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Chapter 71 states: The classic texts say, "When penetrating Ying (Nutrient) [Ying Qi, the nutrient aspect of vital energy circulating within the vessels], do not injure Wei (Defensive) [Wei Qi, the defensive aspect of vital energy circulating outside the vessels]; when penetrating Wei, do not injure Ying." What does this mean?
Reply: When needling Yang aspects (where Wei Qi resides), insert the needle horizontally (lying flat against the skin); when needling Yin aspects (where Ying Qi resides), first use the left hand to press and hold the acupoint designated for Ying penetration. Once the local Qi has dispersed, then insert the needle. This is what is meant by "penetrating Ying without injuring Wei, and penetrating Wei without injuring Ying."
Ying and Wei are the pathways through which Blood and Qi circulate, distinguished by Yin and Yang as interior and exterior respectively. Ying belongs to Yin, circulates within the vessels, and is associated with the Interior; Wei belongs to Yang, circulates outside the vessels, and is associated with the Exterior. If Ying or Wei becomes diseased, treatment should target the specific location of the pathology, avoiding harm to healthy tissues. *Su Wen · Ci Qi Lun* states: "When needling bone, do not injure tendon; when needling tendon, do not injure flesh; when needling flesh, do not injure vessel; when needling vessel, do not injure skin; when needling skin, do not injure flesh; when needling flesh, do not injure tendon; when needling tendon, do not injure bone." This illustrates the same principle. Wei is superficial, and Yang Qi circulates outside the vessels, requiring shallow needling. Therefore, when needling Wei, it is appropriate to insert the needle horizontally, because Yang Qi is light and floating; excessive depth might injure Ying. Ying is deep, and Yin Qi circulates within the vessels. One must penetrate deeply, passing through the Wei layer, to reach Ying. Thus, when needling Ying, one first presses the acupoint firmly with the left hand for a prolonged period to allow Wei Qi to gradually disperse from that area. Only then is the needle inserted, allowing it to reach Ying without injuring Wei. This is the method for needling Yang and Yin aspects.

Chapter 72 states: The classic texts say, "If one understands the Qi of Ying (meeting/opposing) and Sui (following), one can regulate it. The method for regulating Qi must lie in Yin and Yang." What does this mean?
Reply: By "Ying" and "Sui," we refer to understanding the circulation of Ying and Wei Qi and the flow of Jing Mai (Meridians). Following or opposing the direction of flow allows for selection of points, hence the term Ying Sui.
The classics state: *Ling Shu · Zhong Shi Pian* says, "Yang Jing receive Qi from the four extremities, while Yin Jing receive Qi from the Zang organs." Therefore, the reducing method (Xie) involves opposing the Qi (Ying), and the reinforcing method (Bu) involves following the Qi (Sui). Knowing Ying and Sui allows the Qi to harmonize. The method for harmonizing Qi must communicate with Yin and Yang; this is the method of Ying Sui and the path of Bu Xie (reinforcing and reducing). Yang Jing govern the exterior, so they begin at the four extremities; Yin Jing govern the interior, so they begin at the Zang organs. "Ying" means the needle tip opposes the direction where Qi is arriving but has not yet become excessive, thereby draining excess. "Sui" means the needle tip follows the direction where Qi is departing but has not yet become deficient, thereby assisting insufficiency. However, one must know the circulation of Ying and Wei and the flow of Jing Mai. Only after knowing these can one observe the Yin-Yang and reverse/forward nature of the disease and apply Bu or Xie according to what is appropriate.
"The method for regulating Qi must lie in Yin and Yang" means understanding the interior and exterior, and regulating according to Yin and Yang. Hence, "the method for regulating Qi must lie in Yin and Yang." Here, "lie in" implies examination. The interior is Yin and governs the Interior; the exterior is Yang and governs the Exterior. Examine whether the disease is in Yin or Yang, whether it is deficiency or excess, and apply Bu or Xie accordingly. Or draw Yin from Yang, or draw Yang from Yin; treat Yin diseases via Yang, or treat Yang diseases via Yin, to achieve harmony. Master Yang said: In cases of Yin deficiency and Yang excess, tonify Yin and reduce Yang; in cases of Yang deficiency and Yin excess, tonify Yang and reduce Yin. Whether Yang merges into Yin, Yin merges into Yang, both Yin and Yang are deficient, or both are excessive, regulate according to the location of the disease, and the illness will surely be cured.
Commentary: Regarding the theory of needle reinforcement, one should not adhere rigidly to it. Zhu Danxi often discussed this, and his remarks were not without merit. *Su Wen · Yin Yang Ying Xiang Da Lun* states: "For those lacking form, warm them with Qi; for those lacking essence, tonify them with Flavor." Needles are made from Bian stones; they possess neither Qi nor Flavor. They break the skin and damage flesh, opening apertures on the body, causing Qi to exit through these apertures. How can this constitute tonification? The classics state that when Qi, Blood, Yin, and Yang are all insufficient, one should not use needles, but rather harmonize with sweet medicines. This is correct. Then why do *Nei Jing* and *Nan Jing* explicitly describe methods of Bu and Xie? Reading requires integration, not rigidity. Opposing and draining belongs to reducing excess pathogens; following and assisting can also eliminate deficiency pathogens. Generally, when pathogens are removed, Zheng Qi (Upright Qi) is secured; removing pathogens is itself a way of supporting Zheng Qi. It is not that needle techniques can directly generate Blood and Qi. Zhang Zhongjing treated Xu Lao (Consumptive Disease) damaging Ying and Wei using Da Huang Zhe Chong Wan. The formula contains many attacking drugs; once blood stasis is removed and Lung Qi is unobstructed, new Blood generates naturally, Zheng Qi recovers, Ying and Wei circulate, Ying and Wei circulation fills the muscles, and Xu Lao is cured. The intent of ancient sages and later experts is consistent. If one claimed that needle reinforcement could replace herbs like Renshen (Ginseng Root) and Dihuang (Rehmannia Root), how could one explain *Ling Shu · Gen Jie Pian*, which states: "When Ying Qi is insufficient and Bing Qi (Pathogenic Qi) is insufficient, this indicates insufficiency of both Yin and Yang Qi, which cannot be needled. Needling such cases leads to repeated insufficiency; repeated insufficiency leads to exhaustion of both Yin and Yang, depletion of Blood and Qi, emptiness of the Five Zang, withering of tendons and marrow, death for the elderly, and inability to recover even for the strong." If one understands this, one realizes that Bu and Xie cannot be reduced to a single method. Not only will needle techniques avoid error, but even decoction therapy will not go astray.