo vessels. Although the Luo vessels are congested, the interior meridians remain open, so qi transmits mutually like a ring. Once the cold evil resolves, it reconnects. Ping An: "Qi Zhi Jing" in *Ling Shu* is written as "Qi Zhi Jing Lu", *Jia Yi* is written as "Qi Zhi Jing", note: Jing is one as Jing. Orthodox edition of *Jia Yi Jing* writes "Jing". Xiang Shu, Yuan edition writes "Xiang Fu", note same.)

Huang Di said: Excellent. This is what is meant by like a ring without end, unknown its chronology, ending and starting again. (Describing the explanation.)