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Huangdi said: I wish to hear about the length of the meridians. Qibo replied: The six Yang meridians of the hands run from the hands to the head, each five chi long; six times five equals three zhang. The six Yin meridians of the hands run from the hands to the chest center, each three chi and five cun long; six times three equals one zhang eight chi, plus six times five cun equals three chi, totaling two zhang one chi. The six Yang meridians of the feet run from the feet up to the head, each eight chi long; six times eight equals four zhang eight chi. The six Yin meridians of the feet run from the feet to the chest center, each six chi and five cun long; six times six equals three zhang six chi, plus six times five cun equals three chi, totaling three zhang nine chi. The Chong Mai (Shock Vessels) run from the feet to the eyes, each seven chi and five cun long; two times seven equals one zhang four chi, plus two times five cun equals one chi, totaling one zhang five chi. The Du Mai (Governing Vessel) and Ren Mai (Conception Vessel) are each four chi and five cun long; two times four equals eight chi, plus two times five cun equals one chi, totaling nine chi. All together they sum to sixteen zhang two chi. These are the great conduits for the Qi.

The chapter "Fifty Circulations" discusses the circulation of Qi, while this chapter discusses the dimensions of the meridians, hence it is said, "These are the great conduits for Qi," referring to the major channels where Ying Qi (Nutritive Qi) and Zong Qi (Pectoral Qi) reside and circulate. Therefore, the Wei Mai (Linking Vessels) are not included. The six Yang and six Yin meridians of the hands and feet respectively circulate along the two hands and two feet; the Three Yin and Three Yang are divided into six. The Chong Mai also circulates along the left and right sides upwards, thus totaling one zhang five chi. The back belongs to Yang, and the abdomen belongs to Yin. The Du Mai governs Yang, originating at the inner canthus of the eye, ascending to the forehead and crossing at the vertex, entering to connect with the brain, emerging again to descend separately down the neck, flanking the spine to reach the middle of the waist, descending along the sacrum to connect with the Kidneys. The Ren Mai governs Yin, originating below the Zhongji point (CV3), ascending past the pubic hair, following the interior of the abdomen, passing through Guanyuan (CV4), reaching the throat, ascending to the chin, following the face, and entering the eyes. The Ren Mai branches from the Huiyin area, ascending to the eyes; the Du Mai circles the head from the eyes and descends to the fourteenth thoracic vertebra of the spine; thus, each is four chi and five cun long. Generally, Qi circulates through the Ren and Du meridians, with Yin and Yang penetrating each other. Shang Yu Gong stated: The Du Mai surrounds the front, back, upper, and lower parts of the body, yet is only stated as four chi and five cun long, equal to the Ren Mai, because the twenty-eight meridians all divide into Yin and Yang. Therefore, regarding the counting of the Chong Mai's Yin and Yang, for men, the Yang count is taken; for women, the Yin count is taken.

The Jing Mai (Primary Meridians) are the trunks; branches that extend horizontally are Luo Mai (Collateral Vessels); divisions of the Luo Mai are Sun Luo (Sun Collaterals). If blood vessels are full and pathogenic factors are strong, they should be rapidly purged. Those with excess pathogenic factors are treated with draining methods; those with deficiency are supplemented with medicinal drinks.

This follows the previous text to explain that the sixteen zhang two chi length refers only to the Jing Mai, excluding the branching horizontal Luo Mai and Sun Luo. The Jing Mai internally nourishes the Zang-Fu organs and externally connects with the physical body; those floating and visible on the skin surface are all Luo Mai. When blood is abundant and pathogenic factors are strong, it indicates pathogens are strong on the exterior and blood is stagnant in the collateral vessels, so they should be rapidly purged. When pathogens lodge on the exterior, draining methods should be used. When deficiency originates internally, medicinal drinks should be used to tonify. This states that blood and Qi originate from the generation of the Zang-Fu organs.

The Qi of the Five Zang organs frequently communicates inwardly with the seven orifices above. Thus, Lung Qi communicates with the nose; when Lung Qi is harmonious, the nose can distinguish odors. Heart Qi communicates with the tongue; when Heart Qi is harmonious, the tongue can distinguish the five flavors. Liver Qi communicates with the eyes; when Liver Qi is harmonious, the eyes can distinguish the five colors. Spleen Qi communicates with the mouth; when Spleen Qi is harmonious, the mouth can distinguish the taste of the five grains. Kidney Qi communicates with the ears; when Kidney Qi is harmonious, the ears can hear the five tones. If the Five Zang organs are disharmonious, the seven orifices will be blocked; if the Six Fu organs are disharmonious, stagnation will transform into carbuncles. Therefore, if pathogens are in the Fu organs, the Yang meridians will be disharmonious; if Yang meridians are disharmonious, Qi will stagnate; if Qi stagnates, Yang Qi will become excessive. If Yang Qi is too excessive, the Yin meridians will be unfavorable; if Yin meridians are unfavorable, blood will stagnate; if blood stagnates, Yin Qi will become excessive. If Yin Qi is too excessive, Yang Qi cannot circulate within it, which is called "Guan" (Obstruction). If Yang Qi is too excessive, Yin Qi cannot circulate within it, which is called "Ge" (Rebellion). If both Yin and Yang are excessive and cannot mutually nourish, it is called "Guan Ge" (Obstruction and Rebellion). Those suffering from Guan Ge will die before their natural lifespan ends.

The six Yang meridians of the hands and feet internally connect with the Six Fu organs, and the six Yin meridians internally connect with the Six Zang organs. The blood and Qi of the twelve primary meridians are generated by the Zang-Fu organs; therefore, deficiency is treated with medicinal drinks to tonify. This states that the Qi of the Zang-Fu organs circulates within the meridians. This further discusses how the Qi of the Zang-Fu organs communicates with the skin and seven orifices outside the meridians, corresponding to the principles of Heaven and Earth. "Yue" means to experience or pass through. The Five Zang organs frequently communicate inwardly with the seven orifices; thus, if the Five Zang organs are disharmonious, the seven orifices will be blocked. Internally, the Six Fu organs belong to Yang; externally, the skin belongs to Yang. The Classic states: If there is an excess of Yang Qi and Ying Qi does not circulate, carbuncles will develop. Therefore, if the Six Fu organs are disharmonious, blood and Qi will stagnate in the skin and interstices, forming carbuncles. This disease develops from the inside out. Thus, "pathogens in the Fu" refers to pathogens in the exterior Yang; "Yang meridians are disharmonious" refers to the disharmony of the Renying pulse on the left side. If Yang meridians are disharmonious, Qi stagnates, and Qi stagnation leads to excessive Yang Qi. If Yang Qi is too excessive, the Qikou pulse on the right side becomes unfavorable. If Yin meridians are unfavorable, blood stagnates, and blood stagnation leads to excessive Yin Qi. If Yin Qi is too excessive, Yang Qi cannot circulate within it, which is called "Guan," meaning Yin closes internally, preventing Yang from harmonizing with it. If Yang Qi is too excessive, Yin Qi cannot circulate within it, which is called "Ge," meaning Yang rebels externally, preventing Yin from harmonizing with it. In this way, both Yin and Yang are excessive and cannot mutually nourish, which is called Guan Ge. Those suffering from Guan Ge will die before their natural lifespan ends. This disease develops from the outside in. The Five Zang and Six Fu organs correspond to the Five Movements and Six Qi of Heaven and Earth, possessing the divine mechanism of ascent, descent, exit, and entry. The previous section discussed exit and entry within the meridians; this section discusses circulation outside the meridians. Master Yu stated: "Not ending the period" means not completing the lifespan of Heaven and Earth. This commentary should be read in conjunction with the notes on the "Fifty Circulations."

Huangdi said: Where do the Chong Mai begin and end? What Qi nourishes the water? Qibo replied: The Chong Mai are branches of the Foot-Shaoin (Kidney) channel. They originate behind the RanGu point (KI2), ascend above the medial malleolus, go straight up along the medial thigh, enter the genital region, ascend along the chest interior, enter the Clavicular fossa (Quepen), ascend anterior to the Renying point (ST9), enter the inner canthus, attach to the Yang Chong of the Taiyang (Bladder) channel, and ascend. When the Qi of both merges and returns, it moistens the eyes. If Qi does not nourish, the eyes cannot close properly.

This section discusses how overflowing essence-Qi spreads outside the meridians via the Chong Mai. Blood and Qi outside the meridians penetrate into the meridians via the Chong Mai. When Qi merges and returns, it signifies internal-external communication. The Kidney is the Water organ, storing the essence of water and grain. Water refers to the essence-water overflowing from the Kidneys. "What Qi nourishes water" means that the Yin Chong Mai is a branch of the Foot-Shaoin channel, ascending straight up along the medial thigh, entering the Yin of the Kidney. The Ying Qi and Zong Qi within the meridians circulate the water of the Kidneys, ascending along the chest interior, intersecting with the Heart Spirit of the Hand-Shaoin (Heart) channel to transform into red blood, ascending to inject into the inner canthus, merging with the Yang Chong of the Taiyang channel to ascend. The Qi of the Yin Chong and Yang Chong merge, and the Qi inside and outside the meridians alternately return, thereby moistening the eyes. If Qi does not nourish, the eyes cannot close properly, meaning the Qi overflowing outside the meridians does not nourish the eyes. Furthermore, according to the "Da Huo" chapter of the Classic: There are cases of inability to sleep, where Wei Qi (Defensive Qi) cannot enter the Yin, remaining constantly in the Yang. Remaining in Yang makes Yang Qi full; full Yang Qi makes the Yang Chong excessive. Inability to enter Yin makes Yin Qi deficient, hence insomnia. There are cases of inability to see, where Wei Qi remains in Yin and cannot move in Yang. Remaining in Yin makes Yin Qi excessive; excessive Yin Qi makes the Yin Chong full. Inability to enter Yang makes Yang Qi deficient, hence closed eyes. This shows that the Wei Qi outside the meridians again communicates internally with the Chong Mai, and the blood and Qi inside and outside merge and return. Shang Yu Gong stated: If Yin Qi outside the meridians is deficient, the eyes cannot close (insomnia). If Qi does not nourish, the eyes cannot close, meaning the Yin Qi outside the meridians does not nourish the eyes. This section begins by discussing the origin and termination of the Chong Mai, and then says "if Qi does not nourish, the eyes cannot close," referring to the Yin Qi inside the meridians overflowing outside. The concept of "Mai Du" (Meridian Dimensions) refers to Ying Qi and Zong Qi circulating within the meridians, corresponding to the respiration and clepsydra time. As for the circulation of Ying Blood, it begins at the Hand-Taiyin (Lung) and ends at the Foot-Jueyin (Liver). Its branches only circle the Du Mai once, and the Chong Mai is not included. Generally, the Chong Mai mainly circulates the essence-water of the Kidneys within the meridians to transform into blood. Lifting the foot to walk high is called "Qiao," implying the meaning of moving upward from below.

Huangdi said: Why does Qi circulate alone in the Five Zang organs and not nourish the Six Fu organs? Qibo replied: Qi cannot fail to circulate; it flows like water and moves ceaselessly like the sun and moon. Therefore, Yin meridians nourish the Zang organs, and Yang meridians nourish the Fu organs. It is like a ring without beginning or end, unknown in its chronology, ending and restarting. Its overflowing Qi internally irrigates the Five Zang organs and externally moistens the Cou Li (interstices).

This follows the previous text to reiterate that the Qi inside and outside the meridians circulates within the meridians and moistens outside them. According to the circulation of Wei Qi, it travels in the Yang twenty-five circuits during the day and in the Yin twenty-five circuits at night, circling the Five Zang organs. Its initial entry into Yin usually enters the Kidney via the Foot-Shaoin channel. The Kidney transmits to the Heart, the Heart to the Lung, the Lung to the Liver, the Liver to the Spleen, and the Spleen returns to the Kidney, completing one circuit. The blood and Qi outside the meridians follow each other, like a wife following her husband, nourishing only the Five Zang organs and not the Six Fu organs. The previous text discussed the blood and Qi outside the meridians moistening the eyes, hence the Emperor's question. Qibo stated that Qi must circulate in the Six Fu organs. That which circulates within the meridians is like flowing water; that which circulates outside the meridians is like the movement of the sun and moon, ceaselessly following the heavenly Dao. Therefore, Yin meridians nourish the Zang organs, and Yang meridians nourish the Fu organs. It is like a ring without beginning or end, unknown in its chronology, ending and restarting. Its overflowing Qi internally irrigates the Five Zang organs and externally moistens the Cou Li. Cou Li refers to the texture of the skin and muscles, and the muscle texture of the Mu Yuan (Moyuan) of the Five Zang organs. Master Yu stated: The circulation of Ying Qi transmits from the Kidney to the Pericardium, from the Pericardium to the Liver, from the Liver to the Lung, from the Lung to the Spleen, and from the Spleen to the Heart; this is the Pre-Heaven Five Elements. The circulation of Wei Qi transmits from the Kidney to the Heart, from the Heart to the Lung, from the Lung to the Liver, from the Liver to the Spleen, and from the Spleen back to the Kidney; this is the Post-Heaven Five Elements, interacting in mutual control. Hence it is said, "This is the constant of reversal and smoothness." Generally, Qi inside the meridians moves smoothly (forward), while Qi outside the meridians moves in reverse. Having both forward and reverse movements constitutes the pattern of Heaven and Earth.

Huangdi said: The Chong Mai has Yin and Yang. Which meridian counts towards the length? Qibo replied: For men, the Yang is counted; for women, the Yin is counted. The one counted is the Jing Mai (Primary Meridian); the one not counted is the Luo Mai (Collateral Meridian). (Note: The character "Shu" [count] is pronounced with the departing tone when used as a verb and with the rising tone when used as a noun.)

The Yin Chong Mai ascends along the foot, corresponding to the rising of Earth Qi; therefore, for women, the Yin is counted. The Yin Chong belongs to the inner canthus, merges with the Yang Chong to ascend; thus, the Yang Chong receives the Qi of the Yin Chong and descends from the hairline to the foot, corresponding to the descending of Heaven Qi; therefore, for men, the Yang is counted.

Shang Yu Gong stated: The Yin Chong is a branch of the Foot-Shaoin (Kidney) channel, and the Yang Chong is a branch of the Foot-Taiyang (Bladder) channel. The Zong-Ying Qi of men pours into the Yang Chong of the Taiyang; the Zong-Ying Qi of women pours into the Yin Chong of the Shaoin. Where the Qi pours is the great conduit; where Qi does not pour is the collateral meridian. The previous section discussed the essence-water of Shaoin ascending from the Yin Chong and merging with the Yang Chong; this section discusses the circulation of Ying Qi and Zong Qi in the Chong Mai, distinguishing between male/female and Yin/Yang. These two sections should be viewed separately.