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The human body is inseparable from blood and qi; the human response to things is inseparable from form (xing) and will (zhi). Form is that which stands externally as the manifestation of blood and qi. Will is that which resides internally as the storage of blood and qi.

Blood and qi vary in abundance and scarcity; form and will experience suffering and joy. Heaven and humanity have constant laws, and moxibustion and acupuncture have their appropriate applications. This is Qibo continuing the previous exposition on clarifying the Five Qi, further elaborating on the theory of blood, qi, form, and will.

The constant physiological norms of humans are: the Taiyang channel usually has abundant blood and scarce qi; the Shaoyang channel usually has scarce blood and abundant qi; the Yangming channel usually has abundant qi and abundant blood.

The constants of humans refer to postnatal quantitative relationships. Postnatal quantities proceed from "Tai" (Great/Extreme) to "Shao" (Less), moving from three to one. Taiyang is Three-Yang, Shaoyang is One-Yang, and Yangming is formed by the combination of Taiyang and Shaoyang. The reason Taiyang usually has abundant blood and scarce qi is that when Yang reaches the "Tai" stage, Yang qi is at its extreme; at the extreme of Yang, Yin is born. Blood belongs to Yin, so Yin generation leads to abundant blood; Qi belongs to Yang, so the extremity of Yang leads to scarce qi. The reason Shaoyang usually has scarce blood and abundant qi is that Yang begins at "Shao"; Yang qi is just arising, and Yin qi is not yet prosperous, hence scarce blood; Yang qi is just arising and limitless, hence abundant qi. The reason Yangming usually has abundant qi and abundant blood is that it possesses the abundant qi of Shaoyang and the abundant blood of Taiyang, demonstrating that Tai and Shao combine to form Yangming. This discusses the constants of humans.

The Shaoyin channel usually has scarce blood and abundant qi; the Jueyin channel usually has abundant blood and scarce qi; the Taiyin channel usually has abundant qi and scarce blood. These are the constants of Heaven (prenatal physiological norms).

Prenatal quantities proceed from "Shao" to "Tai", moving from one to three. Discussing Shaoyin as proceeding from "Shao" to "Tai": next comes Jueyin, finally Taiyin. Moving from one to three, first discussing Shaoyin: because Yin is not yet prosperous, it usually has scarce blood; Shaoyin is the source of generating Qi, so it usually has abundant qi; Jueyin liver meridian connects downward with the Chong and Ren vessels, so it usually has abundant blood; Jueyin is One-Yin and generates slight Yang, so it usually has scarce qi; Taiyin is Three-Yin; at the extreme of Yin, Yang is born, so it usually has abundant qi; at the extreme of Yin, decline occurs, so it usually has scarce blood. From one to three, from Shao to Tai, this is the constant of Heaven; the constant of humans, when discussing Three-Yang, is because Yang provides righteousness; the constant of Heaven, when discussing Three-Yin, is because Yin acts as the master. Knowing the constants of Yin and Yang in Heaven and Humanity allows one to understand human blood and qi.

Foot-Taiyang and Foot-Shaoyin 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 of the lower limbs. Hand-Taiyang and Hand-Shaoyin are exterior-interior pairs; Hand-Shaoyang and Hand-Jueyin (Pericardium) are exterior-interior pairs; Hand-Yangming and Hand-Taiyin are exterior-interior pairs. These constitute the Yin-Yang of the upper limbs.

Three-Yang and Three-Yin represent the Six Qi of Yin and Yang. Combining these Six Qi with the twelve meridians of the body yields the Three-Yang and Three-Yin of the feet and the Three-Yang and Three-Yin of the hands. Yang governs the exterior, Yin governs the interior. Knowing the location of exterior Yang reveals the location of interior Yin. Thus, Foot-Taiyang and Foot-Shaoyin are exterior-interior; Foot-Shaoyang and Foot-Jueyin are exterior-interior; Foot-Yangming and Foot-Taiyin are exterior-interior. These are the Six Qi of Foot Yin-Yang. Hand-Taiyang and Hand-Shaoyin are exterior-interior; Hand-Shaoyang and Hand-Jueyin (Pericardium) are exterior-interior; Hand-Yangming and Hand-Taiyin are exterior-interior. These are the Six Qi of Hand Yin-Yang. Understanding the Yin-Yang of the hands and feet, combined with the blood and qi of the twelve meridians, allows one to know the Yin-Yang of blood and qi.

Now that we know the ailments of the Yin-Yang channels of the hands and feet, in treating any disease, one must first remove the blood, thereby removing the cause of suffering. Observe what the patient desires (to disperse, soften, relax, contract, or firm up), then drain excess and tonify deficiency.

"Suffering" (Ku) means disease. Following the previous discussion on the exterior-interior relationship of hand and foot Yin-Yang, this addresses the diseases of these channels. Blood is tangible and belongs to Yin; Qi is intangible and belongs to Yang. Tangible Yin-blood must be treated first; intangible Yang-Qi should not be injured first. Therefore, in all treatments, blood removal comes first. Removing blood eliminates the disease causing suffering. "Observing what the patient desires" means discerning the intent to disperse, soften, relax, contract, or firm up. Doing so reveals which meridians have excess and which have deficiency, allowing for draining excess and tonifying deficiency. "Draining excess and tonifying deficiency" implies that after the nine pulse diagnoses are complete, one then decides whether to retain the needle.

To know the Back-Shu points, first measure the distance between the two nipples and fold it in half. Take another grass stem and measure half of that length. Use the two corners of this shorter stem to brace against each other. Lift this tool to measure the back, placing one corner above, aligned with the Dazhui point (GV14), and the two corners below. The area directly beneath the lower corner corresponds to the Lung Back-Shu point (Feishu, BL13). Move down one measurement length, and you find the Heart Back-Shu point (Xinshu, BL15). Move down another length; the left corner corresponds to the Liver Back-Shu point (Ganshu, BL18), and the right corner to the Spleen Back-Shu point (Pishu, BL20). Move down one more length, and you find the Kidney Back-Shu point (Shenshu, BL23). These are called the Back-Shu points of the Five Zang organs, serving as the standard for moxibustion and acupuncture.

The first three measurements use the pronunciation "duo" (to measure); the subsequent four use the character's literal meaning. The Back-Shu points of the Five Zang organs are all located on the back. To locate them, first measure between the nipples and halve it. Then take another grass stem, measure the nipple distance again but only take half, and brace the two corners of this stem together. The "corners" refer to the sides. Holding them together, lift the tool to measure the back. The "back" refers to the Back-Shu points. Position one corner horizontally above, aligned with Dazhui (GV14). The two braced corners are below; the area under the lower corner corresponds to the bilateral Lung Back-Shu points. Move down one length for the bilateral Heart Back-Shu points. Move down one length; the left corner is the Liver Back-Shu point, the right corner is the Spleen Back-Shu point. Move down one length for the bilateral Kidney Back-Shu points. These are the Back-Shu points for Lung, Heart, Liver, Spleen, and Kidney, serving as the standard for moxibustion and acupuncture.

When form is comfortable but will is suffering, disease arises in the vessels. Treat with moxibustion and acupuncture.

The previous section discussed Yin-Yang, blood, and qi, establishing standards for moxibustion and acupuncture. This section discusses the comfort/suffering of form and will, and the corresponding treatment standards. Form manifests externally; will resides internally. Comfortable form means physical harmony; suffering will causes internal disturbance to the vessels. Thus, disease arises in the vessels. Vessels are governed by the Heart. Treatment with moxibustion and acupuncture involves either using moxibustion to tonify or acupuncture to unblock.

When both form and will are comfortable, disease arises in the flesh/muscles. Treat with needles and stone bi.

Comfortable form and will lead to excessive leisure and lack of movement. Thus, disease arises in the muscles. Muscles are governed by the Spleen. Treatment with needles and stone bi involves either needling or using bian stones for scraping.

When form is suffering but will is comfortable, disease arises in the sinews/tendons. Treat with hot compresses and Dao Yin (guiding and pulling exercises).

Suffering form and comfortable will mean mental ease but physical labor. Thus, disease arises in the sinews. Sinews are governed by the Liver. Treatment with hot compresses and Dao Yin nourishes the sinews with blood and qi.

When both form and will are suffering, disease arises in the pharynx and epiglottis. Treat with sweet herbs.

The pharynx (yan) governs Earth Qi and belongs to Yin; the epiglottis/throat (yi) governs Heaven Qi and belongs to Yang. When both form and will suffer, Yin and Yang are depleted, so disease arises in the pharynx and throat. The pharynx receives food and drink, governed by the Stomach; the throat manages respiration, governed by the Lungs. Disease in both indicates deficiency in both Lungs and Stomach, so treatment should employ sweet herbs. As stated in *Ling Shu: Zhong Shi*: "If both Yin and Yang are deficient, tonifying Yang exhausts Yin, and draining Yin causes Yang to escape. In such cases, sweet herbs may be used, but not potent medicines, and moxibustion should not be applied." This illustrates that principle.

When the body frequently experiences fright and fear, the meridians become blocked, and disease arises as numbness/anesthesia. Treat with massage and medicinal wine.

"Shuo" (frequently) implies frequent fright and fear, which is suffering of the will. Blocked meridians due to strain are suffering of the form. Frequent fright/fear and blocked meridians equate to the previously mentioned "form suffering, will suffering." Disease arising as numbness occurs because fear injures bone; the Kidneys govern bone. Bone dysfunction leads to limited flexion/extension and numbness. Massage treats by unblocking meridians; medicinal wine treats by nourishing Kidney essence.

This is called the Five Types of Form and Will.

Summarizing the above, it discusses the comfort and suffering of form and will. Disease arising in vessels, flesh, sinews, pharynx/throat, and numbness constitutes the form and will associated with the suffering and comfort of the Five Zang organs.

Needling Yangming releases blood and qi; Needling Taiyang releases blood but avoids depleting qi; Needling Shaoyang releases qi but avoids depleting blood; Needling Taiyin releases qi but avoids depleting blood; Needling Shaoyin releases qi but avoids depleting blood; Needling Jueyin releases blood but avoids depleting qi.

"E" (avoid/dislike) is pronounced with the departing tone. This defines needling methods based on the abundance or scarcity of blood and qi in the Three Yin and Three Yang channels. Yangming usually has abundant blood and qi, so needling Yangming can release both blood and qi. Taiyang usually has abundant blood and scarce qi, so needling Taiyang can release blood but should avoid depleting qi. Shaoyang usually has scarce blood and abundant qi, so needling Shaoyang can release qi but should avoid depleting blood. Taiyin usually has abundant qi and scarce blood, so needling Taiyin can release qi but should avoid depleting blood. Shaoyin usually has scarce blood and abundant qi, so needling Shaoyin can release qi but should avoid depleting blood. Jueyin usually has abundant blood and scarce qi, so needling Jueyin can release blood but should avoid depleting qi. This explains that since blood and qi vary in quantity, and form/will vary in comfort/suffering, and Heaven/Humanity have constants, moxibustion and acupuncture have fixed rules, thereby clarifying the未尽 meanings of the preceding text.