典藏书目

The physiological constants of the human body are as follows: The Taiyang (Greater Yang) channel usually has abundant blood and deficient qi; the Shaoyang (Lesser Yang) channel usually has deficient blood and abundant qi; the Yangming (Bright Yang) channel usually has abundant qi and abundant blood (this is the postnatal numerical pattern, decreasing from Tai). The Shaoyin (Lesser Yin) channel usually has deficient blood and abundant qi; the Jueyin (Terminal Yin) channel usually has abundant blood and deficient qi; the Taiyin (Greater Yin) channel usually has abundant qi and deficient blood (this is the prenatal numerical pattern, increasing from Shao to Tai). The Foot-Taiyang Bladder channel and the Foot-Shaoyin Kidney channel are exterior-interior pairs; the Foot-Shaoyang Gallbladder channel and the Foot-Jueyin Liver channel are exterior-interior pairs; the Foot-Yangming Stomach channel and the Foot-Taiyin Spleen channel are exterior-interior pairs. The Hand-Taiyang Small Intestine channel and the Hand-Shaoyin Heart channel are exterior-interior pairs; the Hand-Shaoyang Sanjiao (Triple Burner) channel and the Hand-Jueyin Pericardium channel are exterior-interior pairs; the Hand-Yangming Large Intestine channel and the Hand-Taiyin Lung channel are exterior-interior pairs. Now that we understand the pathological tendencies of the hand and foot yin-yang channels, in treating any disease, one must first remove blood stasis to alleviate suffering, observe the patient's desires (to disperse, to relax, to consolidate, or to firm up), and then drain the excess and tonify the deficiency.

Diseases arising from physical comfort but mental distress originate in the vessels; they are treated with moxibustion and acupuncture (Physical comfort means no bodily labor; mental distress means excessive mental worry. The Heart governs the vessels; deep thinking and over-worry cause vessel pathology, so treating the meridians with moxibustion and acupuncture is appropriate). Diseases arising from physical comfort and mental joy originate in the muscles; they are treated with needles and stone tools (Constant eating without movement damages the Spleen. The Spleen governs the muscles; pathology may involve stagnation of Wei Qi or accumulation of pus and blood, thus requiring needle or stone treatment). Diseases arising from physical toil and mental joy originate in the tendons; they are treated with hot compresses and Daoyin exercises (Toil injures the tendons, so herbal hot compresses and guiding exercises are suitable). Diseases arising from physical toil and mental distress originate in the throat and epiglottis; they are treated with sweet herbs (Physical toil and mental distress lead to excessive sorrow and thought. Sorrow injures the Lung; thought injures the Spleen. The Spleen and Lung meridians ascend along the throat. Excessive sorrow causes choking and difficulty swallowing; excessive thought causes upper jiao blockage and a sensation of a lump in the throat. Since the zang organs are damaged, sweet herbs should be used to regulate them). Frequent fright and terror cause meridian obstruction and numbness (Bu Ren); these are treated with massage and medicinal wine (Numbness refers to stubborn bi syndrome and weakness. Massage guides qi and moves blood; medicinal wine refers to medicated wine. This corresponds to the *Ling Shu: Nine Needles Chapter*).

The true essence of acupuncture requires first regulating Shen (Spirit/Mind) (where Zheng Qi resides). Once the condition of the Five Zang organs is determined and the Nine Pulses are fully assessed, one may then insert the needle. If no abnormal pulses are seen and no ominous signs are heard, and there is harmony between interior and exterior, do not let the physical form precede the diagnosis. One must study the flow and return of Qi before applying treatment to the patient. There are deficiency and excess conditions in people; avoid needling the Five Deficiency patterns (deficiency conditions are unfavorable for needling), and do not stay away from the Five Excess patterns (excess pathogens are precisely what should be addressed). When the time for needle insertion arrives, there is not even a blink's delay (inserting the needle; 'Shun' is synonymous with 'blink'. It means the timing of needle insertion varies or is precise, depending on the moment of Qi mechanism, and cannot be mistaken by a split second). The hand movements must be focused (Movement refers to using the needle; Focus means dedicating oneself to the task with a single-minded heart). The needle must be bright and clean, and the manipulation uniform (Bright refers to cleanliness; Uniform refers to calm and measured execution). Quietly contemplate the principles, observing the changes of adaptation (Adaptation refers to arrival; Change refers to the shift between deficiency and excess. Observe with stillness to perceive the way of change). This is called "Ming Ming" (obscure and hidden). No one can see its form (referring to changes in blood and qi that do not manifest externally; only the wise can perceive their presence or absence).

When needling deficiency, wait until the Qi becomes solid (tonifying deficiency requires introducing Qi to make it substantial). When needling excess, wait until the condition becomes deficient (draining excess requires releasing Qi to make it empty). Once the Jing Qi has arrived, guard it carefully and do not lose it. Depth and distance should be consistent in intent. Approach the procedure as if standing at the edge of an abyss, holding the needle as if grasping a tiger, keeping the Spirit unengaged with external distractions (For details, see the *Needle Explanation Chapter*).