The clarification of the terms related to the human body shape not only concerns the study of terminology but also the clinical practice of acupuncture. This paper analyzes the terms of “frontal angle” “head angle” “left angle”, and “ear angle” in ancient acupuncture literature. The research suggests that “frontal angle” has 4 meanings: in LingShu-Meridians, it refers to the “head angle”; when used as a landmark for locating acupoints, it refers to the intersection of the frontal hairline and the anterior hairline; when used as a bony landmark of the forehead, it often refers to the bony prominences on the midline and both sides of the frontal bone, namely “FuXi Bone (Lingyun Bone)” and the frontal eminence. “Head angle” is often confused with “frontal angle”. As the “master of intelligence and perception”, the “head angle” refers to the “frontal angle” at the frontal eminence; in the context of the Meridian of the Foot-Shaoyang, the “head angle” refers to the frontal angle of the hairline; as a bony landmark in bone measurement, the “head angle” refers to the current “parietal eminence”, also known as the “posterior forehead angle” “brain angle” or “mountain angle bone”. The “left angle” has different meanings in different contexts: in the sinew of the Foot-Shaoyang Meridian, the “left angle” refers to the left parietal eminence; in the sinew of the HandYangming Meridian, the “left angle” refers to the left frontal angle of the hairline; in SuWen - The Theory of Miu Ci, the “left angle” refers to the place where men and women keep their hair before reaching adulthood. Among the various “angles” of the ear, the “upper angle of the ear” is suspected to be a punctuation issue and should be read as “up to the ear/upper angle”. This angle and the “upper angle behind the ear” both refer to the parietal eminence of the head angle; the “sharp angle behind the ear” refers to the mastoid process of the temporal bone; the “angle in front of the ear”, also known as the “curved angle”, refers to the temporal angle of the hairline.

This paper presents a textual research on the author, year of composition, basic content, and academic value of Zhenjiu Neipian (Inner Analects of Acupuncture and Moxibustion). This acupuncture-moxibustion work was written by DA Zhongguang, alias Jiang Shang Wai Shi, a renowned painter and calligrapher of the Qing Dynasty. The work was compiled around the reign of Emperor Kangxi (1661-1692). It includes four parts. The first part covers general theories and needle-forging techniques; the second part introduces meridian and acupoint diagrams and the verses of acupoints; the third part is the verses of contraindications of acupuncture and moxibustion; and the fourth part discusses reinforcing and reducing techniques. Zhenjiu Neipian is mainly based on Dou's acupuncture books, Pu Ji Fang (Formulas for Universal Relief), Lei Jing Tu Yi (Pictorial Appendices to 'The Classified Classic'), Zhenjiu Dacheng (The Great Compendium of Acupuncture and Moxibustion), Gu Jin Yi Tong Da Quan (The Complete Compendium of Ancient and Modern Medical Works), Zi Hui (Dictionary of Chinese Characters), and Ling's acupuncture books. Zhenjiu Neipian preserves some lost writings in lost medical books such as Dou's acupuncture books and Ling's acupuncture books. In addition, it plays an important role in acupoint selection methods, acupuncture and moxibustion techniques, and the indications of acupoints, presenting a high literature and clinical value. This book is an invaluable acupuncture-moxibustion book for studying Ling's acupuncture techniques.

In Weisheng Baojian (Treasures on Health), the compatibility of Qihai (CV6) and Zusanli (ST36) was widely used in the medical cases treated with acupuncture and moxibustion. Through analyzing the medical cases and summarizing the rules of acupoint compatibility, it is found that LUO Tianyi's idea of moxibustion at these two acupoints was different from the other medical masters. He combined these two acupoints in line with "spleen and stomach theory", rather than from the perspective of the direct relationship of acupoints with syndromes and zangfu organs. It reflects the diversity in the understanding of the human body and diseases among medical masters. Therefore, in order to analyze the representative understandings of ancient medical masters on the connotation and rules of acupuncture and moxibustion, we cannot simply focus on the summary from acupuncture-moxibustion masters. It is suggested that the analysis should be expended in the entire field of traditional Chinese medicine to explore the general rules of treatment with acupuncture and moxibustion, investigate the differences, and deepen the basic reasons of the distinction.