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The method for saving lives and curing diseases is most exquisite in acupuncture. Regarding the merit of eliminating disease, nothing is more wonderful than needle therapy.

Observing the changes of years and seasons requires conforming to the Way of Heaven. The human body possesses twelve meridians and three hundred and sixty joints, corresponding to the twelve months and three hundred and sixty days of a year. Concerning the variation of years, *Suwen* (Basic Questions) states that one must first understand the Qi of the annual climate, while simultaneously harmonizing with the natural harmony of Heaven and Earth; this is called the highest level of treatment. "Seasons" refer to the four seasons. The *Neijing* (Inner Canon) mentions that the four seasons are used to divide the Qi of Spring, Summer, Autumn, and Winter according to their locations for regulation. The so-called Way of Heaven is described in the classics: when the heavenly Qi is mild and warm, the fluids in the meridians remain calm; when it is cold and the earth freezes, the fluids become stagnant; when it is hot and the earth is warm, the fluids boil and overflow; when sudden storms and intense heat occur, the fluids boil and stasis arises. Furthermore, when the weather is warm and sunny, human blood becomes thin and fluid, and Wei Qi (Defensive Qi) floats on the surface, so blood is easily discharged and Qi moves readily; when the weather is cold and cloudy, human blood becomes stagnant, and Wei Qi sinks inward. When the moon begins to wax, Blood and Qi begin to refine, and Wei Qi starts to circulate; when the moon is full, Blood and Qi are abundant, and muscles are firm; when the moon wanes, muscles diminish, meridians become empty, Wei Qi departs, and the form remains alone. Therefore, one must regulate Blood and Qi according to the celestial timing.

One must determine the patient's Form and Qi within one's own mind. This means that the practitioner using needles must recognize the climatic conditions of the year and season, observe the cold and warmth of the Heavenly Way, and the waxing and waning of the moon, thereby assessing the patient's corpulence or emaciation and the deficiency or excess of Qi in their heart-mind. Excess patterns require draining (reducing), deficiency patterns require tonifying, with the goal of achieving balance and smooth flow. In this way, the patient's Form and Qi are grasped by the practitioner, which is what is meant by following the Way of Heaven.

In Spring and Summer, when the body is lean, needling should be shallow; in Autumn and Winter, when the body is obese, needling should be deep. The *Neijing* states: diseases have superficial and deep locations, and needling has corresponding depths, each adhering to its principle without exceeding the proper limit. If needling is too deep, it causes internal injury; if not deep enough, it leads to external stagnation. Stagnation allows pathogenic factors to enter. Improper depth of needling can become a great disaster, injuring the Zang organs internally and subsequently causing severe illness. Thus, it is said that in Spring, disease resides in the hair follicles and interstices; in Summer, in the skin. Therefore, in Spring and Summer, Yang Qi is outward, human Qi is also light and floating, muscles are thin, and Blood and Qi are not yet vigorous; practitioners should needle superficially. In Autumn, disease resides in the muscles; in Winter, in the sinews and bones. Therefore, in Autumn and Winter, Yang Qi is stored inward, human Qi is also hidden, fat is thick, and Blood and Qi are abundant; practitioners should needle deeply.

Do not rigidly adhere to the dogmas of meridians and Yin-Yang, lest you frequently encounter contraindications for needling. There are twelve regular meridians and fifteen collaterals. Yin and Yang are the Yin and Yang of Heaven: from dawn to noon, it is Heaven's Yang, specifically Yang within Yang; from noon to dusk, it is Heaven's Yang, specifically Yin within Yang; from twilight to cockcrow, it is Heaven's Yin, specifically Yin within Yin; from cockcrow to dawn, it is Heaven's Yin, specifically Yang within Yin. For the human body, the exterior is Yang and the interior is Yin; for the torso, the back is Yang and the abdomen is Yin; for the limbs, the boundary is marked by the junction of red and white flesh.

Regarding the Yin and Yang of Zang-Fu organs, Zang organs are Yin and Fu organs are Yang. Therefore, diseases in Spring and Summer often affect the Yang aspect, while those in Autumn and Winter often affect the Yin aspect; treatment should be applied based on the location of the pathology.

Having discussed the deficiency and excess of Zang-Fu organs, one must seek treatment within the respective meridians. Zang organs reside internally, while meridians run externally. Once the deficiency or excess of the Zang-Fu is determined, select the corresponding meridian for treatment. Tonify the Mother element/point in deficiency, and drain the Child element/point in excess. For example, in Heart disease, tonify Liver Wood (Mother) in deficiency, and drain Spleen Earth (Child) in excess. Within the same meridian, there are also Mother-Child relationships. For instance, in Heart meridian deficiency, tonify Shaohai (HT3) to supplement; in excess, drain Shaofu (HT8) to reduce. Similarly, Lung belongs to Metal. In excess, drain the He-Sea Water point Chize (LU5) of the same meridian, as Water is the Child of Metal; in deficiency, tonify the Shu-Stream Earth point Taiyuan (LU9) of the same meridian, as Earth is the Mother of Metal. Thus, it is said that one must seek treatment within the meridian. This applies to all meridians, never departing from the principle of the mutual generation of the Five Elements.

Originally, Qi and Blood originate from the Middle Jiao. After water and grain are initially processed, the circulation begins at the Hand-Taiyin Lung Meridian and ends at the Foot-Jueyin Liver Meridian. Acupoints emerge from Yunmen (LU2) and finally reach Qimen (LR14).

This explains that in a healthy person, Qi and Blood circulate through the twelve regular meridians throughout the body. Excluding the Ren and Du vessels, there are three hundred and ninety-three acupoints. A day and night consist of one hundred ke (time units), distributed among twelve double-hours (shi). Each shi contains eight ke and two fen; each ke consists of sixty fen, totaling five hundred fen per shi. Qi and Blood originate from the Middle Jiao because the Middle Jiao is located at the stomach region, four cun above the umbilicus, neither high nor low. All five Zang organs rely on Stomach Qi; the Stomach is the root of the five Zang organs. Therefore, the Qi of the five Zang organs cannot reach the Hand-Taiyin Lung Meridian on its own but must rely on Stomach Qi to do so. The classic states: "Grain enters the Stomach, and Qi is disseminated to the Lung." Thus, the pulse borrows Stomach Qi. Starting from Yin hour, it flows up from the Middle Jiao into the Lung. During the first shi, respiration counts 1,125 breaths, and blood travels 67 zhang and 5 chi. At Mao hour, it enters the Large Intestine Meridian; respiration counts 2,250 breaths, and blood travels 135 zhang. At Chen hour, it enters the Stomach Meridian; respiration counts 3,375 breaths, and blood travels 202 zhang and 5 chi. At Si hour, it enters the Spleen Meridian; respiration counts 4,500 breaths, and blood travels 270 zhang. At Wu hour, it enters the Heart Meridian; respiration counts 5,625 breaths, and blood travels 337 zhang and 5 chi. At Wei hour, it enters the Small Intestine Meridian; respiration counts 6,750 breaths, and blood travels 405 zhang. At Shen hour, it enters the Bladder Meridian; respiration counts 7,875 breaths. At You hour, it enters the Kidney Meridian; respiration counts 9,000 breaths, and blood travels 540 zhang. At Xu hour, it enters the Pericardium; respiration counts 10,125 breaths, and blood travels 607 zhang and 5 chi. At Hai hour, it enters the Sanjiao (Triple Burner) Meridian; respiration counts 11,250 breaths, and blood travels 675 zhang. At Zi hour, it enters the Gallbladder Meridian; respiration counts 12,375 breaths, and blood travels 742 zhang and 5 chi. At Chou hour, it enters the Liver Meridian; respiration counts 13,500 breaths, and blood travels 810 zhang. Thus, it is said that "Taiyin is the beginning, ending only at Jueyin."

The Hand-Taiyin Lung Meridian begins at Yin hour, exiting Zhongfu (LU1), and injects into the Hand-Yangming Large Intestine Meridian, passing through the Stomach, Spleen, Heart, Small Intestine, Bladder, Middle Jiao, Stomach region, reaching the Kidney, Pericardium, Sanjiao, and Gallbladder, finally terminating at the Foot-Jueyin Liver Meridian. This refers to the transmission of meridians; thus, it is said "acupoints emerge from Yunmen." If referring to the sequence of acupoint transmission, it ends at Qimen. Hence, "acupoints emerge from Yunmen and reach Qimen last."

The twelve regular meridians and collateral vessels travel, forming over three hundred branches.

The meridians of the hand and foot, Three Yin and Three Yang, are each called regular meridians. The branches that diverge from these regular meridians are called collaterals. There are approximately three hundred and sixty-five collateral branches, corresponding to three hundred and sixty-five acupoints. Therefore, it is stated: "Twelve regular meridians, with collaterals branching into over three hundred divisions."