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Huangdi said: The pathway of Ying Qi (Nutritive Qi) relies on the essence of ingested grains as its treasure. When food enters the stomach, it is transmitted to the Lungs, flows and overflows within, and spreads outward. The pure and concentrated portion travels through the meridians and collaterals, circulating endlessly, completing cycles repeatedly; this is called the norm of Heaven and Earth. Thus, Qi emerges from the Hand-Taiyin Lung Meridian, injects into the Hand-Yangming Large Intestine Meridian, ascends to inject into the Foot-Yangming Stomach Meridian, descends to the dorsum of the foot, injects between the big toe, and merges with the Foot-Taiyin Spleen Meridian. It ascends to the thigh, injects from the thigh into the Heart, follows the Hand-Shaoyin Heart Meridian out through the axilla, descends along the arm to inject into the tip of the little finger, and merges with the Hand-Taiyang Small Intestine Meridian. It ascends through the axilla, emerges at the medial canthus, looks toward the inner canthus, ascends to the vertex, descends to the nape, and merges with the Foot-Taiyang Bladder Meridian. It follows the spine down to the sacrum, descends further to inject into the end of the little toe, follows the sole of the foot, injects into the Foot-Shaoyin Kidney Meridian, ascends to inject into the Kidneys, from the Kidneys injects into the Heart, and scatters outward in the chest. It follows the Pericardium Meridian of Hand-Jueyin, emerges from the axilla and arm, emerges between the two tendons, enters the palm, emerges at the tip of the middle finger, returns to inject into the tip of the ring finger, and merges with the Hand-Shaoyang Sanjiao Meridian. It ascends to the Danzhong (Chest Center), scatters in the Sanjiao (Triple Burner), injects from the Sanjiao into the Gallbladder Meridian, emerges from the hypochondrium, injects into the Foot-Shaoyang Gallbladder Meridian, descends to the dorsum of the foot, again injects from the dorsum between the big toes, and merges with the Foot-Jueyin Liver Meridian. It ascends to the Liver, from the Liver ascends to inject into the Lungs, follows up the throat, enters the cavity of Hangsang (posterior nasal aperture), and terminates at Chumen (external nasal aperture). Its branch ascends to the forehead, follows the vertex, descends to the nape, follows the spine into the sacrum; this is the Du Mai (Governing Vessel). The Du Mai connects with the genitalia, passes upward through the pubic hair region, enters the umbilicus, ascends along the interior of the abdomen, enters the Keyuan (Clavicular Fossa), descends to inject into the Lungs, and re-emerges into the Taiyin Meridian. This is the pathway of Ying Qi, representing the normal order of reverse and forward flow.

This chapter discusses how Ying Blood and Ying Qi circulate within the meridians and collaterals, starting from the Hand-Taiyin Lung Meridian and ending at the Foot-Jueyin Liver Meridian, circulating endlessly and completing cycles repeatedly. Ying Blood is generated when the Middle Jiao receives Qi from food and drink, extracts its essence, and transforms it into blood to nourish the body; nothing is more precious than this. Therefore, it travels alone within the meridians and collaterals and is named Ying Qi. Essentially, the Qi within the blood is Ying Qi. The fluid that overflows within and spreads outward refers to the body fluids produced by the Middle Jiao. Some overflow within to become essence, which nourishes the Heart Spirit to transform red and become blood; others travel via the Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel) to spread outside the skin and muscles, filling the flesh, warming the muscles, and generating body hair. The pure and red essence travels within the meridians and collaterals, circulating endlessly and completing cycles repeatedly; this is called the norm of Heaven and Earth. Those spreading outside the skin correspond to the operation of Heavenly Qi on the body surface, while that circulating within the meridians corresponds to the twelve rivers of the Earth.

Thus, Ying Qi starts from the Hand-Taiyin Lung Meridian, injects into Shaoshang (LU11) at the tip of the thumb, its branch injects into the tip of the index finger to connect with the Hand-Yangming Large Intestine Meridian, ascends to the side of the nose to intersect at Yingxiang (LI20), and injects into the Foot-Yangming Stomach Meridian. It descends to Chongyang (ST42) on the dorsum of the foot, injects between the big toes, merges with the Foot-Taiyin Spleen Meridian at Yinbai (SP1), ascends to the thigh, injects from the thigh into the Heart, follows the Hand-Shaoyin Heart Meridian out through Jiquan (HT1) in the axilla, follows the arm to inject into Shaochong (HT9) at the tip of the little finger, and merges with the Hand-Taiyang Small Intestine Meridian at Shaoze (SI1) on the lateral side of the little finger. It ascends through the axilla, emerges at the medial canthus, looks toward the inner canthus, and intersects with the Foot-Taiyang Bladder Meridian at Jingming (BL1). It ascends to the vertex, descends to the nape, follows the spine to the sacrum, descends to inject into Zhiyin (BL67) at the tip of the little toe, follows Yongquan (KI1) in the sole, injects into the Foot-Shaoyin Kidney Meridian, ascends to inject into the Kidneys, from the Kidneys injects into the Heart, scatters in the chest, and intersects with the Pericardium. It follows the Pericardium Meridian, emerges from the axilla and arm, emerges between the two tendons, enters the palm, emerges at Zhongchong (PC9) at the tip of the middle finger, returns to inject into Guanchong (TE1) at the tip of the ring finger, and merges with the Hand-Shaoyang Sanjiao Meridian. It ascends to Danzhong, scatters in the Sanjiao, injects from the Sanjiao into the Gallbladder Meridian, emerges from the hypochondrium, injects into the Foot-Shaoyang Gallbladder Meridian, descends to the dorsum of the foot, again injects from the dorsum into Dazhong (LR13) between the big toes, and merges with the Foot-Jueyin Liver Meridian. It ascends to the Liver, from the Liver ascends to inject into the Lungs, follows up the throat, enters the cavity of Hangsang, and terminates at Chumen. Hangsang is the internal nasal aperture; Chumen is the external nasal aperture; "Jiu" means termination. Its branch rises from the Liver Meridian to the forehead, follows the vertex, meets the Du Mai at the vertex, then descends to the nape, follows the spine into the sacrum; this is the Du Mai. The anterior path of the Du Mai connects with the genitalia, passes upward through the pubic hair region, enters the umbilicus, ascends along the interior of the abdomen, enters the Keyuan, descends to inject into the Lungs, and re-emerges to follow the Taiyin Meridian. This is the pathway of Ying Qi, the normal pattern of internal-external and reverse-forward movement. "Reverse and forward" refers to the blood and Qi inside and outside the meridians moving in alternating reverse and forward directions. Ying and Wei (Defensive) are both refined essences, generated from the essence of water and grain in the Middle Jiao. Clear Qi travels within the vessels, turbid Qi travels outside the vessels. This Ying Qi and Zong Qi (Pectoral Qi) travel together within the twenty-eight vessels, corresponding to the respiration and clepsydra timekeeping. The fluid of the Middle Jiao transforms red to become blood to nourish the body, named Ying Qi. This is the blood traveling alone in the meridians and collaterals, named Ying Qi. It circulates within the twelve regular meridians, starting from the Hand-Taiyin Lung and ending at the Foot-Jueyin Liver. This differs from the Ying Qi of Ying and Wei which follows specific measures and timekeeping. Therefore, this chapter discusses the circulation of Ying Qi: externally circulating in the twelve meridians, internally circulating in the five Zang and six Fu organs. Its branch travels in the Du Mai and re-injects into the Lungs; the Ren Mai and the two Qiao vessels are excluded. The Ying Qi and Zong Qi traveling within the vessels, corresponding to respiration and timekeeping, travel in twenty-four vessels, plus the Ren, Du, and two Qiao vessels, totaling twenty-eight vessels, corresponding to the twenty-eight lunar mansions. Shang Yugong stated: Ying Qi and Zong Qi traveling within the vessels correspond to respiration and timekeeping, completing fifty circuits day and night. Ying and Wei accompany each other, traveling together in the skin and muscle intervals: twenty-five degrees in Yang during the day, twenty-five degrees in Yin at night, entering and exiting externally and internally. The Ying Qi discussed in this chapter circulates within the vessels, starting from the Hand-Taiyin Lung and ending at the Foot-Jueyin Liver, completing only one circuit day and night; this is called the norm of Heaven and Earth. Presumably, Heavenly Qi operates outside the Earth, completing only one circuit day and night, passing one degree. Furthermore, according to the *Ping Mai Pian* (Chapter on Pulse Diagnosis): "Ying and Wei cannot accompany each other; the Sanjiao has no reliance." Since Ying travels within the vessels and Wei travels outside, they each follow their own paths, moving in reverse and forward externally and internally. Those accompanying each other refer to the Ying outside the vessels traveling with Wei Qi in the muscle intervals; thus, it is said that the Sanjiao has no reliance. The cun (pores) are the texture of the muscles, the place where the Sanjiao converges; the Qi of the Sanjiao relies on Ying and Wei for circulation. Jin Ximing asked: Why does Ying Blood not circulate in the Ren Mai and the two Qiao vessels? The answer is: The Ren Mai originates in the Baozhong (Uterus/Middle Cavity); Yang Qiao is a branch of the Foot-Taiyang; Yin Qiao is a branch of the Foot-Shaoyin. The Baozhong is the Sea of Blood, the Bladder is the mansion of body fluids, and the Kidney stores essence; all have overflowing essence and blood connecting internally, so Ying Blood does not circulate there. He asked again: Why does Ying Qi not travel in the Chong Mai, Dai Mai, Yang Wei Mai, and Yin Wei Mai? The answer is: Although the Chong and Ren Mai both originate in the Baozhong, the Ren Mai governs all Yin in the body and communicates with the Du Mai, forming a cycle of Yin and Yang. The Chong Mai ascends along the interior of the back and is the Sea of Meridians; its floating and external branches ascend along the abdomen, scatter in the chest, fill the flesh, warm the muscles, and generate body hair. It mainly transports blood from the Baozhong, overflowing outside and inside the skin and muscles, not circulating with the meridian pathways. The *Nan Jing* states: "Yang Wei and Yin Wei connect the body, storing excess but unable to circulate and irrigate the various meridians." Thus, Yang Wei arises from the meeting of all Yang meridians, and Yin Wei arises from the intersection of all Yin meridians. The Dai Mai is like a belt, surrounding the waist and binding all meridians. These do not connect with the regular meridians and thus do not circulate according to the standard measure. Mo Congcong asked: The Qi of the Zang and Fu originates from the Five Movements and Six Qi; the circulation of Ying Qi starts from the Hand-Taiyin Lung and ends at the Foot-Jueyin Liver, which does not conform to the principle of reverse and forward in the Five Elements. Please explain in detail. The answer is: Blood vessels are born from postnatal water and grain, originating from prenatal Yin and Yang. The Lung belongs to Heaven and governs the vessels; its meridian circles around the stomach opening. Therefore, the essence and blood produced by the Stomach first travel via the Lung Meridian. From abdomen to hand, hand to head, head to foot, foot to abdomen—Zang and Fu transmit to each other, external and internal penetrate each other; this is the Way of the Postnatal. Speaking from the Prenatal perspective: The Kidney governs Tian Yi Water, the Pericardium governs Di Er Fire, the Liver governs Tian Three Wood, the Lung governs Di Four Metal, and the Spleen governs Tian Five Earth. Thus, the Kidney transmits to the Pericardium, the Pericardium to the Liver, the Liver to the Lung, the Lung to the Spleen, and the Spleen transmits again to Shaoyin. Above Shaoyin, Ministerial Fire governs. Ministerial Fire emerges from Prenatal Water, which is also the Postnatal Taiyang. Thus, it transmits again from the Hand-Shaoyin Heart to the Foot-Shaoyin Kidney. The Kidney governs Prenatal Water, and the Lung governs Postnatal Qi. The Du Mai surrounds front, back, above, and below, corresponding to Heavenly motion enveloping the Earth externally. The generation, beginning, exit, and entry of blood vessels all flow from Heavenly Qi. Therefore, humans conform to the Way of Heaven.