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(The full text of "Discussion on the Eight Righteousnesses, Divine Spirit, and the Round and Square Methods of Reducing and Reinforcing" from *Suwen*)

Huangdi asked: The application of acupuncture must certainly have laws and principles. What are these laws and principles? Qibo replied: One should model oneself after Heaven and take patterns from Earth, harmonizing with the light of Heaven. (Heaven has stars and constellations, corresponding to the Shu points in the human body; the earth has distances, corresponding to the bone measurements in the human body. Nothing does not conform to the movement of Heaven. The brightness of Heaven lies in the sun and moon, which is called the Light of Heaven.) Huangdi said: I wish to hear this in detail.

Qibo said: In general, the method of acupuncture requires observing the movements of the sun, moon, and stars, as well as the qi of the four seasons and the eight righteous directions. Only when the climate is stable should one proceed with needling. (Observing means inspecting. The meanings of the sun, moon, stars, four seasons, and eight righteous directions are explained below, and one should also refer to Chapter 25 of the Meridians.) Therefore, when the weather is warm and the sun is bright, human blood becomes fluid and lubricated, and Wei Qi floats on the surface. Consequently, blood is easily drained, and Qi moves easily. When the weather is cold and cloudy, human blood becomes stagnant and sluggish, and Wei Qi sinks into the interior. (Na means moist and lubricated. Warm weather and bright sunshine indicate abundant Yang and deficient Yin. Human blood and Qi respond accordingly, so blood becomes fluid and easy to drain, and Wei Qi floats and moves easily. Cold and cloudy weather indicates deficient Yang and excessive Yin. Thus, human blood becomes stagnant and Wei Qi sinks. Stagnation makes it difficult to drain, and sinking makes it difficult to move. Na is pronounced 'naibao'. Qi is synonymous with Se, meaning sluggish.) When the moon begins to wax, human blood and Qi begin to become pure, and Wei Qi starts to circulate. When the moon is full, blood and Qi are substantial, and muscles are firm. When the moon wanes, muscles diminish, meridians become empty, Wei Qi departs, and only the physical form remains. Therefore, one must adjust blood and Qi according to the heavenly timing. (Jing means upright and smooth. The Moon belongs to Yin and is the essence of water; thus, the ebb and flow of tides correspond to the moon. The human form belongs to Yin, and blood vessels belong to water; thus, their deficiency or excess, floating or sinking, also correspond to the moon.) Therefore, do not needle when the weather is cold (because Ying and Wei Qi are stagnant); do not allow stagnation when the weather is warm (because blood and Qi move easily); do not use reducing methods when the moon is waxing (for fear of damaging the generating Qi); do not use reinforcing methods when the moon is full (for fear of assisting pathogenic factors); do not treat when the moon is new/waning (because Yin Qi is not sufficient). This is called regulating according to the proper time. (Conforming to Heaven.) Following the order of Heaven, during times of abundance or deficiency, observe the shifting shadows to determine positions, stand upright, and wait. (As the light of the sun and moon shifts, the positions of the seasons are determined. Facing south and standing upright, waiting and observing allows one to discern climatic conditions.) Thus, using reducing methods when the moon is waxing causes organ deficiency (making the deficient even more deficient; note: 'Ri' [sun] should be 'Yue' [say]). Using reinforcing methods when the moon is full causes blood and Qi to overflow, leaving residual blood in the collaterals, which is called double excess (making the excess even more excessive). Treating when the moon is waning disrupts the meridians, causing Yin and Yang to cross, blurring the distinction between true Qi and pathogenic factors, leading to deep-seated stagnation, external deficiency, internal chaos, and the rise of rampant pathogens. (When the moon is waning, blood and Qi are weak. If righteous Qi cannot overcome pathogens, they sink and remain. Needling at this time causes Yin-Yang disorder, indistinguishable true/pathogenic factors, and the rise of rampant pathogens.)

Huangdi asked: What should be observed regarding stars and the eight righteous directions? Qibo replied: Stars serve to regulate the movement of the sun and moon. (The following discusses Heavenly Taboos. Regulate means to control. Observing cold and warmth depends on sunlight; observing abundance and deficiency depends on moonlight; observing the waxing and waning of the moon depends on the degrees of the star palaces. Hence, stars regulate the sun and moon. Heaven uses sun and moon for Yin and Yang; humans use Ying and Wei for Yin and Yang. Thus, acupuncturists must observe the degrees of sun, moon, and stars to assess the deficiency and excess of Ying and Wei.) The eight righteous directions serve to observe the timely arrival of deficient evils from the eight winds. (The eight righteous directions refer to the correct positions of the eight directions. The Qi of the eight directions arrives seasonally, called the eight winds. Winds coming from one's dwelling direction are Real Winds (Shi Feng), which promote growth; winds coming from the opposing direction are Deficient Winds (Xu Feng), which cause harm. Observing the eight righteous directions reveals the deficiency or excess of pathogenic injury. For details on eight righteous directions, eight winds, and three deficiencies, see Wind-Wheel Class, Chapters 35-36. For details on righteous Qi and righteous wind, see Disease Class, Chapter 4.) The four seasons serve to distinguish the locations of Spring, Autumn, Winter, and Summer Qi for seasonal regulation, avoiding the deficient evils of the eight righteous directions. (The location of seasonal Qi is such that Spring Qi is in the meridians, Summer Qi in the collateral vessels, Late Summer Qi in the muscles, Autumn Qi in the skin, and Winter Qi in the bone marrow. Similarly, in months 1-2, Qi is in the Liver; months 3-4, in the Spleen; months 5-6, in the head; months 7-8, in the Lungs; months 9-10, in the Heart; months 11-12, in the Kidneys. These are Qi within the body. Regarding heavenly Qi, it is the wind of the eight righteous directions arriving at any time. Human Qi should be regulated internally, while heaven and earth Qi should be regulated externally. Thus, the sages say to avoid deficient evils as one avoids arrows and stones, fearing internal injury from external factors.) When a deficient body encounters deficient heaven, the two deficiencies interact, driving Qi to the bones and injuring the five zang organs internally. (Body deficiency refers to blood and Qi deficiency. Heavenly deficiency refers to the deficient evils of the eight righteous directions and the three deficiencies. Deficiency interacting with deficiency causes pathogens to penetrate deeply to the bones and injure the five zang organs.) A skilled practitioner can intervene to prevent injury, hence the saying that one must know Heavenly Taboos. (If a practitioner knows and avoids them, or intervenes upon violation, injury can be prevented. Wherever Taiyi resides, Qi has pathogenic/righteous and deficiency/excess qualities derived from Heavenly Dao, requiring avoidance. Hence, Heavenly Taboo. Also, *Nine Needles Treatise* links body forms, nine fields, and time, also called Heavenly Taboo. See Meridian Class, Chapter 35, with diagrams in *Tu Yi*, Vol. 4.)

Huangdi said: Excellent. I have heard of modeling after stars; now I wish to hear of modeling after antiquity. Qibo replied: Modeling after antiquity requires first knowing the *Classic of Acupuncture*. (The following interpretations explain the text of the *Classic of Acupuncture*, i.e., the previous chapter on Nine Needles deduction. Modeling after antiquity means taking precedent as the model. Citing *Classic of Acupuncture* as ancient law shows its transmission is very old, possibly pre-dating Xuanyuan and Qibo.) Verifying with the present requires first knowing the cold/warmth of days and the waxing/waning of moons, observing the floating/sinking of Qi to regulate the body, ensuring immediate efficacy. (Verifying with the present means observing current conditions, watching solar/lunar climates to regulate the body. Using the past to verify the present, and the present to match the past, knowing past and future ensures efficacy. *Color Chapter* also says: Accumulate spirit in the heart to know past and present. See Pulse/Color Class, Chapter 32.) Observing the unseen refers to the fact that Xing Qi, Ying, and Wei do not manifest externally, yet the practitioner alone knows them. By combining day temperature, moon phase, and seasonal Qi floating/sinking, and integrating them through complex analysis, the practitioner often perceives them beforehand. However, since they do not manifest externally, this is called observing the unseen. (Xing Qi and Ying/Wei do not show externally, hence 'Mingming' [obscure]. The practitioner knows because understanding solar/lunar/seasonal changes reveals Heavenly/Earthly Yin/Yang principles, and understanding complex integration reveals human regulation methods. Such practitioners find spirit everywhere without seeking it, hence appearing in the obscure.) Those who understand the infinite can pass this on to posterity. Thus, the uniqueness of the practitioner lies in perceiving what others cannot see, being invisible and tasteless, hence called 'Mingming', like a deity. (Understanding the infinite means having no fixed form, thus transmissible for millennia. Their difference from others is seeing what others miss, perceiving minute details in the realm of existence/non-existence, hence 'Mingming', like a deity. Pronunciation: Fang, Fu.) Deficient evil refers to the deficient Qi of the eight righteous directions. (Meaning as above.) Righteous evil refers to situations where physical exertion causes sweating and pore opening, encountering deficient wind. The invasion is slight, so the condition is unknown and symptoms are invisible. (Righteous evil refers to righteous winds from the eight directions. Large righteous winds are Real Winds; small ones are just righteous winds. Winds from the opposite direction are Deficient Winds. *Stinging Joint True Evil Chapter* states: Righteous Qi is righteous wind, coming from one direction, neither Real nor Deficient. Pathogenic Qi is the thief-wind harming humans. *Thief Wind Chapter* states: Heat causes sweating; sweating invites wind. Even without thief-wind, exacerbation occurs. These describe righteous winds. Though righteous, they can harm, hence called Righteous Evil or Deficient Wind. But invasion is slight compared to thief-wind, so people are unaware.) Superior practitioners treat at the sprouting stage, first observing the Qi of the Three Regions and Nine Pulses, regulating comprehensively to prevent failure, thus called Superior Practitioners. Inferior practitioners treat only after the disease is established or ruined. Treating the established means failing to recognize the discrepancy in the Three Regions and Nine Pulses, allowing the disease to ruin the body. (Treating sprouts is early treatment; treating established disease is late. Early is easy and effective; late is difficult and ruins the body, depending on knowledge vs. ignorance. See later Chapter 15 for Three Regions/Nine Pulses.) Knowing the location means identifying the diseased pulse sites in the Three Regions and Nine Pulses for treatment, thus guarding the 'gateways', perceiving form despite unknown condition. (Knowing location means knowing the pulse site. Three Regions/Nine Pulses are the entry/exit points of disease pulses, hence 'gateways'. Condition may be unknown but form visible here; grasping form allows understanding condition.)

Huangdi said: I have heard of reducing and reinforcing but do not grasp the intent. Qibo replied: Reducing must use the Square. Square means: when Qi is abundant, moon is full, day is warm, body is still, and inhaling, insert the needle. Wait for inhalation to rotate the needle, then wait for exhalation to slowly withdraw it. Hence, reducing uses the Square, facilitating Qi movement. (Square means upright/proper, referring to peak abundance/fullness. Inserting on inhalation intercepts incoming Qi, achieving reduction. Note: *Official Ability Chapter* says reducing uses Round, reinforcing uses Square, opposite to this. See Chapter 10.) Reinforcing must use the Round. Round means movement; movement means displacement. Needle must hit the Ying point, and withdraw on inhalation. (Round means flexibility. Movement circulates Qi; displacement guides stagnation. When righteous Qi is insufficient, Ying/Wei stagnate, so Round is used to circulate and reinforce. Ying refers to blood vessels. Pai means remove, i.e., withdrawing on inhalation. Respiratory reinforcing/reducing detailed in next chapter.) Thus, Round and Square refer to technique, not needle shape. (Not needle shape, but needle usage.) Therefore, those who nourish Spirit must know body fat/thinness and the abundance/deficiency of Ying, Wei, Blood, and Qi. Blood and Qi are human Spirit; they must be carefully nourished. (Form is the vessel of Spirit; Spirit is the function of Form. Without Spirit, Form cannot live; without Form, Spirit cannot arise. Thus, body condition and Qi/Blood status support Spirit. To nourish Spirit, one must carefully nourish Form.)

Huangdi said: Profound discussion! Integrating human form with Yin/Yang, four seasons, and deficiency/excess responses, perceiving the obscure—if not you, Master, who could understand? Yet you often mention Form and Spirit. What is Form? What is Spirit? I wish to hear fully. (Form is visible; Spirit is invisible. *I Ching* says Form is called vessel; utility in entering/exiting, used by all, is called Spirit.) Qibo said: Let me speak of Form. Form upon Form, eyes are obscured. (Form upon Form manifests externally. Eyes obscured means seeing the coarse but not the fine.) Ask about the illness, search the meridians, and it seems clear before you, yet pressing yields nothing, revealing ignorance of the true condition; thus it is called Form. (Illness has causes, known by asking; location has meridians, known by searching, seeming clear. Yet pressing fails because one sees Form but not Condition. Form is trace/sign.)

Huangdi asked: What is Spirit? Qibo replied: Let me speak of Spirit. Spirit upon Spirit, ears do not hear. (Spirit upon Spirit is unity. Ears do not hear means listening to silence.) Eyes bright, heart open, will precedes. (Eyes see clearly, Heart houses Spirit; when Heart cavity opens, wisdom emerges and Spirit appears.) Wisdom arises in solitary enlightenment, mouth cannot speak. (Ineffable mystery; though all look, only I see.) Seems dim, yet clearly illuminates alone. (Observing the obscure seems dim. Seeing where nothing is seen, clearly bright.) Like wind blowing clouds away, thus called Spirit. (Wind clears clouds, universe brightens. Sudden enlightenment, mind centered, profound and unfathomable, hence called Spirit.) The Three Regions and Nine Pulses are the origin; the theory of Nine Needles need not be retained. (Taking Three Regions/Nine Pulses as origin yields spiritual insight. Nine Needles theory is merely formal traces. Having grasped Spirit, why rely on traces? Retaining them is optional.)