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In the "Back Shu" chapter of *Ling Shu* (Spiritual Pivot), the Yellow Emperor asked: I wish to hear about where the Back-Shu points of the five Zang organs originate on the back. Qibo replied: The major Back-Shu point in the center of the back is located at the upper end of the vertebral bones; the Lung Back-Shu point is between the third thoracic vertebrae; the Heart Back-Shu point is between the fifth thoracic vertebrae; the Diaphragm Back-Shu point is between the seventh thoracic vertebrae; the Liver Back-Shu point is between the ninth thoracic vertebrae; the Spleen Back-Shu point is between the eleventh thoracic vertebrae; and the Kidney Back-Shu point is between the fourteenth thoracic vertebrae. All these points are flanking the spine, approximately three Cun away from the midline. To verify their locations, one should press the area; if internal pain is relieved upon pressing, then it is the correct Back-Shu point. Moxibustion is permissible for these points, but acupuncture is not recommended. If the condition is excess (Qi Sheng), one should apply the reducing method; if it is deficiency, one should apply the tonifying method. For tonification using fire therapy, the moxa must be allowed to extinguish naturally; for reduction using fire therapy, one should quickly blow up the fire, move the moxa stick, until the fire extinguishes.

Ma Shi commented: The Back-Shu points of the five Zang organs are all on the back. Da Zhu (Great Bamboo) is at the upper end of the vertebral bone. Da Zhu refers to the Da Zhu acupoint, which is 1.5 Cun lateral to the Da Zhui acupoint on the Governor Vessel (Du Mai) at the midline. The Lung Back-Shu centers on the third thoracic vertebra, the Heart Back-Shu on the fifth, the Diaphragm Back-Shu on the seventh, the Liver Back-Shu on the ninth, the Spleen Back-Shu on the eleventh, and the Kidney Back-Shu on the fourteenth. Laterally, each is 1.5 Cun from the midline. Measured from the central spinal column, they are approximately three Cun apart. Thus, to verify these acupoints, one presses the location; there will be a response, and internal pain will resolve. These are the respective Back-Shu points of the five Zang organs. Nan added: Fire represents the Yang Qi of Heaven and Earth. Waiting for it to extinguish naturally allows Qi to enter the interior, constituting tonification. Quickly blowing it causes the fire to draw internal Qi outward, constituting reduction.

Ying (Nutrient) and Wei (Defensive) Jingluo (Meridians and Collaterals), when discussed collectively, refer to the superficial and deep levels of skin, flesh, sinews, and bones. When discussed separately, Wei Qi is Yang, residing superficially on the exterior; Ying Qi is Yin, residing deeply within the interior. Straight pathways are Jing Luo (Meridians), like rivers; horizontal pathways are Luo Luo (Collaterals), like canals. Jing Luo are deep within the Ying level, while Luo Luo are superficial within the Wei level. Wei Qi governs Qi functions, protecting the exterior; Ying Qi governs Blood functions, circulating within the interior. Qi primarily provides warmth, and Blood primarily provides nourishment. However, Qi and Blood are generated by Yin and Yang, which are mutually rooted in the Taiji (Supreme Ultimate). Therefore, Qi and Blood must interact and circulate together and cannot be separated. Without Qi in Blood, stasis occurs and circulation stops; without Blood in Qi, dispersion occurs and gathering fails. The Qi within Blood is Jing Qi (Meridian Qi); the Blood within Qi is Luo Xue (Collateral Blood). Thus, when Qi and Blood circulate and Jing Luo are connected, Ying and Wei become harmonious. What manifests visibly as the image of Qi and Blood is named Mai (Vessels/Pulse). Based on their depth, they are divided into Ying/Wei and Jing/Luo, hence termed Jing Mai (Meridians) and Luo Mai (Collaterals). Since Wei Qi circulates outside the Jing Mai, it governs Qi; since Ying Qi circulates inside the Jing Mai, it governs Blood. Luo Mai are in the Wei level, so Luo Xue is Blood within Qi; Jing Mai are in the Ying level, so Jing Qi is Qi within Blood. The necessity of distinguishing Ying, Wei, Jing, and Luo, each with its specific governance, is to clarify the sequence of Qi and Blood circulation to observe the depth of disease involvement. At the junctions of the Yin and Yang meridians, Luo Luo connect them, allowing Qi and Blood to flow throughout the body. This is why the Twelve Meridians of Hand and Foot Three Yin and Three Yang are distinguished: Ying Blood flows through the Jing Mai, day and night, circulating through the interior and exterior of the body, hence "Ying circulates within the vessels"; Wei Qi overflows into the Luo Luo and muscle-cavity spaces, hence "Wei circulates outside the vessels." However, Wei Qi travels in the Yang during the day, completing twenty-five circuits around the body; it travels in the Yin at night, also completing twenty-five circuits. At dawn, it emerges from Yin to Yang, rising with the sun; at dusk, it enters Yin from Yang, setting with the sun. At midnight, during the transition of Hai and Zi hours, the Qi and Blood of Ying and Wei converge, like the conjunction of the sun and moon. Therefore, Wei Qi corresponds to the Sun, is Yang, and governs Qi; Ying Qi corresponds to the Moon, is Yin, and governs Blood. Because they have different governors and circulation patterns, they are divided into Ying and Wei; because the vessel paths differ in direction, straightness, and depth, they are divided into Jing and Luo. By circulating throughout the body's interior and exterior, they are inseparable yet distinct, allowing one to ascertain the location of disease and treat it accordingly. Qi and Blood are generated by Yin and Yang, which are mutually rooted in the Taiji. They are the life root of the human body and communicate with the Qi of Heaven and Earth. Thus, their ascending and descending circulation must correspond to the climate of Heaven and Earth without error. Alas! If not for the sages' benevolence in providing detailed guidance, how could later generations understand this to alleviate the suffering of the sick? Generally, pathogens of the Six Qi injure humans through specific entry points. Wind, Cold, and Dampness invade via the skin and pores into the Luo Luo, then into the Jing Luo, and finally into the Fu and Zang organs. Summer-Heat, Fire, and Dryness are inhaled through the mouth and nose into the interior membranes and exterior, moving outward with Qi and Blood to Ying and Wei, and inward to invade Fu and Zang organs. They first affect the middle pathway and distribute to the interior and exterior, resulting in various clinical manifestations. There are also diseases caused by internal pathogens of the Six Qi, which result from self-injury of the Zang organs rather than external invasion. For example, injury to the Liver generates internal Wind, leading to dizziness and convulsions; exhaustion of the Heart generates internal Fire, leading to irritability and Xiao Ke (Wasting-Thirst); injury to the Spleen generates internal Dampness, leading to edema and weakness; injury to the Kidney generates internal Cold, leading to impotence and cold extremities (Si Ni); injury to the Lungs generates internal Dryness, leading to aphonia and dry cough. Fire combined with Dampness equals Summer-Heat, as Summer-Heat is formed by the combination of Fire and Dampness. Humans live within Heaven and Earth and inherit the complete Qi of Heaven and Earth. Therefore, although external and internal pathogens present similar symptoms, internal pathogens first damage the Yuan Qi (Original Qi), causing Deficiency (Xu), while external pathogens enter from shallow to deep, causing Excess (Shi). Hence, the classic states: "Depletion of Essence and Qi is Deficiency; Exuberance of Pathogenic Qi is Excess." Consequently, treatment principles are vastly different. This is the core principle of medical classics, which must be thoroughly understood to avoid therapeutic errors.