5)手足太阳足阳明阴阳跷脉督脉之会。其一，本穴气血为膀胱经经气的冷降之液，性温热，且与太阳小肠经气血处于同一层次，故为手足太阳之会。其二，本穴的冷降之液有部分下走足阳明承泣穴，故为足太阳阳明之会。其三，本穴的冷降之液（即血）还不断地气化上走督脉，故为足太阳督脉之会。其四，本穴的气血物质中既有地部之液又有天部之气，气血特性同于阴阳跷脉之性，故为阴阳跷脉足太阳之会。
运行规律：气血的运行分为三支，一是气态物向上行于督脉及膀胱本经，二是地部经水下走足阳明经。
功能作用：降温除浊。
2攒竹
别名：眉本，眉头，员在，始光，夜光，明光，光明，员柱，矢光，眉柱，始元，小竹，眉中。
穴义：膀胱经湿冷水气由此上行。
名解：1）攒竹。攒，聚集也。竹，山林之竹也。攒竹名意指膀胱经湿冷水气由此吸热上行。本穴物质为睛明穴上传而来的水湿之气，因其性寒而为吸热上行，与睛明穴内提供的水湿之气相比，由本穴上行的水湿之气量小，如同捆扎聚集的竹杆小头一般（小头为上部、为去部，大头为下部、为来部），故名攒竹。小竹名意与攒竹近同。
2)眉本。眉，穴所在的部位也。本，根本也。眉本名意指本穴气血为眉发的根本。眉发与人的头发、须发一样，它皆为血气之余物，由人的肾之所生、血之所养。眉头须发始生于内而荣长于外，其气血来源在于本穴，本穴的气血强弱虚实直接关系到眉发的荣枯，故名眉本。眉头、眉柱、眉中名意与眉本同。
3)始光。始，开始也。光，光明也。始光名意指膀胱经气血在此由寒湿之状变为阳热之状。本穴气血为睛明穴传来的寒湿水气，至本穴后吸热胀散而变为阳热之气，气血的变化如同从黑暗处来到光明处一般，故名始光。夜光、明光、光明、矢光、矢元名意与始光近同。
4)员在。员，周围之意。在，存在也。员在名意指本穴气血聚集于穴周，所处的范围不太大。本穴物质为睛明穴传来的水湿之气，至本穴后，虽吸热胀散，但所扩散的范围不太大，故名员在。员柱名意与员在同。
气血特征：气血物质为天部的湿热水气，其气血温度比睛明穴的要高，但比头面其它经脉穴位中的气血温度要低。
运行规律：循膀胱经上行。
功能作用：吸热生气。
3眉冲
别名：小竹，星穴。
名解：1）眉冲。眉，眼框上的毛发也，其色黑，此指穴内的气血物质为寒冷的水湿之气。冲，冲射也。眉冲名意指膀胱经气血在此吸热向上冲行。本穴气血为攒竹穴传来的水湿之气，上行至本穴后散热冷缩，受外部所传之热寒冷水气复又胀散，胀散之气则循膀胱经向上冲行，故名眉冲。
2)小竹。小竹，此为从类象的角度言穴内气血的特征的。本穴物质为攒竹穴传来的水湿之气，相对于头部其它经脉的气血来说它温度较低，即使是在本穴吸热上行气血量也不大，如同纤细的小竹一般，故名小竹。
3)星穴。星穴，此为从类象的角度言穴内气血的特征的。本穴物质为攒竹穴传来的水湿之气，相对于头部其它经脉的气血来说它温度较低，即使是在本穴吸热上行气血量也不大，如同遥远的星星般细小，故名星穴。
功能作用：吸热生气。
4曲差
别名：鼻冲。
名解：1）曲差。曲，隐秘也。差，派遗也。曲差名意指膀胱经气血由此输送头之各部。本穴物质为眉冲穴传来的水湿之气，在本穴的变化为进一步的吸热胀散并输送头之各部，但因其气血水湿成份少如若有若无之状，故名曲差。
2)鼻冲。鼻，肺之所主，言穴内物质为气也。冲，冲行也。鼻冲名意指穴内气血的运行为冲行之状。本穴物质为眉冲穴传来的水湿之气，在本穴的变化为进一步的吸热胀散，胀散之气性同肺气的凉冷之性，且为向穴外的冲行之状，故名鼻冲。
运动规律：由穴内输向头之各部。
功能作用：清絷降浊。
5五处
别名：巨处。
名解：1)五处。五，东南西北中五方也。处，处所也。五处名意指本穴气血来自头之各部。本穴气血本应由曲差穴提供，但因曲差穴的气血受热后散于膀胱经之外，基本无物传入本穴，穴外头之各部的气血因而汇入穴内，故名五处。
2)巨处。巨，巨大也。处，处所也。巨处名意指本穴气血来自穴外的广阔天部。理同五处名解。
运行规律：由穴外的头之各部汇入穴内。
功能作用：汇聚头部冷降浊气。
注：本穴经书列为不可灸，是因为本穴的气血空虚即为正常态，若施以火灸，则穴内地部的水湿气化充斥穴内，穴内正常的空虚态即被破坏，故不可灸。
6承光
名解：承，受也。光，亮也，阳也，热也。承光名意指膀胱经气血在此进一步受热胀散。本穴物质为五处穴传来的凉湿水气，至本穴后进一步受热胀散，如受之以热一般，故名承光。
运行规律：吸热后上行于通天穴。
功能作用：疏风散热。
注：本穴经书列为禁不可灸，其理与五处穴不可灸相近，原因在于本穴气血由五处穴提供，水湿成份比五处穴更少，施灸只能熬干穴内地部之水，所灸之热则内传于颅脑并使之受损，故列为禁灸。
７通天
别名：天臼，天伯，天目，天白，天日，天归，天旧。
名解：1）通天。通，通达也。天，天部也。通天名意指膀胱经气血由此上行天部。本穴气血来自承光穴的水湿之气，至本穴后此水湿之气所处为天之下部，与头部的阳气不在同一层次，经由本穴吸热后才上行至与头部阳气相同的天部层次，故名通天。
2)天臼。天，天部也。臼，石做的椿米器具，石也，肾也，润下之气也。天臼名意指本穴气血为天部阳热之气带来寒冷之气。本穴气血为承光穴传来的水湿之气，其运行变化为吸热上炎，而在其气血吸热上炎的同时也就为天部带去了寒冷，即是本穴气血有润下的特性，故名天臼。
3)天伯。天，天部也。伯，天之伯也，即脾气，天为肺，其伯为脾。天伯名意指本穴气血带有脾的热燥之性。本穴物质为承光穴传来的水湿之气，其气弱小，在天部阳热之气稍旺盛的情况下它则表现出脾气的燥性，故名天伯。
4)天目。天，天部也。目，肝所主的风也。天目名意指承光穴传来的水湿之气中水湿含量稍大则会在本穴吸热后胀散化风而行。
5)天白。天，天部也。白，肺之色也，气也。天白名意指在承光穴传来的水湿之气稍多的情况下穴内气血就会变为肺气特性的凉性之气。
6)天日。天，天部也。日，与夜相对，阳也，气也。天日名意指穴内气血为天部阳气。
7)天归。天，天部也。归，归来也。天归名意指本穴气血吸热后归于天部。
8)天旧。天，天部也。旧，依旧也。天旧名意指本穴气血对天部层次的气血作用影响不太大。
运行规律：由天之下部吸热后上行天之天部。
8络却
别名：强阳，脑盖，及行。
名解：1）络却。络，联络也。却，退却、拒绝也。络却名意指头部气血由此汇入膀胱经。本穴气血由于通天穴基本上无物传来而处于空虚之状，穴内气血是由穴外头部传入的寒湿之气而非阳热之气，本穴既有聚集头部气血的作用但同时又拒绝接受外部的阳热之气，故名络却。
2)强阳。强，强盛也。阳，阳气也。强阳名意指本穴气血为强盛的阳气。如络却之名解，本穴气血虽为穴外头部传入的寒湿之气，但对于膀胱经原有气血来说它仍为偏高温态的天部之气，比膀胱经气血的温度要高要强，故名强阳。
3)脑盖。脑，头脑也。盖，护盖也。脑盖名意指本穴气血为天部之气，如同头之外卫。
4)及行。及，至、到也。行，行动、运行也。及行名意指本穴要在接受外部气血后才有气血循膀胱经传输。理同络却名解。
功能作用：传输头部浊气。
9玉枕
名解：玉，金性器物，肺金之气也。枕，头与枕接触之部位，言穴所在的位置也。玉枕名意指膀胱经气血在此化为凉湿水气。本穴物质为络却穴传来的寒湿水气与天柱穴传来的强劲风气，至本穴后汇合而成天部的凉湿水气，其性表现出肺金的秋凉特征，故名玉枕。
运行规律：既散热又冷降，所散之热循膀胱上行，冷降之气循膀胱经下行。
功能作用：升清降浊。
10天柱
名解：天，一指穴内物质为天部阳气，二指穴内气血作用于人的头颈天部。柱，支柱也，支承重物的坚实之物，在此喻意穴内气血饱满坚实也。天柱名意指膀胱经的气血在此为坚实饱满之状。本穴气血乃汇聚膀胱经背部各俞穴上行的阳气所成，其气强劲，充盈头颈交接之处，颈项受其气乃可承受头部重量，如头之支柱一般，故名天柱。
运行规律：循膀胱经快速上行。
功能作用：化气壮阳。
别名：背俞，本神，百旁，百劳。
穴义：膀胱经水湿之气在此吸热快速上行。
名解：1）大杼。大，大也，多也。杼，古指织布的梭子。大杼名意指膀胱经水湿之气在此吸热快速上行。本穴物质为膀胱经背俞各穴吸热上行的水湿之气，至本穴后虽散热冷缩为水湿成份较多的凉湿水气，但在本穴的变化为进一步的吸热胀散并化为上行的强劲风气，上行之气中水湿如同织布的梭子般向上穿梭，故名大杼。
2)背俞。背，穴内气血来自于背部也。俞，输也。背俞名意指本穴气血来自背部各个俞穴。理同大杼名解。
3)本神。本，根本也。神，与鬼相对，言穴内气血为天部之气也。本神名意指本穴为头部气血的来源根本。本穴气血为湿冷的水气，运行为向头部传输，而头部为诸阳之会，热有余而寒不足，本穴上行头部的湿冷水气能使头部之热降温，维持头部在正常的温度范围，故名本神。
4)百旁。百，数量词，多也。旁，侧也。百旁名意指背俞各穴上行至本穴的阳热之气不走督脉正中路线，而是走膀胱经的旁侧路线上行头部。理同大杼名解。
5)百劳。百，数量词，多也。劳，劳动也。百劳名意指本穴气血来自背俞诸穴。理同大杼名解。
6)骨会。骨，水也。会，汇合也。本穴为人之骨会者，是因为本穴的气血物质为人体五脏六腑外输之气的冷缩水湿汇合之处，冷缩水湿表现出水的润下之性，故为骨会。
功能作用：为头部提供湿冷水气，清热除燥。
12风门手足太阳之会。
别名：热府，背俞，热府俞
名解：1)风门。风，言穴内的气血物质主要为风气也。门，出入的门户也。风门名意指膀胱经气血在此化风上行。本穴物质为膀胱经背俞各穴上行的水湿之气，至本穴后吸热胀散化风上行，故名风门。
2)热府。热，气血物质在本穴受热也。府，府宅也。热府名意指膀胱经气血在此吸热上行。理同风门名解。热府俞名意与热府同。
3)背俞。背，气血物质来自背部各穴也。俞，输也。背俞名意指本穴气血来自背部各穴。理同风门名解。
4)手足太阳之会。本穴物质为背俞各穴传来，性湿热，与小肠经气血同性，故为手足太阳之会。
运行规律：吸热后循膀胱经上行，且为风行之状。
13肺俞
5) 本穴是手足太阳经、足阳明经、阴阳跷脉以及督脉的交会之处。其一，本穴的气血来源于膀胱经经气冷却沉降形成的液体，性质温热，且与手太阳小肠经的气血处于同一层次，因此称为手足太阳经的交会穴。其二，本穴冷却沉降的液体中有一部分向下流向足阳明胃经的承泣穴，因此称为足太阳经与足阳明经的交会穴。其三，本穴冷却沉降的液体（即血液）还不断地气化并向上流向督脉，因此称为足太阳经与督脉的交会穴。其四，本穴的气血物质中既有位于地部的液体，又有位于天部的气体，其气血特性与阴阳跷脉的性质相同，因此称为阴阳跷脉与足太阳经的交会穴。
气血特征：穴内的气血由位于天部的温热天部水气和位于地部的经水（血液）组成。
运行规律：气血的运行分为三支，一是气态物质向上运行至督脉及膀胱经本经；二是地部的经水向下流注足阳明经。
功能作用：降温并清除浊邪。
治法：寒证采用泻法，或先泻后补；热证采用补法。
2 攒竹
别名：眉本、眉头、员在、始光、夜光、明光、光明、员柱、矢光、眉柱、始元、小竹、眉中。
穴义：膀胱经的湿冷之气由此向上运行。
名解：1）攒竹。“攒”意为聚集，“竹”指山林中的竹子。攒竹这一名称意指膀胱经的湿冷之气在此吸收热量后向上运行。本穴的物质是由睛明穴上传而来的水湿之气，因其性质寒冷而需吸热上行，与睛明穴内提供的水湿之气相比，由本穴上行的水湿之气量较少，如同捆扎聚集的竹杆的小头部分一般（小头代表上部、去部，大头代表下部、来部），因此命名为攒竹。小竹一名之意与攒竹相近。
2) 眉本。“眉”指穴位所在的部位，“本”意为根本。眉本这一名称意指本穴的气血是眉毛和头发生长的根本。眉毛和头发与人的头发、胡须一样，都是血气之余物，由肾脏所生、血液所滋养。眉毛和胡须从内部开始生长并在外部茂盛，其气血来源在于本穴，本穴气血的强弱虚实直接关系到眉毛头发的荣枯，因此命名为眉本。眉头、眉柱、眉中这些名称之意与眉本相同。
3) 始光。“始”意为开始，“光”意为光明。始光这一名称意指膀胱经的气血在此由寒湿状态转变为阳热状态。本穴的气血是由睛明穴传来的寒湿水气，到达本穴后吸收热量膨胀散开，变为阳热之气，气血的变化如同从黑暗处来到光明处一般，因此命名为始光。夜光、明光、光明、矢光、矢元这些名称之意与始光相近。
4) 员在。“员”通“圆”，意为周围，“在”意为存在。员在这一名称意指本穴的气血聚集于穴位周围，所处的范围不太大。本穴的物质是由睛明穴传来的水湿之气，到达本穴后虽然吸收热量膨胀散开，但扩散的范围不太大，因此命名为员在。员柱一名之意与员在同。
气血特征：气血物质为位于天部的湿热水气，其温度比睛明穴高，但比头面部其他经脉穴位中的气血温度低。
运行规律：沿膀胱经向上运行。
功能作用：吸收热量以产生阳气。
治法：寒证采用补法，热证采用泻法。
3 眉冲
别名：小竹、星穴。
名解：1）眉冲。“眉”指眼眶上的毛发，颜色黑，此处指穴内的气血物质为寒冷的水湿之气。“冲”意为冲射。眉冲这一名称意指膀胱经的气血在此吸收热量后向上冲行。本穴的气血是由攒竹穴传来的水湿之气，上行至本穴后散热收缩，受到外部传入的热量影响，寒冷的水气再次膨胀散开，散开之气则沿膀胱经向上冲行，因此命名为眉冲。
2) 小竹。小竹，这是从取类比象的角度描述穴内气血的特征。本穴的物质是由攒竹穴传来的水湿之气，相对于头部其他经脉的气血来说，其温度较低，即使在本穴吸收热量上行，气血量也不大，如同纤细的小竹一般，因此命名为小竹。
3) 星穴。星穴，这是从取类比象的角度描述穴内气血的特征。本穴的物质是由攒竹穴传来的水湿之气，相对于头部其他经脉的气血来说，其温度较低，即使在本穴吸收热量上行，气血量也不大，如同遥远的星星般细小，因此命名为星穴。
功能作用：吸收热量以产生阳气。
治法：寒证采用泻法，或先泻后补；热证采用补法。
4 曲差
别名：鼻冲。
名解：1）曲差。“曲”意为隐秘，“差”意为派遣。曲差这一名称意指膀胱经的气血由此输送到头部的各个部位。本穴的物质是由眉冲穴传来的水湿之气，在本穴的变化是进一步吸收热量膨胀散开并输送到头部的各个部位，但因其气血中水湿成分少，若有若无，因此命名为曲差。
2) 鼻冲。“鼻”由肺所主，言穴内物质为气也。“冲”意为冲行。鼻冲这一名称意指穴内气血的运行呈冲行之状。本穴的物质是由眉冲穴传来的水湿之气，在本穴的变化是进一步吸收热量膨胀散开，散开之气的性质同于肺气的凉冷之性，且呈向穴外冲行之状，因此命名为鼻冲。
运动规律：由穴内输向头部的各个部位。
功能作用：清肃降浊。
治法：寒证采用泻法，或先泻后补；热证采用补法。
5 五处
别名：巨处。
名解：1) 五处。“五”指东南西北中五个方位，“处”指处所。五处这一名称意指本穴的气血来自头部的各个部位。本穴的气血本应由曲差穴提供，但因曲差穴的气血受热后散于膀胱经之外，基本无物传入本穴，穴外头部各个部位的气血因而汇入穴内，因此命名为五处。
2) 巨处。“巨”意为巨大，“处”指处所。巨处这一名称意指本穴的气血来自穴外的广阔天部。道理同五处名解。
运行规律：由穴外的头部各个部位汇入穴内。
功能作用：汇聚头部冷却沉降的浊气。
治法：寒证先泻后补，热证采用泻法，禁灸。
注：本穴在医书中列为不可灸，是因为本穴气血空虚即为正常状态，若施以火灸，则穴内地部的水湿气化充斥穴内，穴内正常的空虚状态即被破坏，故不可灸。
6 承光
名解：承，接受也。光，明亮也，阳也，热也。承光这一名称意指膀胱经的气血在此进一步受热膨胀散开。本穴的物质是由五处穴传来的凉湿水气，到达本穴后进一步受热膨胀散开，如同接受热量一般，因此命名为承光。
运行规律：吸收热量后上行至通天穴。
功能作用：疏风散热。
治法：寒证采用补法，热证采用泻法，禁灸。
注：本穴在医书中列为禁灸，其原理与五处穴不可灸相近，原因在于本穴气血由五处穴提供，水湿成分比五处穴更少，施灸只能熬干穴内地部之水，所灸之热则内传于颅脑并使之受损，故列为禁灸。
7 通天
别名：天臼、天伯、天目、天白、天日、天归、天旧。
名解：1）通天。“通”意为通达，“天”指天部。通天这一名称意指膀胱经的气血由此上行至天部。本穴的气血来自承光穴的水湿之气，到达本穴后此水湿之气处于天之下部，与头部的阳气不在同一层次，经由本穴吸收热量后才上行至与头部阳气相同的天部层次，因此命名为通天。
2) 天臼。“天”指天部。“臼”是用石头做的舂米器具，石属肾，代表润下之气。天臼这一名称意指本穴的气血为天部阳热之气带来寒冷之气。本穴的气血为承光穴传来的水湿之气，其运行变化为吸收热量向上炎升，而在其气血吸收热量向上炎升的同时也就为天部带去了寒冷，即是本穴气血具有润下的特性，因此命名为天臼。
3) 天伯。“天”指天部。“伯”指天之伯，即脾气，天对应肺，其伯为脾。天伯这一名称意指本穴的气血带有脾的热燥之性。本穴物质为承光穴传来的水湿之气，其气弱小，在天部阳热之气稍旺盛的情况下它则表现出脾气的燥性，因此命名为天伯。
4) 天目。“天”指天部。“目”由肝所主的风也。天目这一名称意指承光穴传来的水湿之气中水湿含量稍大时会在本穴吸收热量后膨胀散开化为风而行。
5) 天白。“天”指天部。“白”为肺之色，亦指气。天白这一名称意指在承光穴传来的水湿之气稍多的情况下穴内气血就会变为肺气特性的凉性之气。
6) 天日。“天”指天部。“日”与夜相对，为阳，为气。天日这一名称意指穴内气血为天部阳气。
7) 天归。“天”指天部。“归”意为归来。天归这一名称意指本穴的气血吸收热量后归于天部。
8) 天旧。“天”指天部。“旧”意为依旧。天旧这一名称意指本穴的气血对天部层次的气血作用影响不太大。
运行规律：由天之下部吸收热量后上行至天之天部。
治法：寒证采用泻法，热证采用补法。
8 络却
别名：强阳、脑盖、及行。
名解：1）络却。“络”意为联络，“却”意为退却、拒绝。络却这一名称意指头部的气血由此汇入膀胱经。本穴的气血由于通天穴基本上无物传来而处于空虚状态，穴内气血是由穴外头部传入的寒湿之气而非阳热之气，本穴既有聚集头部气血的作用但同时又拒绝接受外部的阳热之气，因此命名为络却。
2) 强阳。“强”意为强盛，“阳”指阳气。强阳这一名称意指本穴的气血为强盛的阳气。如络却之名解，本穴气血虽为穴外头部传入的寒湿之气，但对于膀胱经原有气血来说它仍为偏高温态的天部之气，比膀胱经气血的温度要高且强，因此命名为强阳。
3) 脑盖。“脑”指头脑，“盖”指护盖。脑盖这一名称意指本穴的气血为天部之气，如同头部的对外卫护。
4) 及行。“及”意为至、到，“行”意为行动、运行。及行这一名称意指本穴要在接受外部气血后才有气血沿膀胱经传输。道理同络却名解。
功能作用：传输头部浊气。
治法：寒证先泻后补，热证采用泻法。
9 玉枕
名解：玉，金性器物，指肺金之气。枕，头与枕头接触的部位，指穴位所在的位置。玉枕这一名称意指膀胱经的气血在此化为凉湿水气。本穴物质为络却穴传来的寒湿水气与天柱穴传来的强劲风气，到达本穴后汇合而成天部的凉湿水气，其性质表现出肺金的秋凉特征，因此命名为玉枕。
运行规律：既散热又冷降，所散之热沿膀胱经上行，冷降之气沿膀胱经下行。
功能作用：升清降浊。
治法：寒证先泻后补，热证采用泻法。
10 天柱
名解：天，一指穴内物质为天部阳气，二指穴内气血作用于人的头颈天部。柱，支柱也，支承重物的坚实之物，在此喻意穴内气血饱满坚实也。天柱这一名称意指膀胱经的气血在此为坚实饱满之状。本穴气血乃汇聚膀胱经背部各俞穴上行的阳气所成，其气强劲，充盈头颈交接之处，颈项受其气乃可承受头部重量，如头的支柱一般，因此命名为天柱。
运行规律：沿膀胱经快速上行。
功能作用：化气壮阳。
治法：寒证采用补法并施灸，热证采用泻法。
别名：背俞、本神、百旁、百劳。
穴义：膀胱经的水湿之气在此吸收热量后快速上行。
名解：1）大杼。“大”意为大、多。“杼”古指织布的梭子。大杼这一名称意指膀胱经的水湿之气在此吸收热量后快速上行。本穴物质为膀胱经背部各俞穴吸收热量上行的水湿之气，到达本穴后虽散热收缩为水湿成份较多的凉湿水气，但在本穴的变化是进一步吸收热量膨胀散开并化为上行的强劲风气，上行之气中水湿如同织布的梭子般向上穿梭，因此命名为大杼。
2) 背俞。“背”指穴内气血来自于背部。“俞”通“输”，意为输送。背俞这一名称意指本穴气血来自背部各个俞穴。道理同大杼名解。
3) 本神。“本”意为根本。“神”与鬼相对，指穴内气血为天部之气。本神这一名称意指本穴为头部气血的来源根本。本穴气血为湿冷的水气，运行为向头部传输，而头部为诸阳之会，热有余而寒不足，本穴上行头部的湿冷水气能使头部之热降温，维持头部在正常的温度范围，因此命名为本神。
4) 百旁。“百”为数量词，意为多。“旁”意为侧。百旁这一名称意指背俞各穴上行至本穴的阳热之气不走督脉正中路线，而是走膀胱经的旁侧路线上行头部。道理同大杼名解。
5) 百劳。“百”为数量词，意为多。“劳”意为劳动。百劳这一名称意指本穴气血来自背俞诸穴。道理同大杼名解。
6) 骨会。“骨”通“水”。“会”意为汇合。本穴为人之骨会者，是因为本穴的气血物质为人体五脏六腑外输之气的冷缩水湿汇合之处，冷缩水湿表现出水的润下之性，故为骨会。
功能作用：为头部提供湿冷水气，清热除燥。
治法：寒证先泻后补，热证采用泻法。
12 风门（手足太阳之会）。
别名：热府、背俞、热府俞
名解：1) 风门。“风”指穴内的气血物质主要为风气。“门”指出入的门户。风门这一名称意指膀胱经的气血在此化风上行。本穴物质为膀胱经背部各穴上行的水湿之气，到达本穴后吸收热量膨胀散开化为风上行，因此命名为风门。
2) 热府。“热”指气血物质在本穴受热。“府”指府宅。热府这一名称意指膀胱经的气血在此吸收热量上行。道理同风门名解。热府俞名意与热府同。
3) 背俞。“背”指气血物质来自背部各穴。“俞”通“输”，意为输送。背俞这一名称意指本穴气血来自背部各穴。道理同风门名解。
4) 手足太阳之会。本穴物质为背俞各穴传来，性质湿热，与小肠经气血同性，故为手足太阳经的交会穴。
运行规律：吸收热量后沿膀胱经上行，且呈风行之状。
治法：寒证补法并施灸，热证采用泻法。
13 肺俞
5) This point is the intersection of the Hand and Foot Taiyang (Greater Yang) meridians, the Foot Yangming (Bright Yang) meridian, the Yin and Yang Qiao (Slipping) vessels, and the Du (Governor Vessel). First, the Qi and Blood at this point consist of the cold-descending fluid from the Bladder Meridian's Jing-Energy, which is warm in nature, and exists at the same level as the Qi and Blood of the Hand Taiyang Small Intestine Meridian; thus, it is the intersection of the Hand and Foot Taiyang meridians. Second, part of the cold-descending fluid at this point flows downward to Chengqi (ST-1), a point on the Foot Yangming Stomach Meridian; thus, it is the intersection of the Foot Taiyang and Foot Yangming meridians. Third, the cold-descending fluid (i.e., blood) at this point continuously vaporizes and ascends toward the Du Vessel; thus, it is the intersection of the Foot Taiyang and Du Vessels. Fourth, the Qi and Blood substances at this point include both fluids at the Earth Level and Qi at the Heaven Level, sharing characteristics with the Yin and Yang Qiao vessels; thus, it is the intersection of the Yin and Yang Qiao vessels and the Foot Taiyang meridian.
Qi and Blood Characteristics: The Qi and Blood within the acupoint consist of warm Heavenly Qi (water vapor) at the Heaven Level and Jing-Water (blood) at the Earth Level.
Movement Pattern: The movement of Qi and Blood divides into three branches: first, gaseous substances ascend to the Du Vessel and the Bladder Meridian proper; second, Jing-Water at the Earth Level flows downward to the Foot Yangming Meridian.
Functions: Lowers temperature and eliminates turbidity.
Treatment Method: For Cold patterns, use Draining or Drain then Tonify; for Heat patterns, use Tonifying.
2 Cuanzhu (BL-2)
Aliases: Meiben, Meitou, Yuanzai, Shiguang, Yeguang, Mingguang, Guangming, Yuanzhu, Shiguang, Meizhu, Shiyuan, Xiaozhu, Meizhong.
Acupoint Meaning: Damp-cold Qi of the Bladder Meridian ascends here.
Name Explanation: 1) Cuanzhu. "Cuan" means to gather; "Zhu" refers to bamboo in mountains. The name implies that damp-cold Qi of the Bladder Meridian absorbs heat and ascends here. The substance at this point is water-dampness Qi transmitted from Jingming (BL-1). Due to its cold nature, it must absorb heat to ascend. Compared to the water-dampness Qi provided by Jingming, the volume ascending from this point is smaller, resembling the small end of bundled bamboo poles (the small end represents the upper/outgoing side, the large end represents the lower/incoming side); hence named Cuanzhu. Xiaozhu shares a similar meaning.
2) Meiben. "Mei" refers to the location of the acupoint; "Ben" means root/fundamental. The name implies that the Qi and Blood at this point are the root of eyebrow and hair growth. Eyebrows and hair, like scalp hair and beard, are surplus products of Qi and Blood, generated by the Kidneys and nourished by Blood. They begin growing internally and flourish externally, deriving their Qi and Blood source from this point. The strength or deficiency of the Qi and Blood here directly affects the flourishing or withering of eyebrows and hair; hence named Meiben. Meitou, Meizhu, and Meizhong share similar meanings.
3) Shiguang. "Shi" means beginning; "Guang" means light/brightness. The name implies that the Qi and Blood of the Bladder Meridian transforms from a cold-damp state to a Yang-heat state here. The Qi and Blood here is cold-damp water vapor transmitted from Jingming. Upon reaching this point, it absorbs heat, expands, and dissipates, becoming Yang-heat Qi. This transformation is akin to moving from darkness to light; hence named Shiguang. Yeguang, Mingguang, Guangming, Shiguang, and Shi' yuan share similar meanings.
4) Yuanzai. "Yuan" (round/circle) refers to surroundings; "Zai" means existence. The name implies that the Qi and Blood at this point gathers around the acupoint within a limited range. The substance here is water-dampness Qi transmitted from Jingming. Although it absorbs heat and expands upon reaching this point, the diffusion range is not large; hence named Yuanzai. Yuanzhu shares a similar meaning.
Qi and Blood Characteristics: The Qi and Blood substance is damp-warm Qi at the Heaven Level. Its temperature is higher than that of Jingming but lower than that of other acupoints on the head and face meridians.
Movement Pattern: Ascends along the Bladder Meridian.
Functions: Absorbs heat to generate Qi.
Treatment Method: For Cold patterns, use Tonifying; for Heat patterns, use Draining.
3 Meichong (BL-3)
Aliases: Xiaozhu, Xingxue.
Acupoint Meaning: Qi and Blood of the Bladder Meridian absorb heat and rush upward here.
Name Explanation: 1) Meichong. "Mei" refers to eyelashes/eyebrow hair, black in color, indicating the Qi and Blood substance here is cold water-dampness Qi. "Chong" means to rush/shoot. The name implies that Qi and Blood of the Bladder Meridian absorbs heat and rushes upward here. The Qi and Blood here is water-dampness Qi transmitted from Cuanzhu. After ascending to this point, it cools and contracts due to heat dissipation. Receiving external heat, the cold water-dampness Qi expands again, and the expanded Qi rushes upward along the Bladder Meridian; hence named Meichong.
2) Xiaozhu. From the perspective of analogical imagery, this describes the characteristics of the Qi and Blood inside. The substance here is water-dampness Qi transmitted from Cuanzhu. Relative to Qi and Blood in other head meridians, its temperature is lower, and even after absorbing heat and ascending at this point, the volume is small, resembling slender little bamboo; hence named Xiaozhu.
3) Xingxue. From the perspective of analogical imagery, this describes the characteristics of the Qi and Blood inside. The substance here is water-dampness Qi transmitted from Cuanzhu. Relative to Qi and Blood in other head meridians, its temperature is lower, and even after absorbing heat and ascending at this point, the volume is small, resembling distant stars; hence named Xingxue.
Qi and Blood Characteristics: The Qi and Blood substance is water-dampness Qi at a relatively low temperature.
Movement Pattern: Transmitted along the Bladder Meridian to Qucha (BL-4).
Functions: Absorbs heat to generate Qi.
Treatment Method: For Cold patterns, use Draining or Drain then Tonify; for Heat patterns, use Tonifying.
4 Qucha (BL-4)
Alias: Bichong.
Acupoint Meaning: Qi and Blood of the Bladder Meridian are transported to various parts of the head here.
Name Explanation: 1) Qucha. "Qu" means hidden/subtle; "Cha" means dispatch/send. The name implies that Qi and Blood of the Bladder Meridian is dispatched to various parts of the head here. The substance here is water-dampness Qi transmitted from Meichong. At this point, it further absorbs heat, expands, and dissipates to reach various parts of the head. However, since the water-damp component is scarce and almost imperceptible, it is named Qucha.
2) Bichong. "Bi" (nose) is governed by the Lung, indicating the substance here is Qi. "Chong" means to rush/move rapidly. The name implies that the movement of Qi and Blood inside is in a rushing manner. The substance here is water-dampness Qi transmitted from Meichong. At this point, it further absorbs heat, expands, and dissipates. The expanded Qi shares the cool-cold nature of Lung Qi and moves outward in a rushing manner; hence named Bichong.
Qi and Blood Characteristics: The Qi and Blood substance is cool-damp water vapor at the Heaven Level.
Movement Pattern: Transported from inside the acupoint to various parts of the head.
Functions: Clears turbidity and descends impurities.
Treatment Method: For Cold patterns, use Draining or Drain then Tonify; for Heat patterns, use Tonifying.
5 Wuchu (BL-5)
Alias: Juchu.
Acupoint Meaning: Qi and Blood from the head converge into the Bladder Meridian here.
Name Explanation: 1) Wuchu. "Wu" refers to the five directions (East, South, West, North, Center); "Chu" means place/location. The name implies that the Qi and Blood at this point comes from various parts of the head. Although the Qi and Blood here should theoretically be provided by Qucha, the Qi and Blood of Qucha dissipates outside the Bladder Meridian after heating, leaving virtually nothing to transmit to this point. Therefore, Qi and Blood from various parts of the head outside the acupoint converges inward; hence named Wuchu.
2) Juchu. "Ju" means great/large; "Chu" means place/location. The name implies that the Qi and Blood at this point comes from the vast Heaven Level outside the acupoint. The reasoning is the same as for Wuchu.
Qi and Blood Characteristics: The Qi and Blood substance is cool-damp water vapor at the Heaven Level.
Movement Pattern: Converges from various parts of the head outside the acupoint into the acupoint.
Functions: Gathers cold-descending turbid Qi from the head.
Treatment Method: For Cold patterns, Drain then Tonify; for Heat patterns, use Draining. Moxibustion is contraindicated.
Note: This point is listed in classical texts as contraindicated for moxibustion because the emptiness of Qi and Blood at this point is its normal state. If fire moxibustion is applied, the water-dampness at the Earth Level vaporizes and fills the acupoint, destroying the normal empty state; thus, moxibustion is forbidden.
6 Chengguang (BL-6)
Acupoint Meaning: Qi and Blood of the Bladder Meridian further absorbs heat, expands, and dissipates here.
Name Explanation: "Cheng" means to receive; "Guang" means bright, Yang, or heat. The name implies that Qi and Blood of the Bladder Meridian further absorbs heat, expands, and dissipates here. The substance here is cool-damp water vapor transmitted from Wuchu. Upon reaching this point, it further absorbs heat, expands, and dissipates, as if receiving heat; hence named Chengguang.
Qi and Blood Characteristics: The Qi and Blood substance is Yang Qi at the Heaven Level, with low water-damp content.
Movement Pattern: Ascends to Tongtian (BL-7) after absorbing heat.
Functions: Disperses Wind and clears Heat.
Treatment Method: For Cold patterns, use Tonifying; for Heat patterns, use Draining. Moxibustion is contraindicated.
Note: This point is listed in classical texts as strictly contraindicated for moxibustion. The reason is similar to Wuchu: the Qi and Blood here is provided by Wuchu, containing less water-dampness than Wuchu. Applying moxibustion would only boil dry the water at the Earth Level, and the heat would penetrate inward to damage the brain; thus, it is listed as contraindicated.
7 Tongtian (BL-7)
Aliases: Tianjiu, Tianbo, Tianmu, Tianbai, Tianri, Tiangu, Tianjiu.
Acupoint Meaning: Qi and Blood of the Bladder Meridian absorbs heat, expands, and ascends to the Heaven Level here.
Name Explanation: 1) Tongtian. "Tong" means through/unobstructed; "Tian" refers to the Heaven Level. The name implies that Qi and Blood of the Bladder Meridian ascends to the Heaven Level here. The Qi and Blood here comes from water-dampness Qi transmitted from Chengguang. Upon reaching this point, this water-dampness Qi is located at the lower part of the Heaven Level, not at the same layer as the Yang Qi of the head. Only after absorbing heat at this point does it ascend to the Heaven Level layer identical to the head's Yang Qi; hence named Tongtian.
2) Tianjiu. "Tian" refers to the Heaven Level. "Jiu" is a stone mortar used for pounding grain; stone corresponds to the Kidney and moistening-down Qi. The name implies that the Qi and Blood at this point brings cold Qi to the Yang-heat Qi of the Heaven Level. The Qi and Blood here is water-dampness Qi transmitted from Chengguang. Its movement involves absorbing heat and rising. While absorbing heat and rising, it brings coldness to the Heaven Level, exhibiting a moistening-down characteristic; hence named Tianjiu.
3) Tianbo. "Tian" refers to the Heaven Level. "Bo" refers to the 'elder brother' of Heaven, i.e., Spleen Qi (Heaven corresponds to Lung, whose elder brother is Spleen). The name implies that the Qi and Blood at this point carries the hot-dry nature of Spleen Qi. The substance here is water-dampness Qi transmitted from Chengguang. Its Qi is weak; under slightly vigorous Heaven Level Yang-heat, it exhibits the dry nature of Spleen Qi; hence named Tianbo.
4) Tianmu. "Tian" refers to the Heaven Level. "Mu" (eye) is governed by Liver Wind. The name implies that when the water-damp content in the water-dampness Qi transmitted from Chengguang is slightly high, it absorbs heat at this point, expands, dissipates, and transforms into Wind to move.
5) Tianbai. "Tian" refers to the Heaven Level. "Bai" (white) is the color of the Lung and represents Qi. The name implies that when the water-dampness Qi transmitted from Chengguang is slightly abundant, the Qi and Blood inside becomes cool Qi with the characteristics of Lung Qi.
6) Tianri. "Tian" refers to the Heaven Level. "Ri" (sun) is opposite to night, representing Yang and Qi. The name implies that the Qi and Blood inside is the Yang Qi of the Heaven Level.
7) Tiangu. "Tian" refers to the Heaven Level. "Gui" means return. The name implies that the Qi and Blood at this point returns to the Heaven Level after absorbing heat.
8) Tianjiu. "Tian" refers to the Heaven Level. "Jiu" means as before/unchanged. The name implies that the Qi and Blood at this point has little impact on the Qi and Blood at the Heaven Level layer.
Qi and Blood Characteristics: The Qi and Blood substance is Yang Qi at the Heaven Level.
Movement Pattern: Absorbs heat from the lower part of the Heaven Level and ascends to the upper Heaven Level.
Functions: Clears Heat and removes Dampness.
Treatment Method: For Cold patterns, use Draining; for Heat patterns, use Tonifying.
8 Luoque (BL-8)
Aliases: Qiangyang, Naogai, Jixing.
Acupoint Meaning: Qi and Blood from the head converges into the Bladder Meridian here.
Name Explanation: 1) Luoque. "Luo" means connect/link; "Que" means retreat/reject. The name implies that Qi and Blood from the head converges into the Bladder Meridian here. Because virtually no substance is transmitted from Tongtian, the Qi and Blood at this point is in an empty state. The Qi and Blood inside is cold-damp Qi transmitted from the head outside, not Yang-heat Qi. This point has the function of gathering Qi and Blood from the head but simultaneously rejects accepting external Yang-heat Qi; hence named Luoque.
2) Qiangyang. "Qiang" means strong/vigorous; "Yang" refers to Yang Qi. The name implies that the Qi and Blood at this point is vigorous Yang Qi. As explained in Luoque, although the Qi and Blood here is cold-damp Qi transmitted from the head outside, relative to the original Qi and Blood of the Bladder Meridian, it is still Tian-level Qi of a relatively high temperature, hotter and stronger than the Bladder Meridian's Qi; hence named Qiangyang.
3) Naogai. "Nao" means brain/head; "Gai" means cover/protection. The name implies that the Qi and Blood at this point is Heaven Level Qi, acting as the external defense of the head.
4) Jixing. "Ji" means arrive/reach; "Xing" means action/movement. The name implies that Qi and Blood can only be transmitted along the Bladder Meridian after this point accepts external Qi and Blood. The reasoning is the same as for Luoque.
Qi and Blood Characteristics: The Qi and Blood substance is water-dampness Qi at the Heaven Level.
Movement Pattern: Converges from the Heaven Level outside the acupoint into the acupoint, then transmits downward along the Bladder Meridian.
Functions: Transports turbid Qi from the head.
Treatment Method: For Cold patterns, Drain then Tonify; for Heat patterns, use Draining.
9 Yuzhen (BL-9)
Acupoint Meaning: Qi and Blood of the Bladder Meridian transforms into cool-damp water vapor here.
Name Explanation: "Yu" (jade) refers to metal objects, symbolizing Lung Metal Qi. "Zhen" (pillow) refers to the area where the head contacts the pillow, indicating the location of the acupoint. The name implies that Qi and Blood of the Bladder Meridian transforms into cool-damp water vapor here. The substance here is the union of cold-damp water vapor transmitted from Luoque and strong wind Qi transmitted from Tianzhu. Upon reaching this point, they combine to form cool-damp water vapor at the Heaven Level, exhibiting the autumn-cool characteristic of Lung Metal; hence named Yuzhen.
Qi and Blood Characteristics: The Qi and Blood substance is water-dampness Qi, cool and cold in nature.
Movement Pattern: Dissipates heat and cold-descends. Dissipated heat ascends along the Bladder Meridian, while cold-descending Qi descends along the Bladder Meridian.
Functions: Raises Clear Qi and descends Turbid Qi.
Treatment Method: For Cold patterns, Drain then Tonify; for Heat patterns, use Draining.
10 Tianzhu (BL-10)
Acupoint Meaning: Yang-heat Qi of the Bladder Meridian rapidly ascends to the Heaven Level of the head here.
Name Explanation: "Tian" refers either to the substance inside being Heaven Level Yang Qi or to the effect of the Qi and Blood inside on the Heaven Level of the human head and neck. "Zhu" (pillar) refers to a solid object supporting weight, metaphorically indicating that the Qi and Blood inside is full and solid. The name implies that the Qi and Blood of the Bladder Meridian is full and solid here. The Qi and Blood here is formed by the convergence of Yang Qi ascending from various Back-Shu points on the back of the Bladder Meridian. Its Qi is vigorous, filling the junction of the head and neck. The neck receives this Qi to support the weight of the head, acting like a pillar for the head; hence named Tianzhu.
Qi and Blood Characteristics: The Qi and Blood substance is vigorous Yang Qi.
Movement Pattern: Rapidly ascends along the Bladder Meridian.
Functions: Transforms Qi and strengthens Yang.
Treatment Method: For Cold patterns, use Tonifying and Moxibustion; for Heat patterns, use Draining.
11 Dazhu (BL-11) [Meeting Point of Bones]
Aliases: Beishu, Benshen, Baipang, Bailao.
Acupoint Meaning: Water-dampness Qi of the Bladder Meridian absorbs heat and rapidly ascends here.
Name Explanation: 1) Dazhu. "Da" means big/many; "Zhu" refers to the shuttle used in weaving. The name implies that water-dampness Qi of the Bladder Meridian absorbs heat and rapidly ascends here. The substance here is water-dampness Qi ascending from various Back-Shu points on the back of the Bladder Meridian. Upon reaching this point, although it dissipates heat, contracts, and becomes cool-damp water vapor with a higher water-damp content, the change at this point involves further absorption of heat, expansion, dissipation, and transformation into vigorous upward-moving wind Qi. The water-dampness in the ascending Qi shuttles upward like a weaving shuttle; hence named Dazhu.
2) Beishu. "Bei" means the Qi and Blood inside originates from the back; "Shu" means transport/transmit. The name implies that the Qi and Blood at this point comes from various Shu points on the back. The reasoning is the same as for Dazhu.
3) Benshen. "Ben" means root/fundamental; "Shen" contrasts with Ghost, referring to Heaven Level Qi inside the acupoint. The name implies that this point is the fundamental source of Qi and Blood for the head. The Qi and Blood here is cold-damp water vapor, transporting toward the head. Since the head is the meeting point of all Yang meridians, having excess heat and insufficient cold, the cold-damp water vapor ascending from this point to the head lowers the head's heat, maintaining the head within a normal temperature range; hence named Benshen.
4) Baipang. "Bai" is a quantifier meaning many; "Pang" means side. The name implies that the Yang-heat Qi ascending from various Back-Shu points to this point does not follow the midline of the Du Vessel but ascends to the head via the lateral route of the Bladder Meridian. The reasoning is the same as for Dazhu.
5) Bailao. "Bai" is a quantifier meaning many; "Lao" means labor/work. The name implies that the Qi and Blood at this point comes from various Back-Shu points. The reasoning is the same as for Dazhu.
6) Meeting Point of Bones. "Gu" (bone) relates to "Shui" (water); "Hui" means convergence. This point is the Meeting Point of Bones for humans because the Qi and Blood substance here is the convergence of cold-shrunk water-dampness from the Qi transmitted outward by the Zang-Fu organs. The cold-shrunk water-dampness exhibits the moistening-down nature of water; thus, it is the Meeting Point of Bones.
Qi and Blood Characteristics: The Qi and Blood substance is cold-damp water vapor at the Heaven Level.
Movement Pattern: Absorbs heat and rapidly ascends along the Bladder Meridian to the Heaven Level of the head and neck.
Functions: Provides cold-damp water vapor to the head, clearing Heat and removing dryness.
Treatment Method: For Cold patterns, Drain then Tonify; for Heat patterns, use Draining.
12 Fengmen (BL-12) [Intersection of Hand and Foot Taiyang]
Aliases: Refu, Beishu, Refushu.
Acupoint Meaning: Qi and Blood of the Bladder Meridian transforms into Wind and ascends here.
Name Explanation: 1) Fengmen. "Feng" indicates that the main Qi and Blood substance inside is Wind Qi; "Men" means gate/passageway. The name implies that Qi and Blood of the Bladder Meridian transforms into Wind and ascends here. The substance here is water-dampness Qi ascending from various Back-Shu points on the back of the Bladder Meridian. Upon reaching this point, it absorbs heat, expands, dissipates, transforms into Wind, and ascends; hence named Fengmen.
2) Refu. "Re" (Heat) indicates the Qi and Blood substance heats up at this point; "Fu" means mansion/residence. The name implies that Qi and Blood of the Bladder Meridian absorbs heat and ascends here. The reasoning is the same as for Fengmen. Refushu shares the same meaning as Refu.
3) Beishu. "Bei" indicates the Qi and Blood substance comes from various points on the back; "Shu" means transport/transmit. The name implies that the Qi and Blood at this point comes from various points on the back. The reasoning is the same as for Fengmen.
4) Intersection of Hand and Foot Taiyang. The substance here is transmitted from various Back-Shu points, is hot-damp in nature, and shares the same nature as the Qi and Blood of the Small Intestine Meridian; thus, it is the intersection of the Hand and Foot Taiyang meridians.
Qi and Blood Characteristics: The Qi and Blood substance is hot-damp Wind Qi.
Movement Pattern: Absorbs heat and ascends along the Bladder Meridian, moving in a windy manner.
Functions: Transforms and transports Qi and Blood of the Bladder Meridian to reach the head.
Treatment Method: For Cold patterns, Tonify and apply Moxibustion; for Heat patterns, use Draining.
13 Feishu (BL-13)
Acupoint Meaning: Damp-heat Qi of the Lung organ is transmitted outward to the Bladder Meridian here.
Name Explanation: "Fei" (Lung) refers to the Lung organ; "Shu" means transport/transmit. The name implies that damp-heat water vapor of the Lung organ is externally transported to the Bladder Meridian here.
Qi and Blood Characteristics: The Qi and Blood substance is damp-heat Qi externally transmitted from the Lung, which is light in quality.