《三部九候论》曰∶有下部，有中部，有上部，部各有三候，三候者，有天，有地，有人也。上部
天，两额之动脉；（在额两旁，动应手，足少阳脉气所行也。）上部地，两颊之动脉；（在鼻孔下两
旁，近于至 之分，动应于手，足阳明脉气之所行。）上部人，耳前之动脉；（在耳前陷者中。动应于
手，足少阳脉气之所生也。）中部天，手太阴也；谓肺脉也。在掌后寸口中，是谓经渠，动应于手。）
中部地，手阳明也；（谓大肠脉也。在手大指、次指岐骨间，合谷之分，动应于手也。）中部人，
手少阴也。（谓心脉也。在掌后锐骨之端，神门之分，动应于手也。）下部天。手厥阴也；（谓肝脉
也。在毛际外，羊矢下一寸半陷中，五里之分，卧而取之，动应于手也。女子取太冲，在足大指本节
后两寸陷中是。）下部
地，足少阴也；（谓肾脉也。在足内踝后跟骨上陷中，大溪之分，动应于手。）下部人，足太
阴也。（谓脾脉也。在鱼腹上越筋间，直五里下，箕门之分，宽巩足单衣，沉取乃得之，而动应于手也。
候胃气者，当取足跗之上，冲阳之分穴中。）故下部之天以候肝，（足厥阴脉行其中也。）地以候
肾，（足少阴脉行其中也。）人以候脾胃之气。（足太阴脉行其中也。）中部之候奈何？亦有天，
亦有地，亦有人。天以候肺，（手太阴脉当其处也。）地以候胸中之气，（手阳明脉当其处也。《经》
云∶肠胃同候，故以候胸中也。）人以候心，（手少阴脉当其处也。）上部以何候之？亦有天，亦
有地，亦有人。天以候头角之气，（位在头角之分。故以候头角之气也。）地以候口齿之气，（位近喉
齿，故以候之。）人以候耳目之气。（以位当耳前，脉抵于目外 ，故以候之。）三部者，各有天，各有
地，各有人。三而成天，（详三而成天，至合为九脏。）三而成地，三而成人，三而三分，合则
为九，九九分为九野，九野为九脏。（以是故应天地之数。）故神脏五，形脏四，合为九脏。（神
脏者，肝藏魂，心藏神，脾藏意，肺藏魄，肾藏志也。以其皆神气居之，故云神脏五也。形脏者，如器外
张虚而不屈，合藏于物，故云形脏也。一头角，二耳目，三口齿，四胸中也。）五脏已败，其色必夭，夭
必死矣。（夭，谓死色，异常之候也。色者，神之旗，脏者，神之舍，故神去则脏败，脏败则色见异常之
死候也。）形盛脉细，少气不足以息者，危。（形气相得谓之可治，今脉气不足，形盛有余，证不相扶，
故危也。）形瘦脉大胸中多气者，死。（是则形气不足，脉气有余，形瘦脉大，胸中气多，形脏已伤，
故死也。凡如是类，皆形气不相得也。）形气相得看，生；参伍不调者，病。（参，谓参校。伍，谓类
伍。参校类五而有不调，谓不率其常，则病也。）三部九候皆相失者，死。（失谓气候不相类也。相失
之候，诊凡有七，七诊之状，如下文云。）上下左右之脉相应，如参舂者病甚，上下左右相失不可
数者，死。（三部九候，上下左石，凡十八诊也。参春者，大数而鼓，如参春杵之上下也。大则病进，
故病甚也。不可数者，谓一息十至以上也。死，）中部之候虽独调，与众脏相失者，死。中部之候相减
者，死。（中部左右凡六诊也。上部下部已不相应，中部独调，固非其久减于上下，是亦气衰，故皆死
也。减，谓偏少也。）目内陷者，死。（太阳之脉起于目内 ，目内陷者，太阳绝也。故死，所以
言太阳者，太阳主诸阳之气故独言之。）形肉已脱，九候虽调犹死，（亦谓形气不相得也，《经》云∶
脉气有余。形气不足，生，盖不足，未至脱也，则大肉去尽，脾主肌肉，肉脱者，脾绝矣。九候虽平调，
犹必死也。）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。
（相失之候，诊凡有七者、此也。然脉见七诊，谓参伍不调，随其独异，以言其病尔，此言九候之中，
有七诊之法也。）脱肉身不去者，死。（谷气外衰，则肉脱尽，天真内竭，故身不能行，其真谷并衰，
死之至矣。去，犹行去矣。）九候之脉，皆沉细弦绝者，为阴主冬，故以夜半死。盛躁喘数者，为阳
主夏，故以日中死。（位无常居，物极则反矣。乾坤之义，阴极则龙战于野，阳极则亢龙有悔、是以
阴阳极脉，死于夜半，日中也。）寒热病者，以平旦死。（亦物极则变也。平晓木旺，木气为风，故木
旺之时寒热病死。）热中及热病者，以日中死。（阳之极也。）病风者，以日夕死。（卯酉冲也。）
病水者，以夜半死。（水旺故也。其脉乍疏、乍数、乍迟、乍疾者，曰乘四季死。（辰戌丑未，土寄
旺之，脾气内绝，故曰乘四时而死也。此详言诸病死期也。）
《三部九候论》中说：人体有下部、中部、上部，每一部又各有三种脉候，这三种脉候分别对应天、地、人。上部的天，是指两额侧的动脉；（位于额头两旁，跳动应手，是足少阳胆经脉气运行的部位。）上部的地，是指两颊侧的动脉；（位于鼻孔下方两旁，接近迎香穴的部位，跳动应手，是足阳明胃经脉气运行的部位。）上部的人，是指耳前的动脉；（位于耳前凹陷处，跳动应手，是足少阳胆经脉气生发的部位。）中部的天，是手太阴肺经；即肺脉。位于手腕横纹后寸口处，名为经渠穴，跳动应手。）中部的地，是手阳明大肠经；（即大肠脉。位于手拇指与食指叉骨间，合谷穴的部位，跳动应手。）中部的人，是手少阴心经。（即心脉。位于手腕后锐骨端，神门穴的部位，跳动应手。）下部的天，是手厥阴心包经；（此处原文注解说指肝脉，实际应为足厥阴肝经。位于阴毛边缘外侧，羊矢穴下一寸半的凹陷中，五里穴的部位，需卧位取脉，跳动应手。女子取太冲穴，位于足大趾本节后方两寸的凹陷中。）下部的地，是足少阴肾经；（即肾脉。位于足内踝后方跟骨上方的凹陷中，太溪穴的部位，跳动应手。）下部的人，是足太阴脾经。（即脾脉。位于鱼腹肌肉上方越过筋脉之间，直对五里穴下方，箕门穴的部位，需宽松衣物，重按才能触及，且跳动应手。诊察胃气时，应当取足背上的冲阳穴部位。）所以下部的天用来诊察肝脏，（足厥阴肝经行于此处。）地用来诊察肾脏，（足少阴肾经行于此处。）人用来诊察脾胃之气。（足太阴脾经行于此处。）中部的脉候如何？也有天、地、人。天用来诊察肺脏，（手太阴肺经正当其处。）地用来诊察胸中之气，（手阳明大肠经正当其处。《内经》说：肠胃同候，所以用来诊察胸中。）人用来诊察心脏，（手少阴心经正当其处。）上部用什么来诊察？也有天、地、人。天用来诊察头角之气，（位置在头角部位，所以用来诊察头角之气。）地用来诊察口齿之气，（位置靠近喉齿，所以用来诊察。）人用来诊察耳目之气。（因为位置当耳前，脉气抵达目外眦，所以用来诊察。）三部之中，各有天、地、人。三才合成天，（详细阐述三才合成天，直到合为九脏的道理。）三才合成地，三才合成人，三者分为三部分，合起来就是九候，九九之数分为九野，九野对应九脏。（以此顺应天地之数。）所以神脏有五，形脏有四，合起来共九脏。（所谓神脏，是指肝藏魂，心藏神，脾藏意，肺藏魄，肾藏志。因为这些脏器都由神气居住，所以称为神脏五。所谓形脏，就像器皿一样外张空虚而不弯曲，能够容纳物体，所以称为形脏。即一头角，二耳目，三口齿，四胸中。）如果五脏精气败坏，面色必然枯槁无华，面色枯槁无华必定死亡。（夭，是指死色，即异常的面色表现。面色是神的旗帜，脏腑是神的居所，所以神离去则脏腑败坏，脏腑败坏则出现异常的死候。）形体壮盛但脉象细弱，气息短促不足以呼吸的，病情危重。（形气相得称为可治，现在脉气不足，形体壮盛有余，证候与正气不相扶持，所以危险。）形体消瘦但脉象洪大，胸中感觉气多胀满的，主死。（这是形气不足，脉气有余，形体消瘦而脉大，胸中气多，形脏已经受伤，所以主死。凡是这类情况，都是形气不相适应。）形体与脉气相适应的，主生；脉象参差杂乱不协调的，主病。（参，意为参校比较。伍，意为类伍。参校类伍而有不调，指不符合常态，即为病。）如果三部九候的脉象都失常错乱的，主死。（失，指脉候不相类似。相失的脉候，诊断共有七种，七诊的情况如下文所述。）上下左右的脉象相应，如同舂米杵那样上下起伏有力的，病势严重；上下左右脉象失调无法计数的，主死。（三部九候，上下左右，共十八个诊脉部位。参舂，指脉搏盛大而鼓动，像舂米杵上下运动一样。脉大表示病进，所以病势严重。无法计数，指一呼一吸十次以上。主死。）中部的脉候虽然单独调和，但与其余各脏脉候不相适应的，主死。中部的脉候减弱不足的，主死。（中部左右共六个诊脉部位。如果上部下部已不相适应，仅中部单独调和，并非长久如此；若中部脉气偏少，也是气衰的表现，所以都主死。减，指偏少。）眼眶内陷的，主死。（足太阳膀胱经起于目内眦，眼眶内陷，说明太阳经气绝。所以主死，之所以特别提及太阳经，是因为太阳经统摄诸阳之气，故单独指出。）形体肌肉已经脱失，即使九候脉象调和也主死，（这也是形气不相适应的意思。《内经》说：脉气有余，形气不足，主生；这里说的不足，还未到肌肉完全脱失的程度。如果大肉完全消尽，因脾主肌肉，肌肉脱失说明脾气已绝。此时即使九候脉象平调，也必定死亡。）诊察九候脉象，其中独小的是病，独大的是病，独快的是病，独慢的是病，独热的是病，独寒的是病，独下陷的是病。（这就是前面所说的相失之候，诊断共有七种，指的就是这七种。然而脉象出现七诊，是指参差杂乱不协调，随着其独特的异常表现来判断疾病，这里说的是在九候之中运用七诊的方法。）身体极度消瘦不能行走的，主死。（谷气外衰，则肌肉脱尽，天真内竭，所以身体不能行走，真元与谷气同时衰竭，是死亡的极致。去，指行走离开。）九候脉象都沉细弦绝的，属于阴主冬，所以在夜半死亡。脉象盛大躁动、喘息急促快速的，属于阳主夏，所以在日中死亡。（位置没有固定不变的规律，事物发展到极端就会返转。乾坤的道理，阴极则龙战于野，阳极则亢龙有悔。因此阴阳极致的脉象，死于夜半和日中。）患有寒热病的，在平旦（清晨）死亡。（也是物极必变的道理。平晓时分木气旺盛，木气化为风，所以在木气旺盛的时候寒热病患者死亡。）患有热中及热病的，在日中死亡。（这是阳气极盛之时。）患风病的，在日夕（傍晚）死亡。（卯酉对冲之时。）患水肿病的，在夜半死亡。（水气旺盛的缘故。）脉象忽疏忽数、忽迟忽疾的，曰乘四季而死。（辰戌丑未时，土气寄旺，脾气内部断绝，所以叫乘四季而死。这里详细论述各种疾病的死亡时间。）
The *Tribes and Nine Observations Treatise* states: There are the lower, middle, and upper regions. Each region has three observations (pulse positions). These three observations correspond to Heaven, Earth, and Humanity. The Heaven of the upper region refers to the arteries on both sides of the forehead; (located on both sides of the forehead, pulsating and palpable, this is where the Qi of the Foot-Shaoyang Gallbladder Meridian flows.) The Earth of the upper region refers to the arteries on both cheeks; (located below and on both sides of the nostrils, near the Yingxiang point, pulsating and palpable, this is where the Qi of the Foot-Yangming Stomach Meridian flows.) The Humanity of the upper region refers to the artery in front of the ear; (located in the depression in front of the ear, pulsating and palpable, this is where the Qi of the Foot-Shaoyang Gallbladder Meridian originates.) The Heaven of the middle region is the Hand-Taiyin Lung Meridian; that is, the Lung pulse. It is located at the Cun Kou point behind the wrist crease, named Jingqu, pulsating and palpable.) The Earth of the middle region is the Hand-Yangming Large Intestine Meridian; (that is, the Large Intestine pulse. Located between the metacarpal bones of the thumb and index finger, at the Hegu point, pulsating and palpable.) The Humanity of the middle region is the Hand-Shaoyin Heart Meridian. (That is, the Heart pulse. Located at the end of the styloid process of the ulna, at the Shenmen point, pulsating and palpable.) The Heaven of the lower region is the Hand-Jueyin Pericardium Meridian; (Note: The original text annotation here incorrectly identifies it as the Liver meridian; anatomically and traditionally in this context, it often refers to the Foot-Jueyin Liver Meridian or specific points like Wuli. Located outside the pubic hairline, one and a half cun below the Yangshi point, in the depression, at the Wuli point. The patient should be supine when taking the pulse, pulsating and palpable. For women, the Taichong point is taken, located two cun posterior to the first metatarsophalangeal joint, in the depression.) The Earth of the lower region is the Foot-Shaoyin Kidney Meridian; (That is, the Kidney pulse. Located in the depression posterior to the medial malleolus and superior to the calcaneus, at the Taixi point, pulsating and palpable.) The Humanity of the lower region is the Foot-Taiyin Spleen Meridian. (That is, the Spleen pulse. Located above the fleshy part of the foot, passing through the tendons, directly below the Wuli point, at the Jimen point. One must loosen clothing and press deeply to feel it, and it pulsates and is palpable. To observe Stomach Qi, one should take the Chongyang point on the dorsum of the foot.) Therefore, the Heaven of the lower region is used to observe the Liver, (the Foot-Jueyin Liver Meridian runs through this area.) the Earth to observe the Kidneys, (the Foot-Shaoyin Kidney Meridian runs through this area.) and the Humanity to observe the Qi of the Spleen and Stomach. (the Foot-Taiyin Spleen Meridian runs through this area.) How are the observations of the middle region? They also have Heaven, Earth, and Humanity. Heaven is used to observe the Lungs, (the Hand-Taiyin Lung Meridian passes through this location.) Earth to observe the Qi of the Chest, (the Hand-Yangming Large Intestine Meridian passes through this location. The Classic states: The intestines and stomach share observation, thus it is used to observe the chest.) and Humanity to observe the Heart, (the Hand-Shaoyin Heart Meridian passes through this location.) What is used to observe the upper region? It also has Heaven, Earth, and Humanity. Heaven is used to observe the Qi of the head and horns (temples), (located at the temples, thus used to observe the Qi of the head and temples.) Earth to observe the Qi of the mouth and teeth, (located near the throat and teeth, thus used to observe them.) and Humanity to observe the Qi of the ears and eyes. (Because the location corresponds to the front of the ear, and the meridian reaches the outer canthus of the eye, thus used to observe them.) In the three regions, each has Heaven, Earth, and Humanity. Three constitute Heaven, (detailing how three constitute Heaven, up to combining into nine Zang organs.) three constitute Earth, three constitute Humanity. Divided into three parts, they combine to form nine. The number nine multiplied by nine divides into nine fields (Jiu Ye), and the nine fields correspond to the nine Zang organs. (This corresponds to the numbers of Heaven and Earth.) Thus, there are five Spirit Zang (Shen Zang) and four Form Zang (Xing Zang), totaling nine Zang organs. (The Spirit Zang are those where the Liver stores Hun, the Heart stores Shen, the Spleen stores Yi, the Lungs store Po, and the Kidneys store Zhi. Because these organs are inhabited by spiritual Qi, they are called the five Spirit Zang. The Form Zang are like vessels that expand outward, are hollow, and do not bend, capable of containing objects, thus called Form Zang. These are: 1. Head and temples, 2. Ears and eyes, 3. Mouth and teeth, 4. Chest.) If the essence of the five Zang organs fails, the complexion will inevitably become dull and lifeless (Yao). A dull complexion indicates death. (Yao refers to the color of death, an abnormal appearance. Complexion is the flag of the Spirit, and Zang organs are the residence of the Spirit. Thus, when the Spirit departs, the Zang organs fail, and when the Zang organs fail, abnormal signs of death appear in the complexion.) If the body is robust but the pulse is thin, and there is shortness of breath insufficient for respiration, the condition is critical. (When form and Qi are harmonious, it is treatable. Now, if Qi is insufficient while the form is excessive, the syndrome does not support the healthy Qi, hence it is dangerous.) If the body is emaciated but the pulse is large, and there is excess Qi in the chest, death ensues. (This means form and Qi are insufficient, while pulse Qi is excessive. Emaciation with a large pulse and excess chest Qi indicates injury to the Form Zang, hence death. All such cases represent disharmony between form and Qi.) When form and Qi are harmonious, life prevails; when the pulse is irregular and uncoordinated, disease exists. (Can refers to comparison/verification. Wu refers to classification/grouping. Irregularity in verification and classification means deviation from normalcy, which constitutes disease.) If the pulses of all three regions and nine observations are lost/disordered, death ensues. (Loss refers to the pulse observations being dissimilar. There are seven types of "lost" pulse observations, described as follows.) If the pulses above, below, left, and right correspond to each other, surging like a pestle pounding grain, the disease is severe. If the pulses above, below, left, and right are disordered and cannot be counted, death ensues. (There are eighteen pulse-taking sites in the three regions and nine observations, including above, below, left, and right. "Cun Chong" (pounding grain) refers to a large and forceful pulse, moving up and down like a pestle. A large pulse indicates disease progression, hence severity. "Cannot be counted" refers to more than ten beats per respiration. Death.) If the pulses of the middle region are individually harmonious but disassociated from the other Zang organs, death ensues. If the pulses of the middle region are diminished, death ensues. (There are six pulse sites in the middle region, left and right. If the upper and lower regions are already disassociated, and only the middle region is harmonious, this is not sustainable; if the middle region is diminished, it also indicates Qi decline, hence death. Diminished means relatively weak.) If the eyeballs are sunken, death ensues. (The Foot-Taiyang Bladder Meridian originates from the inner canthus of the eye. Sunken eyeballs indicate the exhaustion of the Taiyang channel. Hence death. Taiyang is mentioned specifically because it governs the Qi of all Yang channels.) If the flesh and muscles have wasted away, even if the nine observations are harmonious, death ensues. (This also signifies disharmony between form and Qi. The Classic states: Excess pulse Qi with deficient form Qi leads to life; here, "deficient" has not yet reached total wasting. If the large muscles are completely gone, since the Spleen governs muscles, muscle wasting indicates Spleen exhaustion. Even if the nine observations are balanced, death is inevitable.) Observe the nine observations: if one is exclusively small, it is disease; if exclusively large, disease; if exclusively rapid, disease; if exclusively slow, disease; if exclusively hot, disease; if exclusively cold, disease; if exclusively depressed/sunken, disease. (These are the seven types of disordered observations mentioned earlier. The appearance of these seven pulse diagnoses indicates irregularity and discordance. Based on their unique abnormalities, the disease is identified. This describes applying the method of seven diagnoses within the nine observations.) If the body is emaciated and unable to walk, death ensues. (External decline of Grain Qi leads to complete muscle wasting; internal exhaustion of True Yuan causes inability to walk. With both True Yuan and Grain Qi exhausted, death is imminent. "Qu" refers to walking away.) If the pulses of all nine observations are deep, fine, wiry, and nearly absent, this belongs to Yin governing Winter, so death occurs at midnight. If the pulses are vigorous, restless, panting, and rapid, this belongs to Yang governing Summer, so death occurs at noon. (Positions are not fixed; extremes reverse. The principle of Qian and Kun: when Yin reaches its extreme, dragons fight in the wild; when Yang reaches its extreme, the arrogant dragon has regrets. Thus, extreme Yin and Yang pulses lead to death at midnight and noon, respectively.) Patients with cold-heat diseases die at dawn (Ping Dan). (This is also due to the reversal at extremes. At dawn, Wood Qi is prosperous, transforming into Wind. Thus, patients with cold-heat diseases die when Wood Qi is strongest.) Patients with interior heat or heat diseases die at noon. (This is the peak of Yang.) Patients with wind diseases die at dusk. (This corresponds to the clash of Mao and You hours.) Patients with water diseases (edema) die at midnight. (Water Qi is prosperous.) Those whose pulses are intermittently sparse, rapid, slow, or quick are said to die during the transition of the four seasons (Cheng Si Ji). (At Chen, Xu, Chou, and Wei hours, Earth Qi is寄旺 [parasitically prosperous]. Internal exhaustion of Spleen Qi leads to death termed "riding the four seasons." This details the timing of death for various diseases.)