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When needling the chest and abdomen, one must cover the area with a cloth and needle through this single layer of cloth; if the illness does not resolve after one session, needling may be repeated.

If an illness occurs first followed by Qi reversal (Ni, e.g., cold limbs or syncope), treat its root (Ben). If Qi reversal occurs first followed by other illnesses, also treat its root. If cold precedes the illness, treat its root. If an illness precedes the manifestation of cold, treat its root. If heat precedes the illness, treat its root. If diarrhea occurs first followed by other illnesses, one must first regulate the diarrhea before treating other ailments. If fullness in the middle jiao (Zhongman) occurs after an initial illness, treat its branch (Biao). If diarrhea occurs after an initial illness, treat its root. If fullness in the middle jiao is followed by vexation, treat its root (the fullness). The human body is subject to external pathogenic factors (Keqi) and internal pathological changes (Tongqi). When there is difficulty in urination or defecation, treat the branch (to promote unobstructed excretion); when urination and defecation are normal, treat the root. When a disease manifests with excess (Youyu), treat the root first and the branch later. When a disease manifests with deficiency (Buzu), treat the branch first and the root later. Carefully observe the severity and mildness of the condition and adjust treatment accordingly: for mild conditions, treat both root and branch simultaneously; for severe conditions, treat either the root or the branch exclusively. If difficulty in urination or defecation precedes other illnesses, treat the root (i.e., restore excretory function).

Those with keen vision can be employed to distinguish colors; those with acute hearing can be employed to discern sounds; those with clear speech and eloquence can be employed to convey medical theories. Those who speak slowly and calmly, possess dexterous hands, and have careful, attentive minds can be employed to perform acupuncture and moxibustion, regulating blood and Qi, adjusting reversals and smooth flows, observing Yin and Yang, and integrating various prescriptions. Those with flexible joints and soft tendons, and a harmonious mind, can be employed to guide Daoist exercises and circulate Qi. Those who speak harshly and contemptuously can be employed to use fire-lancing techniques to treat carbuncles. Those with hard nails and forceful hands, who tend to cause injury in their work, can be employed to press upon accumulations and suppress bi-syndrome (painful obstruction). By assigning tasks according to individual capabilities, efficacy can be achieved, and professional reputation established. If the wrong person is chosen, success will not be attained, and the teacher’s name will not be honored. Thus it is said: teach only when you find the right person; do not teach if the person is unsuitable. This is what is meant. Those with forceful hands can practice pressing on turtles: place a turtle under a vessel and press on its shell; the turtle will die in fifty days. Those with gentle hands will revive the turtle as if nothing had happened.

In general, the method of needling requires observing the movements of the sun, moon, and stars, and the Qi of the four seasons and eight solar terms. Needling should only commence when the atmospheric Qi is stable. Therefore, when the weather is warm and sunny, human blood is fluid and lubricated, and Wei-Qi (Defensive Qi) floats superficially; thus, blood is easily released, and Qi moves freely. When the weather is cold and cloudy, human blood is stagnant and sluggish, and Wei-Qi sinks deep. When the moon is waxing, Qi and blood begin to refine and flow; when the moon is full, Qi and blood are abundant, and muscles are firm; when the moon is waning, muscles diminish, meridians become empty, Wei-Qi departs, and only the form remains. Hence, one must regulate blood and Qi according to heavenly timing. Therefore, do not needle in extreme cold; do not allow Qi stagnation in warmth; do not use draining methods during the waxing moon; do not use tonifying methods during the full moon; do not treat during the waning moon. This is called regulating according to timely opportunities. Based on the abundance or deficiency of heavenly timing, observe the shadow positions to determine the correct time and wait for it. Thus, draining during the waning moon is called "viscera deficiency"; tonifying during the full moon causes blood and Qi to surge, and if there is retained blood in collaterals, it is called "double excess." Treating during the waning moon disrupts the meridians, causing Yin and Yang to cross, true Qi and pathogenic factors to become indistinguishable, pathogens to sink and linger, leading to external deficiency and internal chaos, allowing pernicious pathogens to arise. The Yellow Emperor asked: How are the stars and eight solar terms observed? Qibo replied: The stars are used to observe the movement of the sun and moon; the eight solar terms are used to observe the arrival of deficient evils from the eight directions at their proper times; the four seasons are used to distinguish the locations of Spring, Summer, Late Summer, Autumn, and Winter Qi for regulation. One should avoid the deficient evils of the eight solar terms and not offend them. Thus, Spring Qi resides in the main 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. In Spring, Heaven’s Qi opens, Earth’s Qi disseminates, ice melts, and water channels flow; thus, human Qi is in the vessels. In Summer, meridian Qi is full and overflows, collateral vessels receive blood, and the skin is substantial. In Late Summer, both meridians and collaterals are abundant, overflowing into the muscles. In Autumn, Heaven’s Qi begins to gather, pores close, and the skin becomes tight. In Winter, things are concealed; Qi and blood remain in the interior, penetrating the bone marrow and connecting to the five zang organs. Therefore, pathogenic factors often enter and lodge within the body following the changes of seasonal Qi and blood. Thus, practitioners of needling must have rules: look up to observe the light of heaven, look down to monitor the eight solar terms, avoid strange pathogens, observe the people, examine deficiency and excess, and do not offend the pathogens. If one encounters celestial dew (insufficient annual luck) or year deficiency (weak annual fortune) and fails to cure, one suffers misfortune. Thus it is said: one must know the taboos of heaven to discuss the principles of needling. In Spring, needle scattered Shu points and intermuscular spaces; stop when blood appears; for severe cases, transmit Qi; for mild cases, circulate Qi. In Summer, needle collateral Shu points; stop when blood appears; exhaust Qi and close the loop; painful diseases will subside. In Autumn, needle the skin, follow the textures up and down, and stop based on spiritual changes. In Winter, needle Shu apertures in the intermuscular spaces; for severe cases, insert directly; for mild cases, disperse insertion. Each season has specific needling sites, following where the Qi resides. In Spring, Wood governs, Liver Qi generates, wind diseases are urgent, and meridians are deep; since Spring Qi cannot penetrate deeply, take from between the collateral vessels and muscles. In Summer, Fire governs, Heart Qi strengthens, pulses are thin, Qi is weak, Yang Qi flows and overflows, heat steams the intermuscular spaces, entering the meridians; thus, take from the Full Meridians (Yang meridians), penetrate the intermuscular spaces and skin, and the disease leaves because the pathogen is shallow. The so-called Full Meridian refers to Yang meridians. In Autumn, Metal governs, Lung Qi gathers and kills; Metal overcomes Fire, Yang Qi is at the He-Sea points; thus, Yin Qi initially prevails, dampness affects the body, but Yin Qi is not yet strong and cannot penetrate deeply; thus, take Shu points to drain Yin pathogens, and He-Sea points to empty Yang pathogens. Since Yang Qi begins to decline, take from the He-Sea points. In Winter, Water governs, Kidney closes, Yang Qi is scarce, Yin Qi is solid and abundant, Taiyang (Greatest Yang) sinks and hides, and Yang meridians depart; thus, take Jing-Well points to descend inverted Yin, and Ying-Spring points to strengthen Yang Qi. Thus it is said: taking Jing-Well and Ying-Spring points in Winter prevents nasal bleeding in Spring. From the first to the third month, human Qi is on the left; do not needle the Yang meridians of the left foot. From the fourth to the sixth month, human Qi is on the right; do not needle the Yang meridians of the right foot. From the seventh to the ninth month, human Qi is on the right; do not needle the Yin meridians of the right foot. From the tenth to the twelfth month, human Qi is on the left; do not needle the Yin meridians of the left foot. According to the length of the days, establish rules for needling, carefully awaiting the appropriate time, so the disease can be expected to heal. Missing the time or violating the season means hundred diseases cannot be treated. Thus it is said: to needle excess, needle the coming Qi; to needle deficiency, needle the departing Qi. This refers to the timing of Qi’s presence or absence, used to observe deficiency and excess for needling. Observing where the Qi resides and needling accordingly is called "meeting the time." If the disease is in the Three Yang meridians, one must wait until the Qi is in the Yang phase to needle; if the disease is in the Three Yin meridians, one must wait until the Qi is in the Yin phase to needle.