（素问三部九候论）
黄帝问曰∶余闻九针于夫子，众多博大，不可胜数。余愿闻要道，以属子孙，传之后世，着之骨髓，藏之肝肺，歃
血而受，不敢妄泄。（属，付也。着，纪也。歃血，饮血而誓也。数，上声。歃。所甲切。）令合天道，必有终始，上应
天光，星辰历纪，下副四时五行，贵贱更立，冬阴夏阳，以人应之奈何？愿闻其方。岐伯对曰∶妙乎哉问也！此天地之
至数。（天地虽大，万物虽多，莫有能出乎数者，数道大矣，故曰至数。）帝曰∶愿闻天地之至数，合于人形血气，通决
死生，为之奈何？岐伯曰∶天地之至数，始于一，终于九焉。（数始于一而终于九，天地自然之数也。如易有太极，是生
两仪，两仪生四象，四象生八卦，而太极营运乎其中，阳九之数也。又如四象之位，则老阳一，少阴二，少阳三，老阴
四；四象之数，则老阳九，少阴八，少阳七，老阴六。以一二三四，连九八七六，而五居乎中，亦阳九之数也。故以天
而言岁，则一岁统四季，一季统九十日，是天数之九也。以地而言位，则戴九履一，左三右七，二四为肩，六八为足，
五位中宫，是洛书之九也。以人而言事，则黄钟之数起于九，九而九之，则九九八十一分，以为万事之本，是人事之九
也。九数之外是为十，十则复变为一矣，故曰天地之至数，始于一终于九焉。）一者天，二者地，三者人，因而三之，三
三者九，以应九野。（一者奇也，故应天。二者偶也，故应地。三者参也，故应人。故曰天开于子，地辟于丑，人生于寅，
所谓三才也。三而三之，以应九野。九野者，即洛书九宫、禹贡九州之义，详见九宫星野等图。）故人有三部，部有三候，
以决死生，以处百病，以调虚实，而除邪疾。（以天地人言上中下，谓之三才。以人身而言上中下，谓之三部。于三部中
而各分其三，谓之三候。三而三之，是谓三部九候。其通身经隧由此出入，故可以决死生，处百病，调虚实，而除邪疾
也。愚按∶三部九候，本经明指人身上中下动脉如下文所云者，盖上古诊法，于人身三部九候之脉，各有所候，以诊诸
脏之气，而针除邪疾，非独以寸口为言也。如仲景脉法，上取寸口，下取趺阳，是亦此意。观十八难曰∶三部者，寸关
尺也；九候者，浮中沉也。乃单以寸口而分三部九候之诊，后世言脉者皆宗之，虽亦诊家捷法，然非轩岐本旨，学人当
并详其义。）帝曰∶何谓三部？岐伯曰∶有下部，有中部，有上部，部各有三候，三侯者，有天有地有人也，必指而导之，
乃以为真。（指而导之，言必受师之指授，庶得其真也。）上部天，两额之动脉；（额旁动脉，当颔厌之分，足少阳脉气所
行也。）上部地，两颊之动脉；（两颊动脉，即地仓大迎之分，足阳明脉气所行也。）上部人，耳前之动脉。（耳前动脉，
即和 之分，手少阳脉气所行也。）中部天，手太阴也；（掌后寸口动脉，经渠之次，肺经脉气所行也。）中部地，手阳明
也；（手大指次指岐骨间动脉，合谷之次，大肠经脉气所行也。）中部人，手少阴也。（掌后锐骨下动脉，神门之次，心经
脉气所行也。）下部天，足厥阴也；（气冲下三寸动脉，五里之分，肝经脉气所行也，卧而取之。女子取太冲，在足大趾
本节后二寸陷中。）下部地，足少阴也；（内踝后跟骨旁动脉，太溪之分，肾经脉气所行也。）下部人，足太阴也。（鱼腹
上越筋间动脉，直五里下箕门之分，沉取乃得之，脾经脉气所行也。若候胃气者，当取足跗上之冲阳。）故下部之天以候
肝，（足厥阴脉也，故以候肝。）地以候肾，（足少阴脉也，故以候肾。）人以候脾胃之气。（足太阴脉也，脾胃以膜相连，
故可以候脾胃之气。）帝曰∶中部之候奈何？岐伯曰∶亦有天，亦有地，亦有人。天以候肺，（手太阴脉也，故以候肺。）
地以候胸中之气，（手阳明大肠脉也，大肠小肠皆属于胃，胃脘通于胸中，故以候胸中。）人以候心。（手少阴脉也，故以
候心。）帝曰∶上部以何候之？岐伯曰∶亦有天，亦有地，亦有人。天以候头角之气，（两额动脉，故以候头角。）地以候
口齿之气，（两颊动脉，故以候口齿。）人以候耳目之气。（耳前动脉，故以候耳目。）三部者，各有天，各有地，各有人。
三而成天，三而成地，三而成人。（上部中部下部各有天地人，是为三部九候。）三而三之，合则为九，九分为九野，九
野为九藏。故神藏五，形藏四，合为九藏。（九野义见前。九藏，即上文九候之谓。神藏五，以肝藏魂，心藏神，肺藏魄，
脾藏意，肾藏志也。形藏四，即头角、耳目、口齿、胸中。共为九藏。此言人之九藏，正应地之九野，乃合于天地之至
数。）五脏已败，其色必夭，夭必死矣。（色者神之帜，脏者神之舍，其色夭者其神去，其神去者其脏败，故必死矣。夭
者，枯暗不泽而色异常也。）帝曰∶以侯奈何？岐伯曰∶必先度其形之肥瘦，以调其气之虚实，实则泻之，虚则补之。（候，
谓诊候其病情。度，谓度量其虚实。形之肥瘦者，针有浅深之异，如逆顺肥瘦篇之谓者是也。病之虚实者，治有补泻之
殊，如终始篇、九针、针解等篇者是也。此虽以针法为言，而用药者亦可以类推矣。愚按∶上古针治之法，必察三部九
候之脉证，以调九藏之盛衰；今之人，但知按穴以求病，而于诸经虚实之理，茫然不知，曰神曰圣之罕闻者，其在失其
本耳。泻，去声。）必先去其血脉而后调之，（凡有瘀血在脉而为壅塞者，必先刺去壅滞，而后可调虚实也。）无问其病，
以平为期。（凡病甚者，奏功非易，故不必问其效之迟速，但当以血气平和为期则耳。此与后二十五章同篇，所当互究。）
《素问·三部九候论》
黄帝问道：我从您那里听到了关于九针的论述，内容众多且广博，数不胜数。我希望聆听其中的精要之道，以便传授给子孙，流传后世，将其铭记于心（着之骨髓），深藏于内（藏之肝肺），通过歃血立誓的方式接受，不敢随意泄露。（注：“属”意为交付；“着”意为记载；“歃血”指饮血以发誓；“数”读上声；“歃”音所甲切。）使此道符合天道规律，必定有始有终，上应天象光辉与星辰历法纪事，下合四季更替与五行生克，贵贱次序交替确立，冬主阴而夏主阳，那么如何用人来对应呢？希望听听具体的方法。岐伯回答说：问得多么精妙啊！这是天地间的最高法则。（天地虽然广大，万物虽然繁多，但没有能超出“数”这一范畴的，“数”的道理非常宏大，所以称为最高法则。）黄帝说：希望聆听天地的最高法则，如何与人体的形体气血相合，从而通晓决断生死的方法，该怎么做呢？岐伯说：天地的最高法则，起始于一，终结于九。（数的开始是一，结束是九，这是天地自然的数理。比如《易经》中有太极，太极生出两仪，两仪生出四象，四象生出八卦，而太极在其中运行，这是阳数九的体现。又如四象的位置，老阳为一，少阴为二，少阳为三，老阴为四；四象的数理，则老阳为九，少阴为八，少阳为七，老阴为六。将一二三四与九八七六相连，五居中位，也是阳数九的体现。所以从天而言岁，一年统领四季，一季统领九十日，这是天数中的九。从地而言方位，则是戴九履一，左三右七，二四为肩，六八为足，五位在中宫，这是洛书中的九。从人而言事务，黄钟律管的数理起于九，九乘以九，得到八十一分，作为万事的根本，这是人事中的九。九数之外就是十，十又变回一了，所以说天地的最高法则，起始于一，终结于九。）一是天，二是地，三是人，由此三倍之，三三相乘得九，以对应九州分野。（一是奇数，所以对应天。二是偶数，所以对应地。三是参合，所以对应人。所以说天开于子时，地辟于丑时，人生于寅时，这就是所谓的三才。三才再各三倍，以对应九野。九野，即洛书九宫、禹贡九州的含义，详见九宫星野等图。）所以人有三部，每部有三候，用来决断生死，诊治百病，调理虚实，祛除邪气。（以天地人来讲上中下，称为三才。以人身来讲上中下，称为三部。在三部中各自再分为三部分，称为三候。三乘以三，称为三部九候。全身的经络隧道由此出入，所以可以决断生死，诊治百病，调理虚实，祛除邪气。我按语：三部九候，本经明确指向人体上、中、下部位的动脉，如下文所述，大概是上古诊法，在人身三部九候的脉象上，各有对应的诊察部位，用以诊断各脏之气，并用针刺祛除邪气，并非仅指寸口脉。如张仲景的脉法，上部取寸口，下部取趺阳脉，也是这个意思。看《难经·十八难》说：三部是指寸、关、尺；九候是指浮、中、沉。这是单以寸口脉来划分三部九候的诊法，后世言脉者都尊崇它，这虽然是诊家的便捷之法，但不是轩辕、岐伯的本意，学习者应当详细探究其义。）黄帝问：什么叫三部？岐伯说：有下部，有中部，有上部，每部各有三候，所谓三候，是指有天、地、人，必须指着具体部位并加以指导，才能得其真谛。（指着并指导，意思是必须接受老师的指点传授，才能获得真知。）上部天，是两额角的动脉；（额旁动脉，位于颔厌穴附近，是足少阳胆经脉气运行的地方。）上部地，是两颊部的动脉；（两颊动脉，即地仓穴和大迎穴附近，是足阳明胃经脉气运行的地方。）上部人，是耳前的动脉。（耳前动脉，即和髎穴附近，是手少阳三焦经脉气运行的地方。）中部天，是手太阴肺经；（掌后寸口动脉，在经渠穴旁边，是肺经脉气运行的地方。）中部地，是手阳明大肠经；（手食指与拇指歧骨间的动脉，在合谷穴旁边，是大肠经脉气运行的地方。）中部人，是手少阴心经。（掌后锐骨下方的动脉，在神门穴旁边，是心经脉气运行的地方。）下部天，是足厥阴肝经；（气冲穴下三寸的动脉，在五里穴附近，是肝经脉气运行的地方，需卧位取脉。女子取太冲穴，在足大趾本节后方二寸的凹陷中。）下部地，是足少阴肾经；（内踝后方跟骨旁的动脉，在太溪穴附近，是肾经脉气运行的地方。）下部人，是足太阴脾经。（鱼腹上方越过筋间的动脉，直对五里穴下方箕门穴附近，需重按才能摸到，是脾经脉气运行的地方。如果要诊察胃气，应当取足背上的冲阳穴。）所以下部的天用来诊察肝，（足厥阴肝经，所以用来诊察肝。）地用来诊察肾，（足少阴肾经，所以用来诊察肾。）人用来诊察脾胃之气。（足太阴脾经，脾与胃以膜相连，所以可以用来诊察脾胃之气。）黄帝问：中部的脉候怎么样？岐伯说：也有天，也有地，也有人。天用来诊察肺，（手太阴肺经，所以用来诊察肺。）地用来诊察胸中之气，（手阳明大肠经，大肠和小肠都隶属于胃，胃脘通达于胸中，所以用来诊察胸中。）人用来诊察心。（手少阴心经，所以用来诊察心。）黄帝问：上部用什么来诊察？岐伯说：也有天，也有地，也有人。天用来诊察头角之气，（两额动脉，所以用来诊察头角。）地用来诊察口齿之气，（两颊动脉，所以用来诊察口齿。）人用来诊察耳目之气。（耳前动脉，所以用来诊察耳目。）三部，各有天，各有地，各有人。三构成天，三构成地，三构成人。（上部、中部、下部各有天、地、人，这就构成了三部九候。）三乘以三，合计为九，九分为九野，九野对应九脏。所以神脏有五，形脏有四，合起来为九脏。（九野的含义见前文。九脏，即上文所说的九候。神脏五，指肝藏魂，心藏神，肺藏魄，脾藏意，肾藏志。形脏四，即头角、耳目、口齿、胸中。共为九脏。这里所说的人体九脏，正对应大地的九野，乃符合天地的最高法则。）五脏精气败坏，面色必然枯槁晦暗，面色枯槁晦暗必定死亡。（面色是神的旗帜，脏腑是神的居所，面色枯槁说明神已离去，神离去说明脏腑败坏，所以必定死亡。夭，指枯暗无光泽且颜色异常。）黄帝问：如何诊察？岐伯说：必须先度量其形体的肥瘦，以调治其气的虚实，实证用泻法，虚证用补法。（候，指诊察病情。度，指度量虚实。形体的肥瘦，意味着针刺深浅有所不同，如《逆顺肥瘦篇》所述的情况。病的虚实，意味着治疗有补泻的区别，如《终始篇》、《九针十二原》、《针解篇》等篇所述的情况。这里虽讲的是针法，但用药的人也可以类推。我按语：上古针刺治疗的方法，必须观察三部九候的脉证，以调节九脏的盛衰；现在的人，只知道按压穴位来求病，而对于各经虚实道理茫然不知，很少听说有神圣医术的，大概是因为失去了根本吧。泻，读去声。）必须先去除血脉中的瘀滞然后再调治，（凡是脉中有瘀血导致壅塞的，必须先刺破去除壅滞，然后才可以调理虚实。）不论什么病，以气血平和为最终目的。（凡是大病，见效不容易，所以不必问疗效快慢，只要以气血平和为目的就可以了。这与后二十五章同篇内容，应当互相探究。）
*Suwen: Treatise on the Three Regions and Nine Observations*
The Yellow Emperor asked, "I have heard from you, Master, about the Nine Needles. Their content is numerous and profound, beyond counting. I wish to hear the essential principles so that I may entrust them to my descendants and transmit them to future generations. I will engrave them in my bones and hide them in my liver and lungs, accept them by drinking blood and making an oath, and dare not recklessly disclose them." (Note: "Shu" means to entrust; "Zhuo" means to record; "Shaxue" refers to drinking blood to make an oath; "Shu" is pronounced with the rising tone; "Sha" is pronounced as 'suo jia'.) May this principle accord with the Way of Heaven, having a definite beginning and end, corresponding above to the light of heaven, the stars, and the calendar cycles, and below to the four seasons and the Five Elements, with the alternation of nobility and baseness, winter yin and summer yang. How should man correspond to this? I wish to hear the method.
Qibo replied, "How excellent your question is! This is the supreme number of Heaven and Earth." (Although Heaven and Earth are vast, and all things are many, nothing can exist outside the realm of 'number'. The way of number is great, hence it is called the supreme number.)
The Yellow Emperor said, "I wish to hear the supreme number of Heaven and Earth. How does it combine with human form and qi-blood, enabling us to understand and decide matters of life and death? What should we do?"
Qibo said, "The supreme number of Heaven and Earth begins with One and ends with Nine." (Number begins with One and ends with Nine; this is the natural number of Heaven and Earth. For example, in the *Yijing*, there is the Supreme Ultimate (Taiji), which generates the Two Modes (Liangyi); the Two Modes generate the Four Images (Sixiang); the Four Images generate the Eight Trigrams (Bagua), while the Supreme Ultimate operates within them. This reflects the number Nine of Yang. Furthermore, regarding the positions of the Four Images, Old Yang is One, Young Yin is Two, Young Yang is Three, and Old Yin is Four; regarding the numbers of the Four Images, Old Yang is Nine, Young Yin is Eight, Young Yang is Seven, and Old Yin is Six. Connecting One, Two, Three, Four with Nine, Eight, Seven, Six, with Five occupying the center, also reflects the number Nine of Yang. Thus, speaking of Heaven regarding years, one year governs four seasons, and one season governs ninety days; this is the Nine of Heavenly Number. Speaking of Earth regarding positions, it is 'Nine wears the head, One treads the feet, Three is on the left, Seven on the right, Two and Four are shoulders, Six and Eight are feet, and Five is in the central palace'; this is the Nine of the Luoshu. Speaking of Man regarding affairs, the number of Huangzhong (Yellow Bell) starts at Nine. Nine times nine yields eighty-one fen, serving as the root of all matters; this is the Nine of Human Affairs. Beyond the number Nine is Ten, but Ten reverts to becoming One. Hence, it is said that the supreme number of Heaven and Earth begins with One and ends with Nine.) One is Heaven, Two is Earth, Three is Man. Multiplying by three, three times three equals nine, corresponding to the Nine Fields (Jiuye). (One is odd, thus corresponding to Heaven. Two is even, thus corresponding to Earth. Three is composite/participatory, thus corresponding to Man. Hence it is said: Heaven opens at Zi hour, Earth is created at Chou hour, and Man is born at Yin hour; this is what is called the Three Powers (Sancai). Multiplying the Three Powers by three corresponds to the Nine Fields. The Nine Fields refer to the meaning of the Nine Palaces of the Luoshu and the Nine Provinces of Yu's Tribute, detailed in diagrams such as the Nine Palaces and Star Fields.) Therefore, humans have Three Regions (Sanbu), each region having Three Observations (Jiu Hou), used to decide life and death, treat the hundred diseases, regulate deficiency and excess, and eliminate pathogenic evils. (Speaking of Heaven, Earth, and Man in terms of upper, middle, and lower, it is called the Three Powers. Speaking of the human body in terms of upper, middle, and lower, it is called the Three Regions. Dividing each of the Three Regions into three parts constitutes the Three Observations. Three multiplied by three is called the Three Regions and Nine Observations. The meridians and collaterals of the whole body enter and exit through here, so they can decide life and death, treat the hundred diseases, regulate deficiency and excess, and eliminate pathogenic evils. My commentary: The Three Regions and Nine Observations in this classic explicitly refer to the arteries in the upper, middle, and lower parts of the human body as described below. This was likely the diagnostic method of antiquity, where specific pulse sites in the Three Regions and Nine Observations were used to diagnose the qi of various organs and use acupuncture to eliminate pathogenic evils, rather than referring solely to the Cun Kou pulse. For instance, Zhang Zhongjing's pulse diagnosis method takes the Cun Kou at the upper part and the Fu Yang pulse at the lower part, which follows this intent. Looking at the *Nan Jing, Chapter 18*: "The Three Regions are Cun, Guan, Chi; the Nine Observations are Floating, Middle, Sinking." This divides the Three Regions and Nine Observations of diagnosis solely based on the Cun Kou pulse. Later practitioners of pulse diagnosis revered this. Although it is a convenient method for diagnosticians, it is not the original intent of Xuanyuan and Qibo. Students should investigate its meaning thoroughly.)
The Yellow Emperor asked, "What are the Three Regions?"
Qibo said, "There is the Lower Region, the Middle Region, and the Upper Region. Each region has three observations. These three observations consist of Heaven, Earth, and Man. One must point to them and guide [the student], only then can the truth be obtained." (Pointing and guiding means receiving instruction from a teacher to acquire true knowledge.)
The Upper Region Heaven is the artery at the two temples; (The artery beside the forehead, located near the Hanyan acupoint, where the qi of the Foot-Shaoyang Gallbladder Meridian flows.) The Upper Region Earth is the artery at the two cheeks; (The arteries on the cheeks, near the Dicang and Daying acupoints, where the qi of the Foot-Yangming Stomach Meridian flows.) The Upper Region Man is the artery in front of the ears. (The artery in front of the ear, near the Heliao acupoint, where the qi of the Hand-Shaoyang Sanjiao Meridian flows.)
The Middle Region Heaven is the Hand-Taiyin Lung Meridian; (The artery at the Cun Kou behind the palm, next to the Jingqu acupoint, where the qi of the Lung Meridian flows.) The Middle Region Earth is the Hand-Yangming Large Intestine Meridian; (The artery between the metacarpal bones of the thumb and index finger, next to the Hegu acupoint, where the qi of the Large Intestine Meridian flows.) The Middle Region Man is the Hand-Shaoyin Heart Meridian. (The artery below the sharp bone behind the palm, next to the Shenmen acupoint, where the qi of the Heart Meridian flows.)
The Lower Region Heaven is the Foot-Jueyin Liver Meridian; (The artery three cun below the Qichong acupoint, near the Wuli acupoint, where the qi of the Liver Meridian flows. It should be taken while lying down. For women, take the Taichong acupoint, located in the depression two cun posterior to the base of the big toe.) The Lower Region Earth is the Foot-Shaoyin Kidney Meridian; (The artery behind the medial malleolus next to the calcaneus, near the Taixi acupoint, where the qi of the Kidney Meridian flows.) The Lower Region Man is the Foot-Taiyin Spleen Meridian. (The artery above the fleshy part of the foot, passing over the tendons, directly below the Wuli acupoint near the Jimen acupoint. It can only be felt with deep pressure, where the qi of the Spleen Meridian flows. If observing Stomach Qi, one should take the Chongyang acupoint on the dorsum of the foot.)
Therefore, the Heaven of the Lower Region observes the Liver, (Foot-Jueyin Meridian, thus observing the Liver.) the Earth observes the Kidney, (Foot-Shaoyin Meridian, thus observing the Kidney.) and the Man observes the Qi of the Spleen and Stomach. (Foot-Taiyin Meridian. The Spleen and Stomach are connected by membranes, thus allowing observation of their Qi.)
The Yellow Emperor asked, "How are the observations of the Middle Region?"
Qibo said, "There is also Heaven, Earth, and Man. Heaven observes the Lungs, (Hand-Taiyin Meridian, thus observing the Lungs.) Earth observes the Qi of the Chest, (Hand-Yangming Large Intestine Meridian. The Large Intestine and Small Intestine both belong to the Stomach, and the stomach cavity connects to the chest, thus observing the Chest Qi.) and Man observes the Heart. (Hand-Shaoyin Meridian, thus observing the Heart.)
The Yellow Emperor asked, "What does the Upper Region observe?"
Qibo said, "There is also Heaven, Earth, and Man. Heaven observes the Qi of the Head and Horns (temples/forehead), (Arteries at the two temples, thus observing the head.) Earth observes the Qi of the Mouth and Teeth, (Arteries at the two cheeks, thus observing the mouth and teeth.) and Man observes the Qi of the Ears and Eyes. (Artery in front of the ear, thus observing the ears and eyes.)
The Three Regions each have Heaven, Earth, and Man. Three constitute Heaven, three constitute Earth, and three constitute Man. (The Upper, Middle, and Lower regions each have Heaven, Earth, and Man, forming the Three Regions and Nine Observations.) Three multiplied by three combines to form Nine. The Nine divide into the Nine Fields, and the Nine Fields correspond to the Nine Viscera. Thus, there are five Spirit Viscera (Shen Zang) and four Form Viscera (Xing Zang), combining to form nine viscera. (The meaning of Nine Fields is seen previously. The Nine Viscera refer to the Nine Observations mentioned above. The five Spirit Viscera are: Liver stores Hun, Heart stores Shen, Lungs store Po, Spleen stores Yi, Kidneys store Zhi. The four Form Viscera are: Head/Horns, Ears/Eyes, Mouth/Teeth, and Chest. Together they form nine viscera. This refers to the nine viscera of man, which correctly correspond to the nine fields of the earth, thereby conforming to the supreme number of Heaven and Earth.) When the qi of the five zang organs fails, the complexion must become wan (wan/severe pallor/dullness). Wan indicates certain death. (Complexion is the banner of Shen; viscera are the residence of Shen. When the complexion is wan, Shen has departed. When Shen departs, the viscera fail. Thus, death is certain. Wan refers to being withered, dark, lacking luster, and abnormal in color.)
The Yellow Emperor asked, "How should one observe?"
Qibo said, "One must first measure the fatness or thinness of the body to regulate the deficiency or excess of qi. Excess is treated by draining (Xie); deficiency is treated by tonifying (Bu)." (Observation refers to diagnosing the condition. Measurement refers to assessing deficiency and excess. Fatness or thinness of the body implies differences in needle depth, as described in the *Ni Shun Fei Shou Pian*. Deficiency or excess of disease implies differences in treatment methods of tonification and drainage, as described in the *Zhong Shi Pian*, *Jiu Zhen*, and *Zhen Jie* chapters. Although this speaks of acupuncture methods, those using herbs can infer similarly. My commentary: The acupuncture treatment methods of antiquity required examining the pulse and signs of the Three Regions and Nine Observations to regulate the prosperity and decline of the nine viscera. Modern people only know pressing acupoints to find disease, remaining ignorant of the principles of deficiency and excess in the various meridians. Rarely is divine or sage-like medical skill heard of today; this is likely due to losing the root. Xie is pronounced with the departing tone.)
One must first remove the blood stasis in the vessels before regulating, (Whenever there is blood stasis in the vessels causing obstruction, one must first puncture to remove the stagnation before regulating deficiency and excess.) regardless of the disease, aiming for balance. (For severe diseases, achieving results is not easy. Therefore, one need not ask about the speed of efficacy, but should aim for the balance of qi and blood. This corresponds to the content in the following twenty-five chapters of the same section and should be investigated mutually.)