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(These are all diseases of the sinews and bones, as the Shaoyang Gallbladder Meridian and the Jueyin Liver Meridian are exterior-interior pairs, and the Liver governs the sinews.) Below on the Foot-Shaoyang (Gallbladder) Meridian: when blood and qi are abundant, the hair on the shins is beautiful and long, and the lateral malleolus is fleshy; when there is much blood but little qi, the hair on the shins is beautiful but short, and the skin of the lateral malleolus is firm and thick; when there is little blood but much qi, the hair is sparse, and the skin of the lateral malleolus is thin and soft; when both blood and qi are deficient, there is no hair, and the lateral malleolus is emaciated without flesh. (The pathway of the Foot-Shaoyang Meridian in the lower body emerges from the lateral aspect of the knee, descends along the lateral side of the fibula to the anterior aspect of the lateral malleolus; thus, its manifestations appear on the lateral side of the foot. Malleolus [huai], pronounced "hang".)

Above on the Foot-Taiyang (Bladder) Meridian: when blood and qi are abundant, the eyebrows are beautiful with terminal hairs; when there is much blood but little qi, the eyebrows are ugly, and the face has many wrinkles; when there is little blood but much qi, the face is fleshy; when blood and qi are harmonious, the complexion is beautiful. (The Foot-Taiyang Bladder Meridian runs through the upper body, originating at the inner canthus of the eye; its tendon branches descend to the chin and knot at the nose. Thus, the abundance or deficiency of its blood and qi manifest between the eyebrows and the face.) Below on the Foot-Taiyang Meridian: when blood and qi are abundant, the heel flesh is full and the calcaneus is firm; when there is little qi but much blood, it is emaciated and the heel is hollow; when both blood and qi are deficient, spasms often occur, and pain appears below the heel. (The Foot-Taiyang Meridian running through the lower body descends from the posterior margin, joins with the middle [popliteal fossa], penetrates the calf muscle, emerges posterior to the lateral malleolus, and knots at the heel. Thus, its morphological abnormalities or diseases manifest at the heel.)

Above on the Hand-Yangming (Large Intestine) Meridian: when blood and qi are abundant, the mustache is beautiful; when there is little blood but much qi, the mustache is ugly; when both blood and qi are deficient, there is no mustache. (The Hand-Yangming Large Intestine Meridian runs through the upper body, flanking the mouth, crossing at Renzhong [GV26], and ascending to flank the nostrils. Thus, the abundance or deficiency of its blood and qi necessarily manifest in the mustache. What is above the mouth is called *zi* [mustache]; what is below the mouth is called *xu* [beard].) Below on the Hand-Yangming Meridian: when blood and qi are abundant, the axillary hair is beautiful, and the thenar eminence is warm; when both blood and qi are deficient, the hand is emaciated and cold. (The Hand-Yangming Meridian running through the lower/exterior body ascends along the anterior lateral margin of the arm and descends near the axilla. Since the Yangming and Taiyin meridians are exterior-interior pairs, and the Hand-Taiyin Lung Meridian emerges from the axilla, the axillary hair is beautiful. The "hand fish belly" refers to the fleshy mound at the base of the thumb. The meridian of this channel originates at the index finger, passing through Hegu [LI4]; thus, its morphology manifests here.)

Above on the Hand-Shaoyang (Sanjiao/Triple Energizer) Meridian: when blood and qi are abundant, the eyebrows are beautiful and long, and the ears have a good color; when both blood and qi are deficient, the ears are dry and have an ugly color. (The Hand-Shaoyang Sanjiao Meridian runs through the upper body, emerging around the ears and reaching the outer canthus of the eye. Thus, the abundance or deficiency of its blood and qi manifest between the eyebrows and the ears.) Below on the Hand-Shaoyang Meridian: when blood and qi are abundant, the curled parts of the hands have much flesh and are warm; when both blood and qi are deficient, they are cold and emaciated; when there is little qi but much blood, they are emaciated with prominent vessels. (The Hand-Shaoyang Meridian running through the lower/exterior body originates at the tip of the ring finger, follows the wrist, emerges on the lateral aspect of the forearm, and ascends to the elbow. Thus, its morphology appears as described.)

Above on the Hand-Taiyang (Small Intestine) Meridian: when blood and qi are abundant, there is abundant beard hair, and the face is fleshy and flat; when both blood and qi are deficient, the face is emaciated and has an ugly color. (The Hand-Taiyang Small Intestine Meridian runs through the upper body, following the cheek upward to the infraorbital region, and obliquely connecting to the zygomatic bone. Thus, the abundance or deficiency of its blood and qi manifest between the beard and the face.) Below on the Hand-Taiyang Meridian: when blood and qi are abundant, the palm flesh is full; when both blood and qi are deficient, the palm is emaciated and cold. (The Hand-Taiyang Meridian running through the lower/exterior body follows the lateral side of the hand and ascends to the wrist. Thus, its morphology appears as such. Note: The beginning of this chapter discusses five body types based on Zang organs to describe innate constitution; this section discusses six Yang meridians based on Fu organs to describe external form. When constitution and form combine, the variations are complete. This is why there are distinctions of left/right and upper/lower.)

Yellow Emperor said: For these twenty-five types of people, is there a principle for acupuncture? (Principle [yue] means standard or rule.) Qibo replied: Those with beautiful eyebrows belong to the Foot-Taiyang Meridian, where blood and qi are abundant; those with ugly eyebrows have deficient blood and qi. Those who are fat and lustrous have excess blood and qi; those who are fat but not lustrous have excess qi but deficient blood; those who are thin and not lustrous have deficient blood and qi. By carefully examining whether their form and qi are in excess or deficiency and regulating accordingly, one can understand the principles of reversal and compliance. (This describes the abundance or deficiency of the Foot-Taiyang Meridian alone; the excess or deficiency of other meridians is similar. Once the examination is clear and regulation follows, the principles of reversal and compliance will not be violated.) Yellow Emperor asked: How should one needle the various Yin and Yang meridians? Qibo replied: Regulate Yin and Yang by palpating the Cunkou [Radial Artery] and Yingying [Carotid Artery] points. (Cunkou is at the wrist, the pulse of the Hand-Taiyin Lung Meridian. Yingying is at the neck, the pulse of the Foot-Yangming Stomach Meridian. The Hand-Taiyin distributes Qi to the three Yin meridians, and the Foot-Yangming distributes Qi to the three Yang meridians. Thus, by palpating Cunkou and Yingying, one can regulate Yin and Yang. As detailed in chapters like *Jinfu*, *Zhongshi*, and *Jingmai*, regarding the concepts of Yingying and Maokou being one-fold, two-fold, or three-fold stronger, etc. See *Maise Huitong* for details.) Palpate and trace the meridians for areas of coagulation, stagnation, and blockage. These present in the body as painful Bi syndrome, and in severe cases, immobility, hence termed "coagulated and stagnant." (Palpate [qie] means deep pressing. Trace [xun] means to examine. When meridians are diseased, the body suffers from painful Bi; if severe, blood and qi do not flow, causing the pulse channels to become coagulated and stagnant. Xun is pronounced "xun".) For coagulated and stagnant conditions, induce Qi to warm them; stop when the blood is harmonized. For knotted collaterals, where the pulse is knotted and blood does not flow, pierce them to restore flow. (Blood vessel coagulation and stagnation indicate that Qi has not arrived; therefore, one should retain the needle to tonify and induce Qi to warm the area. Zhi means to cause it to arrive. Jue means to open and drain.) Therefore it is said: For Qi in excess in the upper part, guide it downward. (When Qi is in excess in the upper part, the disease is necessarily in the upper part; thus, one should needle acupoints in the lower part to guide the Qi downward. Dao means to guide.) For Qi deficient in the upper part, push and rest. (When Qi is deficient in the upper part, needle the acupoints in the upper part, still pushing the needle and retaining it to await the arrival of Qi. Xiu means to retain the needle to await Qi.) For Qi that lingers and has not arrived, welcome it. (Lingering and not arriving refers to the迟滞 [slowness/stagnation] of Qi's arrival; receive and guide it so that it must come. Ying is pronounced with the falling tone. Generally, receiving an object that comes is level tone; welcoming an object before it comes to make it arrive is falling tone.) One must clearly understand the Jing-Sui [meridian pathways] to hold these principles. For those struggling with Cold and Heat, guide and move them. For stasis and old blood that is not knotted, treat them according to measure. (Sui means path. One must understand the paths of the meridians to grasp them. For those with disharmony of Cold and Heat, guide away the deviation. For pulse channels with郁陈 [stagnant/old] blood that is not knotted, treat them according to their momentum. Ze means to measure. Yu is synonymous with "give". Sui is pronounced "sui".) One must first clearly know the twenty-five types of people, thereby knowing the location of blood and Qi, and the differences of left/right and upper/lower; the principles of acupuncture are then complete. (In all acupuncture methods, one must understand blood and Qi. Therefore, one must know the meridian principles of these twenty-five types of people, and the general principles of needling can be exhausted.)