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Chapter 79 states: The Classics say, "If one meets and deprives (Ying Er Duo Zhi), how can there be no deficiency?" "If one follows and assists (Sui Er Ji Zhi), how can there be no excess?" The changes between deficiency and excess are like gaining and losing; the manifestations of excess and deficiency are like existing and not existing. What does this mean?

The Classics quote from *Ling Shu · Jiu Zhen Shi Er Yuan* (Spiritual Pivot · Nine Needles and Twelve Origins): "If one meets and deprives, how can it not become deficient? If one follows and assists, how can it not become excessive? Meeting and following, harmonizing with intention, completes the Dao of needling." *Xiao Zhen Jie* (Explanation of the Small Needle) explains: Regarding the manifestation of excess and deficiency as if existing or not existing, it means that in excess conditions, Qi is present; in deficiency conditions, Qi is absent. Regarding the effects of tonification and sedation as if gained or lost, it means that after tonification, the patient feels as if they have gained something (comfort); after sedation, the patient feels as if they have lost something (relief). This section entirely quotes the Classics to inquire about the meaning of tonification, sedation, excess, and deficiency.

Answer: "Meeting and depriving" refers to sedating the Son point; "Following and assisting" refers to tonifying the Mother point. For example, in Heart disease, sedating the Shu point of the Pericardium Meridian of Hand-Jueyin is called "meeting and depriving"; tonifying the Jing-Well point of the Pericardium Meridian of Hand-Jueyin is called "following and assisting."

"Meeting and depriving" is sedation; "following and assisting" is tonification. For example, in Heart disease, sedating the Shu point of the Pericardium Meridian of Hand-Jueyin: The Heart is the Sovereign Monarch and, by principle, does not accept pathogenic factors; the factor accepted is the Pericardium (Bao Luo). This corresponds to what *Ling Shu* calls "Shaoyin has no Shu points." The Heart belongs to Fire; the Pericardium belongs to Hand-Jueyin and represents Ministerial Fire. Its Shu point, Daling (PC7), belongs to Earth. Earth is the Son of Fire; sedating its Shu point is the principle of "sedating the Son in excess conditions." "Ying" (Meet) refers to taking Qi against the flow; "Duo" (Deprive) refers to draining pathogenic Qi. The Jing-Well point of the Pericardium Meridian is Zhongchong (PC9), belonging to Wood. Wood is the Mother of Fire; now, tonifying the Jing-Well point of the Pericardium Meridian is the principle of "tonifying the Mother in deficiency conditions." "Sui" (Follow) refers to taking Qi along the defensive flow for self-protection; "Ji" (Assist) refers to supplementing the meridian lacking sufficiency.

Regarding "excess and deficiency," it refers to the sensation of firmness and softness. When Qi arrives firmly and solidly, it is "gain" (effective/presence of Zheng Qi); when it arrives soft and weak, it is "loss" (ineffective/absence of Zheng Qi). Hence, it is said "as if gained, as if lost."

When the Five Zang organs are deficient, tonify their Mother points; this is called "following and assisting." When they are excess, sedate their Son points; this is called "meeting and depriving." To perform tonification or sedation, one must first observe the Qi under the needle. If the Qi arrives full, solid, and firm, indicating excess, it can be sedated; if the Qi arrives soft, weak, and minute, indicating deficiency, it can be tonified. If one does not understand the difference between firm/solid and soft/weak, how can one distinguish between "gain" and "loss"?

Commentary: Wang Ji stated: In *Nei Jing*, Qibo said, "'Meeting and depriving,' how can it not be deficient? This refers to when pathogens are about to erupt; one first meets them and quickly deprives them, preventing the spread of pathogens. Thus it is said, 'Suddenly encountering them, block their path early.' It also says, 'When they arrive, press and stop them.' These are all examples of 'meeting and depriving,' preventing transmission through meridians and collaterals." Zhang Zhongjing said: "In Taiyang disease with headache, if it heals spontaneously after seven days or more, it is because the pathogen has exhausted its course in the meridian. If it is about to transmit to another meridian, needle the Foot-Yangming meridian to prevent transmission and achieve cure." The *Ci Nie Pian* (Chapter on Acupuncture for Malaria) states: "When malaria fever is just rising, needle the arterial pulse on the dorsum of the foot, open the aperture, and release blood to immediately reduce fever. When malaria chills are about to start, needle the Hand-Yangming, Hand-Taiyin, Foot-Yangming, and Foot-Taiyin meridians, following the Jing-Well and Shu points to release blood. These are all validations of 'meeting and depriving.'" Such cases are like bandits approaching the border; one first seizes their convenient routes and cuts off their approach. Then the bandits lose their advantage. How can they not become deficient? The spread of toxicity and harm can be avoided thereby.

"'Following and assisting,' how can it not be excessive? This refers to when pathogens have already passed; one follows to assist and support the body's Qi, preventing Qi rebellion. Thus it is said, 'For those with insufficient Shen, observe the deficient collaterals, press to gather Qi, needle to facilitate flow, do not release blood, do not vent Qi, to unblock the meridians so that Shen Qi becomes balanced.' This means only unblocking the meridians to make them harmonious, pressing the deficient collaterals to cause Qi to gather. It also says: 'In Taiyin malaria, upon onset, there is frequent vomiting; after vomiting, the condition declines, so treat it then.' This means treating when the pathogen has declined. These are all examples of "following and assisting," addressing the deficiency after the pathogen passes or stagnation/depression of Qi. The Classic states: 'For mild conditions, massage without releasing, insert the needle without pushing away, transfer Qi to the deficient area, and Shen Qi will recover.' Qibo said: 'Tonification must use circular movements; circular means movement; movement means shifting.' This means moving Qi that has not yet moved, shifting meridians that have not yet recovered. These are all proofs of "following and assisting." The reason is like a person too weak to walk; one follows to help with strength and assists with a boat/cart. Then they have support. How can they not become substantial? Deficient meridians and depressed Qi can be avoided thereby.

Thus is the meaning of "meeting/depriving" and "following/assisting." *Nan Jing* states: "'Meeting and depriving' is sedating the Son; 'following and assisting' is tonifying the Mother." For example, Heart disease belongs to Fire; Earth is the Son of Fire. The Shu point of the Pericardium Meridian is Daling; in excess, sedate it—this is "meeting and depriving." Wood is the Mother of Fire; the Jing-Well point of the Pericardium Meridian is Zhongchong; in deficiency, tonify it—this is "following and assisting." "Ying" (Meet) is ahead; "Sui" (Follow) is behind. This uses the Heart as an example; others can be inferred by analogy. Mentioning the Pericardium Meridian for tonification/sedation is due to the saying "Shaoyin has no Shu points"; Hand-Shaoyin (Heart) and Hand-Jueyin (Pericardium) are treated together.

Regulating Qi requires distinguishing Yin and Yang: interior is Yin, exterior is Yang; inside is Yin, outside is Yang. Observe whether the disease is in Yin or Yang and regulate accordingly. If Yin is deficient and Yang is excess, tonify Yin and sedate Yang; if Yang is deficient and Yin is excess, tonify Yang and sedate Yin. Or if Yang merges into Yin, Yin merges into Yang, or both Yin and Yang are deficient/excess, regulate according to the observed pattern. The difference between *Nei Jing* and *Nan Jing* regarding Ying-Sui is that *Nei Jing* discusses diseases affecting various meridians generally, while *Nan Jing* focuses on diseases affecting a single meridian. When the disease conforms to *Nei Jing* principles, one should adopt the *Nan Jing* method of mother-son Ying-Sui regulation, each fitting its appropriateness, thus conforming to the Classic's intent. Furthermore, *Xuan Zhu Jing* states: Among the Five Movements, one must break the stagnant Qi and first take the source of transformation. The method is: In years ruled by Taiyang, in the ninth month, drain the source of Water; in years ruled by Yangming, in the sixth month, drain the source of Metal; in years ruled by Shaoyin, in the third month, drain the source of Fire; in years ruled by Taiyin, in the fifth month, drain the source of Earth; in years ruled by Jueyin, in the twelfth month of the previous year, drain the source of Wood. This is the method of using needles to "meet and take." Detailed examination shows this "meeting and taking" method treats excessive, overflowing, and stagnant Qi patterns caused by climatic influences, differing from the methods in *Nei Jing* and *Nan Jing*. Wang Ji integrated *Nei Jing* and *Nan Jing*, clarifying the meaning of Ying-Sui tonification and sedation clearly. It benefits future generations, so despite repetition, it is recorded here.