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。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。（夫气为阳。血为阴。腑为阳。脏为阴。脏腑阴阳。雌雄相合。而气血之多少。自有常数。如太阳
多血少气。则少阴少血多气。少阳少血多气。则厥阴多血少气。阳有余则阴不足。阴有余则阳不足。此天地盈虚之常数
也。惟阳明则气血皆多。盖血气皆生于阳明也。）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。（夫手有三阴三阳。足有三阴
三阳。以合十二经脉。阴阳并交。表里相应。是以圣人持诊之道。先后阴阳而持之。诊合微之事。追阴阳之变。章五中
之情。取虚实之要。知此乃足以诊。如切阴不得阳。诊消亡。得阳不得阴。守学不湛。是故脏腑阴阳。相为表里。此皆
诊候之要。不可不知。）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。（知所
苦者。知邪病在手足之何经也。先去其血。除菀陈也。菀陈去则无所苦矣。伺之所欲者。伺其欲散欲 。欲缓欲收。盖
必先定五脏之病。五脏已定。九候已备。而后乃存针。有余者。邪气盛也。不足者。精气夺也。有余则泻之。不足则补
之。）欲知背俞。先度其两乳间。中折之。更以他草度。去半已。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。（俞音输度音铎拄音主。此论取五俞之法。五脏之俞。皆在于背。背者。胸之
府也。故先量其两乳。而后定其背之俞焉。度、量也。言以草量其乳间。中折之。更以他草度此草。去半已。使与中折
之草。拄为三隅。以一隅上齐脊之大椎。两隅分而拄下。当其下隅之尽处。是肺俞也。盖九针九候之道。先以五脏为主。）
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。（度叶渡。度、度数也。俞、输同。五脏血气。输转传布也。吴鹤皋曰。此取五脏俞法。与甲乙经不合。盖古人别
为一法者也。）形乐志苦。病生于脉。治之以灸刺。（形乐志苦。形乐志乐。贵人也。形苦志乐。形苦志苦。常人也。所
谓更贵更贱。以知死生。以决成败也。金匮要略曰。血痹病。从何得之。师曰。夫尊荣人。骨弱。肌肤盛。重困疲劳。
汗出。卧不时动摇。加被微风。遂得之。宜引针引阳气。令脉和。紧去则愈。盖形乐则肌肤盛。肌肤盛则阳气留于阴也
久。阳不在表。则邪直伤于阴。志苦则伤神。神伤则血脉虚。而邪气易入。故病生于脉也。宜灸以启留陷之阳。宜刺以
去血脉之痹。）形乐志乐。病生于肉。治之以针石。（形乐志乐。则过于安逸矣。过于安乐。则神机不转。气血羁留。故
病生于肉。宜治以针石。引而通之。）形苦志乐。病生于筋。治之以熨引。（吴鹤皋曰。劳苦其形则伤筋。志逸而乐。则
血脉未尝受病。故治之以熨烙导引。使血脉荣养于筋。则就安矣。）形苦志苦。病生咽嗌。治之以甘药。（百忧感其心。
万事劳其形。则阴阳气血皆伤矣。夫嗌主天气。咽主地气。天者阳气。地者阴气。此阴阳气血皆伤。故病生嗌咽。是宜
甘药以调其脾胃焉。终始篇曰。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。如此者
弗灸。朱永年曰。吭嗌、喉也。）形数惊恐。经络不通。病生于不仁。治之以按摩醪药。（惊则气乱。恐则气下。盖血随
气行。气数乱逆则经络不通。荣卫不行。是以病生于不仁。宜按摩醪药。以行其荣卫血气焉。朱永年曰。酒者熟谷之液。
其性 悍。其气先行于荣卫。故宜于醪药也。）是谓五形志也。（谓大人布衣。有此五者之形志。）刺阳明出血气。刺太
阳出血恶气。刺少阳出气恶血。刺太阴出气恶血。刺少阴出气恶血。刺厥阴出血恶气也。（恶去声。此言六经之气血。各
有多少。宜从其多者而去之。盖邪在气分者。可从血出。邪在血分者。可从气出也。阳明气血皆多。故刺可出血出气。
太阳多血少气。故刺宜出血而恶出气。少阳多气少血。故刺宜出气而恶出血。太阴多气少血。故刺宜出气而恶出血。少
阴多气少血。故刺宜出气而恶出血。厥阴多血少气。故刺宜出血而恶出气。此气血之常数。针刺之常法也。针经曰。刺
荣者出血。刺卫者出气。按灵枢经水篇曰。十二经之多血少气。与其少血多气。与其皆多血气。与其皆少血气。皆有大
数。其治以针艾。各调其经气。固其常有合。又曰。足阳明。五脏六腑之海也。其脉大血多。气盛热壮。刺此者不深弗
散。不留不泻也。足阳明刺深六分。留十呼。足太阳深五分。留七呼。足少阳深四分。留五呼。足太阴深三分。留四呼。
足少阴深二分。留三呼。足厥阴深一分。留二呼。手之阴阳。其受气之道近。其气之来疾。其刺深者。皆无过二分。其
留皆无过一呼。其少长大少肥瘦。以心撩之。命曰法天之常。灸之亦然。灸而逾此者。得恶火。则骨枯脉涩。刺而过此
者。则脱气。）
人的生理常数如下：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，少阴经通常少血多气，厥阴经通常多血少气，太阴经通常多气少血。这是天定的自然常数。（其中，气属阳，血属阴；六腑属阳，五脏属阴。脏腑的阴阳属性，如同雌雄相合，而气血的多少自有其固定规律。例如太阳经多血少气，则与其表里相配的少阴经就少血多气；少阳经少血多气，则与其表里相配的厥阴经就多血少气。阳气有余则阴气不足，阴气有余则阳气不足，这是天地盈虚变化的恒定规律。只有阳明经气血皆多，因为气血都化生于阳明。）
足部的太阳经与少阴经互为表里，少阳经与厥阴经互为表里，阳明经与太阴经互为表里，这称为足部阴阳经脉的关系。手部的太阳经与少阴经互为表里，少阳经与心包经（心主）互为表里，阳明经与太阴经互为表里，这称为手部阴阳经脉的关系。（手部有三阴三阳经，足部也有三阴三阳经，它们配合构成十二经脉。阴阳相互交会，表里相互呼应。因此圣人掌握诊察的方法，是先辨别阴阳再进行治疗，诊察细微的变化，追踪阴阳的演变，阐明五脏内部的实情，把握虚实的关键。懂得这些才足以进行诊断。如果切脉时只知阴而不知阳，就会误诊导致病情恶化；只知阳而不知阴，则医术不精。所以脏腑阴阳互为表里，这些都是诊察的关键，不可不知道。）
现在知道了手足阴阳经脉所受的病苦，凡是治病必须先祛除瘀血，然后去除其病苦，观察患者的欲望（如欲散、欲敛、欲缓等），然后再泻其有余，补其不足。（知道其所苦，就是知道邪气侵犯在手足哪条经脉上。先祛除瘀血，是为了清除郁积陈旧的病理产物。瘀血去除了就没有病苦了。观察其所欲，是观察患者想要发散、收敛还是舒缓。大概必须先确定五脏的病位，五脏病位确定，三部九候的检查也完备后，然后才施针。所谓“有余”，是指邪气盛；“不足”，是指精气亏损。有余就要用泻法，不足就要用补法。）
如果想了解背部的腧穴位置，先测量两乳之间的距离，将其对折，再用其他草茎量取该长度的一半去掉，剩下的部分用来作为三角形的边长。将这三根草茎的两端互相支撑形成三角形，举起它来测量背部，让一个角位于上方，对齐脊柱的大椎穴，另外两个角在下方。正对着下方那个角的部位，就是肺俞穴。（俞音同输，度音同铎，拄音同主。这里论述的是取五脏背俞穴的方法。五脏的俞穴都在背部，背部是胸中脏腑的外府。所以先测量两乳间距，然后确定背部的俞穴。度，即度量。意思是先用草茎量两乳之间，对折后，再用另一根草茎量取这根草茎的长度并减去一半，使其与对折后的草茎共同支撑成三个角。以一个角向上对齐脊骨的大椎穴，另外两个角向下分开支撑，正对下方那个角尽头的地方，就是肺俞穴。大概九针九候的道理，是以五脏为主。）
再向下移动一个距离，是心俞穴。再向下移动一个距离，左侧的角是肝俞穴，右侧的角是脾俞穴。再向下移动一个距离，是肾俞穴。这叫做五脏的俞穴，也是灸刺的深度标准。（度叶音渡，度指度数。俞通输，指五脏气血在此输转传布。吴鹤皋说：这里取五脏俞穴的方法，与《甲乙经》不符，大概是古人另有这种方法。）
形体安逸但精神痛苦，疾病产生于血脉，治疗用灸法和刺法。（形体安逸、精神快乐的是贵人；形体劳苦、精神快乐或形体劳苦、精神痛苦的是一般人。这就是所说的通过贵贱不同来了解生死预后，决断成败。《金匮要略》说：血痹病是怎么得的？老师说：那些尊贵荣华的人，骨骼柔弱，肌肉丰盛，一旦过度疲劳出汗，睡觉时身体不时动摇，再加上微风吹袭，就会得此病。适宜用针刺引导阳气，使血脉调和，紧脉消失就好了。大概形体安逸则肌肉丰盛，肌肉丰盛则阳气滞留于阴分时间久，阳气不在体表，邪气就直接伤害阴分。精神痛苦则损伤神志，神伤则血脉空虚，邪气容易侵入，所以疾病产生于血脉。适宜用灸法来激发留陷的阳气，适宜用刺法来去除血脉的痹阻。）
形体安逸且精神快乐，疾病产生于肌肉，治疗用针石。（形体安逸且精神快乐，说明过于安逸。过于安乐，则神机不运转，气血羁留，所以疾病产生于肌肉。适宜用针石治疗，以疏通气血。）
形体劳苦但精神快乐，疾病产生于筋腱，治疗用热敷和导引。（吴鹤皋说：形体劳苦会损伤筋腱，精神安逸快乐，则血脉未曾受病。所以用热敷烙法和导引术治疗，使血脉荣养筋腱，就能安愈。）
形体劳苦且精神痛苦，疾病产生于咽喉，治疗用甘味药物。（百种忧虑困扰内心，万事劳累形体，那么阴阳气血都受伤了。咽主管天气（阳气），喉主管地气（阴气）。这里阴阳气血都受伤，所以疾病产生于咽喉。适宜用甘味药物来调理脾胃。《终始篇》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，不可以饮用峻烈的药剂。像这种情况也不宜用灸法。朱永年说：吭嗌就是喉。）
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。（惊则气乱，恐则气下。血液随着气运行，气多次逆乱则经络不通，营卫不行，所以疾病产生于麻木不仁。适宜用按摩和药酒，来运行营卫气血。朱永年说：酒是熟谷的液体，其性悍烈，其气先行于营卫，所以适宜用药酒。）
这叫做五种形志的情况。（指大人和平民百姓，有这五种形志的表现。）
针刺阳明经可出血和气，针刺太阳经可出血而不宜出气，针刺少阳经可出气而不宜出血，针刺太阴经可出气而不宜出血，针刺少阴经可出气而不宜出血，针刺厥阴经可出血而不宜出气。（恶读作去声，意为厌恶、不宜。这里讲六经的气血各有多少，应当顺着气血多的方面去治疗。大概邪气在气分的，可以从血分出；邪气在血分的，可以从气分出。阳明经气血皆多，所以针刺可以出血也可以出气。太阳经多血少气，所以针刺适宜出血而不宜出气。少阳经多气少血，所以针刺适宜出气而不宜出血。太阴经多气少血，所以针刺适宜出气而不宜出血。少阴经多气少血，所以针刺适宜出气而不宜出血。厥阴经多血少气，所以针刺适宜出血而不宜出气。这是气血的固定规律，也是针刺的常规方法。《针经》说：刺营分出血，刺卫分出气。按《灵枢·经水》篇说：十二经的多血少气，少血多气，皆多血气，皆少血气，都有大致的定数。用针艾治疗，各自调节经气，固守其常理。又说：足阳明经是五脏六腑的海，其脉大血多，气盛热壮。针刺此处如果不深就不能散邪，不留针就不能泻实。足阳明针刺深度六分，留针十次呼吸的时间。足太阳深五分，留七呼。足少阳深四分，留五呼。足太阴深三分，留四呼。足少阴深二分，留三呼。足厥阴深一分，留二呼。手部的阴阳经，受气的途径近，气来疾速，针刺深度都不超过二分，留针都不超过一呼。根据病人的高矮胖瘦，用心灵活推算，这叫效法天的常态。灸法也是这样。灸法超过这个限度，会得到恶火，导致骨枯脉涩；针刺超过这个限度，会导致气脱。）
The physiological constants of the human body are as follows: The Taiyang (Greater Yang) channel typically has abundant blood and deficient qi; the Shaoyang (Lesser Yang) channel typically has deficient blood and abundant qi; the Yangming (Bright Yang) channel typically has abundant qi and abundant blood; the Shaoyin (Lesser Yin) channel typically has deficient blood and abundant qi; the Jueyin (Terminal Yin) channel typically has abundant blood and deficient qi; and the Taiyin (Greater Yin) channel typically has abundant qi and deficient blood. These are the natural constants determined by Heaven. (Qi belongs to Yang, blood belongs to Yin; the Fu organs belong to Yang, the Zang organs belong to Yin. The Yin-Yang of the Zang and Fu organs combine like male and female, and the abundance or deficiency of Qi and Blood follows fixed laws. For instance, since Taiyang has abundant blood and deficient qi, its paired interior-exterior channel, Shaoyin, has deficient blood and abundant qi; since Shaoyang has deficient blood and abundant qi, its paired channel, Jueyin, has abundant blood and deficient qi. When Yang is in excess, Yin is insufficient; when Yin is in excess, Yang is insufficient. This is the constant law of the waxing and waning of Heaven and Earth. Only the Yangming channel has both abundant Qi and Blood, because Qi and Blood are generated from Yangming.)
The Foot-Taiyang and Foot-Shaoyin channels 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 relationships of the foot channels. The Hand-Taiyang and Hand-Shaoyin channels are exterior-interior pairs; Hand-Shaoyang and the Pericardium (Heart Master) are exterior-interior pairs; Hand-Yangming and Hand-Taiyin are exterior-interior pairs. These constitute the Yin-Yang relationships of the hand channels. (There are three Yin and three Yang channels in the hands, and three Yin and three Yang channels in the feet, which together form the twelve primary meridians. Yin and Yang intersect, and interior-exterior channels correspond. Therefore, the sages mastered the method of diagnosis by first distinguishing Yin and Yang before treatment, examining subtle matters, tracing the changes of Yin and Yang, clarifying the conditions within the five Zang organs, and grasping the essentials of deficiency and excess. Understanding these is sufficient for diagnosis. If one palpates Yin but fails to understand Yang, one risks misdiagnosis leading to deterioration; if one understands Yang but fails to grasp Yin, one's medical knowledge is not profound. Thus, the Zang and Fu organs and their Yin-Yang aspects are mutually exterior-interior. These are the essentials of pulse diagnosis and must be known.)
Now that we know the ailments suffered by the hand and foot Yin-Yang channels, in treating any disease, one must first remove stagnant blood, thereby alleviating the suffering. Then, observe the patient's desires (such as a desire to disperse, contract, or relax), and subsequently drain the excess and tonify the deficiency. (Knowing the source of suffering means knowing which meridian on the hands or feet is affected by pathogenic factors. Removing stagnant blood first eliminates accumulated pathological products. Once these are removed, the suffering ceases. Observing desires involves discerning whether the patient wishes to disperse, contract, or relax. Generally, one must first determine the location of the disease in the five Zang organs. Once the Zang locations are identified and the Three Regions and Nine Pulses (Jiu Hou) examination is complete, then needling may proceed. "Excess" refers to an abundance of pathogenic factors; "deficiency" refers to the depletion of essential Qi. Excess requires draining methods; deficiency requires tonifying methods.)
To locate the Back-Shu points on the back, first measure the distance between the two nipples, fold it in half, and then use another piece of grass to measure half of that remaining length. Use this length to form the sides of a triangle by supporting the ends against each other. Hold this triangular frame against the back, placing one corner at the top, aligned with the Dazhui (GV14) point on the spine, and the other two corners pointing downwards. The area directly beneath the lower corner corresponds to the Feishu (BL13) point. (Shu sounds like 'shu' (transport); Du sounds like 'duo' (measure); Zhu sounds like 'zhu' (support). This discusses the method for locating the five Zang Back-Shu points. The Shu points of the five Zang organs are all located on the back. The back is the outer mansion of the thoracic organs. Hence, one first measures the inter-nipple distance to determine the back Shu points. 'Du' means measurement. Using grass to measure the space between the nipples, folding it, and using another piece of grass to measure half of that folded length allows one to construct a triangle. Aligning one corner with the Dazhui point on the spine and extending the other two corners downward, the endpoint of the lower corner indicates the location of Feishu. The principle of the Nine Needles and Nine Pulse diagnoses prioritizes the five Zang organs.)
Moving down one such measurement, one finds the Xinshu (BL15) point. Moving down another measurement, the left corner corresponds to the Ganshu (BL18) point, and the right corner to the Pishu (BL20) point. Moving down one more measurement, one finds the Shenshu (BL23) point. These are referred to as the five Zang Back-Shu points, which also indicate the depth for moxibustion and needling. ('Du' rhymes with 'du'; it refers to degree or measurement. 'Shu' is synonymous with 'transport', indicating the transmission and distribution of Qi and Blood of the five Zang organs. Wu Hegao stated: This method for locating the five Zang Shu points differs from the *Jia Yi Jing*, suggesting it was a distinct method used by ancient practitioners.)
When the body is comfortable but the mind is distressed, diseases arise in the vessels. Treatment involves moxibustion and acupuncture. (Body comfort and mental joy characterize the noble; body hardship and mental joy, or body hardship and mental distress, characterize common people. By understanding these differences in status, one can predict life and death and judge success or failure. The *Jin Gui Yao Lue* states: How does Blood Bi disease arise? The Master said: Those of noble and luxurious status have weak bones but abundant flesh. If they become overly fatigued and sweat, and if they toss and turn during sleep, exposing themselves to slight winds, they contract this disease. It is appropriate to use needle therapy to guide Yang Qi, harmonize the vessels, and eliminate tension for cure. Essentially, bodily comfort leads to abundant flesh; abundant flesh causes Yang Qi to remain in the Yin aspect for long periods. If Yang Qi is not on the exterior, pathogens directly injure the Yin. Mental distress damages the Spirit (Shen); damage to Shen leads to empty blood vessels, making them susceptible to pathogenic invasion. Thus, disease arises in the vessels. Moxibustion is suitable to stimulate trapped Yang Qi, and acupuncture is suitable to remove vessel obstruction.)
When both the body and mind are comfortable, diseases arise in the muscles. Treatment involves needle-stone therapy. (Comfortable body and mind imply excessive leisure. Excessive ease causes the Spirit mechanism to stagnate, and Qi and Blood to remain lodged. Thus, disease arises in the muscles. Needle-stone therapy is suitable to promote circulation.)
When the body is hardworking but the mind is content, diseases arise in the sinews. Treatment involves hot compresses and Daoyin (guiding and pulling exercises). (Wu Hegao stated: Bodily labor injures the sinews, while mental ease leaves the blood vessels unharmed. Therefore, hot compresses and Daoyin are used to nourish the sinews with blood and Qi, ensuring recovery.)
When both the body and mind are distressed, diseases arise in the throat and pharynx. Treatment involves sweet-tasting medicines. (Hundreds of worries trouble the heart, and myriad tasks exhaust the body, injuring both Yin-Yang and Qi-Blood. The pharynx (Yi) governs Heavenly Qi (Yang), and the throat (Yan) governs Earthly Qi (Yin). Since both Yin-Yang and Qi-Blood are injured, disease arises in the throat/pharynx. Sweet medicines are suitable to regulate the Spleen and Stomach. The *Zhong Shi Pian* states: When both Yin and Yang are deficient, tonifying Yang depletes Yin, and draining Yin causes Yang to escape. In such cases, sweet medicines should be used for regulation; harsh/potent drugs should not be consumed. Such cases should not be treated with moxibustion. Zhu Yongnian noted: Hangyi refers to the throat.)
Frequent fright and fear lead to blocked meridians, resulting in numbness and insensitivity. Treatment involves massage and medicinal wine. (Fright causes Qi to become chaotic; fear causes Qi to sink. Blood follows Qi; if Qi frequently becomes chaotic and reversed, the meridians become blocked, and Ying-Wei (Nutritive-Defensive) Qi fails to circulate. Thus, disease manifests as numbness. Massage and medicinal wine are suitable to promote the circulation of Ying-Wei Qi and Blood. Zhu Yongnian stated: Wine is the liquid of cooked grains; its nature is fierce, and its Qi acts quickly on Ying-Wei Qi. Therefore, medicinal wine is appropriate.)
These are called the Five Forms and States of Mind. (Referring to adults and commoners exhibiting these five types of physical and mental conditions.)
Needling the Yangming channel may release both blood and Qi; needling the Taiyang channel may release blood but should avoid releasing Qi; needling the Shaoyang channel may release Qi but should avoid releasing blood; needling the Taiyin channel may release Qi but should avoid releasing blood; needling the Shaoyin channel may release Qi but should avoid releasing blood; needling the Jueyin channel may release blood but should avoid releasing Qi. (The character 'E' here is pronounced as a departing tone, meaning 'to dislike' or 'to avoid'. This explains that the Qi and Blood of the six channels vary in abundance, and treatment should follow the aspect that is more abundant. Generally, if pathogens are in the Qi aspect, they can be released via blood; if in the Blood aspect, via Qi. Yangming has abundant Qi and Blood, so needling can release both. Taiyang has abundant blood and deficient Qi, so needling should release blood and avoid releasing Qi. Shaoyang has abundant Qi and deficient blood, so needling should release Qi and avoid releasing blood. Taiyin has abundant Qi and deficient blood, so needling should release Qi and avoid releasing blood. Shaoyin has abundant Qi and deficient blood, so needling should release Qi and avoid releasing blood. Jueyin has abundant blood and deficient Qi, so needling should release blood and avoid releasing Qi. These are the constant laws of Qi and Blood and the standard methods of needling. The *Zhen Jing* states: Needling the Ying (Blood) level releases blood; needling the Wei (Qi) level releases Qi. According to the *Ling Shu · Jing Shui* chapter: The twelve channels' tendencies towards abundant/deficient blood and Qi have general numbers. Treatment with needles and moxa adjusts the meridian Qi accordingly. It further states: Foot-Yangming is the Sea of the Five Zang and Six Fu organs; its pulse is large, blood is abundant, and Qi is vigorous with strong heat. Needling here requires depth to disperse pathogens and retention time to drain excess. Foot-Yangming needling depth is 6 fen, retained for 10 breaths. Foot-Taiyang depth is 5 fen, retained for 7 breaths. Foot-Shaoyang depth is 4 fen, retained for 5 breaths. Foot-Taiyin depth is 3 fen, retained for 4 breaths. Foot-Shaoyin depth is 2 fen, retained for 3 breaths. Foot-Jueyin depth is 1 fen, retained for 2 breaths. For the hand Yin-Yang channels, the pathway for receiving Qi is closer, and Qi arrives swiftly; needling depth should not exceed 2 fen, and retention should not exceed 1 breath. Adjust according to the patient's height, age, and build using mental calculation; this is called following the constant patterns of Heaven. Moxibustion follows similar principles. Exceeding these limits in moxibustion leads to 'evil fire,' causing bone dryness and sluggish pulses; exceeding them in needling leads to Qi collapse.)