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Huangdi said: The Five Zang organs are the repositories of the Spirit, Soul, and Ethereal Soul. The Six Fu organs receive water and grain and facilitate their transformation and transportation. Their Qi enters internally to the Five Zang organs and externally connects to the collateral branches and joints. The floating Qi that does not follow the meridians is called Wei Qi (Defensive Qi). The refined Qi that circulates within the meridians is called Ying Qi (Nutritive Qi). Yin and Yang follow each other; interior and exterior interpenetrate like a circle without beginning or end. Profound and pure, who can exhaust its mysteries? However, in distinguishing Yin and Yang, there are always Ben (Root) and Biao (Branch), Xu (Deficiency), and Shi (Excess). One who can distinguish the Deficiency and Excess of the Twelve Meridians can know the origin of diseases. One who can observe the location of Deficiency and Excess can determine the high and low positions of the disease. One who understands the Qi Streets of the Six Fu organs can untie knots, connect broken threads, and open the gates. One who knows the hardness and softness of Deficiency and Excess knows where to apply tonification and sedation. One who understands the Root and Branch of the Six Meridians can be free from confusion in the world.

This chapter discusses Ying Qi circulating within the vessels and Wei Qi circulating outside the vessels. However, the Blood and Qi in the meridians and skin enter and exit internally and externally, with Yin and Yang interpenetrating in an endless cycle. The term "Qi" refers to the Ying and Wei generated from water and grain, which nourish the Five Zang internally to sustain the Spirit, Soul, and Ethereal Soul, and connect externally to the limbs and joints to moisten sinews, bones, and articulations. This describes the internal and external relationships of the Zang-Fu organs, Yin-Yang, and the Twelve Meridians. The floating Qi that does not follow the meridians is Wei Qi; the refined Qi circulating in the meridians is Ying Qi. This means Ying Qi travels inside the vessels, while Wei Qi travels outside, each following its own path, moving in alternating reverse and forward directions. Yin and Yang follow each other, interior and exterior interpenetrate, meaning Blood and Qi inside the vessels emerge outside, and Qi and Blood outside penetrate inside. Yin and Yang follow each other, entering and exiting internally and externally, like a circle without end, whose regulations cannot be known. It conforms to the heaven and earth's nurturing of all things, representing the pure transformation of Yin and Yang. Profound and pure, who can exhaust it? However, distinguishing Yin and Yang involves Root and Branch, Deficiency and Excess. The "place of separation" refers to the starting point of the meridian as the Root and the emergence point as the Branch. Deficiency and Excess refer to Blood and Qi emerging from the Qi Street, leaving the meridian to nourish the skin and subcutaneous tissue, making the meridian Deficient and the skin Excess. High and Low refer to the Root being below and the Branch being above. The Qi Street is the pathway of Qi. When collaterals are severed, the main pathway opens; this refers to the Blood and Qi of the meridians departing and exiting outside the vessels. "Qi" means joining; "Shao" means succeeding. The "Gate" is the portal where Blood and Qi emerge. Understanding the Qi Streets of the Six Fu organs allows one to know where Blood and Qi knot inside the vessels, thus resolving blockages and ensuring smooth flow. When intra-vascular Blood and Qi merge with extra-vascular Qi and Blood, one understands the emergence from the Qi Street gate. Intra-vascular Blood and Qi exit the vessels via the Qi Street, while extra-vascular Qi and Blood flow into the vessels from the Jing-Well and Ying-Spring points. Emerging from the Qi Street makes the meridians soft and the skin hard; flowing into the vessels makes the meridians hard and the skin soft. Thus, knowing Deficiency and Excess reveals where to apply tonification and sedation. The Qi and Blood of the skin are like the sea distributing clouds across the world; the Blood and Qi of the meridians flow through the earth like rivers. Therefore, understanding the Root and Branch of the Six Meridians frees one from worldly confusion. The chapter is titled "Wei Qi" because the Ying Qi inside the vessels emerges from the Qi Street, accompanying Wei Qi, traveling through Yang during the day and Yin at night. Ying and Wei are the refined Qi of water and grain; Ying Qi moves inside the vessels, Wei Qi outside, constituting formless Qi. The fluids of water and grain transform into Blood to support life, named Ying Qi, which is formed Blood. Anything moving through the meridians and skin is called Ying Qi. The blood that fills the skin and warms the flesh comes from the Chong Mai (Penetrating Vessel) dispersing into the skin, exits the vessels via the Luo Connectors, or transforms into red fluid with the Qi of the San Jiao (Triple Burner); all are called Ying Qi. Essentially, Blood is Ying, and the Qi of Blood is Ying Qi. This chapter discusses Ying Qi moving within the vessels, emerging from the Qi Street, and accompanying Wei Qi, hence the title "Wei Qi." It states "Yin and Yang follow each other, interior and exterior interpenetrate," indicating that the generation, entry, exit, separation, and union of Blood and Qi are complex. Students must carefully study the entire classic to avoid confusion.

Qibo said: Your Sage Emperor's discourse is profound and extensive! Please allow me to explain it fully. The Root of the Foot-Taiyang Bladder Meridian is located five cun above the heel; its Branch is at the collaterals of the Gates of Life (Mingmen). Mingmen refers to the eyes. The Root of the Foot-Shaoyang Gallbladder Meridian is between the Xiaojin points; its Branch is before the Window Basket (Chuanglong). Chuanglong refers to the ear. The Root of the Foot-Shaoyin Kidney Meridian is three cun above and below the medial malleolus; its Branch is at the Back-Shu points and the two vessels under the tongue. The Root of the Foot-Jueyin Liver Meridian is five cun above the Xingjian point; its Branch is at the Back-Shu point. The Root of the Foot-Yangming Stomach Meridian is at the Lidui point; its Branch is at the Renying point, the cheek, and the Hangsang area. The Root of the Foot-Taiyin Spleen Meridian is four cun anterior and superior to the Zhongfeng point; its Branch is at the Back-Shu points and the root of the tongue.

This section distinguishes the Roots of the Twelve Meridians, originating near the wrists and ankles, with Branches located at the Qi Streets of the chest, abdomen, and head. The Branch is like the tip of a tree branch, extending beyond the collateral pathways. The Root is like the trunk and roots of a tree, from which the Blood and Qi of the meridians emerge. The Root of the Foot-Taiyang Bladder Meridian is five cun above the heel; its Branch is at the two eyes, emerging from the Head Qi Street. Qi in the head stops at the brain. The vessels of the two eyes enter the brain and terminate internally. The Root of the Foot-Shaoyang Gallbladder Meridian is between the foot Xiaojin points; its Branch is before the ear's Window Basket, emerging from the Head Qi Street. The Root of the Foot-Shaoyin Kidney Meridian is three cun above and below the medial malleolus; its Branch is at the Back-Shu points and the two vessels under the tongue, emerging from the Chest Qi Street. Qi in the chest stops at the chest wall (Ying) and Back-Shu points. This means collaterals circulating in the chest either terminate between the chest wall or reach the Back-Shu points before terminating. The *Genjie* Chapter states: Shaoyin terminates at Lianquan. The two vessels under the tongue are Lianquan and Yuying. Since Shaoyin governs congenital Essence and stores the essence of water and grain, it emerges from its collateral vessels into the Chest Qi Street, then ascends via the Ren Mai to Lianquan, and descends via the Chong Mai to the Leg Qi Street. Shaoyin is the Water Organ, rich in Essence and Blood. The Root of the Foot-Jueyin Liver Meridian is five cun above Xingjian; its Branch is at the Back-Shu point, emerging from the Chest Qi Street. The Root of the Foot-Yangming Stomach Meridian is at Lidui; its Branch is at Renying, the cheek, and Hangsang, emerging from the Head Qi Street. Hangsang is the upper aperture of the nose, collecting nasal secretions. The Root of the Foot-Taiyin Spleen Meridian is four cun anterior and superior to Zhongfeng; its Branch is at the Back-Shu points and the root of the tongue, emerging from the Chest Qi Street. Generally, the Three Yang meridians ascend to the head, so their collaterals also ascend to the head before terminating. The Three Yin meridians stop at the chest wall, so their collaterals also stop at the chest wall and Back-Shu points. This chapter shares the same general principle as the *Genjie* Chapter but has distinct differences. *Genjie* discusses the Opening, Closing, and Pivot of the Three Yin and Three Yang; this chapter discusses the Root and Branch of the Twelve Collateral Meridians. Ni氏 stated: Opening, Closing, and Pivot refer to the Qi of the Three Yin and Three Yang. Entering the vessels is Closing; emerging to the skin surface is Opening; moving in and out of the skin and vessels is the Pivot. This discusses Qi involving collaterals. This chapter discusses Blood and Qi entering and exiting the Twelve Meridians to harmonize with the Three Yin and Three Yang, mentioning Taiyang, Shaoyang, Yangming, Taiyin, Shaoyin, and Jueyin without specifying Zang-Fu meridians. This discusses collaterals involving Qi. The Blood and Qi circulating on the skin surface correspond to the Six Qi governing Heaven and Earth, operating outside the earth. The Qi and Blood of the skin surface flow into the vessels, corresponding to the return of heavenly springs penetrating into the earth. As stated in the *Wu Yun Zheng Ji Da Lun*: Dryness prevails, the earth dries; Heat prevails, the earth grows hot; Wind prevails, the earth shakes; Dampness prevails, the earth becomes muddy; Cold prevails, the earth cracks; Fire prevails, the earth solidifies. The Twelve Meridians correspond to the flow of rivers in the earth. The Blood and Qi of the meridians emerging from collaterals to the skin surface is like river tributaries flowing into the sea; the clouds of the sea rise to connect with the heavens. Thus, discussing Yin-Yang and Six Qi never separates from the meridians; discussing the Twelve Meridians never separates from Yin-Yang. Humanity participates with Heaven and Earth.

The Root of the Hand-Taiyang Small Intestine Meridian is behind the lateral malleolus; its Branch is one cun above Mingmen. The Root of the Hand-Shaoyang Sanjiao Meridian is between the fourth and fifth fingers, two cun upward; its Branch is below and outside the upper outer angle of the ear. The Root of the Hand-Yangming Large Intestine Meridian is in the elbow bone up to the Bieyang point; its Branch is below the face, combining above the Qian. The Root of the Hand-Taiyin Lung Meridian is at the Cun Kou (Radial Pulse); its Branch is at the pulsating point inside the axilla. The Root of the Hand-Shaoyin Heart Meridian is at the end of the sharp bone; its Branch is at the Back-Shu point. The Root of the Hand-Zhuiyin Pericardium Meridian is two cun between the two tendons behind the palm; its Branch is three cun below the axilla.

The Root of the Hand-Taiyang Small Intestine Meridian is behind the lateral malleolus; its Branch is one cun above Mingmen, emerging from the Head Qi Street. The Root of the Hand-Shaoyang Sanjiao Meridian is two cun upward between the fourth and fifth fingers; its Branch is below and outside the upper outer angle of the ear, emerging from the Head Qi Street. The Root of the Hand-Yangming Large Intestine Meridian is in the elbow bone up to Bieyang; its Branch is below the face, combining above the Qian, emerging from the Head Qi Street. Qian Shang refers to above the ear. The Root of the Hand-Taiyin Lung Meridian is at Cun Kou; its Branch is at the pulsating point inside the axilla, emerging from the Chest Qi Street. The Root of the Hand-Shaoyin Heart Meridian is at the end of the sharp bone; its Branch is at the Back-Shu point, emerging from the Chest Qi Street. The Root of the Hand-Zhuiyin Pericardium Meridian is two cun between the two tendons behind the palm; its Branch is three cun below the axilla, emerging from the Chest Qi Street. According to the termination and beginning of the Twelve Meridians, they emerge from Jing-Well points, flow to Ying-Spring points, pour into Shu-Stream points, travel through Jing-River points, enter He-Sea points, and internally connect to the Zang-Fu organs. These are the Twelve Meridians of the Zang-Fu organs. The Root and Branch of the Twelve Collateral Meridians are branches of the main meridians, hence called the great collaterals. When collaterals sever, the main pathway opens. Essentially, Blood and Qi take the start of the collateral as the Root and the end as the Branch, emerging from the Qi Street. Since branch collaterals are divisions of the main meridians, the Root of the Foot-Taiyang is five cun above the heel, and the Root of the Foot-Shaoyin is three cun below the medial malleolus. The Root is defined by the division of the branch, not necessarily by specific acupoints. For Branches at the Head Qi Street, they stop at the brain; for example, Taiyang at the inner eye, Shaoyang in the ear, Yangming at Hangsang. These are the collaterals of the Three Yang, terminating in the head and brain, not at facial acupoints. The meridians internally connect to Zang-Fu and externally connect to the body, responding to the movement of Shen Ji (Spirit Mechanism). Blood and Qi emerging from collaterals to the Qi Street and operating on the skin surface respond to the descending and ascending of Jing Qi. If entry and exit cease, the Shen Ji perishes; if ascending and descending stop, the Qi Stand becomes precarious. Thus, "Profound and pure, who can exhaust it?" indicates that the ascending, descending, entering, and exiting of Blood and Qi align with the continuous operation of Heaven and Earth's nurturing.

In examining these areas, deficiency below leads to cold extremities (Jue); excess below leads to heat. Deficiency above leads to vertigo; excess above leads to heat and pain. Therefore, for stone-like hardness (Excess), cut off and stop it; for deficiency, guide and raise it. Deficiency and Excess refer to the Blood and Qi of the Twelve Collateral Meridians having both deficient and excess states. Lower deficiency and lower excess refer to Deficiency and Excess at the Root; thus, lower deficiency causes Jue, and lower excess causes heat. Upper deficiency and upper excess refer to Deficiency and Excess at the Branch; thus, upper deficiency causes vertigo, and upper excess causes heat and pain. "Stone-like hardness, cut off and stop it" means cutting off below to stop excess above. "Deficiency, guide and raise it" means guiding from above to raise from below. This examines the twelve collaterals of the hands and feet emerging to the Head and Chest Qi Streets. Zhu氏 stated: "Cut off" means stopping the Blood and Qi overflowing from the meridians into the collaterals; "Raise" means raising the Blood and Qi of the meridians and drawing them out to the Qi Street. This clarifies the continuity of the blood vessels, not referring to tonification and sedation techniques.

Let us speak of the Qi Streets. There is a Qi Street in the chest, in the abdomen, in the head, and in the legs. Thus, Qi in the head stops at the brain; Qi in the chest stops at the chest wall and Back-Shu points; Qi in the abdomen stops at the Back-Shu points and the pulsating arteries of the Chong Mai on the left and right of the umbilicus; Qi in the legs stops at the Qi Street and Chengshan point, below the ankle. To treat these, use fine needles (Hao Zhen). First, press and hold for a long time until Qi arrives, then needle. Conditions treated include headache, vertigo, fainting, abdominal pain, fullness, sudden distension, and new accumulations with movable pain, which are easy to cure. Accumulations without pain are difficult to cure.

Street refers to a road. The Qi Street is the pathway of Qi. When collaterals sever, the main pathway opens; this is the termination of collaterals where Blood and Qi emerge to the skin. Stop means terminate. Stopping at the brain means the collaterals of the Head Qi Street terminate at the brain. Stopping at the chest wall and Back-Shu points means the collaterals of the Chest Qi Street either terminate between the chest wall or ascend along the shoulder and back before terminating. Blood and Qi inside the vessels may emerge to the skin from the termination of collaterals in the chest/axilla or from the termination of collaterals at the Back-Shu points. The Twelve Meridians emerge to the Head Qi Street. The Chest Qi Street is where Blood and Qi ascend from below to the Branch. The Classic states: The Chong Mai is the Sea of the Meridians, primarily infiltrating the valleys, merging with the Yangming at the Zongjin. Yin and Yang converge at the Zongjin, meeting at the Qi Street, with Yangming as the leader. All belong to the Dai Mai and connect to the Du Mai. Thus, Yangming Blood and Qi emerge from the Chong Mai to the Abdominal Qi Street, meeting the Chong Mai at the pulsating arteries left and right of the umbilicus. The *Dongshu* Chapter states: The Chong Mai and the great collateral of Shaoyin originate in the Kidney, descend to the Qi Street, follow the medial thigh, enter obliquely into the popliteal fossa. The popliteal fossa belongs to the Foot-Taiyang, so it intersects with Chengshan of the Foot-Taibelow the ankle. This shows the Foot-Shaoyin emerging to the Leg Qi Street together with the Chong Mai. Hao Zhen is a fine needle used to obtain Qi from the skin and hair. Pressing for a long time waits for Qi arrival. Shaoyin and Yangming are the origins of Blood and Qi. If Shaoyin Blood and Qi rebel in the Qi Street, they cannot ascend, causing headache, vertigo, and fainting. If Yangming Blood and Qi rebel in the Abdominal Qi Street, they cannot disperse, causing abdominal pain and fullness. Due to the rebellion of Shaoyin and Yangming Qi, fine needles are pressed for a long time to await Qi. Thus, treated conditions include headache, vertigo, fainting, and fullness. New accumulations with movable pain involve Qi in the Qi aspect, making them easy to cure. Accumulations without pain involve Blood, making them difficult to cure. This uses accumulation to clarify that meridians distribute Ying Blood, emerge from the Qi Street, accompany Wei Qi, and circulate endlessly. Causes may be Qi rebellion or Blood rebellion. Yangming is the Fu organ generating Blood and Qi; Shaoyin is the Zang organ of congenital Essence. Thus, it emerges again from the Chong Mai to the Abdominal and Leg Qi Streets, distributing to the skin and muscle layers. Hence, the *Dongshu* Chapter discusses why only Shaoyin and Yangming pulse continuously, indicating abundant Blood and Qi.