经曰、圣人之治病也。必知天地阴阳。四时经纪。五脏六腑。雌雄表里。从容人事。以明经道。贵贱贫富。各异品
理。问年少长勇怯之理。审于分部。知病本始。夫内经所贵色脉。而诊法又极详尽如此。盖以人病所属。虽存乎阴阳脏
腑表里虚实之间。而致病之由。所病之故。终非一律。故又以内经之十诊论列之。一曰度人。人有五脏六气之分。五形
五性。体态各异。浓薄不同。或耐春夏。不耐秋冬。或耐秋冬。不耐春夏。或寿或不寿。又兼六气参差。阴阳不适。其
筋骨气血各不相等。于是别其五色。凡形胜色。色胜形。至其胜时。年气加感。则病行矣。是可望而知之者也。二曰度
脉。则审其大小浮沉滑涩。别其左右上下前后。以求五脏四时之逆从。得神者昌。失神者亡。故微妙在脉。不可不察。
所谓切而知之者也。三曰度脏。凡五脏之藏神。其性情体用之生气。或不合于四时之理。而有五情伤败之事。是人之大
神已不立。而外感内伤皆其后焉者也。是以度脏为亟亟也。四曰度肉。人之形气所呈。肌腠分理。皮肉形质。或相得或
不相得。则寿夭判焉。以此察病。则或虽轻而重。或虽重而轻。如薄肤苍理之耐病不耐病。其相去各不同也。五曰度筋。
筋有大小坚脆之别。则燔针劫刺之不可不审也。六曰度俞。俞有井荥俞原经合。而又募原之归。此备四时之到。明于五
俞疾徐所在。则屈伸出入。皆有条理。岂曰按谱而求。拘执而取乎。七曰度阴阳。阴阳之变。不可胜理。人知经络表里。
脏阴腑阳。而不知人有大阴阳。如三阳为经为父。及为部为纪。三阴亦然。而又有奇恒之阴阳。正月二月人气在肝。三
月四月人气在脾。五月六月人气在头。七月八月人气在肺。九月十月人气在心。十一十二人气在肾。此先天阴阳之应。
恒自下而上。亦自上而下。初未尝失其性理。而于脏腑所主则已不同。而况加以运气之乘除胜复也。此阴阳又在所必讲
也。七者诊人备矣。至于从容人事。不失人情。则又有三诊。曰八度君。九度民。十度卿。君者王公大人。其骄恣纵欲。
气志之顺逆。各有差等。民则有苦乐暴久贫富之异。卿则有尝贵后贱。败伤脱势。乃欲侯王之类。此谓人情。得其情而
从容于其间。亦诊道之在所必备也。
The *Neijing* states: When sages treat diseases, they must understand the Yin and Yang of heaven and earth, the regulations of the four seasons, the functions of the Five Zang and Six Fu organs, their yin-yang (male-female) relationships, and exterior-interior connections. They should calmly investigate social circumstances to clarify medical principles. Whether patients are noble or poor, their character and reasoning differ; one must inquire into the principles of youth versus age, courage versus timidity, examine the distribution of disease sites, and understand the root causes of illness.
The *Neijing* values complexion and pulse diagnosis, yet diagnostic methods are so exhaustive. This is because although human diseases fall within the categories of Yin-Yang, Zang-Fu, Exterior-Interior, and Deficiency-Excess, the causes of disease and the nature of pathology are never uniform. Therefore, based on the *Neijing*, ten diagnostic methods are listed here.
The first is "Measuring People" (Observing Constitution). Humans have distinctions in Five Zang and Six Qi, with five forms corresponding to five natures. Body shapes vary, being thick or thin. Some tolerate Spring and Summer but not Autumn and Winter; others tolerate Autumn and Winter but not Spring and Summer; some live long, some die young. Additionally, due to irregularities in the Six Qi and disharmony of Yin and Yang, bones, sinews, Qi, and Blood differ. Thus, one distinguishes the Five Colors. In cases where Form overcomes Color or Color overcomes Form, when encountering adverse seasonal Qi, disease will manifest. This can be known through Observation (Wang Zhen).
The second is "Measuring Pulse" (Palpating the Pulse). One examines the size, floating/sinking, slippery/rough qualities of the pulse, distinguishing left/right, upper/lower, anterior/posterior differences to determine the compliance or rebellion of the Five Zang relative to the Four Seasons. Those who possess Shen (Spirit) prosper; those who lose Shen perish. Thus, the subtlety of the pulse requires careful examination. This is known through Palpation (Qie Zhen).
The third is "Measuring Zang" (Diagnosing Internal Organs). The Five Zang store Shen. If their vital Qi regarding nature and function does not align with the laws of the Four Seasons, it leads to damage from the Five Emotions. At this point, the Great Shen (spiritual master) is unstable, and both external invasions and internal injuries follow. Therefore, measuring the Zang is urgent.
The fourth is "Measuring Flesh" (Diagnosing Muscles). The manifestation of human form and Qi, including muscle texture and skin-flesh quality, if harmonious or disharmonious, determines longevity. Using this to diagnose disease, conditions may become severe despite appearing mild, or vice versa. For instance, those with thin skin and loose texture vary greatly in disease resistance.
The fifth is "Measuring Sinews" (Diagnosing Tendons). Sinews vary in size and firmness/brittleness, so one must be cautious when using cauterizing needles or rapid acupuncture techniques.
The sixth is "Measuring Shu Points" (Diagnosing Acupoints). Shu points include Jing-River, Ying-Spring, Shu-Stream, Yuan-Source, Jing-River, and He-Sea points, as well as Mu and Yuan points. These prepare for the arrival of Qi in the four seasons. Understanding the location and speed of the Five Shu points allows for orderly flexion, extension, entry, and exit, rather than merely following a chart rigidly.
The seventh is "Measuring Yin and Yang". Changes in Yin and Yang are incalculable. People know about meridians, exterior-interior, and that Zang are Yin while Fu are Yang, but they do not know of the "Great Yin and Yang." For example, the Three Yang act as meridians, fathers, departments, and records; the Three Yin are similar. There are also Extraordinary Yin and Yang. From January to February, Human Qi is in the Liver; March-April, in the Spleen; May-June, in the Head; July-August, in the Lung; September-October, in the Heart; November-December, in the Kidney. This is the response of innate Yin and Yang, moving upward from below or downward from above, initially maintaining its nature. However, regarding the governance of Zang and Fu, it differs. Furthermore, considering the multiplication, division, overcoming, and recovery of Climatic Factors (Yunqi), this aspect of Yin and Yang must be thoroughly discussed.
These seven methods for diagnosing people are complete. Regarding calmly investigating human affairs without losing touch with human sentiment, there are three additional diagnoses: Eighth is "Measuring Rulers," Ninth is "Measuring Commoners," Tenth is "Measuring Ministers." Rulers refer to kings and nobles, whose arrogance, indulgence, and the smoothness or reversal of their Qi and Will vary in degree. Commoners have differences in suffering/joy, sudden/prolonged conditions, and wealth/poverty. Ministers may experience transitions from high status to low, loss of power, or desires to regain noble positions. This is called "Human Sentiment." Grasping these realities and navigating them calmly is also essential to the Way of Diagnosis.