（素问三部九候论）
帝曰∶何以知病之所在？岐伯曰∶察九候独小者病，独大者病，独疾者病，独迟者病，独热者病，独寒者病，独陷
下者病。（此言九候之中，而复有七诊之法，谓脉失其常而独大者、独小者、独疾者、独迟者、独寒者、独热者、独陷下
者，皆病之所在也。独寒独热，谓其或在上，或在下，或在表，或在里也。陷下，沉伏不起也。此虽以三部九候为言，
而于气口部位，类推为用，亦惟此法。此与后二十五章同篇，七诊之义所当并考。愚按∶七诊之法，本出此篇；而勿听
子谬谓七诊者，诊宜平旦一也，阴气未动二也，阳气未散三也，饮食未进四也，经脉未盛五也，络脉调匀六也，气血未
乱七也。夫此七者，焉得皆谓之诊？总之一平旦诊法耳。后世遂尔谬传，竟致失其本原，是真可以勿听矣。）
（素问方盛衰论）
诊有十度，度人脉度、脏度、肉度、筋度、俞度。（诊法虽有十度，而总不外乎阴阳也。十度，谓脉脏肉筋俞，是为
五度，左右相同，各有其二，二五为十也。脉度者，如经脉、脉度等篇是也。脏度，如本藏、肠胃、平人绝谷等篇是也。
肉度，如卫气失常等篇是也。筋度，如经筋篇是也。俞度，如气府、气穴、本输等篇是也。度，数也。度人之度音铎，
余音杜。）阴阳气尽，人病自具。（凡此十度者，人身阴阳之理尽之矣，故人之疾病亦无不具见于此。）脉动无常，散阴颇
阳，脉脱不具，诊无常行。（脉动无常，言脉无常体也。散阴颇阳，言阴气散失者，脉颇类阳也。何也？如仲景曰∶若脉
浮大者，气实血虚也。叔和曰∶诸浮脉无根者皆死。又曰∶有表无里者死。谓真阴散而孤阳在，脉颇似阳而无根者，非
真阳之脉也，此其脉有所脱而阴阳不全具矣，诊此者有不可以阴阳之常法行也，盖谓其当慎耳。）诊必上下，度民君卿。
（贵贱尊卑，劳逸有异，膏粱藜藿，气质不同，故当度民君卿，分别上下以为诊。度，入声。）受师不卒，使术不明，不
察逆从，是为妄行，持雌失雄，弃阴附阳，不知并合，诊故不明，（卒，尽也。雌雄，即阴阳之义。生气通天论曰∶阴阳
离决，精神乃绝。故凡善诊者，见其阴必察其阳，见其阳必察其阴。使不知阴阳逆从之理，并合之妙，是真庸庸者耳，
诊焉得明？）传之后世，反论自章。（理既不明，而妄传后世，则其谬言反论，终必自章露也。）至阴虚，天气绝；至阳
盛，地气不足。（至阴至阳，即天地之道也，设有乖离，败乱乃至。六微旨大论曰∶气之升降，天地之更用也。升已而降，
降者谓天；降已而升，升者谓地。天气下降，气流于地；地气上升，气腾于天。故易以地在天上而为泰，言其交也；天
在地上而为否，言其不交也。此云至阴虚者，言地气若衰而不升，不升则无以降，故天气绝。至阳盛者，言天气若亢而
不降，不降则无以升，故地气不足。盖阴阳二气，互藏其根，更相为用，不可偏废。此借天地自然之道，以喻人之阴阳
贵和也。丹溪引此虚盛二字，以证阳常有余，阴常不足，其说左矣。）阴阳并交，至人之所行。（并交者，阴阳不相失而
得其和平也。此其调摄之妙，惟至人者乃能行之。）阴阳并交者，阳气先至，阴气后至。是以圣人持诊之道，先后阴阳而
持之。（凡阴阳之道，阳动阴静，阳刚阴柔，阳倡阴随，阳施阴受，阳升阴降，阳前阴后，阳上阴下，阳左阴右，数者为
阳，迟者为阴，表者为阳，里者为阴，至者为阳，去者为阴，进者为阳，退者为阴，发生者为阳，收藏者为阴，阳之行
速，阴之行迟。故阴阳并交者，必阳先至而阴后至。是以圣人之持诊者，在察阴阳先后以测其精要也。）奇恒之势，乃六
十首，诊合微之事，追阴阳之变，章五中之情；其中之论，取虚实之要，定五度之事，知此乃足以诊。（奇，异也。恒，
常也。六十首，即禁服篇所谓通于九针六十篇之义，今失其传矣。诊合微之事者，参诸诊之法而合其精微也。追阴阳之
变者，求阴阳盛衰之变也。章，明也。五中，五脏也。五度，即前十度也。必能会此数者而参伍其妙，斯足以言诊矣。）
是以切阴不得阳，诊消亡，得阳不得阴，守学不湛，知左不知右，知右不知左，知上不知下，知先不知后，故治不久。（切
阴不得阳、诊消亡者，言人生以阳为主，不得其阳，焉得不亡？如阴阳别论曰∶所谓阴者，真脏也，见则为败，败必死
矣。所谓阳者，胃脘之阳也。平人气象论曰∶人无胃气死。脉无胃气死。是皆言此阳字。湛，明也。若但知得阳而不知
阳中有阴及阴平阳秘之道者，是为偏守其学，亦属不明。如左右上下先后者，皆阴阳之道也。使不知左右，则不明升降
之理；不知上下，则不明清浊之宜；不知先后，则不明缓急之用，安望其久安长治而万世不殆哉？）知丑知善，知病知
不病，知高知下，知坐知起，知行知止，用之有纪，诊道乃具，万世不殆。（凡此数者，皆有对待之理，若差之毫厘，则
缪以千里。故凡病之善恶，形之动静，皆所当辨。能明此义而用之有纪，诊道斯备，故可万世无殆矣。纪，条理也。殆，
危也。）起所有余，知所不足，（起，兴起也。言将治其有余，当察其不足。盖邪气多有余，正气多不足。若只知有余，
而忘其不足，则取败之道也。此示人以根本当慎之意。）度事上下，脉事因格。（能度形情之高下，则脉事因之可格至而
知也。）是以形弱气虚死；（中外俱败也。）形气有余，脉气不足死；（外貌无恙，脏气已坏也。）脉气有余，形气不足生。
脏气未伤者，形衰无害，盖以根本为主也。又如三部九候论曰∶形肉已脱，九候虽调犹死。盖脱与不足，本自不同，而
形肉既脱，脾元绝矣，故脉气虽调，亦所不治。当与此节互求其义。）
(Su Wen, Chapter on the Three Regions and Nine Positions)
The Yellow Emperor asked: How can one know the location of a disease? Qibo replied: By observing the nine positions (Jiu Hou), if the pulse in one position is exclusively small, it indicates disease; if exclusively large, it indicates disease; if exclusively rapid (Shu), it indicates disease; if exclusively slow (Chi), it indicates disease; if exclusively hot, it indicates disease; if exclusively cold, it indicates disease; if exclusively sunken and depressed, it indicates disease. (This passage explains that within the nine positions, there are seven diagnostic methods (Qi Zhen). When the pulse loses its normal state and manifests exclusively as large, small, rapid, slow, cold, hot, or sunken/depressed, these all indicate the location of disease. "Exclusively cold or hot" refers to the pulse being located either upper or lower, exterior or interior. "Sunken and depressed" refers to the pulse being deep and hidden without rising. Although this discusses the three regions and nine positions, the same method can be analogously applied to the Qi Kou (radial artery at the wrist) position. This belongs to the same chapter as the later twenty-fifth chapter, and the meaning of the "seven diagnostics" should be studied together. My commentary: The method of the seven diagnostics originally comes from this chapter; however, Wu Tingzi erroneously claimed that the seven diagnostics refer to: 1. It is suitable to diagnose at dawn; 2. Yin Qi has not yet moved; 3. Yang Qi has not yet scattered; 4. Food and drink have not been taken; 5. Meridian Qi has not yet flourished; 6. Collateral Qi is balanced; 7. Qi and Blood have not yet become chaotic. How can these seven points all be called diagnostic methods? They essentially constitute only a "dawn diagnosis" method. Later generations mistakenly transmitted this, causing the loss of its original source, which truly deserves to be ignored.)
(Su Wen, Chapter on Excess and Deficiency)
Diagnostic methods include ten degrees (Du), used to measure the pulse degree, zang-organ degree, flesh degree, tendon degree, and shu-point degree. (Although there are ten degrees in diagnosis, they ultimately do not go beyond Yin and Yang. The ten degrees refer to the five degrees of pulse, zang, flesh, tendon, and shu points. Since the left and right sides are identical, each has two instances, making two times five equal to ten. "Pulse degree" refers to chapters such as *Meridians* and *Pulse Degrees*. "Zang degree" refers to chapters such as *Original Zang Organs*, *Stomach and Intestines*, and *Normal People Without Food*. "Flesh degree" refers to the chapter *Abnormalities of Wei Qi*. "Tendon degree" refers to the chapter *Tendons*. "Shu point degree" refers to chapters such as *Qi Palaces*, *Qi Acupoints*, and *Original Shu Points*. "Du" means number/measure. In "measuring people," "du" is pronounced 'duo'; otherwise, it is pronounced 'du'.) When Yin and Yang Qi are exhausted, the manifestations of human diseases are fully revealed. (These ten degrees encompass all principles of Yin and Yang in the human body; therefore, no human disease fails to manifest within them.) Pulse movement has no constant form; when Yin Qi scatters, the pulse resembles Yang; when pulse Qi is lost, Yin and Yang are incomplete, so diagnosis cannot follow constant rules. ("Pulse movement has no constant form" means the pulse has no fixed morphology. "Scattering Yin resembling Yang" means when Yin Qi scatters, the pulse closely resembles Yang. Why? As Zhang Zhongjing said: If the pulse is floating and large, it indicates excess Qi and deficient Blood. Wang Shuhe said: All floating pulses without a root are fatal. He also said: Having exterior pulse but no interior pulse is fatal. This means true Yin has scattered, leaving isolated Yang; the pulse resembles Yang but lacks a root, which is not a true Yang pulse. This indicates pulse Qi is lost and Yin/Yang are incomplete. Diagnosing such cases requires caution and not applying standard Yin/Yang rules.") Diagnosis must distinguish upper and lower, and assess differences among commoners, rulers, and nobles. (Due to differences in status, labor and rest, diet (rich vs. coarse), and constitution, one must assess the distinctions between commoners and nobles, differentiating upper and lower for diagnosis. Here, "du" is pronounced with an entering tone.) If one does not complete their apprenticeship, their medical skills remain unclear, and they fail to examine reversal and compliance (Ni Cong), this is reckless action. Holding to Yin while losing Yang, abandoning Yin to attach to Yang, and failing to understand integration leads to unclear diagnosis. (Cui means completion. Yin-Yang corresponds to Female-Male. *Chapter on Life Qi Connecting with Heaven* states: When Yin and Yang separate, spirit and vitality cease. Therefore, skilled diagnosticians observe Yang when seeing Yin, and observe Yin when seeing Yang. Ignoring the principles of Yin-Yang reversal/compliance and integration makes one mediocre, unable to clarify diagnosis.) Transmitting this to future generations will cause erroneous theories to become prominent. (If principles are unclear and recklessly transmitted, errors will inevitably be exposed.) Extreme Yin deficiency causes Heavenly Qi to cease; extreme Yang excess causes Earthly Qi to be insufficient. (Extreme Yin and Yang represent the Way of Heaven and Earth. If they deviate, chaos ensues. *Chapter on Six Micro Principles* states: Ascending and descending of Qi is the mutual use of Heaven and Earth. After ascending, it descends; the descending is called Heaven. After descending, it ascends; the ascending is called Earth. Heavenly Qi descends, flowing into Earth; Earthly Qi ascends, rising to Heaven. Thus, in the I Ching, Earth over Heaven forms Tai (Peace), indicating interaction; Heaven over Earth forms Pi (Stagnation), indicating non-interaction. Saying "Extreme Yin deficiency" means if Earthly Qi is weak and fails to ascend, it cannot descend, so Heavenly Qi ceases. "Extreme Yang excess" means if Heavenly Qi is hyperactive and fails to descend, it cannot ascend, so Earthly Qi is insufficient. Yin and Yang Qi mutually contain their roots and rely on each other; neither can be neglected. This borrows natural laws to illustrate that human Yin and Yang must maintain harmony. Zhu Danxi cited "deficiency" and "excess" to prove "Yang is often in excess, Yin is often deficient," which is incorrect.) Yin and Yang interacting harmoniously is practiced by those of perfect virtue. (Interaction implies Yin and Yang do not lose each other and achieve peace. Only those of perfect virtue can practice this regulation.) In Yin-Yang interaction, Yang Qi arrives first, and Yin Qi arrives later. Therefore, sages hold the way of diagnosis by following the sequence of Yin and Yang. (In Yin-Yang principles: Yang moves, Yin is still; Yang is firm, Yin is soft; Yang initiates, Yin follows; Yang acts, Yin receives; Yang ascends, Yin descends; Yang precedes, Yin follows; Yang is above, Yin is below; Yang is left, Yin is right; Fast is Yang, Slow is Yin; Exterior is Yang, Interior is Yin; Arrival is Yang, Departure is Yin; Advance is Yang, Retreat is Yin; Generation is Yang, Storage is Yin. Yang moves fast, Yin moves slow. Thus, in Yin-Yang interaction, Yang arrives first and Yin later. Sages master diagnosis by observing the sequence of Yin and Yang to grasp the essence.) The patterns of the extraordinary (Qi Heng) consist of sixty sections. Diagnosis combines subtle matters, traces changes of Yin and Yang, and clarifies the condition of the Five Zang organs. Its theory takes the key of deficiency and excess, determines the affairs of the five degrees, and understanding this suffices for diagnosis. (Qi means extraordinary; Heng means constant. Sixty sections refer to the sixty chapters on the ninety needles mentioned in *Jin Fu*, now lost. "Diagnosis combines subtle matters" means integrating diagnostic methods with their subtleties. "Tracing changes of Yin and Yang" means seeking variations in Yin-Yang excess and deficiency. Zhang means to clarify. Wuzhong refers to the Five Zang. Wudu refers to the aforementioned ten degrees. Mastering these allows one to discuss diagnosis.) Therefore, palpating Yin without obtaining Yang leads to disappearance and death; obtaining Yang without Yin shows shallow learning. Knowing left but not right, right but not left, upper but not lower, prior but not posterior, results in treatment that cannot last long. (Palpating Yin without Yang implies life relies on Yang; without Yang, death occurs. *Chapter on Yin-Yang Distinctions* states: Yin refers to True Zang pulses; their appearance signifies failure and death. Yang refers to the Yang of the Stomach House. *Chapter on Normal People's Phenomena* states: No stomach Qi means death; no stomach Qi in pulse means death. These refer to this "Yang." Zhan means clear. Knowing only Yang without understanding Yin within Yang or the balance of Yin and Yang is biased learning and unclear. Left/right, upper/lower, prior/posterior are all Yin-Yang principles. Not knowing left/right obscures ascending/descending; not knowing upper/lower obscures clear/turbid; not knowing prior/posterior obscures urgency/slowness. How can one expect long-term stability?) Knowing ugliness and beauty, sickness and health, high and low, sitting and standing, walking and stopping, and applying them with order ensures the completeness of diagnostic ways, lasting forever without danger. (All these involve dualistic principles; a slight error leads to great deviation. One must distinguish the good/evil of disease and the motion/stillness of form. Understanding this and applying it orderly completes diagnosis, ensuring safety forever. Ji means order; Dai means danger.) Address what is in excess (pathogenic factors), knowing what is deficient (healthy Qi). (Qi means to address/initiate. When treating excess, one must observe deficiency. Pathogenic factors are often in excess; healthy Qi is often deficient. Focusing only on excess while ignoring deficiency leads to defeat. This warns to be cautious of the root.) Measure matters of high and low; pulse matters follow the grid/principles. (By measuring the height/depth of physical conditions, pulse matters can be deduced accordingly.) Therefore, weak form and deficient Qi lead to death; (Internal and external collapse.) Form appears sufficient but Zang Qi is damaged and pulse Qi is deficient leads to death; (Externally normal, but internal organ Qi is ruined.) Pulse Qi is excessive but form and Qi are deficient leads to survival. (If Zang Qi is unharmed, physical decline is harmless, as the root is primary. As stated in *Chapter on Three Regions and Nine Positions*: If flesh and muscle are wasted, even if the nine positions are harmonious, death occurs. Waste differs from insufficiency; if flesh is wasted, Spleen Yuan is severed, so even harmonious pulse Qi cannot save. This should be cross-referenced with the previous section.)