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Whenever acupuncture is employed, one must first clarify the locations of bone joints. Once the bone joints are determined, one then distinguishes the courses of the meridians. By measuring using "body inches" (cun, a proportional measurement based on the patient's body), the acupoints are identified for the application of needle and moxibustion therapies.

Observe whether the disease is superficial or deep. If it lies in the skin and hair, or in the blood vessels: for "Shi Dong" diseases (disorders arising from the movement of meridian Qi), treat the Qi; for "Suo Sheng" diseases (conditions resulting from pathological changes in Qi and Blood), treat the Blood. For stagnant blood in the superficial collaterals located at the tendons, use burning needles (Fan Zhen) for rapid puncture. Apply the reducing method for excess conditions and the tonifying method for deficiency conditions. For conditions that are neither excess nor deficiency, select points from the affected meridian itself. This constitutes the general principle of treatment.

However, the total number of bones in the human body is three hundred and sixty-five, corresponding to the days of a year. The locations of these bones vary in size, length, width, and thickness; some are concealed, others exposed; some have distinct postures, others do not; some have form, others do not; some contain fluid, others do not. All possess fixed structures. This knowledge is indeed a primary prerequisite for acupuncture techniques. Although recorded in the *Neijing* (Inner Canon), only the locations of bone-associated acupoints are listed, while the specific methods for determining bone measurements remain unnamed. Consequently, the significance of the three hundred and sixty-five figure has become obscure. As a result, practitioners often guess at acupoint locations arbitrarily, ignorant of the origins of bone structures, performing acupuncture blindly without mastering the correct methods, thereby needlessly injuring muscles—a truly regrettable situation. Herein, I have collected data on bone measurements from ancient medical classics and analyzed discussions on skeletal structure. Regarding the methods involving three hundred and sixty-five bones, this treatise on skeletal anatomy should suffice. Therefore, it is written here as the opening chapter of acupuncture methods.

The ancients spoke of "Separating True from Evil" (Li He Zhen Xie). This implies that the Sage wished for True Qi (Zhen Qi) and Pathogenic Factors (Xie Qi) to remain separate and not merge. If pathogenic factors invade True Qi, the latter suffers damage and loses its pure integrity. When True Qi is compromised, the harm inflicted upon its manifestation is indescribable. If True Qi harbors pathogens, the pathogens seize control and act recklessly. Once pathogens run rampant, the disasters they cause are beyond enumeration. Alas, the incompatibility of True Qi and Pathogens is thus profound. What is True? What is Evil? "True" refers to the flowing Heavenly Principle endowed upon all things, enabling life. The Sage protects it with extreme caution, like holding a vessel filled to the brim. "Evil" refers to anything in the world that deviates from the regular Qi of the Four Seasons and Five Elements, manifesting as irregular and alternating disturbances. The Sage avoids it as one would avoid arrows and stones. The strictness of preventing subtle beginnings and stopping gradual progression is so profound and significant. Generally, when True is established, Evil recedes; when Evil is fierce, True is depleted. While Evil can be eliminated, True requires particular nourishment. The method for nourishing it requires no special search: merely regulate diet and sexual activity with limits; defend against Wind, Cold, Summer-heat, and Dampness according to the seasons; cultivate compassion and forgiveness towards others; maintain an empty and upright heart to respond to external matters; ensure thoughts and reflections adhere to propriety, and actions and demeanor remain respectful. Through such comprehensive internal and external cultivation, life will naturally sustain itself without seeking longevity, and longevity will naturally be achieved without expectation. Otherwise, if health preservation is not rigorous enough, the Six Evils (pathogenic factors) will exploit weaknesses and invade competitively, various diseases will arise simultaneously, and multiple harms will occur together. In such cases, how much of one's True essence remains? Thus, the Sages were concerned. To weigh and measure the appropriate timing and methods, they provided ways to overcome pathogens, aiming to expel them as thoroughly as washing dirt with snow or removing thorns without leaving remnants. The ancients said: "Cultivate virtue diligently to let it flourish; eradicate evil completely." This conveys the same meaning. However, the methods for eliminating pathogens are already contained in the Classics. With gratitude for the preserved explanations, I respectfully excerpt them.