典藏书目

The Qi of the membrane network reaches the Bladder; therefore, the Sanjiao (Triple Burner) is the official responsible for dredging (unblocking water passages), and water channels emerge from it. It is called the "solitary palace" because while the Five Zang organs each pair with one Fu organ, the Sanjiao independently manages the dredging function of the Kidney, forming a unique palace on its own. Thus, it is said that Qi travels through the palaces and remains in the four Zang organs.

The Qikou (Qi Mouth), also known as the Cun Kou or Maikou, is the pulse point of the Hand Taiyin Lung Meridian. In the *Neijing*, it is often contrasted with the Yingqiang acupoint located on both sides of the larynx. Zhang's commentary has already detailed this, which can be found separately in the supplement notes of the *Bi Cang Biography*. As long as the measurement does not deviate by even a hair's breadth, it is called "Ping Qi" (Balanced Qi); since the Qikou is neither too long nor too short, it is referred to as "Cheng Cun" (Forming an Inch).

When fluids are ingested, they enter the Stomach; their floating and overflowing essence is transported upward to the Spleen.

Wang Bing stated: Water and drinks flow down to reach the Middle Jiao, where water transforms into subtle essences, rising like mist and clouds. When these mists and clouds disperse and change, they are then transmitted to the Spleen. The *Lingshu Jing* states that the Upper Jiao is like mist and the Middle Jiao is like fermentation (steeping); this is what is meant. Wu Kun explained: "You" means circulating; "Yi" means surging. This corresponds to the Lingshu's description of the Middle Jiao being like fermentation. "Jingqi" refers to the essence within the drink. "Shu" denotes the name for transmission and transport. Zhang Zhicong said: The drink entering the stomach, its essence is transported upward to the Spleen; the Spleen scatters the essence upward to return to the Lung. Essentially, the Spleen governs transporting the body fluids for the Stomach. The Lung corresponds to Heaven and governs Qi, thus it can regulate water passages and transport downward to the Bladder. This is described as earthly Qi rising to become clouds and heavenly Qi descending to become rain. Ma Shi said: The subtle essence of consumed food floats, overflows, ascends, and is transported upward to the Spleen. Zhang Jiebin said: "You" means floating; "Yi" means surging. When water and drinks enter the Stomach, their transformed subtle essences must first be transported to the Spleen, which is termed "Middle Jiao like fermentation." Ji An: The above discusses food, which originates from Earth Yin and primarily transforms blood substances; the following discusses drinks, which originate from Heaven Yang and primarily transform Qi substances. Qi is derived from water; all drinking belongs to transforming Qi substances. The *Book of Rites* states that drinks nourish Yang and food nourishes Yin, which is correct. Drinks mainly refer to decoctions and fermented wines, whereas "food" generally encompasses the five grains, five vegetables, five fruits, and five meats.

The Spleen scatters the essence upward to return to the Lung; it regulates water passages and transports downward to the Bladder.

Wang Bing stated: Earth and water combine and transform, nourishing Metal (Lung) from above. Metal Qi connects to the Kidney, thereby regulating water passages and transferring them to the Lower Jiao Bladder, receiving transformation to become urine. The *Lingshu Jing* states that the Lower Jiao is like a ditch; this is what is meant. Wu Kun said: Although the Spleen possesses the stillness of Kun (Earth), it has the strength of Qian (Heaven). Upon obtaining the essence of food and drink, it scatters and rises, returning to the Lung. The *Lingshu* says the Upper Jiao is like mist; this is so. Although the Lung is a clear and empty viscera, it has the function of governance, managing Ying and Wei, and connecting Yin and Yang; thus, it can regulate water passages and transport downward to the Bladder. The *Lingshu* says the Lower Jiao is like a ditch; this is so. Ma Shi said: The Spleen attaches to the right side of the Stomach and is positioned higher than the Stomach; therefore, the Spleen scatters essence upward to return to the Lung, while the Lung circulates through the hundred vessels, regulates water passages, and transports downward to the Bladder. Zhang Jiebin said: The Spleen scatters Qi, rising like mist to return to the Lung, which is called "Upper Jiao like mist." Lung Qi circulates, and water follows to pour forth; thus, the Lung can regulate water passages and transport downward to the Bladder, which is called "Water originating from highlands" and "Lower Jiao like a ditch." Ji An: The *Five Viscera Mutual Assistance Chapter* states that the Sanjiao is the official of dredging, and water channels emerge from it. See the entry for "Ascending Qi to the Palace" for details on water channel injection.

Water essence distributes in four directions, the five meridians run together, conforming to the four seasons and the Yin-Yang of the five Zang organs, measured as the constant norm.

Wang Bing stated: From here, water essence spreads, meridian Qi moves, sinews and bones form blood, Qi flows smoothly, coordinating with the four seasons' cold and heat, matching symptoms, measuring the fullness and emptiness of the five Zang Yin-Yang, using this as the constant way. "Measure" implies application. The New Correction notes: According to another version, it reads "Yin-Yang movement and stillness." Wu Kun said: Since ascending and descending occur, the essence of food and drink scatters in four directions, and the Qi of the five meridians flows through one mechanism, conforming to the four seasons' cold and heat, matching the five Zang Yin-Yang, and measuring creation's fullness and emptiness, becoming the constant way. Zhang Zhicong said: Water essence distributing in four directions means that when Qi transforms, water moves, thus distributing to the skin and hair. The five meridians running together means irrigating the meridians of the five Zang organs. The *Pulse Diagnosis Chapter* states that when grain enters the Stomach, the pulse pathway begins to move; when water enters the meridians, blood forms. Therefore, food is discussed before drinks. The five Zang organs represent the Qi of the five elements. "Kuidu" refers to numerical degrees. Summarizing the above, the path of the meridians conforms to the sequence of the four seasons and five elements, and the degrees of Yin-Yang entry and exit serve as the constancy of the meridians. Ma Shi said: Water essence distributes among the four Zang organs, and the five Zang organs circulate water essence together, truly aligning with the constant principles of the four seasons, five Zang organs, and ancient texts on Yin-Yang measurement. Note that from "Drink enters the Stomach" onwards, it discusses drinks but not food. Li Dongyuan's *Pi Wei Lun* and Zhu Danxi's *Zuan Yao Shu* failed to examine the preceding text regarding food and changed it to "Food and drink enter the Stomach," which greatly contradicts the meaning of "transporting downward to the Bladder, water essence distributing in four directions." Little did they know that the "food" mentioned earlier contains the meaning of drink, while the "drink" mentioned later cannot easily encompass food. Why do all medical books follow Li and Zhu without examining the classic intent, resulting in errors? Zhang Jiebin said: Water is generated by Qi, and Qi is the mother of water. Wherever Lung Qi reaches, water essence distributes. Although water shares one name, there is a distinction between clear and turbid. The clear part is essence, clear as rain and dew; the turbid part is water, like rivers. Thus, essence returns to the five Zang organs, and water returns to the Bladder, while the five meridians run together. The five meridians are the collaterals of the five Zang organs. In this case, the essence of food and drink receives appropriate nourishment and ascending-descending regulation, so the four seasons and five Zang organs all conform to Yin-Yang measurement as the constant norm.

In the *Suwen Ping Re Bing Lun* chapter, Qibo said: The reason humans sweat is that it all originates from grain, and grain originates from essence.

Wang Bing stated: This means Grain Qi transforms into Essence; when Essence prevails, sweat is produced. Wu Kun said: This means Grain Qi changes into Yin Essence, which is excreted to the exterior as sweat. Zhang Zhicong said: Sweat is born from the essence of water and grain; the essence of water and grain is transformed by Essence Qi, hence it is said that grain generates essence. There are two sources of sweat: one emerges from the essence of water and grain, and the other from the essence stored in the Kidney. Saying "all originates from grain" means that the essence stored in the Kidney is also generated by water and grain. Ma Shi said: When Essence Qi is abundant and Grain Qi diminishes, sweat can naturally emerge. Zhang Jiebin said: When Grain Qi is internally abundant, it generates Essence; when Essence reaches the exterior, it becomes sweat. Ji An: The *Lingshu Yong Ju Chapter* states that the intestines and stomach receive grain, and the Upper Jiao emits Qi to warm the muscle layers, nourish bone joints, and open the interstices. Opening the interstices is equivalent to sweating. However, grain has five flavors. The *Wu Wei Chapter* states that sour grain flavor first travels to the Liver, bitter to the Heart, sweet to the Spleen, pungent to the Lung, and salty to the Kidney. Grain has five flavors, and the five flavors travel to the five Zang organs, which generate five juices. The *Jing Mai Bie Lun* states: After eating until full, sweat comes from the Stomach; after fright depleting essence, sweat comes from the Heart; after carrying heavy loads and traveling far, sweat comes from the Kidney; after running fast and fearing, sweat comes from the Liver; after shaking the body and laboring bitterly, sweat comes from the Spleen. Essence is the refined essence of the five grains, further distinguishing coarse objects. The *Analects* say "food should not be too refined," and the *Li Sao* says "refined jade powder as provisions," both interpreting "refined" as polished/chiseled. Zhang's note considers the explanation of "essence of water and grain" more reasonable. The *Jinkui Zhenyan Lun* states: East, sour flavor, grain wheat, generates Liver; South, bitter flavor, grain millet, generates Heart; Center, sweet flavor, grain foxtail millet, generates Spleen; West, pungent flavor, grain rice, generates Lung; North, salty flavor, grain beans, generates Kidney.

Now, when evil Qi contends in the flesh and bones, obtaining sweat indicates that the evil recedes and essence prevails.

Wang Bing stated: This refers to initial sweating. Wu Kun said: If indeed essence prevails and evil recedes, one should be able to eat and fever should not recur. Zhang Zhicong said: Contending in flesh and bones means evil Qi hides between flesh and bones; during spring, it contends with righteous Qi, manifesting as warm diseases. Obtaining sweat means essence prevails, and evil should emerge together. Ni Chongzhi said: The Stomach governs flesh, the Kidney governs bones. Sweat of grain essence comes from the Stomach; sweat of blood essence originates from the Kidney. When evil is in the flesh, it resolves with sweat of water and grain essence; when evil is in the bones, it resolves only with sweat of Kidney essence. Ma Shi said: Evil Qi contending and obtaining sweat means evil recedes and essence prevails.

If essence prevails, one should be able to eat and fever should not recur. Recurring fever is due to evil Qi; sweat is essence Qi. Now, if sweat occurs and fever immediately recurs, it means evil prevails. Inability to eat means essence lacks assistance.

Wang Bing stated: "Wubi" means there is nothing to enable sweat production. If grain is not digested, essence is not generated; if essence does not transform and flow, there is nothing to enable [sweat]. Wu Kun said: "Bi" means to enable. When essence is depleted, it cannot drive transformation and digestion, hence inability to eat. Ma Shi said: This means Essence Qi cannot enable eating, so life expectancy can be overturned. Zhang Jiebin said: Only when essence prevails over evil can sweat occur. When evil dissipates through sweat, one should be able to eat and fever should not recur. "Bi" means to enable. Essence is Yin Qi. The five Zang organs store essence; if Zang Qi is deficient, it cannot enable eating, hence "Essence lacks assistance."

If the disease remains lingering, life expectancy can be overturned immediately.

Wang Bing stated: In such cases, if sweat is produced rapidly but lingers and does not depart, the person's lifespan will immediately face peril. The New Correction notes: Regarding "Disease remains lingering," Wang's commentary suggests "disease" should be "illness." Also, according to the *Jia Yi Jing*, it reads "Heat remains lingering." Wu Kun said: This means if pathogenic factors remain and do not depart, it will inevitably damage life. Zhang Zhicong said: This discusses how the essence of water and grain is transformed by the essence and Qi stored in the Kidney, i.e., "grain generates essence." The Kidney is a Water organ, receiving and storing the essence of water and grain. Its essence Qi combines with Yangming; Wu and Gui combine to transform Fire. The Qi of Fire and Earth consumes the subtle essence of water and grain and regenerates it. This essence represents the mutual support of the Pre-Heaven and Post-Heaven origins. Now, if sweat occurs and evil lingers without departing, Heat evil re-injures Yin essence. Once Essence Qi is injured, it cannot combine and transform with Yangming to enable eating; thus, the origin of Essence Qi generation is cut off, and life expectancy can be overturned immediately. Dong Weiyuan said: The way of mutual growth rotates like a ring. Zhang Jiebin said: If pathogenic Qi lingers and does not retreat, Yuan Qi declines daily, inevitably leading to death. Ji An: Sweating injuring essence is the first death; recurring fever due to evil prevalence is the second death; inability to eat and essence lacking assistance ("Bi" means benefit in *Shuowen*) is the third death. With three deaths and no chance of life, the overturning of lifespan can be expected immediately.

In the *Suwen Jue Lun Pian* chapter, Qibo said: When wine enters the Stomach, the Luo vessels fill while the Jing vessels become empty. The Spleen governs transporting body fluids for the Stomach. When Yin Qi is deficient, Yang Qi enters; when Yang Qi enters, the Stomach becomes disharmonious; when the Stomach is disharmonious, Essence Qi is exhausted; when Essence Qi is exhausted, it fails to nourish the four limbs.

Wang Bing stated: The anterior yin is the convergence of Taiyin and Yangming; thus, when the Stomach is disharmonious, Essence Qi is exhausted. Internal essence is insufficient, so the four limbs lack Qi to nourish them. Wu Kun said: This discusses the harm of wine; the Luo and Jing vessels cannot both be full, so when Luo vessels fill, Jing vessels become empty. "Yin" refers to the Yin-Yang of the five Zang organs and the Yang of the four limbs. Exhaustion of Essence Qi refers to exhaustion of Yin Qi. "Ying" means nourishment. Zhang Zhicong said: This discusses the cause of Heat Jue, which is injury to the Yin Qi generated in the Middle Jiao. The *Lingshu Jing* states that when one drinks wine, Wei Qi first travels through the skin and first fills the Luo vessels. The Stomach Qi is the fierce Qi of grain. Wine is also a fierce and hot liquid of water and grain, so it follows Wei Qi, traveling first through the skin and filling the Luo vessels from the skin. It does not follow Spleen Qi to travel through the Luo vessels; thus, Luo vessels fill and Jing vessels become empty. When drinks enter the Stomach, their body fluids are transported upward to the Spleen; the Spleen scatters essence to the Lung, regulates through the Jing vessels, and distributes to the skin and hair. This is from Jing vessels to Luo vessels, from Luo vessels to skin, moving from interior to exterior. Wine entering the Stomach travels first through the skin and fills the Luo vessels, moving from skin to Luo vessels, reversing from exterior to interior. Not regulating through Spleen Qi via Jing vessels leads to deficiency of Yin Qi. Fierce and hot Qi reversely entering from the exterior leads to entry of Yang Qi. Yangming is a dry-heat palace relying on the Yin transformation of Taiyin's intermediate presentation. When Yin Qi is deficient and Yang-heat Qi enters inward, Stomach Qi becomes disharmonious. When Stomach Qi is disharmonious, the generated Essence Qi is exhausted. When Essence Qi is exhausted, it cannot nourish the four limbs, causing Heat Jue. Ma Shi said: The Kidney belongs to Foot Shaoyin, becoming deficient due to lust; the Stomach belongs to Foot Yangming, becoming excessive due to wine. When Yin Qi is deficient, Yang Qi enters; when Yang Qi enters, Stomach Qi sinks and becomes disharmonious. When Stomach Qi is disharmonious, Spleen Qi also declines, and Grain Qi cannot transform into subtle Qi to be transported to the four limbs. Zhang Jiebin said: Wine entering the Stomach must return to the Spleen. Damp-heat in the Spleen causes Spleen Yin deficiency and independent Yang hyperactivity, leading to Stomach disharmony. When both Spleen and Stomach are diseased, Essence Qi is exhausted, hence failing to nourish the Jing vessels and four limbs. Ji An: *Yanyi* cites *Lüshi Chunqiu* stating Yi Di created wine; *Zhanguo Ce* states Empress Yi Di created wine and presented it to Yu. However, materia medica already records wine names, and *Suwen* mentions wine as a beverage starting from the Yellow Emperor, not Yi Di. Physicians use the meaning of fermented wine, detailed in *Neijing Fang Tangye Laoli Pian*. Drinkers only seek its flavor, disregarding medicinal properties. Tao Hongjing said: "Great cold freezes the sea, only wine does not freeze," indicating its hot nature. Many herbalists use it to promote momentum; people drinking it suffer bodily decline and mental confusion, proving its toxicity. Chen Cangqi said: "It unifies blood vessels and moistens skin," and also "All grain wines are toxic." The *Lingshu Yingwei Shenghui Pian* states that human drinking also enters the Stomach; wine is the liquid of cooked grain, its Qi is fierce and clear. The *Jing Mai Pian* states that all floating and visible pulses are Luo vessels. The *Mai Du Pian* states that branching and horizontal ones are Luo vessels. Wine entering the Stomach has swift, fierce Qi, traveling externally to skin and Luo vessels and internally to the Yin-Yang of the five Zang organs without obstruction; its detrimental effects are thus.

This person must frequently get drunk or engage in sexual activity after being full. Qi gathers in the Spleen and cannot disperse; Wine Qi and Grain Qi clash, Heat becomes excessive in the center, so Heat pervades the body, causing internal heat and dark urine. Wine Qi is vigorous and fierce; Kidney Qi is declining, while Yang Qi alone prevails, so the hands and feet become hot.

Wang Bing stated: Drunkenness and fullness followed by sexual activity deplete internal Essence Qi, causing central deficiency and Heat invasion, leading to Kidney decline, Yang excess, and Yin deficiency; thus, Heat dominates the hands and feet. Wu Kun said: "Han" means violent/forceful. Kidney Qi is Yin Qi. Zhang Zhicong said: Drinking heavily makes fierce-hot Qi reverse from exterior to interior, gathering Wine Qi in the Spleen. Being full and engaging in sex leaves grain food in the Stomach; the Spleen Qi cannot transport its fluids, causing Grain Qi to gather in the Spleen. Qi gathering centrally and unable to disperse, Wine Qi and Grain Qi mutually invade and clash, making Heat excessive in the center. Central Earth Heat pours to the four sides, so Heat pervades the body. Food and drink entering the Stomach cannot float and overflow essence to transport downward to the Bladder, causing internal heat and dark urine. The Kidney is a Water organ, receiving and storing the essence of water and grain. Wine Qi is hot and fierce, causing the essence and Qi stored in the Kidney to decline daily. Yin Qi declines below while Yang Qi prevails alone in the center, so the hands and feet become hot. Zhang Zhaohuang said: Cold Jue results from loss of stored Yang causing daily decline of Middle Qi; Heat Jue results from injuring generated Yin causing daily decline of Kidney Qi. One must understand the mutual support of the Middle and Lower Jiao. Zhang Yinglue said: Ancient people had regulated diet and routine, avoiding undue labor. Modern people treat wine as water and recklessness as normal, getting drunk and having sex. What humans should nurture is Yin-Yang and Essence Qi. If nurtured properly, one can return to the gate of growth; if neglected, one suffers sudden collapse or syncope. Ma Shi said: Drunkenness and fullness followed by sex cause lower Qi to contend upward, gathering in the Spleen. Having received both Grain Qi and Wine Qi, Heat becomes excessive in the center, so Heat pervades the body, manifesting from interior to exterior. Internal heat is verified by dark urine. Wine Qi is inherently vigorous and fierce; only when Kidney Yin is depleted and Stomach Yang prevails alone do the hands and feet become hot, which is appropriate. Zhang Jiebin said: Frequently drunk or full before sex injures both the Spleen and the Kidney, both resulting in Yin deficiency, hence the hands and feet become hot. Ji An: Wine travels through Yin-Yang internally and externally without obstruction; combined with sex after fullness, it lightly causes disease and heavily kills. *Records of the Grand Historian: Canggong Biography*: Physician Cheng suffered carbuncles and died due to wine and sex; Shanfu suffered lung consumption and died internally; Pan Manru suffered lower abdominal pain and died due to wine and sex; Zhao Zhang suffered wind and died due to wine; Commoner Mingfu's wife suffered wind entering the middle and died from intercourse; King Jibei's mother suffered Heat Jue from heavy drinking; Yangxu Hou suffered bi syndrome from sex; Kaifang suffered wind from frequent drunkenness; Gongcheng Xiangchu suffered male hernia from sex. Canggong treated twenty-one cases, most involving wine and sex were untreatable. This is Kidney Qi declining and Yang Qi prevailing alone, described as "Solitary Yin does not grow, solitary Yang does not lengthen." Growth and lengthening failing, death can be expected immediately. This is why wine and sex are warned against for ten thousand generations.

In the *Lingshu Wu Long Jin Ye Bie Pian* chapter: The essence fluids of the five grains combine to form "Gao" (high/fat), penetrating internally into the bone spaces, supplementing the brain marrow, and flowing downward to the inner thighs.

Zhang Zhicong said: This discusses essence fluid becoming marrow. The Kidney governs storing essence and bones. Combining and rising, the liquids of the five grains merge with the essence stored in the Kidney, penetrating into the bone spaces, rising upward to the high points, supplementing the brain marrow from the bone spaces, and flowing downward to the inner thighs from the marrow spaces. This essence fluid lubricates the bones to form marrow, first benefiting the brain and then flowing downward, hence "The essence fluids of the five grains combine to form Gao." Yao Shi said: The *Benjing* states that when grain enters, Qi fills, and lubrication pours into the bones; bones belong to flexion and extension, supplementing the brain marrow, which is called "Ye." It also states the Kidney is the residence of essence, its brilliance is in the hair, and its substance is in the bones. Thus, grain liquids and Kidney essence pour into the bones to form marrow. Marrow is centered on the brain, hence "combining and rising." Ma Shi said: "Gao" should be read as "Gao" (fat/paste). This originates from the formation of water swelling. The essence fluids of the five grains combine to form paste, penetrating into the bone spaces, supplementing the brain marrow, and flowing downward to the inner thighs. Zhang Jiebin said: This describes Jin Ye becoming essence and marrow. "Gao" refers to fat/paste. Essence fluids combine to form paste, filling the bone spaces, becoming brain, marrow, essence, and blood, thus reaching the vertex to be solid and flowing to the inner thighs to communicate. Ji An: Ma's note says "Gao" should be "Gao." The *Suwen Fuzhong Lun* states that in Heat Zhong and Xiao Zhong, one should not take high-liang (rich food), fragrant grass, or stone medicines; prohibiting high-liang is incompatible with the heart. The *Tongping Xu Shi Lun* states that Xiao Bi affects wealthy people who eat rich foods, which are diseases of high-liang. "Gao" and "Gao" are used interchangeably. Wang Chong's *Lunheng* states that for humans, grain fills the stomach; rice and sorghum have sweet flavors and are rich, thus combining essence fluids to form paste. "Bone space" refers to the gaps at bone joint intersections, where divine Qi travels in and out. Chapter 60 of the *Suwen* discusses treatment methods for various syndromes, taking acupuncture at bone spaces, hence naming the chapter "Bone Space." The brain is oval-shaped, divided into left and right halves by a central groove, gray-white in color, filling the skull, connected inferiorly to the spinal cord, serving as the master of sensation and movement. It contains fluid and nerves. Western medicine knows the function of brain marrow but not its origin. Nerves only describe the exit path, ignoring the source of marrow, hence no medicine treats marrow. They do not know that the spinal cord is the path for marrow to enter the brain. The *Neijing* clearly states the Kidney stores essence, essence generates marrow, and Kidney Qi penetrates the spine to generate spinal marrow, which ascends into the brain to become brain marrow. The brain is not the generator of marrow but the collector. Since marrow generation depends on the Kidney, to tonify the brain, one must treat the Kidney. Additionally, the Liver meridian enters the brain, crosses the vertex, and the eye system penetrates the marrow; all disorders of spirit, dizziness, mania, and wind are treated from the Liver. Brain Qi connects to the nose and can be treated from the Lung; nerves enter the Heart and can be treated from the Heart; nerves gather in the Stomach and can be treated from the Stomach. Thus, the essence of the five grains tonifies the five Zang organs, whose systems connect to the marrow, with the Stomach being particularly the gathering point of marrow nerves, hence "Gao" is used to tonify marrow. The concept of brain marrow was borrowed from the works of Mr. Tang from my hometown. Furthermore, the classics state: Brain, marrow, bones, vessels, Gallbladder, and Uterus—these six exist in Yin and manifest in Earth, named the Extraordinary Fu organs. Brain, marrow, and bones are three yet one. The Kidney governs bones; bones contain marrow; the Kidney system penetrates the spine and connects to spinal marrow. When Kidney essence is sufficient, it enters the spine, transforms into marrow, ascends into the brain to become brain marrow. The inner thigh is the region of the Kidney, hence it flows there.

In the *Lingshu Lun Yong Pian* chapter, Huangdi asked: Why does a timid person, upon drinking wine and angering, dare not avoid brave warriors? Which organ causes this? Shaoyu replied: Wine is the essence of water and grain, the liquid of cooked grain, and its Qi is fierce. When it enters the Stomach, the Stomach distends, Qi rebels upward, filling the chest, causing the Liver to float and the Gallbladder to protrude. At this time, one is certainly comparable to a brave warrior; when the Qi declines, regret follows. Being similar to a brave warrior but unaware of avoidance is called "Jiu Bei" (Wine Rebellion).

Zhu Shi said: This reiterates that human bravery and timidity depend on the strength of Qi. Strong Qi is generated by the Stomach Fu from water and grain. Wine is the essence of water and grain, the liquid of cooked grain, and its Qi is fierce, thus it can assist Qi to become full and make the Liver and Gallbladder float and protrude. However, when wine dissipates, Qi declines, and Qi decline brings regret. Therefore, those who nurture Qi well have regulated diet and routine, ensuring sufficient Form and Qi. Sudden joy injures Yang, sudden anger injures Yin; harmonizing joy and anger prevents Yin-Yang imbalance. With robust Form and Qi, even severe winds and rains cannot penetrate the interstices, let alone the vacuous winds of the four seasons. Ni Shi said: Courageous Qi originates from the uprightness of the Heart, the firmness of the Liver, and the fullness of the Gallbladder juice; Qi is born from Form. Qi filling the chest makes the Liver float and Gallbladder protrude; this shows Form is based on Qi. Form does not separate from Qi, nor Qi from Form; this is the Mandate of Heaven establishing Form and stabilizing Qi to observe human longevity. Gao Shizong said: A timid person under wine and anger becomes similar to a brave warrior; even if furious, with Liver and Lung Qi rising and then declining, it is the same. Relying on wine and anger to strengthen Qi, once wine dissipates and Qi declines, one becomes timid again. Thus, do not violently expend Qi; this is nurturing great courage. Ma Shi said: Wine is the essence of water and grain, the liquid of cooked grain; this phrase appears again in the *Yingwei Shenghui Pian*. Zhang Jiebin said: Wine is the liquid of water and grain, Blood is the essence of water and grain. Wine entering the Middle Jiao seeks similarity, thus first entering the Blood aspect. Those who drink wine always have red faces and complexions, which is the sign. Blood belongs to Yin and is gentle; Wine belongs to Yang and is fierce. Blood desires stillness, but wine agitates it; Blood desires storage, but wine disrupts it. Blood cannot move without Qi, so when Blood is disrupted, Qi is also disrupted; when Qi scatters, Blood also scatters. After such disturbance, it is rare for Blood and Qi to remain undamaged. Furthermore, human constitution has Yin and Yang in the Zang organs, and the quality of wine also has Yin and Yang. Wine is formed by fermentation, its nature is hot; juice transforms from water, its quality is cold. Thus, those with Yang constitutions become hotter, and those with Yin constitutions become colder. Therefore, regardless of Yin or Yang, unrestrained drinking is harmful. For those with excessive heat who drink too much, Yang increases daily while Yin decreases, often resulting in wind jaundice and swelling.