chū xuè wù qì
Also rendered: let blood, shun qi (Keeps 惡 as a verb of refusal) · bleed but not qi (The clinical sense, plainly put) · let out blood and withhold qi (Expands the rule into what it says) · chu xue wu qi (Bare transliteration)
Reviewed · 2026-09
At a glance
The chapter’s closing rule, and the reason the opening table matters: at each of the six channels you let out what that channel is plentiful in, and you do not touch what it is scant in. Yang brightness, plentiful in both, may be let of both; greater yang, plentiful in blood, may be bled but its qi is not to be taken; lesser yang, lesser yin and greater yin, plentiful in qi, may be let of qi but not of blood; ceasing yin, plentiful in blood, may be bled but not let of qi. The reading of 惡 as wù, to hold unfitting, rather than è, bad, is forced by this pattern — it holds six times out of six, and no reading of ‘evil blood’ or ‘evil qi’ produces a rule at all.
Passages where the term does real work, with the original, pinyin and English on the same line.
Every rendering below is a decision about which reader is being addressed. There is no neutral option.
| Wiseman & Feng | drain blood, [but] not qi | They read 惡 as the negation it functions as, which is the correct reading. |
| Unschuld | let blood, [and] avoid the qi | He renders 惡 as avoid, which is clear but softens the sense of prohibition. |
| This site | let blood, shun qi | 惡 read wù is not 'avoid' in the sense of steering around, but 'hold it unfitting' — the text is laying down what may not be done. The six-channel pattern makes the reading certain: what is let is always what the channel has plenty of, and what is shunned is always what it is short of. |
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Reading path
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