平按∶此篇自篇首至孰能 之，见《灵枢》卷六第三十八《逆顺肥瘦》篇，又见《甲乙经》卷
二第二。自黄帝曰愿闻人之五脏至末，见《素问》卷十一第三十九《举痛论》篇。
黄帝曰∶脉行之逆顺奈何？（血气相注，如环无端，未知行身逆顺如何也？）岐伯曰∶手之
三阴，从
脏起手；（夫冲脉亦起于胞中，上行循腹而络唇口，故经曰∶任脉波脉，皆起于胞中，上络唇口。
是为冲脉上行与任脉同。《素问》冲脉起于关元，随腹直上。吕广注《八十一难》本云∶冲脉起
于关元，随腹里直上，至咽喉中。皇甫谧录《素问》云∶冲脉起于气街，并阳明之经，挟脐上行，
至胸中而散。此是《八十一难》说，检《素问》无文，或可出于别本。气街近在关元之下，冲脉
气街即入关元上行，虽不言至咽，其义亦同也。《素问》又云∶冲脉与阳明宗筋会于气街。即冲
脉与阳明宗筋会气街已，并阳明之经而上，其义不异也。《九卷经》又云∶冲脉者，十二经之海
也，与少阴之本络，起于肾下，出于气街，循阴股内廉，邪入 中，循胫骨内廉，并少阴之经，
下入内踝之后，入足下；其别者，邪入踝，出属、跗上，入大指之间，注诸络以温足胫，此脉之
常动者也。前云冲脉十二经海，黄帝谓跗上动者为足少阴，岐伯别之以为冲脉常动。前云上络唇口，
此云上出颃颡。此云注少阴大络出气街，前云起于肾下出气街。此云下至内踝之属而别，前云入
内踝之后入足下。前云出属跗上入大指间，此云出跗属下循跗入大指间。其义并同也。冲，壮盛
儿。其脉起于脐下，一道下行入足指间，一道上行络于唇口，其气壮盛，故曰冲脉也。脉从身出
向四肢为顺，从四肢上身为逆也。脏，谓心肺。心肺在内，故为阴也。心肺之阴，起于三脉向手，
故曰手之三阴，从脏走手。此为从阴之阳，终为阳中之阴也。平按∶起《灵枢》、《甲乙经》均
作走。注上行循腹，袁刻脱行字。至咽喉中，袁刻脱中
字。注少阴大络，袁刻脱注字。出气街，袁刻脱出字。冲壮盛儿袁刻作则冲壮兴盛。上身为逆，
袁刻身作行。）手之三阳，从手至头。（手之三阴之脉，从脏受得血气，流极手指端已，变而为
阳，名手三阳，从手上头，此为从阳之阳，终为阳中之阳者也。平按∶至《灵枢》、《甲乙经》
作走。）足之三阳，从头走足；（手之三阳至头，曲屈向足，至足指端，从阳之阴，终为阴中之
阳也。平按∶头《甲乙经》作项。）足之三阴，从足走腹。（足之三阳下行至足指极已，变而生
足之三阴，上至胸腹，从阴之阴，终为阴中之阴也。复从脏走手，如环无端。）黄帝曰∶少阴之
脉独下行何也？（足之三阴从足上行，常见跗上动脉，谓是足少阴下行动脉，故致斯问也。平按∶
注足少阴，少字袁刻误作三。）岐伯曰∶不然。（脐下肾间动气，人之生命，是十二经脉根本。
此冲脉血海，是五脏六腑十二经脉之海也，渗于诸阳，灌于诸精，故五脏六腑皆禀而有之，则是
脐下动气在于胞也。冲脉起于胞中，为经脉海，当知冲脉从动气生，上下行者为冲脉也。其下行
者，虽注少阴大络下行，然不是少阴脉，故曰不然也。平按∶注根本，本字袁刻作者。又冲脉起
于胞中至从动气生，袁刻脱此十八字。）夫冲脉者，五脏六腑之海也，五脏六腑皆禀焉。其上者，
出于颃颡，渗诸阳，灌诸精；（冲脉，气渗诸阳，血灌诸精。精者，目中五脏之精。平按∶精《甲
乙经》作阴。）其下者，注少阴之大络，出之于气街，循阴股内廉，入 中，伏行 骨内，下至
内踝之属而别；其下者，并于少阴之经，渗三阴；其前者，伏行出跗属，下循跗入大指间，渗诸
络而温肌肉，故别络结则跗上不动，不动则厥，厥则寒矣。（胫骨与跗骨相连之处曰属也。至此分
为二道∶一道后而下者，并少阴经，循于小络，渗入三阴之中；其前而下者，至跗属，循跗下入
大指间，渗入诸阳络，温于足胫肌肉。故冲脉之络，结约不通，则跗上冲脉不动，不动则卫气不
行，失逆名厥，故足寒也。平按∶气街《甲乙经》作气冲。入 中《甲乙经》作斜入 中。 《灵
枢》作 ，《甲乙经》作髀。内踝之属，《灵枢》、《甲乙经》属上有后字。并于少阴，并《甲
乙经》作至。三阴上原脱渗字，据本注补入。跗属《甲乙经》作属跗。则跗上不动，袁刻脱上字。
又注卫气袁刻作冲气。）黄帝曰∶何以明之？（帝谓少阴下行至跗常动，岐伯乃言冲脉下行至跗
上常动者，未知以何明之令人知也。）岐伯曰∶以言 之，切而验之，其非必动，然后乃可以明
逆顺之行也。（欲知冲脉下行常动非少阴者，凡有二法∶一则以言谈 冲脉少阴有动不动，二则
以手切按，上动者为冲脉，不动者为少阴。少阴逆而上行，冲脉顺而下行，则逆顺明也。平按∶
以言《灵枢》作五官二字。 《灵枢》作导，道藏本《灵枢》作 ，《甲乙经》作道。）黄帝曰∶
窘乎哉！圣人之为道也，明于日月，彻于豪厘，其非夫子孰能 之？（窘，急也。圣人知慧通达
之明于日月，故能彻照豪厘之微，如此非岐伯之鉴，谁能言也？平按∶彻《灵枢》作微。）
黄帝曰∶愿闻人之五脏卒痛，何气使然？或动喘应手者奈何？岐伯对曰∶寒气客于冲脉，冲
脉起于关元，随腹直上，则脉不通，则气因之，故喘动应手矣。（平按∶动喘《素问》作喘动。
直上二字下，《素问》有寒气客三字。脉不通下，《素问》复有脉不通三字。）
【平按】：本篇从篇首到“孰能”之，见于《灵枢》卷六第三十八《逆顺肥瘦》篇，又见于《甲乙经》卷二第二。从“黄帝曰愿闻人之五脏”至末尾，见于《素问》卷十一第三十九《举痛论》篇。
黄帝说：脉气运行的逆顺情况是怎样的？（血气相互灌注，如环无端，不知道在身体上运行的逆顺是如何的？）岐伯说：手部的三条阴经，从内脏走向手部；（冲脉也起于胞中，向上运行循行腹部并联络唇口，所以经文说：任脉和冲脉，都起于胞中，向上联络唇口。这是说冲脉上行与任脉相同。《素问》说冲脉起于关元穴，沿腹部直上。吕广注释《八十一难经》原本说：冲脉起于关元穴，沿腹腔内部直上，到达咽喉中。皇甫谧记录《素问》说：冲脉起于气街穴，与足阳明胃经并行，挟脐上行，到达胸部而散开。这是《八十一难经》的说法，检查《素问》没有这段文字，或许出自其他版本。气街穴靠近关元穴之下，冲脉之气进入气街即入关元上行，虽然没说到达咽部，其意义也是相同的。《素问》又说：冲脉与足阳明胃经的宗筋会合于气街穴。即冲脉与足阳明胃经的宗筋在气街穴会合后，并足阳明胃经而上行，其意义没有不同。《九卷经》又说：冲脉，是十二经脉的海，与足少阴肾经的本络，起于肾脏下方，出于气街穴，循大腿内侧前缘，斜入毛际中，循胫骨内缘，与足少阴肾经并行，向下进入内踝之后，入足底；其分支者，斜入踝部，出于跗上，入大脚趾之间，注入各络脉以温暖足胫，这是该脉常有的搏动。前面说冲脉是十二经脉之海，黄帝认为跗上的搏动属于足少阴肾经，岐伯将其区分出来认为是冲脉的常动之处。前面说上络唇口，这里说上出颃颡。这里说注足少阴大络出于气街，前面说起于肾下出于气街。这里说下至内踝之属而别，前面说入内踝之后入足底。前面说出跗上入大指间，这里说出跗属下循跗入大指间。其意义都相同。冲，意为壮盛。其脉起于脐下，一道下行入足趾间，一道上行络于唇口，其气壮盛，所以叫冲脉。脉从身体发出向四肢为顺，从四肢向上身运行为逆。脏，指心和肺。心肺在内，所以为阴。心肺之阴，起于三阴经向手部运行，所以说手之三阴，从内脏走向手部。这是从阴之阳，最终成为阳中之阴。【平按】：起字，《灵枢》、《甲乙经》均作走字。注文中“上行循腹”，袁刻本脱去“行”字。“至咽喉中”，袁刻本脱去“中”字。注文中“少阴大络”，袁刻本脱去“注”字。“出气街”，袁刻本脱去“出”字。“冲壮盛儿”，袁刻本作“则冲壮兴盛”。上身为逆，袁刻本“身”作“行”。）手部的三条阳经，从手部走向头部。（手部的三条阴经之脉，从内脏接受血气，流极手指端后，转变为阳，名为手三阳，从手部走向头部，这是从阳之阳，最终成为阳中之阳。【平按】：“至”字，《灵枢》、《甲乙经》作“走”。）足部的三条阳经，从头部走向足部；（手部的三条阳经到达头部，弯曲向下向足部，到达足趾端，从阳之阴，最终成为阴中之阳。【平按】：“头”字，《甲乙经》作“项”。）足部的三条阴经，从足部走向腹部。（足部的三条阳经下行至足趾尽头后，转变而生出足部的三条阴经，向上到达胸腹部，从阴之阴，最终成为阴中之阴。再重新从内脏走向手部，如环无端。）
黄帝说：足少阴肾经为什么单独向下行走呢？（足部的三条阴经从足部向上行，常见跗上有动脉，以为是足少阴肾经下行的动脉，所以提出这个疑问。【平按】：注文中“足少阴”，“少”字袁刻本误作“三”。）岐伯说：不是这样的。（脐下肾间的动气，是人的生命根本，是十二经脉的根本。这冲脉是血海，是五脏六腑十二经脉的海，渗灌于诸阳经，灌溉于诸精，所以五脏六腑都禀受而有它，那么脐下的动气在于胞中。冲脉起于胞中，作为经脉之海，应当知道冲脉从动气产生，上下行走的是冲脉。其下行者，虽然注入足少阴肾经的大络下行，然而并不是足少阴肾经的脉，所以说不是这样的。【平按】：注文中“根本”，“本”字袁刻本作“者”。又“冲脉起于胞中”至“从动气生”，袁刻本脱去这十八个字。）那冲脉，是五脏六腑的海，五脏六腑都禀受它。其上行者，出于颃颡，渗灌诸阳经，灌溉诸精；（冲脉，气渗灌诸阳经，血灌溉诸精。精，指眼中五脏之精。【平按】：“精”字，《甲乙经》作“阴”。）其下行者，注入足少阴肾经的大络，出于气街穴，循大腿内侧前缘，入毛际中，伏行于髀骨内，下至内踝之属而分叉；其下行者，并与足少阴肾经并行，渗灌三阴经；其前行者，伏行出于跗属，下循跗骨入大脚趾间，渗灌诸络脉而温暖肌肉，所以如果别络结滞则跗上不动，不动则发生厥证，厥证则寒冷了。（胫骨与跗骨相连之处叫做属。到这里分为两道：一道向后而下者，并足少阴经，循行于小络，渗入三阴之中；其向前而下者，至跗属，循跗下入大脚趾间，渗入诸阳络，温暖足胫肌肉。所以冲脉的络脉，结约不通，则跗上冲脉不动，不动则卫气不行，失逆名厥，所以足寒。【平按】：“气街”字，《甲乙经》作“气冲”。“入...中”字，《甲乙经》作“斜入...中”。《灵枢》作“髀”，《甲乙经》作“髀”。“内踝之属”，《灵枢》、《甲乙经》“属”上有“后”字。“并于少阴”，“并”字，《甲乙经》作“至”。“三阴”上原脱“渗”字，据本注补入。“跗属”，《甲乙经》作“属跗”。“则跗上不动”，袁刻本脱去“上”字。又注文中“卫气”，袁刻本作“冲气”。）
黄帝说：怎么来证明这一点呢？（黄帝认为足少阴肾经下行至跗部常动，岐伯却说冲脉下行至跗上常动，不知道用什么方法让人知晓。）岐伯说：用言语谈论它，用手切按验证它，如果不是必然有动的现象，然后才可以明白逆顺的运行情况。（想知道冲脉下行常动而非足少阴肾经，凡有两种方法：一种是用言语谈论冲脉和足少阴肾经是否有动，另一种是用手切按，上面动的是冲脉，不动的是足少阴肾经。足少阴肾经逆而上行，冲脉顺而下行，那么逆顺就明确了。【平按】：“以言”二字，《灵枢》作“五官”二字。“...”字，《灵枢》作“导”，道藏本《灵枢》作“...”，《甲乙经》作“道”。）
黄帝说：真是令人困窘啊！圣人之道，明如日月，透彻如毫厘，如果不是先生您，谁能解释清楚呢？（窘，急迫之意。圣人智慧通达，明如日月，所以能彻照毫厘之微，像这样如果不是岐伯的见识，谁能言说呢？【平按】：“彻”字，《灵枢》作“微”。）
黄帝说：希望听听人的五脏突然疼痛，是什么气导致的？或者伴有喘息且手按有感觉的情况是怎样的？岐伯回答说：寒气客居于冲脉，冲脉起于关元穴，随腹部直上，则脉道不通，则气随之受阻，所以喘息且手按有跳动之感了。（【平按】：“动喘”二字，《素问》作“喘动”。“直上”二字下，《素问》有“寒气客”三字。“脉不通”下，《素问》复有“脉不通”三字。）
[Ping An]: This section, from the beginning of the chapter to "who can...", is found in *Ling Shu* (Spiritual Pivot), Volume 6, Chapter 38, "Ni Shun Fei Shou" (Reverse and Smooth, Fat and Thin); it is also found in *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion), Volume 2, Chapter 2. From "Huang Di said: I wish to hear about..." to the end, it is found in *Su Wen* (Basic Questions), Volume 11, Chapter 39, "Ju Tong Lun" (Discussion on Pain).
Huang Di asked: What is the reverse and smooth direction of pulse Qi flow? (Blood and Qi circulate continuously like a ring without end; how do we understand their reverse and smooth paths through the body?)
Qi Bo replied: The three Yin meridians of the hand originate from the Zang organs and travel to the hands. (The Chong Mai (Penetrating Vessel) also originates from the Bao Zhong (uterus/pelvic cavity), travels upward along the abdomen, and connects to the lips and mouth. Therefore, the classics state: The Ren Mai (Conception Vessel) and Chong Mai both originate from the Bao Zhong and ascend to connect with the lips and mouth. This indicates that the ascending path of the Chong Mai is the same as that of the Ren Mai. *Su Wen* states that the Chong Mai originates at Guan Yuan (CV4) and ascends straight up the abdomen. Lü Guang's commentary on the *Nan Jing* (Classic of Difficult Issues) originally stated: The Chong Mai originates at Guan Yuan and ascends straight up within the abdominal cavity to the throat. Huangfu Mi recorded in *Su Wen*: The Chong Mai originates at Qi Jie (St30) and runs parallel to the Foot Yangming Stomach Meridian, flanking the navel upward, dispersing in the chest. This is the description from the *Nan Jing*; checking *Su Wen*, this text is absent, so it may come from another version. Qi Jie is located just below Guan Yuan; when Chong Mai Qi enters Qi Jie, it ascends into Guan Yuan. Although reaching the throat is not explicitly stated here, the meaning is the same. *Su Wen* further states: The Chong Mai meets the Zong Jin (tendons) of the Foot Yangming Stomach Meridian at Qi Jie. After meeting at Qi Jie, the Chong Mai ascends with the Foot Yangming Stomach Meridian, which is consistent in meaning. The *Jiu Juan Jing* (Nine Scrolls Classic, referring to *Ling Shu*) further states: The Chong Mai is the Sea of the Twelve Meridians. It originates below the kidneys with the root collateral of the Foot Shaoyin Kidney Meridian, emerges at Qi Jie, follows the medial aspect of the thigh, obliquely enters the pubic region, follows the medial aspect of the tibia, runs parallel to the Foot Shaoyin Kidney 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, and enters between the great toe, pouring into the various collaterals to warm the shins and feet. This is the normal pulsation of this vessel. Previously, it was stated that the Chong Mai is the sea of the twelve meridians; Huang Di considered the pulsation on the dorsum of the foot to belong to the Foot Shaoyin Kidney Meridian, but Qi Bo distinguished it as the normal pulsation of the Chong Mai. Previously, it was stated that it connects to the lips and mouth above; here it is stated that it emerges from the Xiang Sang (nasopharynx). Here it is stated that it pours into the large collateral of the Foot Shaoyin and emerges at Qi Jie; previously it was stated that it originates below the kidneys and emerges at Qi Jie. Here it is stated that it descends to the 'Shu' point near the medial malleolus and branches; previously it was stated that it enters behind the medial malleolus and goes to the sole. Previously it was stated that it emerges on the dorsum and enters between the toes; here it is stated that it emerges from the dorsum, descends along the foot, and enters between the toes. Their meanings are identical. 'Chong' means vigorous or flourishing. Its vessel originates below the navel; one path descends to the toes, and another ascends to connect with the lips and mouth. Because its Qi is vigorous, it is called the Chong Mai. Pulse flow from the trunk to the limbs is 'smooth' (Shun); flow from the limbs to the trunk is 'reverse' (Ni). 'Zang' refers to the Heart and Lungs. Since the Heart and Lungs are internal, they are Yin. The Yin of the Heart and Lungs originates from the three Yin meridians traveling to the hands; therefore, it is said that the Three Yin Meridians of the Hand travel from the Zang organs to the hands. This is moving from Yin to Yang, ultimately becoming Yang within Yin. [Ping An]: The character 'Qi' (originate) in *Ling Shu* and *Jia Yi Jing* is written as 'Zou' (travel). In the commentary, 'Xing' (travel) is missing in the Yuan edition after 'Shang Xing Xun Fu'. 'Zhong' (middle) is missing in the Yuan edition after 'Zhi Yan Hou'. 'Zhu' (pour/inject) is missing in the Yuan edition after 'Shao Yin Da Luo'. 'Chu' (emerge) is missing in the Yuan edition after 'Chu Qi Jie'. 'Chong Zhuang Sheng Er' is written as 'Ze Chong Zhuang Sheng Shi' in the Yuan edition. 'Shen' (body) is written as 'Xing' (walk) in the Yuan edition for 'Shang Shen Wei Ni'.)
The three Yang meridians of the hand travel from the hands to the head. (The meridians of the Three Yin of the hand receive Blood and Qi from the Zang organs; when they reach the fingertips, they transform into Yang, named the Three Yang Meridians of the Hand. They travel from the hands to the head. This is moving from Yang to Yang, ultimately becoming Yang within Yang. [Ping An]: 'Zhi' (to) is written as 'Zou' (travel) in *Ling Shu* and *Jia Yi Jing*.)
The three Yang meridians of the foot travel from the head to the feet. (The Three Yang Meridians of the Hand reach the head, curve downward toward the feet, reach the tips of the toes, moving from Yang to Yin, ultimately becoming Yang within Yin. [Ping An]: 'Tou' (head) is written as 'Xiang' (neck) in *Jia Yi Jing*.)
The three Yin meridians of the foot travel from the feet to the abdomen. (After the Three Yang Meridians of the Foot descend to the extreme of the toes, they transform and generate the Three Yin Meridians of the Foot. These ascend to the chest and abdomen, moving from Yin to Yin, ultimately becoming Yin within Yin. Then they re-travel from the Zang organs to the hands, forming a circle without end.)
Huang Di asked: Why does the Foot Shaoyin Meridian alone travel downward? (The Three Yin Meridians of the Foot travel upward from the feet. The arterial pulsation on the dorsum of the foot is commonly seen and attributed to the descending Foot Shaoyin Meridian, hence this question. [Ping An]: In the commentary, 'Shao' (Lesser) in 'Zu Shao Yin' is mistakenly written as 'San' (Three) in the Yuan edition.)
Qi Bo replied: Not so. (The pulsating Qi between the kidneys below the umbilicus is the root of human life and the foundation of the Twelve Meridians. The Chong Mai is the Sea of Blood and the Sea of the Twelve Meridians of the Five Zang and Six Fu organs. It seeps into the Yang meridians and irrigates the Essence. Thus, all Five Zang and Six Fu organs rely on it. Therefore, the pulsating Qi below the umbilicus resides in the Bao Zhong. The Chong Mai originates from the Bao Zhong and serves as the Sea of the Meridians. One should know that the Chong Mai arises from this pulsating Qi; its ascending and descending paths constitute the Chong Mai. Although the descending part pours into the large collateral of the Foot Shaoyin Kidney Meridian, it is not actually the Foot Shaoyin Meridian itself; therefore, it is said 'not so.' [Ping An]: In the commentary, 'Ben' (root) is written as 'Zuo' (author/act) in the Yuan edition. Also, eighteen characters from 'Chong Mai qi yu Bao Zhong' to 'Cong Dong Qi Sheng' are missing in the Yuan edition.)
The Chong Mai is the Sea of the Five Zang and Six Fu organs; all Five Zang and Six Fu organs rely on it. Its ascending branch emerges from the Xiang Sang (nasopharynx), seeps into the Yang meridians, and irrigates the Essence. (The Chong Mai: Qi seeps into the Yang meridians, Blood irrigates the Essence. Essence refers to the essence of the five Zang organs in the eyes. [Ping An]: 'Jing' (Essence) is written as 'Yin' in *Jia Yi Jing*.)
Its descending branch pours into the large collateral of the Foot Shaoyin, emerges at Qi Jie, follows the medial aspect of the thigh, enters the pubic region, lies deep within the thigh bone, descends to the 'Shu' point near the medial malleolus, and branches there. Another descending branch runs parallel to the Foot Shaoyin Meridian and seeps into the Three Yin meridians. The anterior branch lies deep, emerges at the dorsum of the foot ('Fu Shu'), descends along the foot into the space between the great toe, seeps into the various collaterals, and warms the muscles. Therefore, if the collateral vessels become knotted, there will be no movement on the dorsum of the foot; if there is no movement, Jue syndrome occurs, resulting in coldness. (The junction where the tibia and tarsal bones connect is called 'Shu'. Here it divides into two paths: the posterior path runs down with the Foot Shaoyin Meridian, following small collaterals and seeping into the Three Yin meridians; the anterior path reaches the 'Fu Shu', follows the foot down into the space between the great toe, seeps into the Yang collaterals, and warms the muscles of the shins and feet. Thus, if the collaterals of the Chong Mai are knotted and blocked, the Chong Mai on the dorsum of the foot will not pulse. If it does not pulse, the Defensive Qi cannot circulate, leading to Jue (reversal/cold extremities), causing cold feet. [Ping An]: 'Qi Jie' is written as 'Qi Chong' in *Jia Yi Jing*. 'Ru ... Zhong' is written as 'Xie Ru ... Zhong' in *Jia Yi Jing*. *Ling Shu* writes 'Bi', *Jia Yi Jing* writes 'Bi'. For 'Nei Huai Zhi Shu', *Ling Shu* and *Jia Yi Jing* have the character 'Hou' (behind) before 'Shu'. 'Bing Yu Shao Yin', 'Bing' is written as 'Zhi' (arrive) in *Jia Yi Jing*. The character 'Shen' (seep) was originally missing before 'San Yin' and was added based on the commentary. 'Fu Shu' is written as 'Shu Fu' in *Jia Yi Jing*. 'Ze Fu Shang Bu Dong', the character 'Shang' is missing in the Yuan edition. Also, in the commentary, 'Wei Qi' (Defensive Qi) is written as 'Chong Qi' in the Yuan edition.)
Huang Di asked: How can this be verified? (Huang Di believed that the constant pulsation at the dorsum of the foot belonged to the descending Foot Shaoyin Meridian. Qi Bo stated that the constant pulsation at the dorsum of the foot belonged to the Chong Mai. Huang Di did not know what method could be used to make this clear to people.)
Qi Bo replied: By discussing it verbally and verifying it by palpation. Only when it is confirmed that there is indeed pulsation can the reverse and smooth directions be understood. (To know that the constant pulsation of the descending Chong Mai is not the Foot Shaoyin Meridian, there are two methods: First, discuss verbally whether the Chong Mai and Foot Shaoyin Meridian have pulsations. Second, palpate with the hand; the area that pulses is the Chong Mai, and the area that does not pulse is the Foot Shaoyin Meridian. The Foot Shaoyin Meridian reverses and ascends, while the Chong Mai flows smoothly and descends; thus, the reverse and smooth directions are clarified. [Ping An]: 'Yi Yan' (by speaking) is written as 'Wu Guan' (five senses/organs) in *Ling Shu*. The character represented by '...' is written as 'Dao' in *Ling Shu*, '...' in the Daozang edition of *Ling Shu*, and 'Dao' in *Jia Yi Jing*.)
Huang Di said: Truly perplexing! The Way of the Sages is bright as the sun and moon, penetrating even to the finest hairs. Unless it is Master Qi Bo, who could explain it? ('Jiong' means urgent/difficult. The wisdom of the Sages is thorough and bright as the sun and moon, allowing them to penetrate the minutiae like fine hairs. Without the insight of Qi Bo, who could speak of this? [Ping An]: 'Che' (penetrate/thorough) is written as 'Wei' (fine/micro) in *Ling Shu*.)
Huang Di said: I wish to hear why sudden pain in the Five Zang organs occurs, and what Qi causes it? Or why some cases involve panting and palpable pulsation upon touch?
Qi Bo answered: When Cold Qi lodges in the Chong Mai, and since the Chong Mai originates at Guan Yuan and ascends straight up the abdomen, the meridians become obstructed. Consequently, Qi becomes trapped due to this obstruction, resulting in panting and a palpable pulsation upon touch. ([Ping An]: 'Dong Chuan' is written as 'Chuan Dong' in *Su Wen*. After the characters 'Zhi Shang' (straight up), *Su Wen* includes the three characters 'Han Qi Ke' (Cold Qi lodges). After 'Mai Bu Tong' (meridians not flowing), *Su Wen* repeats the three characters 'Mai Bu Tong'.)