人之有身，不离血气；人之应物，不离形志。形者，血气之立乎外者也。志者，血气之存乎内者也。
血气有多少，形志有苦乐，天人有常数，灸刺有所宜。此岐伯继上编宣明五气，而更为血气形
志之说也。
夫人之常数，太阳常多血少气，少阳常少血多气，阳明常多气多血。
人之常数，后天之数也。后天之数，从太而少，由三而一。太阳，三阳也，少阳，一阳也，阳明，
太少两阳相合而成也。太阳常多血少气者，阳至于太，阳气已极，阳极则阴生。血，阴也，阴生
故常多血；气，阳也，阳极故常少气。少阳常少血多气者，阳始于少，阳气方生，阴气未盛，故常少血；
阳气方生，莫可限量，故常多气。阳明常多气多血者，有少阳之多气，有太阳之多血，以征太
少相合成阳明也。此言人之常数也。
少阴常少血多气，厥阴常多血少气，太阴常多气少血，此天之常数。
先天之数，自少而太，由一而三也，言少阴自少而太也，次言厥阴，终言太阴。由一而三，先少
阴，阴未盛，故常少血，少阴为生气之源，故常多气；厥阴肝脉下合冲任，故常多血，厥阴为一
阴，而生微阳，故常少气；太阴为三阴，阴极则阳生，故常多气，阴极当衰，故常少血。夫由一而三，
自少而太，此天之常数也；人之常数，而论三阳，阳予之正也，天之常数，而论三阴，阴为之主
也。知天人阴阳之常数，则知人之血气矣。
足太阳与少阴为表里，少阳与厥阴为表里，阳明与太阴为表里，是为足阴阳也；手太阳与少阴为
表里，少阳与心主为表里，阳明与太阴为表里，是为手之阴阳也。
三阳三阴，阴阳之六气也，以阴阳之六气，合人身十二经脉，则有足之三阳三阴，手之三阳三阴。
阳主表，阴主里，知表阳之所在，即知里阴之所在。故足太阳与少阴为表里，少阳与厥阴为表
里，阳明与太阴为表里，是为足阴阳之六气也；手太阳与少阴为表里，少阳与心主为表里，阳明与太阴
为表里，是为手阴阳之六气也。此手足三阴三阳，合人身十二经脉之血气，则知血气之阴阳矣。
今知手足阴阳所苦，凡治病必先去其血，乃去其所苦，伺之所欲，然后泻有余，补不足。
苦，犹病也。承上文手足阴阳表里之义，而言今知手足阴阳之所病。血有形属阴，气无形属阳；有
形阴血，必先去，无形阳气勿先伤，故凡治病必先去其血。去其血，乃去其所苦之病也。伺之所
欲，窥伺其欲散、欲软、欲缓、欲收、欲坚之意也。如是则知某经有余，某经不足，然后泻有余补不
足。泻有余补不足，即九候已备，后乃存针之意。
欲知背俞，先度其两乳间，中折之。更以他草，度去半巳，即以两隅相拄也。乃举以度其
背，令其一隅居上，齐脊大椎，两隅在下，当其下隅者，肺之俞也。复下一度，心之俞也，复下
一度，左角，肝之俞也，右角，脾之俞也，复下一度，肾之俞也。是谓五脏之俞，灸刺之度也。
前三度，音铎，后四度，如字。五脏之俞，皆在于背，欲知背俞，先以草度其两乳间，而对中折
之，更以他草，亦度两乳间，而去半已，即以其草左右两隅相拄也。两隅犹言两边，拄之乃举以度其
背。背，背俞也。其法令其一隅横居于上，齐脊大椎，两隅相拄，则两隅在下，当其下隅，乃左右肺
之俞也。复下一度，左右心之俞也。复下一度左角，则肝之俞也，右角则脾之俞也。复下一度，左
右肾之俞也，此肺心肝脾肾，是谓五脏之俞，而为灸刺之度也。
形乐志苦，病生于脉，治之以灸刺。
上文论阴阳血气，而有灸刺之度，此下言形志苦乐，而有灸刺之度也。形见乎外，志存乎内，形乐
则身体安和，志苦则内扰经脉，故病生于脉。脉者，心之所主也。治之以灸刺者，或灸以补之，或刺以通之。
形乐志乐，病生于肉，治之以针石。
形乐志乐，则过于安逸，无有动作。故病生于肉，肉者，脾之所主也。治之以针石者，或针以刺之，
或石以砭之。
形苦志乐，病生于筋，治之以熨引。
形苦志乐，则情逸身劳，故病生于筋。筋者，肝之所主也。治之以熨引，使血脉荣养于筋也。
形苦志苦，病生于咽嗌，治之以甘药。
咽主地气属阴，嗌主天气属阳，形志皆苦，则阴阳并竭，故病生于咽嗌。咽纳水谷，胃所主也；
嗌司呼吸，肺所主也，咽嗌皆病，肺胃咸虚，故当治以甘药。《灵枢·终始》节云∶阴阳俱不足，
补阳则阴竭，泻阴则阳脱，如是者，可将以甘药，不可饮以至剂，如是者勿灸，即此义也。
形数惊恐，经络不通，病生于不仁，治之以按摩醪药。
数，音朔，惊恐，因惊致恐，志之苦也。经络不通，劳其经络，形之苦也，形数惊恐，经络不通，即
上文形苦志苦也。病生于不仁者，恐伤骨，肾主骨，骨属屈伸不利，故不仁也。治之按摩以
通其经络，醪药以资其肾精。
是谓五形志也。
总结上文，而言形志苦乐。病生于脉，病生于肉，病生于筋，
病生于咽嗌，病生于不仁，是谓五脏苦乐之形志也。
刺阳明，出血气；刺太阳，出血恶气，刺少阳，出气恶血；刺太阳，出气恶血∶刺少阴，出气
恶血；刺厥阴，出血恶气也。
恶，去声。此因三阴三阳，血气多少而为刺法也。阳明常多血多气，故刺阳明，出血气；太阳常多血
少气，故刺太阳，出血恶气；少阳常少血多气，故刺少阳，出气恶血；太阴常多气少血，故刺太阴，出
气恶血；少阴常少血多气，故刺少阴，出气恶血；厥阴常多血少气，故刺厥阴，出血恶气也。此血气有
多少，形志有苦乐，天人有常数，灸刺有常度，而申明上编未尽之义者如此。
人的身体，离不开血气；人应对万物，离不开形体与情志。形体，是血气显现于外部的部分。情志，是血气存留于内部的部分。
血气有多有少，形体与情志有苦有乐，天与人各有其固定的规律，艾灸与针刺也有适宜的法则。这是岐伯承接上文宣明五气的论述，进而阐述关于血气形志的理论。
人的固定规律（生理常态），太阳经通常多血少气，少阳经通常少血多气，阳明经通常多气多血。
人的固定规律，属于后天形成的数量关系。后天的数量，是从“太”到“少”，由三变为一。太阳是三阳，少阳是一阳，阳明是由太阳和少阳两阳相合而成。太阳经常多血少气的原因在于：阳气到了“太”的程度，阳气已经极盛，阳极则阴生。血属阴，阴气因此生成，所以常多血；气属阳，阳气已极，所以常少气。少阳经常少血多气的原因在于：阳气始于“少”，阳气刚刚发生，阴气尚未旺盛，所以常少血；阳气刚刚发生，不可限量，所以常多气。阳明经常多气多血的原因在于：它具备少阳的多气和太阳的多血，以此印证了太阳和少阳相合而成阳明的事实。这是在论述人的固定规律。
少阴经常少血多气，厥阴经常多血少气，太阴经常多气少血，这是天的固定规律（先天生理常态）。
先天的数量，是从“少”到“太”，由一变三。说少阴是从“少”到“太”。接着说厥阴，最后说太阴。由一变三，先论少阴，因为阴气未盛，所以常少血；少阴是生气之源，所以常多气；厥阴肝脉向下会合冲脉和任脉，所以常多血；厥阴是一阴，而生发微弱的阳气，所以常少气；太阴是三阴，阴极则阳生，所以常多气；阴极应当衰退，所以常少血。从由一变三，自少而太，这是天的固定规律；人的固定规律，如果论述三阳，是因为阳气赋予正气；天的固定规律，如果论述三阴，是因为阴气作为主宰。了解了天人和阴阳的固定规律，就知道了人的血气状况。
足太阳经与足少阴经互为表里，足少阳经与足厥阴经互为表里，足阳明经与足太阴经互为表里，这称为足部的阴阳经脉；手太阳经与手少阴经互为表里，手少阳经与手厥阴心主经互为表里，手阳明经与手太阴经互为表里，这称为手部的阴阳经脉。
三阳和三阴，是阴阳的六气，将阴阳的六气结合人身十二经脉，就有足部的三阳三阴和手部的三阳三阴。阳主表，阴主里，知道表阳所在的位置，就知道里阴所在的位置。所以足太阳与足少阴为表里，足少阳与足厥阴为表里，足阳明与足太阴为表里，这是足部阴阳的六气；手太阳与手少阴为表里，手少阳与手厥阴心主为表里，手阳明与手太阴为表里，这是手部阴阳的六气。了解了手足三阴三阳，结合人身十二经脉的血气，就能知晓血气的阴阳属性。
现在知道了手足阴阳经脉所受的病痛，凡是治病必须先去除瘀血，然后才能去除其所苦的病邪，观察患者想要缓解的症状，然后再泻除有余的病邪，补益不足的正气。
“苦”，就是病的意思。承接上文手足阴阳表里的含义，来说明手足阴阳经脉所患的疾病。血是有形的，属于阴；气是无形的，属于阳。有形的阴血，必须先去治疗；无形的阳气不要先受损伤，所以凡是治病必须先去除瘀血。去除了瘀血，就消除了其所苦的疾病。所谓“伺之所欲”，是窥探患者想要发散、想要舒缓、想要缓和、想要收敛、想要坚固的意图。这样就能知道哪条经脉有余，哪条经脉不足，然后泻有余补不足。“泻有余补不足”，就是在九候诊法完备之后，再决定留针与否的意思。
想要了解背部的腧穴位置，先测量两乳之间的距离，从中点折半。再用其他草茎，量取刚才长度的一半，用这个草茎的两端角相互抵住。然后举起这个草具来度量背部，令其一角位于上方，与大椎穴齐平，两个角位于下方。正对着下方那个角的部位，就是肺俞穴。再向下移动一个草具的长度，是心俞穴。再向下移动一个长度，左侧角对应的是肝俞穴，右侧角对应的是脾俞穴。再向下移动一个长度，是肾俞穴。这就叫做五脏的背俞穴，也是艾灸和针刺的定位标准。
前三次测量的“度”读作“铎”（duó，意为丈量），后四次的“度”按字面意思读。五脏的背俞穴都在背部。想要知道背俞的位置，先用草茎测量两乳之间，并对中折半。再用另一根草茎，也测量两乳之间，但只取一半长度，即用这根草茎的左右两端角相互抵住。两端角也就是两边，抵住后便举起它来度量背部。背部指的是背俞穴。操作时让其一角横向位于上方，与大椎穴齐平，两角相对，则下方的两角分别对应左右肺俞穴。再向下移动一个长度，是左右心俞穴。再向下移动一个长度，左角对应肝俞穴，右角对应脾俞穴。再向下移动一个长度，是左右肾俞穴。这就是肺、心、肝、脾、肾五脏的背俞穴，作为艾灸和针刺的定位标准。
上文论述了阴阳血气，提到了艾灸和针刺的标准，下文论述形体与情志的苦乐，以及相应的艾灸和针刺标准。形体表现于外部，情志存留于内部。形体安逸则身体安和，情志痛苦则内扰经脉，所以疾病产生于血脉。血脉由心所主。用艾灸和针刺治疗，或者是用艾灸来补益，或者是用针刺来疏通。
形体安逸且情志快乐，疾病产生于肌肉，治疗用针石。
形体安逸且情志快乐，就会过于安逸，没有动作。所以疾病产生于肌肉。肌肉由脾所主。用针石治疗，或者是用针来刺络，或者是用砭石来刮治。
形体劳苦而情志快乐，疾病产生于筋腱，治疗用热敷和导引。
形体劳苦而情志快乐，就是心情安逸而身体劳累，所以疾病产生于筋腱。筋腱由肝所主。用热敷和导引治疗，使血脉荣养筋腱。
形体劳苦且情志痛苦，疾病产生于咽喉，治疗用甘味药物。
咽主管地气，属阴；嗌主管天气，属阳。形体和情志都痛苦，导致阴阳俱虚，所以疾病产生于咽喉。咽纳水谷，由胃所主；嗌司呼吸，由肺所主。咽喉都生病，说明肺胃都虚弱，所以应当用甘味药物治疗。《灵枢·终始》篇中说：“阴阳都不足，补阳则阴竭，泻阴则阳脱，像这种情况，可以用甘药调养，不可以服用峻猛的药物，像这种情况也不可用灸法”，就是这个道理。
形体经常惊恐，经络不通畅，疾病产生于麻木不仁，治疗用按摩和药酒。
“数”读作“朔”，惊恐是指因惊致恐，是情志的痛苦。经络不通畅，是劳损经络，是形体的痛苦。形体经常惊恐，经络不通畅，就是上文所说的形苦志苦。疾病产生于麻木不仁，是因为恐伤骨，肾主骨，骨骼属于屈伸不利，所以出现麻木不仁。用按摩治疗以疏通经络，用药酒治疗以资助肾精。
这就叫做五种形体与情志的关系。
总结上文，论述形体与情志的苦乐。疾病产生于血脉，疾病产生于肌肉，疾病产生于筋腱，疾病产生于咽喉，疾病产生于麻木不仁，这就是五脏苦乐对应的形体与情志。
针刺阳明经，放出血液和气；针刺太阳经，放出血液，避免耗气；针刺少阳经，放出气，避免耗血；针刺太阴经，放出气，避免耗血；针刺少阴经，放出气，避免耗血；针刺厥阴经，放出血液，避免耗气。
“恶”读作去声（wù，厌恶、避免之意）。这是因为三阴三阳经脉血气多少不同而制定的刺法。阳明经常多血多气，所以刺阳明经，可以出血和气；太阳经常多血少气，所以刺太阳经，可以出血，应避免耗气；少阳经常少血多气，所以刺少阳经，可以出气，应避免耗血；太阴经常多气少血，所以刺太阴经，可以出气，应避免耗血；少阴经常少血多气，所以刺少阴经，可以出气，应避免耗血；厥阴经常多血少气，所以刺厥阴经，可以出血，应避免耗气。这里说明了血气有多有少，形体与情志有苦有乐，天与人各有固定规律，艾灸与针刺有固定法度，从而申明了上文未尽的含义。
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.