Library

Huangdi said: There are twelve meridian channels in the human body, yet the pulses of the Hand-Taiyin Lung Meridian and the Foot-Shaoyin Kidney Meridian and Foot-Yangming Stomach Meridian alone beat ceaselessly. Why is this?

Qibo replied: This is because they reflect the Stomach Pulse (Wei Mai). The Stomach is the sea of nutrients for the five zang organs and six fu organs. Its clear essence ascends to the Lungs. The Lung Qi travels along the Hand-Taiyin channel. This travel occurs with the rhythm of respiration. Therefore, when a person exhales, the pulse beats twice; when a person inhales, the pulse also beats twice. As long as respiration does not cease, the pulse movement will not stop.

Huangdi said: When Qi passes through the Cun Kou (inch position at the radial artery), it travels ten cun upwards and hides eight cun downwards. Through what path does it return? I do not understand its limits.

Qibo replied: When Qi leaves the zang organs, it erupts suddenly like an arrow released from a crossbow, or like water rushing down from a high bank. As the Qi flows upward to the Yu Ji area, its momentum declines. The remaining Qi scatters and moves upward against the flow, so its movement becomes subtle.

This chapter discusses Ying Qi (Nutritive Qi), Wei Qi (Defensive Qi), and Zong Qi (Gathering Qi), which travel along specific degrees inside and outside the meridian channels. Chong Mai (Penetrating Vessel) travels between the Foot-Shaoyin Kidney Meridian and Foot-Yangming Stomach Meridian, emerging from the Fu Qi Jie (Abdominal Qi Street) and Jing Qi Jie (Calf Qi Street), thereby illustrating that blood and Qi circulate between the meridians and the skin, maintaining mutual harmony. Huangdi asked why the Hand-Taiyin, Foot-Shaoyin, and Foot-Yangming meridians alone beat ceaselessly. This refers to the arterial pulsations at Tai Yuan and Jing Qu points on the Hand-Taiyin Meridian, Ren Ying and Chong Yang points on the Foot-Yangming Meridian, and Tai Xi point on the Foot-Shaoyin Meridian. Qibo stated "these are clear Stomach Pulses," meaning the Stomach is the sea of the five zang and six fu organs. The Ying Qi, Wei Qi, and Zong Qi within it are all generated from the refined essence of grain digested by the Stomach. "Clear essence ascending to the Lungs" refers to Ying Qi and Zong Qi. "Lung Qi traveling along Taiyin" means pulse Qi travels with the Qi of the Three Yin and Three Yang meridians. "Its travel occurs with respiration" means that during one exhalation and one inhalation, pulse Qi travels six cun. In one day and night, with 13,500 breaths, pulse Qi travels 810 zhang to complete one cycle.

When Huangdi asked about "Qi passing over Cun Kou, where does it rest after going up ten cun?" he referred to Ying Qi, Wei Qi, and Zong Qi gathering at the respiratory pathway and manifesting at Cun Kou. "Hiding eight cun downwards" refers to Ying Blood flowing into the interior and hiding in the Bao Zhong (uterus/lower jiao), thus resembling water falling from a high bank. According to the Ying Qi Chapter of this classic: "The way of Ying Qi treasures internal grain." Grain enters the Stomach, is transmitted to the Lungs, flows into the interior, and spreads to the exterior. The purest and most concentrated part travels within the meridian tunnels, circulating endlessly and restarting cyclically. The "hiding" Ying Blood mentioned by Huangdi accounts for eight parts, whereas the purest Ying Qi traveling within the meridian tunnels accounts for only two parts. Ying Qi travels inside the vessels, while Wei Qi travels outside the vessels. Zong Qi travels both paths of Ying and Wei. This represents the harmonious balance of Qi inside and outside the meridians.有形 Ying Blood also distributes evenly between the interior and exterior.

Chong Mai originates in Bao Zhong, ascends along the spine's interior, and serves as the Sea of the Meridians. Its branch floating outward follows the right side of the abdomen upward, dispersing in the chest, filling the skin, warming the flesh, and渗着 the hair follicles. Half of this blood hiding in Bao Zhong travels within the vessels following Chong Mai, and half disperses into the skin following Chong Mai. Furthermore, the Foot-Yangming Stomach Meridian merges with Chong Mai at the arteries left and right of the navel, emerging from the Fu Qi Jie. Chong Mai and the large collateral of the Foot-Shaoyin Kidney Meridian descend along the inner thigh, emerging from the Jing Qi Jie. The purest Ying Qi, two parts, travels within the meridian tunnels; the Qi and Blood following Chong Mai, two parts, emerge from the Qi Streets. Thus, Qi and Blood inside and outside the meridians remain balanced. Qi and Blood in the skin flow from the Jing-Well points to the Ying-Spring and Shu-Stream points. Qi and Blood in the vessels emerge outward to the skin surface from their roots and terminals, returning via various paths, without end.

Qibo stated "Qi leaving the zang organs, suddenly erupting like a crossbow release," referring to the Qi of the five zang organs reaching the Hand-Taiyin Lung Meridian and manifesting at Cun Kou, moving upon touch, like the string of a bow being released. As Qi ascends to Yu Ji, the pulsating Qi weakens and becomes imperceptible. "The remaining Qi scatters and moves upward" refers to residual Qi dispersing and ascending into the Foot-Yangming Large Intestine Meridian. Hence, the pulse rises to Yu Ji, but its movement is slow and subtle. This indicates that the Qi of the five zang organs relies on Stomach Qi to reach the Hand-Taiyin Lung Meridian. Qi moves from the abdomen to the hand, from the hand to the head, from the head to the foot, and from the foot to the abdomen, circulating endlessly and cyclically without beginning or end.

Huangdi said: What causes the Foot-Yangming Stomach Meridian to pulse?

Qibo replied: Stomach Qi ascends to the Lungs. Its fierce and rapid Qi rushes upward to the head, following the throat to the orifices, along the eye system, entering the brain network, emerging from the pharynx, descending to the Ke Zhu Ren point, following the jaw angle, merging with the Yangming Meridian, and descending together to the Ren Ying point. This is Stomach Qi taking a separate route to the Yangming Meridian. Therefore, the pulsations above and below, yin and yang, are consistent. Thus, if yang disease presents with a small yang pulse, it is adverse; if yin disease presents with a large yin pulse, it is adverse. If both yin and yang pulses are either still or agitated, tilting like a taut rope, it indicates disease.

This section discusses how Yangming Qi is abundant, causing it to pulse independently. The *Yin Yang Xi Ri Yue Lun* states: "Two Yangs combine anteriorly, hence called Yangming." It also says: "Two Fires merge, hence Yangming." This implies Yangming governs Metal Qi but also possesses fierce, hot Fire Qi. Stomach Qi ascending to the Lungs refers to the Ying Qi and Zong Qi generated by the Stomach, which ascend to the Lungs and travel inside and outside the meridians to correspond with respiration. The fierce and hot Qi rushing upward to the head follows the throat to the orifices, along the eye system, into the brain, emerging from the pharynx, descending to Ke Zhu Ren, and following the jaw angle. This is the fierce Qi of the Yangming Meridian, ascending to the orifices, traveling in the qi aspect of the skin, and merging downward into the Yangming vessel, descending to Ren Ying. This is the fierce Qi generated by the Stomach, taking a separate route to Yangming. Thus, the pulsations of yin and yang above and below are consistent. Generally, the upper half of the body is Yang, and the lower half is Yin. This refers to the corresponding pulsations of Ren Ying above and Chong Yang below. Therefore, if yang disease has a small yang pulse and large yin pulse, it is adverse; if yin disease has a large yin pulse and small yang pulse, it is adverse. Thus, yin and yang above and below are still together or move together. If they are straight like a plumb line but do not correspond, it is disease.

As stated in the previous chapter, there are Qi Streets in the chest, abdomen, head, and calves. Qi in the abdomen stops at the Back-Shu points and the arteries left and right of the navel associated with Chong Mai. The branch of the Foot-Yangming Stomach Meridian descends to Ren Ying, enters Que Pen, descends from Que Pen to the medial side of the breast, accompanies the navel into the Qi Street. Another branch descends along the abdominal interior, merging at the Qi Street, then descends through Bi Guan, along the lateral thigh, to the dorsum of the foot. The fierce Qi of the Stomach merges with the Yangming vessel, descends to Ren Ying, accompanies the navel into the Qi Street, thus merging with Chong Mai and emerging from the Fu Qi Jie. The Qi descending to the dorsum of the foot pulses at Chong Yang upward, corresponding with Ren Ying.

Huangdi said: What causes the Foot-Shaoyin Kidney Meridian to pulse?

Qibo replied: Chong Mai is the Sea of the Twelve Meridians. It connects with the large collateral of the Foot-Shaoyin Kidney Meridian, originating from the Kidney, descending to emerge from the Qi Street, following the medial thigh, obliquely entering the popliteal fossa, following the medial tibia, running parallel to the Shaoyin Meridian, descending behind the medial malleolus, entering the sole of the foot. Its branch obliquely enters the ankle, emerges on the dorsum of the foot, enters between the big toe, injects into the collaterals, to warm the calf and foot. This is the normal pulsation of this vessel.

This section discusses how blood and Qi flowing into the interior exit downward from Chong Mai and the large collateral of the Foot-Shaoyin Kidney Meridian at the Jing Qi Jie of the calf. "Following the medial thigh" means blood and Qi emerge from the skin and still follow the Shaoyin Meridian. "Obliquely entering the popliteal fossa" relates to Cheng Shan of the Taiyang Meridian and areas above the ankle. Its branch is the collateral of Shaoyin, diverging to the ankle and dorsum, ascending between the big toe, and scattering into the collaterals of the ten toes. Thus, Yang Qi originates from the dorsal aspect of the five toes, and Yin Qi originates from the plantar aspect of the five toes. Generally, Yin and Yang Qi originate from innate Water and Fire, stored in the Kidneys, emerging from the lower body and ascending. Wei Qi is generated by Yangming. The previous section discussed Wei Qi diverging to Yangming and merging at Ren Ying, traveling from the chest, navel, and abdomen down to the dorsum of the foot. If the left and right arteries meet Chong Mai at the navel, then the blood and Qi of Yangming emerge from the Fu Qi Jie with Chong Mai. This section discusses Chong Mai and Foot-Shaoyin emerging from the Jing Qi Jie. Generally, the root and terminal of the twelve meridians of the hands and feet emerge only from the Head Qi Street and Chest Qi Street. The travel of Ying and Wei enters from the root and exits from the terminal, connecting上下 like a ring without end. The Fu Qi Jie and Jing Qi Jie are special outlets for the blood and Qi of Yangming and Shaoyin, not within the standard root-terminal framework of the twelve meridians. Hence, the pulsations of Yangming and Shaoyin are specifically highlighted.

Huangdi said: The travel of Ying and Wei connects上下 like a ring without end. Now, if one suddenly encounters pathogenic Qi or severe cold, causing limbs to become flaccid and weak, and the pathways of yin and yang pulses lose their coordinated transmission, how does Qi return?

Qibo replied: The four extremities are the meeting places of Yin and Yang Qi, which are the great collaterals of Qi. The Four Streets are the direct routes of Qi. Therefore, if collaterals are blocked, the direct routes become patent; if the four extremities are harmonized, Qi converges at the junctions, transmitting circularly like a ring.

Huangdi said: Excellent. This is what is meant by "like a ring without end, knowing no limit."

This clarifies that the blood and Qi of the meridians travel outward from the Four Streets to the exterior of the vessels, while the blood and Qi of the skin and muscles enter from the four extremities into the vessels. They connect上下, circling endlessly. The four extremities refer to the tips of the limbs, the Jing-Well points of the hands and feet. Their vessels refer to the Shu points of the three Yin and three Yang meridians of the hands and feet. The "way of yin and yang" refers to the pathways traveled by blood and Qi. "The meeting of mutual transmission, Qi converging" means that Qi and Blood from the skin flow from the four extremities into the vessels, transmit through the meridians, and converge with the blood and Qi in the vessels, entering the elbows and knees to merge with the blood and Qi in the vessels. Hence, "when the four extremities are harmonized, Qi converges." Using wind-cold pathogens as an example, the four extremities are the meeting place of Yin and Yang, the great collaterals where Qi enters. If blocked by pathogens, limbs become flaccid, pathways are obstructed, and Qi cannot circle. If the four extremities are harmonized, Qi and Blood transmit and converge in the vessels, returning to the Qi Streets.

Meridians connect internally with the zang-fu organs and externally with the body form, entering and exiting continuously, circulating endlessly. Collaterals are branches of the meridians, like tributaries of rivers, ending at the tips. The Four Streets are the direct routes of Qi. Thus, if collaterals are blocked, the direct routes open. The roots and terminals of the twelve meridians of the hands and feet emerge from the Head Qi Street and Chest Qi Street. The blood and Qi generated by Yangming re-emerge from the Fu Qi Jie. The blood and Qi stored by Shaoyin re-emerge from the Jing Qi Jie. This is how blood and Qi in the meridians emerge from the ends of the collaterals, exit the Qi Streets, and travel outside the skin and muscles. This is how Ying and Wei travel inside and outside the skin and meridians, connecting上下, circling endlessly, without limit.

Wang Zifang said: The classic states: "Ying travels inside the vessels, Wei travels outside the vessels." It also says: "Floating Qi not following the meridians is Wei Qi; Essence Qi nourishing the meridians is Ying Qi." Now it again states that Ying and Wei travel circularly inside and outside the meridians. Is this contradictory? The answer is: Wei Qi travels in Yang during the day and in Yin at night, responding to the brightness and darkness of Heaven. The Way of Heaven rotates right, the Way of Earth rotates left. Heaven operates outside Earth, moving in contrary and顺顺 directions, corresponding to Ying Qi traveling inside the vessels and Wei Qi traveling outside, where clear and turbid, inside and outside do not interfere. However, Heaven's Qi operates outside Earth yet penetrates into Earth, with seasonal changes of cold and heat, growth, and storage. This is the Qi of Heaven and Earth Yin and Yang, ascending and descending, entering and exiting, dividing and combining, circling endlessly. Therefore, the travel of Ying and Wei circling inside and outside the skin and meridians responds to the interaction of Heaven and Earth Qi. "Ying travels inside the vessels" begins at Hand-Taiyin Lung and ends at Foot-Jueyin Liver, moving from abdomen to hand, hand to head, head to foot, foot to abdomen, flowing through one vessel, finishing and restarting. This is Ying Blood traveling inside the vessels. There are also two distinct paths for Ying and Wei: Clear is Ying, Turbid is Wei; Ying travels inside, Wei travels outside. Ying inside the vessels follows the twelve meridians of hands and feet, plus Yin Qiao, Yang Qiao, Ren Mai, and Du Mai, totaling 16 zhang 2 chi for one cycle, traveling 25 degrees by day and 25 degrees by night, responding to respiration. This is Ying Qi traveling inside the vessels. Wei Qi travels 25 degrees in Yang by day and 25 degrees in Yin by night. Thus, Ying and Wei each follow their own paths, with clear/turbid and inside/outside not interfering. As for the twelve meridians of the three Yin and three Yang of hands and feet, they all emerge from the Jing-Well points and nourish the twenty-five Shu points of the five zang and thirty-six Shu points of the six fu. The Jing-Well points are located near the nails, the ends of flesh, blood, sinew, and bone. Where does the Qi and Blood come from to be called "emerging from Well"? It is that Qi and Blood from the skin flow into the vessels here, and the Qi and Blood of the twelve meridians begin to generate from here. Hence, "Emerging is Well, Flowing is Ying, Pouring is Shu, Passing is Jing." Qi and Blood filling the skin and warming the flesh travel together like husband and wife, flowing into the vessels together. Hence, "The travel of Ying and Wei connects上下." "The four extremities are the meeting of Yin and Yang, these are the great collaterals of Qi." Zong Qi travels half inside the vessels and half outside. Ying Blood nourishes half in the meridian tunnels and half in the skin. Ying Qi travels inside the vessels, Wei Qi travels outside. Yin contains Yang, Yang contains Yin, like the fixed forms of Two Modes and Four Images. Qi and Blood penetrate inside and outside, responding to the interaction of Heaven and Earth Qi. If one breath ceases, generation and transformation perish. Skin Qi aspect is Yang, Meridian Blood aspect is Yin. Yang goes to Yang, Yin goes to Yin; this is the separation of Yin and Yang. Yin emerges from Yang, Yang enters Yin; this is the combination of Yin and Yang. The Way of Yin and Yang involves separation and combination. If those traveling in Yang only travel in Yang, and those in Yin only travel in Yin, lacking the divine mechanism of inside-outside exchange, generation and transformation would perish. The profundity of Yin and Yang is understood by those who grasp it with heart.

Yu Borong said: In the *Wu Luan Zhang Lun*, it is said that Wei Qi disrupting the vessels is called Da Zhang. Rebellious Wei Qi causes Mai Zhang (pulse distension); Wei Qi merging with vessels and following muscle spaces causes Fu Zhang (skin distension). If Wei Qi travels inside the vessels, is this not disrupting the vessels? The answer is: Wei Qi, while on its path, often runs alongside the vessels following the muscle spaces. Travel has reverse and顺顺 directions, with Yin and Yang following each other, achieving Heavenly Harmony. This means blood and Qi inside the vessels move forward, while Qi and Blood outside the vessels move in reverse. Having reverse and顺顺 movements achieves the harmony of Heaven and Earth. "Wei Qi disrupting the vessels" refers to Wei Qi moving along the vessel path. Regarding the circulation inside and outside the skin and meridians, this is precisely moving in contrary and顺顺 directions. How could this be considered disruption?