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Chapter 62 states: The Jing-Well and Ying-Spring acupoints of the Zang organs are only five in number, yet the Fu organs have six uniquely. What is the meaning of this? (The "five" refers to the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points. The "six" refers to the Jing-Well, Ying-Spring, Shu-Stream, Yuan-Source, Jing-River, and He-Sea points. Details of these points can be found in *Ling Shu: Ben Shu*.)

The response is: The Fu organs belong to Yang. The San Jiao (Triple Burner) qi circulates through all Yang meridians. Therefore, an additional point is established in the Fu organs, also called the Yuan-Source point. (Shu means acupoint. In *Ling Shu: Ben Shu*, the passing-through points are considered Yuan points. This is likely because the San Jiao travels a long distance, and its qi gathers where the five points are insufficient to fully express it; thus, another point is separately designated as the Yuan point.) Hence, the Fu organs have six points because they share the same qi with the San Jiao. (Sharing the same qi means circulating through the Yang meridians, not that their qi originates solely from the San Jiao. Details are provided in Chapter 66.)

Chapter 63 states: *Shi Bian* says that for both Zang and Fu organs, the Ying-Spring and He-Sea points all begin with the Jing-Well point. Why? (In the sequence of acupoints along a meridian, they start with Jing-Well, followed by Ying-Spring, Shu-Stream, Jing-River, and finally He-Sea. Thus, it is said to begin with the Jing-Well point.)

The response is: The Jing-Well point corresponds to the East and Spring. (*Ling Shu: Ben Shu* associates Jing-Well with Wood, hence matching it with Spring in terms of seasons), which is when all things begin to grow.

All creatures that crawl, breathe, fly, or writhe—(KT, [insect+yu], and wriggling describe insect movements; breathing implies air exchange—all belong to insects and worms, creatures born annually)—must be born in accordance with Spring. (This uses the principle of biological growth to illustrate that human Qi and Blood behave similarly.) Therefore, the year begins with Spring, and the days begin with Jia. (Jia also belongs to Wood, indicating that years and days both start with Wood, so all things follow this pattern.) Thus, treatment begins with the Jing-Well point.

Chapter 64 states: *Shi Bian* further says that Yin Jing-Well points belong to Wood, while Yang Jing-Well points belong to Metal; Yin Ying-Spring points belong to Fire, while Yang Ying-Spring points belong to Water; Yin Shu-Stream points (also written as Shu) belong to Earth, while Yang Shu-Stream points belong to Wood; Yin Jing-River points belong to Metal, while Yang Jing-River points belong to Fire; Yin He-Sea points belong to Water, while Yang He-Sea points belong to Earth. The Yin and Yang attributes differ significantly. What is the intention behind this? (Zang organs are Yin, hence Yin. Fu organs are Yang, hence Yang. Yin Jing-Well is Wood, followed by Fire, Earth, Metal, Water. Yang Jing-Well is Metal, followed by Water, Wood, Fire, Earth. All follow the order of mutual generation in the Five Elements.)

The response is: This concerns the matter of Gang (Yang/Hard) and Rou (Yin/Soft). Yin Jing-Well is Yi Wood. (Yi is Yin Wood.) Yang Jing-Well is Geng Metal. (Geng is Yang Metal.) Yang Jing-Well is Geng; Geng is the Gang aspect of Yi. Yin Jing-Well is Yi; Yi is the Rou aspect of Geng. (Yang Metal and Yin Wood combine Gang and Rou, forming a husband-wife relationship.) Since Yi is Wood, it is said that Yin Jing-Well is Wood. Since Geng is Metal, it is said that Yang Jing-Well is Metal. The rest follow this analogy. (The "rest" refers to Ying-Spring, Shu-Stream, Jing-River, and He-Sea points. "Follow this analogy" means that Yin Ying-Spring Ding Fire and Yang Ying-Spring Ren Water are deduced in the same manner.)

Chapter 65 states: The classic text says, "What emerges is the Jing-Well, what enters is the He-Sea." (See *Ling Shu: Ben Shu* for details; for example, the Lung meridian emerges at Shaoshang as the Jing-Well and enters at Chize as the He-Sea.) What is the method behind this?

The response is: "What emerges is the Jing-Well." The Jing-Well point corresponds to the East and Spring. (Jing-Well belongs to Wood, and Spring is the season of Wood.) It is when all things begin to grow, hence "what emerges is the Jing-Well." "What enters is the He-Sea."

The He-Sea point corresponds to the North and Winter. (He-Sea belongs to Water, and Winter is the season of Water.) Yang Qi enters the Zang organs, hence "what enters is the He-Sea." (This matches seasonal attributes to acupoints to clarify the meaning of "emergence" and "entry," consistent with the meaning in Chapter 63.)

Chapter 66 states: The classic text says the Yuan-Source point of the Lung emerges at Taiyuan; (Taiyuan is located in the depression posterior to the wrist.) the Yuan-Source point of the Heart emerges at Daling; (Daling is located between the two tendons in the transverse crease distal to the wrist bone; this is an acupoint of the Pericardium Meridian of Hand-Jueyin. The others follow their respective meridians.) the Yuan-Source point of the Liver emerges at Taichong; (Taichong is located in the depression two cun proximal to the metatarsophalangeal joint of the great toe.) the Yuan-Source point of the Spleen emerges at Taibai; (Taibai is located in the depression at the medial border of the white flesh of the foot.) the Yuan-Source point of the Kidney emerges at Taixi; (Taixi is located five fen posterior to the medial malleolus.) the Yuan-Source point of the Shaoyin meridian emerges at Duigu; (Shaoyin refers to the Hand-Shaoyin Heart Meridian. Duigu is Shenmen acupoint, located in the depression at the end of the sharp bone of the wrist.) the Yuan-Source point of the Gallbladder emerges at Qiuxu; (Qiuxu is located in the depression below the lateral malleolus.) the Yuan-Source point of the Stomach emerges at Chongyang; (Chongyang is located on the dorsum of the foot, in the arterial pulse between the high bones, five cun distal to Neiting.) the Yuan-Source point of the San Jiao emerges at Yangchi; (Yangchi is located in the depression dorsal to the wrist.) the Yuan-Source point of the Bladder emerges at Jinggu; (Jinggu is located in the depression at the white flesh boundary under the large bone distal to the metatarsophalangeal joint of the little toe, on the lateral side.) the Yuan-Source point of the Large Intestine emerges at Hegu; (Hegu is located in the depression between the first and second metacarpal bones.) the Yuan-Source point of the Small Intestine emerges at Wangu. (Wangu is located in the depression anterior to the styloid process of the ulna on the lateral side of the hand.)

Why do all twelve meridians use the Shu-Stream point as the Yuan-Source point?

The response is: The Shu-Stream points of the Zang organs are where the Qi of the San Jiao travels and where Qi stays and stops. (Twelve meridians circulate Ying and Wei Qi. The San Jiao is the source of Ying and Wei Qi. Where Ying and Wei Qi stay is where San Jiao Qi stays.) Why are the Shu-Stream points traveled by the San Jiao called Yuan-Source points? (Why is the place where San Jiao stays named Yuan?)

The response is: The moving Qi in the kidney region below the navel is the root of human life and the foundation of the twelve meridians, hence it is named Yuan. (This refers to the Mingmen mentioned in Chapter 36 as the root of the San Jiao. See Chapter 36 for details.) The San Jiao is the special envoy of the Yuan Qi. (Meaning the fundamental Yuan Qi branches out to various meridians, hence "special envoy".) It primarily facilitates the circulation of the three Qi (Upper, Middle, and Lower San Jiao Qi) through the Zang and Fu organs. Yuan is the honorific title of the San Jiao. (When distinguished, it is called San Jiao; referring to its root, it is called Yuan, hence "honorific title.") Therefore, wherever Qi stops, it becomes the Yuan point. When Zang and Fu organs are diseased, one should select their Yuan points. (Since the San Jiao is the special envoy of Yuan Qi, wherever San Jiao Qi resides, Yuan Qi resides. Thus, it is named Yuan. For deep-seated diseases, one should treat here. *Ling Shu: Jiu Zhen Shi Er Yuan* states: "When Zang organs have disease, take the Twelve Yuan points. The Twelve Yuan points are where the Zang organs receive the essence and flavors of the three hundred and sixty-five Qi periods." This explanation is very clear.)

Chapter 67 states: The Mu points of the Zang organs are all on the Yin side (anterior/abdomen), while the Shu points (also written as Shu, with an additional "all" character below) are on the Yang side (posterior/back). What does this mean? (Mu sounds like "mu". It is where Qi gathers. Shu, written as "Shu" in *Records of the Grand Historian: Biography of Bian Que*, implies distribution/transmission. Yin refers to the abdomen. Fei Mu Zhongfu belongs to its own meridian; Xin Zhu Mu Jueque belongs to the Ren Mai; Pi Mu Zhangmen belongs to the Liver meridian; Gan Mu Qimen belongs to its own meridian; Shen Mu Jingmen belongs to the Gallbladder meridian; Wei Mu Zhongwan belongs to the Ren Mai; Da Chang Mu Tianshu belongs to the Stomach meridian; Xiao Chang Mu Guanyuan belongs to the Ren Mai; Dan Mu Riyue belongs to its own meridian; Pang Guang Mu Zhongji belongs to the Ren Mai; San Jiao Mu Shimens belongs to the Ren Mai. All these points are on the abdomen. Yang refers to the back. *Su Wen: Qi Fu Lun* says: "There are five Shu points for each Zang organ and six for each Fu organ." *Ling Shu: Bei Shu Pian* says: "Fei Shu is between the third and fourth vertebrae, Xin Shu between the fifth and sixth, Ge Shu between the seventh and eighth, Gan Shu between the ninth and tenth, Pi Shu between the eleventh and twelfth, Shen Shu between the fourteenth and fifteenth, all three cun lateral to the spine." Vertebrae are referred to as Jiao. Xin Bao Shu is below the fourth vertebra, Da Chang Shu below the sixteenth, Xiao Chang Shu below the eighteenth, Dan Shu below the tenth, Wei Shu below the twelfth, San Jiao Shu below the thirteenth, Pang Guang Shu below the nineteenth. These points are also three cun lateral to the spine, belonging to the Foot-Taiyang Bladder Meridian, all on the back.)

The response is: Yin diseases manifest on the Yang, and Yang diseases manifest on the Yin. Therefore, Mu points are placed on the Yin, and Shu points on the Yang. (This means Yin meridians originate on the abdomen, but their Shu points are on the back; Yang meridians originate on the back, but their Mu points are on the abdomen. This is because pathogenic Qi flows mutually, and meridians are interconnected, so places where Qi gathers and transforms intersect.)

Chapter 68 states: Zang and Fu organs all have Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points. What do they each govern? (Asking what diseases these points treat upon needling.)

The response is: The classic text says what emerges is Jing-Well,

what flows is Ying-Spring, what pours into is Shu-Stream, what passes through is Jing-River, and what enters is He-Sea. (Emergence refers to the starting source. Flow refers to becoming abundant and mobile. Pouring into refers to the direction of flow. Passing through refers to thorough connection. Entering refers to storage and return. These five sentences originate from *Ling Shu: Jiu Zhen Shi Er Yuan*. In the classic text, "flow" is written as "liu", with the same meaning.) Jing-Well points govern fullness beneath the heart; Ying-Spring points govern body heat; Shu-Stream points govern heaviness of the body and joint pain; Jing-River points govern wheezing, coughing, and alternating chills and fever; He-Sea points govern rebellious Qi and diarrhea. (Inferring from the Five Element associations in Chapter 64, fullness beneath the heart is a Liver Wood disease, body heat is a Heart Fire disease, heaviness and joint pain are Spleen Earth diseases, wheezing/cough/chills-fever are Lung Metal diseases, and rebellious Qi/diarrhea are Kidney Water diseases. However, this discusses only one aspect. The methods for differentiating diseases and selecting points in the two classics are not limited to this; one must not adhere rigidly to one theory without flexibility.) These are the diseases governed by the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points of the Zang and Fu organs.

Chapter 69 states: The classic text says, "Tonify deficiency, sedate excess. If neither deficient nor excess, treat according to the meridian." What does this mean? (Deficiency refers to weak Qi and Blood. Excess refers to robust Qi and Blood. Tonifying involves using tonification needle techniques. Sedating involves using sedation needle techniques. This is detailed in *Su Wen: Li He Zhen Xie Lun* and other chapters. "Treat according to the meridian" means selecting appropriate acupoints along the affected meridian.)

The response is: Tonify the Mother point for deficiency, sedate the Child point for excess. One should tonify first, then sedate. (Mother refers to the meridian that generates me; e.g., if Liver is deficient, tonify the Kidney meridian. If Mother Qi is excess, generation is stronger. Child refers to the meridian I generate; e.g., if Liver is excess, sedate the Heart meridian. If Child Qi is weak, consumption of Mother Qi increases. See Chapter 75 below.) Neither deficient nor excess, (some versions read "neither deficient nor excess") treat according to the meridian means the primary meridian is sick itself, not invaded by external pathogens. One should take points from the meridian itself, hence "treat according to the meridian." (Primary meridian sickness, such as described in Chapter 49. Taking the meridian itself means selecting appropriate points on the original meridian, without needing to tonify Mother or sedate Child.)

Chapter 70 states: (Some versions have "The classic text says") Needling is shallow in Spring and Summer, and deep in Autumn and Winter. What does this mean? (*Ling Shu: Zhong Shi Pian* says: "Spring Qi is in the hairs, Summer Qi in the skin, Autumn Qi in the muscles/flesh, Winter Qi in the sinews and bones. To treat these diseases, align with the season." Although the two texts have differences, this is the general principle.)

The response is: In Spring and Summer, Yang Qi is superior, and Human Qi

is also superior, so one should needle superficially. In Autumn and Winter, Yang Qi is inferior, and Human Qi is also inferior, so one should needle deeply. (Yang Qi refers to Heaven and Earth Qi. Human Qi refers to Ying and Wei Qi. Superior refers to above the skin and flesh. Inferior refers to within the sinews and bones. Superficial and deep needling must hit the location of the disease to ensure recovery.) What does it mean to "attain one Yin in Spring and Summer, and one Yang in Autumn and Winter"? (Attain means to obtain, referring to using the needle to acquire Qi.)

The response is: Spring and Summer are warm. To attain one Yin, upon initial insertion, sink the needle to the level of the Kidney and Liver. Upon obtaining Deqi, draw and hold to acquire Yin Qi. (Warm refers to the warm season. When Yang is excess, Yin is insufficient, so Yin Qi is taken to supplement Yang. "Sink" means inserting the needle deeply to the Kidney/Liver sinew/bone level. "Draw" means drawing Qi out to the Yang portion.) Autumn and Winter are cold. To attain one Yang, upon initial insertion, float the needle superficially to the level of the Heart and Lungs. Upon obtaining Deqi, push inward to acquire Yang Qi. (Cold refers to the cold season. When Yin is excess, Yang is insufficient, so Yang Qi is taken to supplement Yin. "Float" means inserting the needle superficially to the Heart/Lung skin/blood level. "Push" means pushing Qi in to the Yin portion. This is the meaning of the classic text: "From Yin draw Yang, from Yang draw Yin.") This is called attaining one Yin in Spring and Summer, and one Yang in Autumn and Winter.

Chapter 71 states: The classic text says, "Needle Ying without injuring Wei, needle Wei without injuring Ying." What does this mean? (Ying governs Blood inside, Wei governs Qi outside. When Ying and Wei are diseased, they affect their respective locations; one must not punish the innocent. This aligns with *Su Wen: Ci Qi Lun*: "Needle bone without injuring sinew, sinew without injuring flesh, flesh without injuring vessels, vessels without injuring skin, skin without injuring flesh, flesh without injuring sinew, sinew without injuring bone.")

The response is: To needle Yang (Wei), lay the needle horizontally and insert. (Yang refers to Wei Qi. Wei is external; shallow needling is desired. By laying the needle horizontally, the tip reaches laterally, avoiding Ying.)

To needle Yin (Ying), first use the left hand to press and massage the Ying-Stream or Shu-Stream point. Once the Qi disperses, insert the needle. (Yin refers to Ying Qi. Ying is internal; the needle must pass through Wei to reach Ying. However, Wei belongs to Qi and can be dispersed. Pressing makes Wei Qi temporarily leave the area, allowing the needle to reach Ying directly without touching Wei.) This is called needling Ying without injuring Wei, and needling Wei without injuring Ying.

Chapter 72 states: The classic text says, "Knowing the Qi of Ying and Sui allows for regulation; the method of regulating Qi must lie in Yin and Yang." What does this mean? (*Ling Shu: Zhong Shi Pian* says: "Yang receives Qi from the extremities, Yin receives Qi from the Zang organs. Therefore, sedation follows Ying, tonification follows Sui. Knowing Ying and Sui, Qi can be harmonized. The method of harmonizing Qi must connect Yin and Yang." The citation originates here. Generally, Yang meridians govern the exterior, starting from extremities; Yin meridians govern the interior, starting from Zang organs. Ying means the needle tip meets the incoming Qi to drain it, hence sedation. Sui means the needle tip follows the outgoing Qi to support it, hence tonification. Connecting Yin and Yang means observing Yin/Yang deficiency/excess to avoid erroneous tonification/sedation. See Chapter 79.)

The response is: What is meant by Ying and Sui is knowing the circulation of Ying and Wei, and the flow of meridians. Following their counter-flow or順-flow to select points is called Ying and Sui. (Knowing the coming and going, counter and smooth flow is the true meaning of Ying and Sui in the classic text, which Yuèrén based his work on. Various interpretations are mistaken due to neglect of classical studies!)

The method of regulating Qi must lie in Yin and Yang means knowing the interior/exterior and surface/depth, and regulating according to Yin and Yang. Hence, the method of regulating Qi must lie in Yin and Yang. (Yang governs exterior/surface, Yin governs interior/depth. Observing deficiency/excess and applying tonification/sedation achieves harmony.)

Chapter 73 states: All Jing-Well points have thin muscle and little Qi, insufficient for manipulation. How should they be needled? (All Jing-Well points are at the tips of fingers/toes, hence thin muscle. Qi is stored in muscle; less muscle means weaker Qi. Insufficient for manipulation means tonification/sedation cannot be effectively applied.)

The response is: All Jing-Well points belong to Wood; Ying-Spring points belong to Fire. Fire is the Child of Wood. When needling a Jing-Well point,

sedate using the Ying-Spring point. (This is the method of sedating the Child. For tonification, one would tonify the He-Sea point, by analogy. This applies specifically to Jing-Well points because their Qi is too weak for direct tonification/sedation; sedating the Child and tonifying the Mother ensures Qi responds appropriately.)

Thus, the classic text says (or states) that tonification cannot be used as sedation, and sedation cannot be used as tonification. This is what is meant. (Meaning: for sedation, use the Child point; for tonification, use the Mother point. Do not misuse them.)

Chapter 74 states: The classic text says, "Spring needle Jing-Well, Summer needle Ying-Spring, Late Summer needle Shu-Stream, Autumn needle Jing-River, Winter needle He-Sea." What does this mean? (These five lines of the classic text cannot be verified.)

The response is: Spring needle Jing-Well because the pathogen is in the Liver; Summer needle Ying-Spring because the pathogen is in the Heart; Late Summer needle Shu-Stream because the pathogen is in the Spleen; Autumn needle Jing-River because the pathogen is in the Lung; Winter needle He-Sea because the pathogen is in the Kidney. (This is stated based on Zang organ associations. Jing-Well and Spring both belong to Wood; Ying-Spring and Summer both belong to Fire; Shu-Stream and Autumn both belong to Metal; He-Sea and Winter both belong to Water. Thus, when disease occurs in the four seasons, Zang Qi responds accordingly, so needling methods follow the season.)

Why are Liver, Heart, Spleen, Lung, and Kidney associated with Spring, Summer, Autumn, and Winter?

The response is: When a Zang organ is diseased, five manifestations appear. (Meaning five signs appear externally.)

For example, Liver disease: green color indicates Liver; musky odor indicates Liver; preference for sour taste indicates Liver; preference for shouting indicates Liver; preference for weeping indicates Liver. (Details in Chapter 49. This lists signs of Liver pathogen to exemplify the others.) Diseases are numerous and cannot be fully enumerated. (Meaning the variations of the five signs are endless.) The four seasons have fixed numbers and are linked to Spring, Summer, Autumn, and Winter. (Meaning although diseases vary infinitely, the four seasons have fixed patterns. Treatment methods do not exceed this; the way is simple and easy to practice.) The subtlety of needling lies in the finest details (autumn hair). (This further elaborates on the art of needling; its subtlety lies in minute details beyond just the seasons. Students must not forget difficulty because it seems easy.)

Chapter 75 states: The classic text says, "East is excess, West is deficiency. Sedate South, tonify North." What does this mean? (This is the method of sedating the Child from Chapter 69. South is the Child of East; North is the Child of West and Mother of East. Details below.)

The response is: Metal, Wood, Water, Fire, and Earth should balance each other. (Mutual balance means Metal controls Wood, Wood controls Earth, cycling to prevent any single Zang from becoming excessive and causing disease.) East is Wood, West is Metal. If Wood desires excess, Metal should balance it; if Fire desires excess, Water should balance it; if Earth desires excess, Wood should balance it; if Metal desires excess, Fire should balance it; if Water desires excess, Earth should balance it. (This describes the natural law of the Five Elements.) East is Liver, so Liver is excess; West is Lung, so Lung is deficiency. Sedate South Fire, tonify North Water. South Fire is the Child of Wood. (Sedate the Child when excess.) North Water is the Mother of Wood. Water overcomes Fire. (Mother overcomes Child.) The Child makes the Mother excess, and the Mother makes the Child deficient. (Fire, the Child of Wood, is controlled by Water, the Mother of Wood. Fire benefits Water's Qi, hence "Child makes Mother excess." Water controls Fire, depriving Fire of Qi, hence "Mother makes Child deficient.") Therefore, sedating Fire and tonifying Water aims to prevent Metal from balancing Wood. (If Child makes Mother excess, sedating the Child reduces Fire, allowing Water to dominate. If Mother makes Child deficient, tonifying the Mother strengthens Water, preventing Fire from retaining excess. Thus, Fire cannot control Metal, but instead relies on Wood for sustenance, allowing Metal Qi to expand and Wood to decline, so Metal naturally balances Wood. The character "not" is considered a superfluous character by most commentators.)