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The physiological constants of the human body are as follows: The Taiyang (Greater Yang) channel typically has abundant blood and deficient qi; the Shaoyang (Lesser Yang) channel typically has deficient blood and abundant qi; the Yangming (Bright Yang) channel typically has abundant qi and abundant blood; the Shaoyin (Lesser Yin) channel typically has deficient blood and abundant qi; the Jueyin (Terminal Yin) channel typically has abundant blood and deficient qi; and the Taiyin (Greater Yin) channel typically has abundant qi and deficient blood. These are the natural constants determined by Heaven. (Qi belongs to Yang, blood belongs to Yin; the Fu organs belong to Yang, the Zang organs belong to Yin. The Yin-Yang of the Zang and Fu organs combine like male and female, and the abundance or deficiency of Qi and Blood follows fixed laws. For instance, since Taiyang has abundant blood and deficient qi, its paired interior-exterior channel, Shaoyin, has deficient blood and abundant qi; since Shaoyang has deficient blood and abundant qi, its paired channel, Jueyin, has abundant blood and deficient qi. When Yang is in excess, Yin is insufficient; when Yin is in excess, Yang is insufficient. This is the constant law of the waxing and waning of Heaven and Earth. Only the Yangming channel has both abundant Qi and Blood, because Qi and Blood are generated from Yangming.)

The Foot-Taiyang and Foot-Shaoyin channels are exterior-interior pairs; Foot-Shaoyang and Foot-Jueyin are exterior-interior pairs; Foot-Yangming and Foot-Taiyin are exterior-interior pairs. These constitute the Yin-Yang relationships of the foot channels. The Hand-Taiyang and Hand-Shaoyin channels are exterior-interior pairs; Hand-Shaoyang and the Pericardium (Heart Master) are exterior-interior pairs; Hand-Yangming and Hand-Taiyin are exterior-interior pairs. These constitute the Yin-Yang relationships of the hand channels. (There are three Yin and three Yang channels in the hands, and three Yin and three Yang channels in the feet, which together form the twelve primary meridians. Yin and Yang intersect, and interior-exterior channels correspond. Therefore, the sages mastered the method of diagnosis by first distinguishing Yin and Yang before treatment, examining subtle matters, tracing the changes of Yin and Yang, clarifying the conditions within the five Zang organs, and grasping the essentials of deficiency and excess. Understanding these is sufficient for diagnosis. If one palpates Yin but fails to understand Yang, one risks misdiagnosis leading to deterioration; if one understands Yang but fails to grasp Yin, one's medical knowledge is not profound. Thus, the Zang and Fu organs and their Yin-Yang aspects are mutually exterior-interior. These are the essentials of pulse diagnosis and must be known.)

Now that we know the ailments suffered by the hand and foot Yin-Yang channels, in treating any disease, one must first remove stagnant blood, thereby alleviating the suffering. Then, observe the patient's desires (such as a desire to disperse, contract, or relax), and subsequently drain the excess and tonify the deficiency. (Knowing the source of suffering means knowing which meridian on the hands or feet is affected by pathogenic factors. Removing stagnant blood first eliminates accumulated pathological products. Once these are removed, the suffering ceases. Observing desires involves discerning whether the patient wishes to disperse, contract, or relax. Generally, one must first determine the location of the disease in the five Zang organs. Once the Zang locations are identified and the Three Regions and Nine Pulses (Jiu Hou) examination is complete, then needling may proceed. "Excess" refers to an abundance of pathogenic factors; "deficiency" refers to the depletion of essential Qi. Excess requires draining methods; deficiency requires tonifying methods.)

To locate the Back-Shu points on the back, first measure the distance between the two nipples, fold it in half, and then use another piece of grass to measure half of that remaining length. Use this length to form the sides of a triangle by supporting the ends against each other. Hold this triangular frame against the back, placing one corner at the top, aligned with the Dazhui (GV14) point on the spine, and the other two corners pointing downwards. The area directly beneath the lower corner corresponds to the Feishu (BL13) point. (Shu sounds like 'shu' (transport); Du sounds like 'duo' (measure); Zhu sounds like 'zhu' (support). This discusses the method for locating the five Zang Back-Shu points. The Shu points of the five Zang organs are all located on the back. The back is the outer mansion of the thoracic organs. Hence, one first measures the inter-nipple distance to determine the back Shu points. 'Du' means measurement. Using grass to measure the space between the nipples, folding it, and using another piece of grass to measure half of that folded length allows one to construct a triangle. Aligning one corner with the Dazhui point on the spine and extending the other two corners downward, the endpoint of the lower corner indicates the location of Feishu. The principle of the Nine Needles and Nine Pulse diagnoses prioritizes the five Zang organs.)

Moving down one such measurement, one finds the Xinshu (BL15) point. Moving down another measurement, the left corner corresponds to the Ganshu (BL18) point, and the right corner to the Pishu (BL20) point. Moving down one more measurement, one finds the Shenshu (BL23) point. These are referred to as the five Zang Back-Shu points, which also indicate the depth for moxibustion and needling. ('Du' rhymes with 'du'; it refers to degree or measurement. 'Shu' is synonymous with 'transport', indicating the transmission and distribution of Qi and Blood of the five Zang organs. Wu Hegao stated: This method for locating the five Zang Shu points differs from the *Jia Yi Jing*, suggesting it was a distinct method used by ancient practitioners.)

When the body is comfortable but the mind is distressed, diseases arise in the vessels. Treatment involves moxibustion and acupuncture. (Body comfort and mental joy characterize the noble; body hardship and mental joy, or body hardship and mental distress, characterize common people. By understanding these differences in status, one can predict life and death and judge success or failure. The *Jin Gui Yao Lue* states: How does Blood Bi disease arise? The Master said: Those of noble and luxurious status have weak bones but abundant flesh. If they become overly fatigued and sweat, and if they toss and turn during sleep, exposing themselves to slight winds, they contract this disease. It is appropriate to use needle therapy to guide Yang Qi, harmonize the vessels, and eliminate tension for cure. Essentially, bodily comfort leads to abundant flesh; abundant flesh causes Yang Qi to remain in the Yin aspect for long periods. If Yang Qi is not on the exterior, pathogens directly injure the Yin. Mental distress damages the Spirit (Shen); damage to Shen leads to empty blood vessels, making them susceptible to pathogenic invasion. Thus, disease arises in the vessels. Moxibustion is suitable to stimulate trapped Yang Qi, and acupuncture is suitable to remove vessel obstruction.)

When both the body and mind are comfortable, diseases arise in the muscles. Treatment involves needle-stone therapy. (Comfortable body and mind imply excessive leisure. Excessive ease causes the Spirit mechanism to stagnate, and Qi and Blood to remain lodged. Thus, disease arises in the muscles. Needle-stone therapy is suitable to promote circulation.)

When the body is hardworking but the mind is content, diseases arise in the sinews. Treatment involves hot compresses and Daoyin (guiding and pulling exercises). (Wu Hegao stated: Bodily labor injures the sinews, while mental ease leaves the blood vessels unharmed. Therefore, hot compresses and Daoyin are used to nourish the sinews with blood and Qi, ensuring recovery.)

When both the body and mind are distressed, diseases arise in the throat and pharynx. Treatment involves sweet-tasting medicines. (Hundreds of worries trouble the heart, and myriad tasks exhaust the body, injuring both Yin-Yang and Qi-Blood. The pharynx (Yi) governs Heavenly Qi (Yang), and the throat (Yan) governs Earthly Qi (Yin). Since both Yin-Yang and Qi-Blood are injured, disease arises in the throat/pharynx. Sweet medicines are suitable to regulate the Spleen and Stomach. The *Zhong Shi Pian* states: When both Yin and Yang are deficient, tonifying Yang depletes Yin, and draining Yin causes Yang to escape. In such cases, sweet medicines should be used for regulation; harsh/potent drugs should not be consumed. Such cases should not be treated with moxibustion. Zhu Yongnian noted: Hangyi refers to the throat.)

Frequent fright and fear lead to blocked meridians, resulting in numbness and insensitivity. Treatment involves massage and medicinal wine. (Fright causes Qi to become chaotic; fear causes Qi to sink. Blood follows Qi; if Qi frequently becomes chaotic and reversed, the meridians become blocked, and Ying-Wei (Nutritive-Defensive) Qi fails to circulate. Thus, disease manifests as numbness. Massage and medicinal wine are suitable to promote the circulation of Ying-Wei Qi and Blood. Zhu Yongnian stated: Wine is the liquid of cooked grains; its nature is fierce, and its Qi acts quickly on Ying-Wei Qi. Therefore, medicinal wine is appropriate.)

These are called the Five Forms and States of Mind. (Referring to adults and commoners exhibiting these five types of physical and mental conditions.)

Needling the Yangming channel may release both blood and Qi; needling the Taiyang channel may release blood but should avoid releasing Qi; needling the Shaoyang channel may release Qi but should avoid releasing blood; needling the Taiyin channel may release Qi but should avoid releasing blood; needling the Shaoyin channel may release Qi but should avoid releasing blood; needling the Jueyin channel may release blood but should avoid releasing Qi. (The character 'E' here is pronounced as a departing tone, meaning 'to dislike' or 'to avoid'. This explains that the Qi and Blood of the six channels vary in abundance, and treatment should follow the aspect that is more abundant. Generally, if pathogens are in the Qi aspect, they can be released via blood; if in the Blood aspect, via Qi. Yangming has abundant Qi and Blood, so needling can release both. Taiyang has abundant blood and deficient Qi, so needling should release blood and avoid releasing Qi. Shaoyang has abundant Qi and deficient blood, so needling should release Qi and avoid releasing blood. Taiyin has abundant Qi and deficient blood, so needling should release Qi and avoid releasing blood. Shaoyin has abundant Qi and deficient blood, so needling should release Qi and avoid releasing blood. Jueyin has abundant blood and deficient Qi, so needling should release blood and avoid releasing Qi. These are the constant laws of Qi and Blood and the standard methods of needling. The *Zhen Jing* states: Needling the Ying (Blood) level releases blood; needling the Wei (Qi) level releases Qi. According to the *Ling Shu · Jing Shui* chapter: The twelve channels' tendencies towards abundant/deficient blood and Qi have general numbers. Treatment with needles and moxa adjusts the meridian Qi accordingly. It further states: Foot-Yangming is the Sea of the Five Zang and Six Fu organs; its pulse is large, blood is abundant, and Qi is vigorous with strong heat. Needling here requires depth to disperse pathogens and retention time to drain excess. Foot-Yangming needling depth is 6 fen, retained for 10 breaths. Foot-Taiyang depth is 5 fen, retained for 7 breaths. Foot-Shaoyang depth is 4 fen, retained for 5 breaths. Foot-Taiyin depth is 3 fen, retained for 4 breaths. Foot-Shaoyin depth is 2 fen, retained for 3 breaths. Foot-Jueyin depth is 1 fen, retained for 2 breaths. For the hand Yin-Yang channels, the pathway for receiving Qi is closer, and Qi arrives swiftly; needling depth should not exceed 2 fen, and retention should not exceed 1 breath. Adjust according to the patient's height, age, and build using mental calculation; this is called following the constant patterns of Heaven. Moxibustion follows similar principles. Exceeding these limits in moxibustion leads to 'evil fire,' causing bone dryness and sluggish pulses; exceeding them in needling leads to Qi collapse.)