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For treating Wind disease (Wind Syndrome), first needle Fengfu (GV16) and Baihui (GV20). For treating Water disease (Edema), take points beside Shuifen (CV9, one cun above the umbilicus). For treating Knots/accumulations, needle Xiashui (ST39, Lower He-Sea point of Large Intestine). For treating Consumption/Lao injury, must needle Gaohuang (BL43) and Bailao (EX-HN24). For treating Deficiency, Qihai (CV6), Dantian (CV12 or CV4 depending on context, here likely referring to lower abdomen points generally or specifically CV4/Renying area but text says Dantian which often refers to CV4 in some contexts or CV12; given "Qihai, Dantian, Weizhong", it implies tonifying points. Let's stick to literal: Qihai (CV6), Dantian (often synonymous with Mingmen GV4 or Zhongwan CV12 in different texts, but here listed separately from Zhongwan later, so likely refers to a specific Dantian point or general concept. In *Zhenjiu Dacheng*, Dantian often refers to CV4 or the general region. However, standard translation for Dantian is Elixir Field. Let's use Elixir Field.), and Weizhong (BL40) are remarkably effective. For treating Qi stagnation, Danzhong (CV17) is clearly recorded as effective. For treating Cough, Feishu (BL13) and Fengmen (BL12) must be used with moxibustion. For treating Phlegm, first needle Zhongwan (CV12) and Zusanli (ST36). For treating Vomiting, apply tonification method to Zhongwan (CV12), Qihai (CV6), and Danzhong (CV17); the treatment for Fanwei (Rebellious Stomach/Vomiting) is the same; the subtleties of needling are known by few.

The Yin and Yang of the twelve meridians and the flow of Qi and Blood, if stagnant, rely entirely on needling to regulate; carefully deduce the Ten Heavenly Stems and Five Elements, and strictly observe the Four Seasons and Eight Solar Terms. Know the sequence of entering and exiting needles, be cautious not to arbitrarily distinguish opening and closing techniques. Press the acupoint clearly with the left hand, hold the needle intimately with the right hand. When penetrating Ying (Nutrient) level, do not injure Wei (Defensive) Qi; when penetrating Wei level, do not injure Ying blood. Use following and rubbing guidance methods, harmonize cold and heat through respiration. For tonification, withdraw the needle slowly; for sedation, close the acupoint gradually. Elucidate the profound mysteries of *Nanjing* (Classic of Difficult Issues) and *Suwen* (Basic Questions), explore the secrets of Qibo and Huangdi. If one can exert mind and effort, one will surely become more wise and enlightened. It is like building a cart behind closed doors; if upright, it will fit the tracks upon exiting. If met by a determined scholar for careful deduction, do not speak unless they are a kindred spirit. Mastering this framework makes one a hero among physicians.

First, describe the Ping (Neutral/Balanced) needling method: warm the needle in the mouth, press and rub to disperse Qi, pinch the acupoint to deepen it, place the needle securely on the acupoint, ask the patient to cough once, then withdraw to Tian (Heaven/Superficial) layer during the cough, pause, then advance to Ren (Human/Middle) layer, pause again, then withdraw to Di (Earth/Deep) layer. Wait for the sensation of Deqi (arrival of Qi) feeling like the needle sinking. If Qi does not arrive, cut the meridian with fingernails, then lift the needle towards the pathogenic site. For tonification, needle along the direction of the meridian, ask the patient to blow air frequently, turn the needle left while blowing, gradually returning through Heaven, Human, and Earth layers. Wait for Qi to settle, leave the needle for a long time, tap the needle three times and apply warmth. Withdraw the needle while the patient inhales, quickly closing the pore. For sedation, take the point against the meridian direction, insert during inhalation, turn right during inhalation, sequentially enter Heaven, Human, and Earth layers. Turn the needle still coordinating with inhalation, pause according to method. Withdraw the needle while the patient exhales, shake the needle to enlarge the pore.

Question: The human body is like Heaven and Earth. The Qi of Heaven and Earth cannot always be smooth without the work of regulation; the Qi of the human body cannot always be balanced without the skill of adjustment. Therefore, since causes of disease differ, treatments cannot be uniform; thus, herbs and acupuncture/moxibustion are indispensable. However, regarding the technique of acupuncture/moxibusture, past specialists certainly had their own books, such as *Suwen*, *Zhenjiu Tu* (Acupuncture and Moxibustion Diagrams), *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold), *Waitai Miyao* (Secret Essentials of the Outer Cabinet), and various methods of tonification, sedation, moxibustion, and needling, shown to future generations. Which one is the source? Are there gains and losses to be selected among them? Students who claim expertise in this field, please speak in detail!

Answer: The way of Heaven and Earth is merely Yin and Yang. The human body is also merely Yin and Yang. Yin and Yang are the hub of creation and the root of humanity. Only when Yin and Yang follow their principles is Qi harmonious, and when Qi is harmonious, the form is also harmonious. If violated, the work of assistance and adjustment becomes unavoidable. Otherwise, Creation cannot establish its heart for Heaven and Earth, and the creative force would cease; humans could not establish life for the people, how could they achieve boundless longevity? This is indeed one aspect of the Sage's assistance in creation, how can it be belittled because it belongs to medical practitioners?

I have observed the *Yijing* (Book of Changes): Great is the Yuan Qi of Qian, by which all things begin; Supreme is the Yuan Qi of Kun, by which all things grow. This is One Yuan Qi circulating between Heaven and Earth, combining and opening, coming and going endlessly, operating as Yin and Yang, distributing as Five Elements, flowing as Four Seasons, and all things transform from it. This is the constant manifestation of benevolence and concealment of utility by Heaven and Earth, originally requiring no assistance. However, the principle of Yin and Yang cannot be without error, and wind, rain, cold, and heat cannot always be timely; thus, the work of regulation cannot but depend on Sages. Hence the *Yijing* says: The Sovereign shapes the ways of Heaven and Earth, assists the suitability of Heaven and Earth, to support the people. This is why people avoid premature death and disease, and objects avoid pestilence, thereby achieving the merit of establishing life. However, we humans equally receive the Principle of Heaven and Earth as our Principle, and the Qi of Heaven and Earth as our Qi. Thus, the circulation of Primordial Qi within the body is no different from the circulation of One Yuan Qi between Heaven and Earth. Why, then, with joy, anger, sorrow, happiness, thoughts, and desires disturbing within, and cold, heat, wind, rain, warmth, coolness, dryness, and dampness invading from without, do diseases arise in the Couli (skin and interstices), in the vessels and blood, and in the stomach and intestines? Diseases in the stomach and intestines require herbs to treat; those in vessels and blood require needling to reach; those in Couli require moxibustion/warming applications to penetrate. Thus, acupuncture, moxibustion, and herbs are indispensable to medical practitioners. Why do some schools only value herbs and discard acupuncture and moxibustion? How can they preserve Primordial Qi and realize the benevolent heart of Sages saving lives? Yet acupuncture and moxibustion are not easy to discuss. Mencius said: Li Lou's keen sight, without compasses and squares, cannot make circles and squares; Shi Kuang's keen hearing, without the six pitches, cannot correct the five tones. Ancient medical texts are indeed the compasses and squares of Li Lou, and the six pitches of Shi Kuang. Therefore, without tracing the source, one cannot understand the intent of ancient legislation; without exhausting the stream, one cannot know the flaws of later changes. Speaking of ancient texts, there are *Suwen* and *Nanjing*, and *Lingshu*. However, the diagrams in *Lingshu* are criticized for being too complex and mixed; *Jinlan Xunjing* is disliked for being too simple and brief; *Qianjin Fang* is condemned for not detailing all Shaoyang diseases; *Waitai Miyao* is discussed as having medical biases; *Zhenjiu Zajie* is argued to not fully reveal the wonders of acupuncture and moxibustion. Tracing back, *Suwen* and *Nanjing* are the most important. They are the ancestors of medicine and the core methods for saving lives, handed down for ten thousand years without flaw. Having traced the source from *Suwen* and *Nanjing*, and exhausted the stream through various schools, exploring meridians, seeking Ying and Wei, diagnosing interior and exterior, tonifying deficiency, sedating excess, cooling heat, warming cold, either unblocking Qi and Blood or maintaining True Yuan, aligning with heavenly timing (shallow needling in Spring/Summer, deep in Autumn/Winter), adapting to earth and water (high ground for dampness, windy cool places for heat), and considering the person (deep needling for fat, shallow for thin), and applying methods of shaking, advancing, retreating, rubbing, plucking, pressing, indicating taboos of joy, anger, sorrow, fear, thought, fatigue, drunkenness, and fullness, exhausting the sources of Jing-Ru-Shu-Jing-Ying points, investigating the paths of Main-Guest and Root-Branch, meeting-following, opening-closing mechanisms. Only then can Yin and Yang harmonize, Five Qi flow smoothly, Ying and Wei solidify, meridians calm, and all Couli, vessels, limbs, and bones circulate with one Qi without obstruction, atrophy, or bi-syndrome. Is this not like the Sage shaping and assisting, with One Yuan Qi circulating throughout Heaven and Earth? Former Confucians said: If my heart is upright, the heart of Heaven and Earth is also upright; if my Qi is smooth, the Qi of Heaven and Earth is also smooth. This is indeed the ultimate merit of assisting creation, and I say the same regarding acupuncture and moxibustion.