诊法常以平旦，阴气未动，阳气未散，饮食未进，经脉未盛，络脉调匀，气血未乱，乃可诊有过之脉。（
平旦者，阴阳之交也。阳主昼，阴主夜；阳主表，阴主里。凡人身营卫之气，一昼一夜五十周于身，昼则
行于阳分，夜则行于阴分，迨至平旦，复皆会于寸口。寸口者，脉之大会，五脏六腑之所终始也。夫脉，气
血之先也。盛则脉盛，衰则脉衰，热则脉数，寒则脉迟，微则脉弱，平则脉和；长人脉长，短人
脉短；性急人脉急，性缓人脉缓。此皆其常也，反者为有过之脉。）切脉动静而视精明，察五色，观五脏，
有余不足，六腑强弱，形之盛衰，以此参伍，决死生之分。（切者，以指按索之谓。切脉之动静，诊阴阳也。
视目之精明，诊神气也。察五色之变见，诊生克邪正也。观脏腑虚实以诊其内，别形容盛衰以诊其外。故
凡诊病者必合脉色，内外参伍以求，则阴阳、表里、虚实、寒热之情无所遁，而先后、缓急、真假、
逆从之治必无差，故可以决死生之分，而况于疾病乎？参伍之义，以三相较谓之“参”，以伍相类谓之“伍”。
搜其隐微，通其变，极其数也。）尺内两旁，则季胁也。（尺内者，关前曰寸，关后曰尺，故曰“尺内”。季
胁，小肋也，在胁下两旁，为肾所近，故自季胁之下皆尺内主之。夫尺对寸而言，人身动脉虽多，惟此气
口三部一寸九分，总曰“寸口”。分言之，则外为寸部，内为尺部。外为阳，故寸内得九分，阳之数也。内
为阴，故尺内得一寸，阴之数也。关前曰“寸”，关后曰“尺”。寸前曰“鱼际”，尺后曰
“尺泽”。所谓关者，乃间于尺寸之间，为阴阳之界限，正当掌后高骨处是
也。故于寸内取九分为寸，尺内取一寸为尺。以契阳九阴十之数耳。）尺外以候肾，尺里以候腹。（尺外，
尺脉前半部也。尺里，尺脉后半部也。前以候阳，后以候阴。人身以背为阳，肾附于背，故外以候肾，腹为阴，
故里以候腹。所谓腹者，凡大小肠、膀胱、命门皆在其中矣。诸部皆言左右而此独不分者，以两尺皆主乎肾
也。）中附上，左外以候肝，内以候膈；（中附上，言附尺之上而居乎中者，即关脉也。左外言左关之前半
部，内言左关之后半部。肝为阴中之阳脏，而亦附近于背，故外以候肝，内以候膈。举膈而言，则中焦之膈
膜、胆腑皆在其中矣。）右外以候胃，内以候脾。（右关之前所以候胃，右关之后所以候脾。脾胃皆中州之
官，而以表里言之，则胃为阳，脾为阴，故外以候胃，内以候脾。寸口者，手太阴也。太阴行气于三阴，在
手而主五脏。胃亦腑也，此独言之，是脏腑之气味皆出于胃，变见于气口，亦无不见乎此矣。）上附上，
右外以候肺，内以候胸中；（上附上，言上而又上，则寸脉也。五脏之位，惟肺最高，故右寸之前以候肺，
右寸之后以候胸中。胸中者，膈膜之上皆是也。）左外以候心，内以候膻中。（心肺皆居膈上，故左寸之前以
候心，左寸之后以候膻中。膻中者，两乳之间，谓之气海，当心包所居之分也。前以候前，后以候后。此重
申上下内外之义而详明之也。统而言之，寸为前，尺为后；分而言之，上半部为前，下半部为后。盖言上以
候上，下以候下也。）上竟上者，胸喉中事也；下竟下者，少腹、腰股、膝胫、足中事也。（竟，尽也。言上
而尽于上，在脉则尽于鱼际，在体则应于胸喉。下而尽于下，在脉则尽于尺部，在体则应于少腹足中。此脉
候上下之事也。首言尺内，次言中附上而为关，又言上附上而为寸，皆自内以及外者；盖以太阴之脉，从
胸走手，以尺为根本，寸为枝叶也。故凡人之脉，宁可有根而无叶，不可有叶而无根。审其尺之缓急、浮大、
滑涩，肉之坚脆，而病形定矣。是盖所重在本耳。又上竟上者，言胸喉中事，下竟下者，言少腹足膝中事。
分明上以候上，下以候下，此不易之理，后世
脉经，纷纷凿说，其谬甚矣。）人一呼脉再动，一吸脉亦再动，呼吸定息脉五动，闰以太息，命曰平人。平
人者，不病也。（出气曰呼，入气曰吸，一呼一吸，总名曰息。动，至也。再动，两至也。
常人之脉，一呼两至，一吸亦两至；呼吸定息，谓一息既尽而换息未起之际也；脉又一至，故曰五动。闰，余
也，犹闰月之谓。言平人常息之外，间有一息甚长者，是为闰以太息，而又不止五至也。此即平人不病之常
度。总计定息太息之数，大约一息脉当六至，呼吸定息脉行六寸，乃合一至一寸也。）常以不病调病患。医
不病，故为病患平息以调之为法。（不病者，其息匀；病者，其息乱。医者不病，故能为病患平息以调
之，以其息匀也。是为调诊之法。）人一呼脉一动，一吸脉一动，曰少气。（脉为血气之道路，而脉之营运
在乎气，若一呼一吸脉各一动，则一息二至，减于常人之半矣。以正气衰竭也，故曰“少气”，谓之离经。
）人一呼脉三动，一吸脉三动而躁，尺热曰病温，尺不热脉滑曰病风；脉涩曰痹。（若不因定息、太息而呼吸
各三动，是一息六至矣，亦谓之离经。躁者，急疾之谓。尺热，言尺中近臂之处有热者，必其
通身皆热也。脉数躁而身有热，故知为病温。数滑而尺不热者，阳邪盛也，故当病风。然风之伤人，其变
不一，不独在于肌表，故尺不热也。涩为血不调，故当病痹。滑，不涩也，往来流利；涩，不滑也，如雨沾沙。
滑为血实气壅，涩为气滞血少。）人一呼脉四动以上曰死，脉绝不至曰死，乍疏乍数曰死。（一呼四动，则
一息八至矣，况以上乎？谓之夺精。四至曰脱精，五至曰死，六至曰命尽，是皆一呼四至以上也，故
死。脉绝不至则元气已竭，乍疏乍数则阴阳败乱无主，均为死脉。）一日一夜五十营，以营五脏之精，不应数
者，名曰狂生。（营，运也。人之经脉营运于身者，一日一夜凡五十周，以营五脏之精气。其数则
周身上下、左右前后凡二十八脉，共长十六丈二尺。人之宗气积于胸中，主呼吸而行经隧。一呼气行三寸，
一吸气行三寸，呼吸定息脉行六寸，以
一息六寸推之，则一昼一夜一万三千五百息，通计五十周于身，则脉行八百一十丈。其有太过、不及而不
应此数者，名曰“狂生”。狂犹妄也，言虽生未可必也。）所谓五十营者，五脏皆受气，持其脉口，数其至
也。（凡此五十营者，即五脏所受之气也。但诊持脉口而数其至，则脏气之衰王可知矣。）五十动而不一代
者，五脏皆受气；（代，更代之义。谓于平脉之中而忽见 弱，或乍数乍疏，或断而复起，盖其脏有所损则气
有所亏，故变易若此，均名为代。若五十动而不一代者，五脏受气皆足，乃为和平之脉。）四十动一代者，
一脏无气；（四十动一代者，是五脏中一脏亏损也。一脏无气者，肾气先尽也。然则五脏和者气脉长，五
脏病者气脉短。观此一脏无气，必先乎肾，二脏、三脏、四脏、五脏，当自远而近，以次而短，则由肾及肝，
由肝及脾，由脾及心，由心及肺。故凡病将危者，必气促似喘，仅呼吸于胸中数寸之间，盖其真阴绝于下，
孤阳浮于上，此气短之极也。医于此际而尚欲平之、散之，未有不随扑而灭者也。）三十动一代者，二脏无
气；二十动一代者，三脏无气；十动一代者，四脏无气；不满十动一代者，五脏无气。予之
短期，要在终始。（予、与同。短期，死期也。言五脏无气，可与之定死期矣。终始，十二经终之义。）
所谓五十动而不一代者，以为常也。以知五脏之期；予之短期者，乍数乍疏也。（以为常者，言
人之常脉当如是也，故可因此以察五脏之气。若欲知其短期，只在乎乍疏乍数。此其时相变代，乃与常代者不
同，盖以脏气衰败，无所主持而失常如此，故云“乍疏乍数”者死。动而中止，不能自还，因而复动，经名曰
“代”。又脉五来一止，不复增减者死。脉七来，是人一息半时，不复增减，亦名曰“代”，正死不疑。后
世以结、促、代并言，均目之为止脉，岂足以尽其义哉！夫缓而一止为结，数而一止为促，其止则或三、或
五、或七八至不等，然皆至数分明，起止有力。所主之病，有因气逆痰壅而为间
阻者，有因血气虚脱而为断续者，有因生平禀赋多滞而脉道不流利者，此
自结、促之谓也。至于代脉之辨，则有不同，非谓代而止也。五十动而不一代者，乃至数之代。若脉本平匀
而忽强忽弱者，乃形体之代。若脾主四季而随时更代者，乃气候之代。脉无定候，更变不常，均谓之代。当
因其变而察其情，庶得其妙。若本无病而脉得四十投而一止者，一脏无气，却后四岁春草生而死；脉来三十投
而一止者，二脏无气，却后三岁麦熟而死；脉来二十投而一止者，三脏无气，却后二岁桑椹赤而死；脉来十投而
一止者，四脏无气，岁中死。脉来五动而一止者，五脏无气，却后五日而死。是从无事中而预测其危，固
有足理，惟达者能之，勿谓是说出自后人而谩诋其非也。）天地之至数，始于一，终于九。（数始于一而终于
九，天地自然之数也。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”也。）─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。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。）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。三部九候，非独以寸口为言也。如仲景脉法上取寸口，下取趺阳，可以三隅反矣。）
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；女子取太冲在足大指本节后二寸陷中。）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。（鱼腹上越经
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。）中部之天以候肺，（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。）上部之天，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、地、人。
三天、三地、三人。（是为三部九候。）三而三之，合则为九。九分为九野，九野为九脏。故
神藏五，形藏四，合为九藏。（九藏，即九候之谓。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。）必先度其形之肥瘦，以谓其气之虚实。虚则补之，实则泻之。
（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，病之虚实者，治有补泻之殊，虽以针法为
言，而用药者亦如是也。）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。）欲知病之所在，必明七诊，察其九候∶独大者病，独小者病，独疾者
病，独迟者病，独寒者病，独热者病，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
诊脉通常选择在清晨进行，此时阴气尚未扰动，阳气尚未耗散，饮食尚未摄入，经脉之气尚未充盛，络脉之气调和均匀，气血运行未受干扰而混乱，这样才能诊断出有异常的脉象。（
清晨，是阴阳交替的时刻。阳主白天，阴主黑夜；阳主体表，阴主体内。凡是人体营卫之气，一昼夜在全身循环五十周，白天行于阳分，夜晚行于阴分，等到清晨时，又都汇聚于寸口。寸口，是脉气的总会之处，是五脏六腑气血终结和起始的地方。脉，是气血运行的先导。气血盛则脉象盛，气血衰则脉象衰，热证则脉数，寒证则脉迟，微弱则脉弱，平和则脉和；身材高大的人脉长，身材矮小的人脉短；性情急躁的人脉急，性情舒缓的人脉缓。这些都是正常的脉象，相反的就是有异常的脉象。）切按脉搏的动静并观察眼睛的神采，察辨面部的五色，观察五脏的状态，判断有余和不足，六腑的强弱，形体的盛衰，通过这三者相互参照比较，来决断生死界限。（切，是用手指按压寻索的意思。切按脉搏的动静，是为了诊断阴阳。观察眼睛的精明神采，是为了诊断神气。察辨五色的变化显现，是为了诊断五行生克、邪正斗争。观察脏腑的虚实以诊断内部状况，辨别形体容貌的盛衰以诊断外部状况。所以凡是有诊病的人，必须结合脉象和面色，内外参伍以求得真相，那么阴阳、表里、虚实、寒热的情况就无处隐藏，先后、缓急、真假、逆从的治疗原则就一定没有差错，所以可以决断生死界限，何况是疾病呢？“参伍”的含义，以三相较验称为“参”，以五相类比称为“伍”。这是为了搜求隐微之处，通晓变化，穷尽数理。）尺部内侧两旁，对应季胁。（尺内，关前称为寸，关后称为尺，所以叫“尺内”。季胁，就是小肋，位于胁下两旁，靠近肾脏，所以自季胁以下都由尺部来主司。尺是相对于寸而言的，人身上的动脉虽然很多，只有这个气口三部一寸九分，总称为“寸口”。分开来说，外为寸部，内为尺部。外属阳，所以寸内取九分，这是阳的数字。内属阴，所以尺内取一寸，这是阴的数字。关前叫“寸”，关后叫“尺”。寸之前叫“鱼际”，尺之后叫“尺泽”。所谓的“关”，是在寸和尺之间，是阴阳的分界线，正当手掌后方高骨的位置。所以在寸内取九分为寸，在尺内取一寸为尺，以契合阳九阴十的数字。）尺部外侧用来候肾，尺部内侧用来候腹部。（尺外，指尺脉的前半部分。尺里，指尺脉的后半部分。前面用来候阳，后面用来候阴。人体背部属阳，肾脏附属于背部，所以外侧用来候肾；腹部属阴，所以内侧用来候腹。所说的腹部，包括大小肠、膀胱、命门都在其中了。其他部位都分左右，唯独这里不分的，是因为两尺都主司肾脏。）中部往上附着处，左手外侧用来候肝，内侧用来候膈膜；（中附上，指附着在尺部之上而居于中间的部位，也就是关脉。左外指左关的前半部分，内指左关的后半部分。肝是阴中之阳脏，也靠近背部，所以外侧用来候肝，内侧用来候膈膜。举膈膜而言，中焦的膈膜、胆腑都在其中了。）右手外侧用来候胃，内侧用来候脾。（右关的前面用来候胃，右关的后面用来候脾。脾胃都是中州的官职，从表里来说，胃属阳，脾属阴，所以外侧用来候胃，内侧用来候脾。寸口，属于手太阴肺经。太阴经在三阴经中运行气机，在手部主司五脏。胃也是腑，这里单独提到它，是因为脏腑的气味都出于胃，变化显现于气口，也没有不体现在这里的。）上部往上附着处，右手外侧用来候肺，内侧用来候胸中；（上附上，指再往上，就是寸脉。五脏的位置，只有肺最高，所以右寸的前面用来候肺，右寸的后面用来候胸中。胸中，是指膈膜之上的所有部位。）左手外侧用来候心，内侧用来候膻中。（心和肺都居住在膈上，所以左寸的前面用来候心，左寸的后面用来候膻中。膻中，在两乳之间，称为气海，是心包所在的分野。前面候前面的病，后面候后面的病。这是重申上下内外的意义并加以详细说明。统而言之，寸为前，尺为后；分开来说，上半部为前，下半部为后。这是说上以候上，下以候下。）脉的上段尽头以上，对应胸喉中的事情；脉的下段尽头以下，对应少腹、腰股、膝胫、足中的事情。（竟，是尽的意思。说上而尽于上，在脉象上尽于鱼际，在身体上应于胸喉。下而尽于下，在脉象上尽于尺部，在身体上应于少腹足中。这是脉候上下之事。开头说尺内，接着说中附上而为关，又说上附上而为寸，都是从内到外；因为太阴之脉，从胸走向手，以尺为根本，寸为枝叶。所以人的脉，宁可只有根而没有叶，不可有叶而没有根。审察尺部的缓急、浮大、滑涩，以及肌肉的坚脆，病形就确定了。这大概是重视根本的缘故。另外，上段尽头以上，说胸喉中的事，下段尽头以下，说少腹足膝中的事。明确地说是上以候上，下以候下，这是不可改变的道理，后世的脉经，纷纷穿凿附会地说，错误很严重了。）人每呼一次脉跳动两次，每吸一次脉也跳动两次，呼吸定息（一呼一吸完毕）脉跳动五次，加上偶尔的深呼吸（闰以太息），称为平人。平人，就是不生病的人。（出气叫呼，入气叫吸，一呼一吸，总名叫息。动，是至的意思。再动，是两至。常人的脉，一呼两至，一吸也是两至；呼吸定息，指的是一息既尽而换息未起之际；脉又多跳一次，所以说五动。闰，是余的意思，就像闰月一样。说平人在正常呼吸之外，偶尔有一息特别长的，这就是闰以太息，而且不止五至。这就是平人不病的常规。总计定息和太息的次数，大约一息脉当六至，呼吸定息脉行六寸，乃合一至一寸。）常用不生病的人来调校病人。医生不生病，所以能为病人平息（调整呼吸节奏）以作为调诊的方法。（不生病的人，其呼吸均匀；生病的人，其呼吸紊乱。医生不生病，所以能为病人平息以调校，因为他的呼吸均匀。这是调诊的方法。）人每呼一次脉跳动一次，每吸一次脉跳动一次，叫做少气。（脉是血气运行的道路，而脉的运行营运在于气，如果一呼一吸脉各跳动一次，那么一息两至，比常人减少了一半。这是因为正气衰竭，所以叫“少气”，称为离经。）人每呼一次脉跳动三次，每吸一次脉跳动三次且躁急，尺部发热叫做温病，尺部不发热但脉滑叫做风病；脉涩叫做痹证。（如果不因定息、太息而呼吸各跳动三次，就是一息六至了，也称为离经。躁，是急疾的意思。尺热，是说尺中靠近手臂的地方有热，那一定是全身都热。脉数躁而身有热，所以知道是温病。数滑而尺不热，是阳邪盛，所以应当病风。然而风伤人，变化不一，不仅仅在肌表，所以尺不热。涩是血不调，所以应当病痹。滑，是不涩，往来流利；涩，是不滑，像雨沾沙子。滑是血实气壅，涩是气滞血少。）人每呼一次脉跳动四次以上叫做死，脉绝不再跳动叫做死，忽快忽慢叫做死。（一呼四动，那么一息八至了，何况以上呢？称为夺精。四至曰脱精，五至曰死，六至曰命尽，这些都是一呼四至以上，所以死。脉绝不再动则元气已竭，忽疏忽数则阴阳败乱无主，都是死脉。）一日一夜五十营，用来营运五脏的精气，不应此数的，名叫狂生。（营，是运的意思。人的经脉在全身营运，一日一夜共五十周，用来营运五脏的精气。其数目则是周身上下、左右前后共二十八脉，全长十六丈二尺。人的宗气积聚在胸中，主司呼吸而行于经隧。一呼气行三寸，一吸气行三寸，呼吸定息脉行六寸，以一息六寸推算，则一昼一夜一万三千五百息，总计五十周于身，则脉行八百一十丈。其中有太过、不及而不符合此数的，名叫“狂生”。狂同妄，说虽然活着但未必能长久。）所谓五十营，五脏都受气，持守脉口，数其至数。（凡这五十营，就是五脏所受的气。只要诊持脉口而数其至数，那么脏气的盛衰就可以知道了。）五十动而没有一个代脉的，五脏都受气；（代，是更替的意思。谓在平脉之中忽然出现微弱，或忽快忽慢，或断而复起，大概是因为脏有所损伤则气有所亏损，所以变化如此，都称为代。如果五十动而没有一个代脉的，五脏受气皆充足，才是和平之脉。）四十动出现一次代脉的，一脏无气；（四十动出现一次代脉，是五脏中一脏亏损。一脏无气，是肾气先耗尽。既然这样，那么五脏和气脉长，五脏病气脉短。看这一脏无气，必先关乎肾，二脏、三脏、四脏、五脏，应当由远及近，依次而短，则由肾及肝，由肝及脾，由脾及心，由心及肺。所以凡是病将危重的人，必定气促似喘，仅在胸中数寸之间呼吸，因为其真阴绝于下，孤阳浮于上，这是气短的极致。医生在此时还想用平法、散法治疗，没有不随即灭亡的。）三十动出现一次代脉的，二脏无气；二十动出现一次代脉的，三脏无气；十动出现一次代脉的，四脏无气；不满十动出现一次代脉的，五脏无气。给予他短期（死期），关键在于终始。（予、与同。短期，即死期。说五脏无气，可以给他定死期了。终始，指十二经终始的意义。）所谓五十动而没有一个代脉的，作为常态。以此知晓五脏的死期；给予他短期的，是忽快忽慢。（作为常态，是说人的常脉应当如此，所以可以借此来察知五脏之气。如果想知其死期，只在乎忽快忽慢。此时相变代，与常代的不同，大概是因为脏气衰败，无所主持而失常如此，所以说“乍疏乍数”者死。动而中止，不能自还，因而复动，经名曰“代”。又脉五来一止，不复增减者死。脉七来，是人一息半时，不复增减，也名曰“代”，确是必死无疑。后世将结、促、代并言，都目之为止脉，怎么足以尽其义呢！夫缓而一止为结，数而一止为促，其止则或三、或五、或七八至不等，然皆至数分明，起止有力。所主之病，有因气逆痰壅而为间阻者，有因血气虚脱而为断续者，有因生平禀赋多滞而脉道不流利者，这自是结、促之谓。至于代脉的辨别，则有不同，不是说代而止。五十动而无一代的，是至数之代。若脉本平匀而忽强忽弱的，是形体之代。若脾主四季而随时更代的，是气候之代。脉无定候，更变不常，均谓之代。应当因其变而察其情，才能得其妙。若本无病而脉得四十投而一止的，一脏无气，却后四年春草生而死；脉来三十投而一止的，二脏无气，却后三年麦熟而死；脉来二十投而一止的，三脏无气，却后二年桑椹赤而死；脉来十投而一止的，四脏无气，岁中死。脉来五动而一止的，五脏无气，却后五日而死。是从无事中预测其危，固然有理，只有通达的人能做到，不要说这种说法出自后人就随意诋毁其非。）天地的大数，开始于一，终于九。（数开始于一而终于九，是天地自然的数。从天来说，年则一年统四季，一季统九十日，是天数的九；从地来说，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》的九；从人来说，事则黄钟之数起于九，九而九之，则九九八十一分，作为万事之本，是人事的九。九数之外是为十，十则复变为一了。所以说“天地之至数，始于一，终于九”。）一是天，二是地，三是人。因此乘以三，三三是九，以应九野。（一，是奇数，所以应天；二，是偶数，所以应地；三，是参合，所以应人。天开于子，地辟于丑，人生于寅，所谓三才。三而三之，以应九野。九野，即《洛书》九宫，《禹贡》九州的意义。）所以人有三部，部有三候，以决死生，以治百病，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，所以可以决死生，治百病，调虚实而除邪疾。三部九候，不只是指寸口而言。如仲景脉法上取寸口，下取趺阳，可以三隅反矣。）上部天，两额头的动脉；（额旁动脉，当颔厌之分，足少阳脉气所行。）上部地，两颊的动脉；（两颊动脉，即地仓、大迎之分，足阳明脉气所行。）上部人，耳前的动脉。（耳前动脉，即和髎之分，手少阳脉气所行。）中部天，手太阴肺经；（掌后寸口动脉，经渠之次，肺经脉气所行。）中部地，手阳明大肠经；（手大指、次指岐骨间动脉，合谷之次，大肠经脉气所行。）中部人，手少阴心经。（掌后锐骨下动脉，神门之次，心经脉气所行。）下部天，足厥阴肝经；（气冲下三寸动脉，五里之分，肝经脉气所行，卧而取之；女子取太冲在足大指本节后二寸陷中。）下部地，足少阴肾经；（内踝后跟骨旁动脉，太溪之分，肾经脉气所行。）下部人，足太阴脾经。（鱼腹上越经间动脉，直五里下箕门之分，沉取乃得之，脾经脉气所行。若候胃气者，当取足跗上之冲阳。）所以下部的天用来候肝，（足厥阴脉也，所以候肝。）地用来候肾，（足少阴脉也，所以候肾。）人用来候脾胃之气；（足太阴脉也，脾胃以膜相连，所以可以候脾胃之气。）中部的天用来候肺，（手太阴脉也，所以候肺。）地用来候胸中之气；（手阳明大肠脉也，大肠小肠皆属于胃，胃脘通于胸中，所以候胸中。）人用来候心。（手少阴脉也，所以候心。）上部的天，用来候头角之气；（两额动脉，所以候头角。）地，用来候口齿之气；（两颊动脉，所以候口齿。）人，用来候耳目之气。（耳前动脉，所以候耳目。）三部，各有天、地、人。三天、三地、三人。（这是三部九候。）三而三之，合则为九。九分为九野，九野为九脏。所以神藏五，形藏四，合为九脏。（九脏，即九候之意。神藏五，以肝藏魂，心藏神，肺藏魄，脾藏意，肾藏志。形藏四，即头角、耳目、口齿、胸中，共为九脏。这是说人的九脏，正应地的九野，乃合于天地的大数。）五脏已经败坏，其色必夭，色夭必死。（色是神的旗帜，脏是神的居所。其色夭者其神去，其神去者其脏败，所以必死。夭，是枯暗不泽而色异常。）必须先度量其形体的肥瘦，来判断其气的虚实。虚则补之，实则泻之。（候谓诊候其病情；度谓度量其虚实。形体的肥瘦，针有浅深之异；病的虚实，治有补泻之殊，虽以针法而言，用药也是如此。）必须先去除血脉中的瘀滞而后调治。（凡有瘀血在脉中而为壅塞者，必须先刺去壅滞，然后才可调虚实。）不问是什么病，以平和为期。（凡病重的，奏功非易，所以不必问其效之迟速，但当以血气平和为期即可。）想知道病在哪里，必须明了七诊，察其九候：独大的有病，独小的有病，独快的有病，独慢的有病，独寒的有病，独热的有病，独陷下的有病。（这是说九候之中，又有七诊之法。谓脉失其常而独大
Pulse diagnosis is typically performed at dawn, when Yin qi has not yet stirred, Yang qi has not yet dispersed, food and drink have not been ingested, the meridians are not yet full, the collaterals are harmonious and even, and Qi and Blood are not yet chaotic. Only then can abnormal pulses be diagnosed. (Dawn is the time of transition between Yin and Yang. Yang governs the day, Yin governs the night; Yang governs the exterior, Yin governs the interior. The Ying-Wei Qi (Nutritive and Defensive Qi) of the human body circulates fifty times through the body in a day and night. During the day, it travels through the Yang aspects; at night, through the Yin aspects. By dawn, it converges again at the Cun Kou (Inch Port). The Cun Kou is the great assembly of pulses, the beginning and end of the Zang-Fu organs of the five Zang and six Fu. The pulse is the precursor of Qi and Blood. When abundant, the pulse is abundant; when deficient, the pulse is deficient; when hot, the pulse is rapid; when cold, the pulse is slow; when faint, the pulse is weak; when balanced, the pulse is harmonious. Tall people have long pulses, short people have short pulses; those with an irritable temperament have tense pulses, those with a calm temperament have relaxed pulses. These are all normal. Deviations indicate abnormal pulses.) Palpate the movement and stillness of the pulse, observe the clarity of the eyes, examine the five colors, inspect the five Zang organs, assess excess and deficiency, the strength and weakness of the six Fu organs, and the flourishing or declining state of the physique. By synthesizing these observations, one can determine the boundary between life and death. ("Palpate" refers to pressing and exploring with fingers. Palpating the pulse's movement and stillness diagnoses Yin and Yang. Observing the clarity of the eyes diagnoses Shen Qi (Spirit Qi). Examining the changes in the five colors diagnoses the generation and restriction cycles, pathogens, and righteous Qi. Inspecting the deficiency and excess of the Zang-Fu diagnoses internal conditions; distinguishing the flourishing or declining appearance diagnoses external conditions. Therefore, any physician diagnosing illness must combine pulse and color, seeking truth through internal and external synthesis. Thus, the conditions of Yin/Yang, interior/exterior, excess/deficiency, and cold/heat will be revealed, and treatments regarding priority, urgency, authenticity, and deviation will be error-free. Hence, one can determine life and death, let alone disease. "Can Wu" means comparing three things is "Can," and classifying five things is "Wu." It involves searching for the hidden and subtle, understanding changes, and exhausting numerical principles.) The inner side of the Chi position corresponds to the Ji Xie (hypochondriac region). (The "Chi Nei" refers to the area behind the Guan. The area before the Guan is called Cun, and behind is called Chi, hence "Chi Nei." Ji Xie refers to the lower ribs, located on both sides below the hypochondrium, close to the Kidneys. Thus, everything below the Ji Xie is governed by the Chi position. Relative to the Cun, although there are many arterial points in the body, only this Qi Kou, consisting of three positions totaling one cun and nine fen, is collectively called "Cun Kou." Separately, the outer part is the Cun position, and the inner part is the Chi position. The outer is Yang, so the Cun takes nine fen, which is a Yang number. The inner is Yin, so the Chi takes one cun, which is a Yin number. The front of the Guan is "Cun," the back is "Chi." The front of the Cun is "Yu Ji," and the back of the Chi is "Chi Ze." The Guan itself lies between the Cun and Chi, serving as the boundary between Yin and Yang, located exactly at the high bone behind the palm. Therefore, nine fen are taken within the Cun, and one cun within the Chi, conforming to the numbers of Yang Nine and Yin Ten.) The outer aspect of the Chi position候 (observes/diagnoses) the Kidney, and the inner aspect of the Chi position observes the abdomen. (Chi Wai refers to the anterior half of the Chi pulse. Chi Li refers to the posterior half of the Chi pulse. The anterior observes Yang, and the posterior observes Yin. The back of the body is Yang, and the Kidneys attach to the back, so the outer aspect observes the Kidneys. The abdomen is Yin, so the inner aspect observes the abdomen. The term "abdomen" here includes the Large Intestine, Small Intestine, Bladder, and Ming Men (Gate of Vitality). Other positions distinguish left and right, but this one does not because both Chi positions govern the Kidneys.) Moving up from the middle attachment, the left outer aspect observes the Liver, and the inner aspect observes the Diaphragm. ("Zhong Fu Shang" refers to the position attached above the Chi and situated in the middle, i.e., the Guan pulse. Left Wai refers to the anterior half of the left Guan, and Nei refers to the posterior half. The Liver is a Zang organ that is Yin within but Yang in nature, and it is also near the back, so the outer aspect observes the Liver and the inner aspect observes the Diaphragm. Mentioning the Diaphragm encompasses the diaphragmatic membrane and the Gallbladder in the Middle Jiao.) The right outer aspect observes the Stomach, and the inner aspect observes the Spleen. (The anterior part of the right Guan observes the Stomach, and the posterior part observes the Spleen. The Spleen and Stomach are officials of the Central Plain. In terms of exterior-interior relationship, the Stomach is Yang and the Spleen is Yin, so the outer aspect observes the Stomach and the inner aspect observes the Spleen. The Cun Kou belongs to the Hand Taiyin Lung Meridian. Taiyin distributes Qi to the Three Yin meridians and governs the Five Zang organs via the hand. The Stomach is also a Fu organ. Its mention here implies that the Qi and flavor of all Zang and Fu organs originate from the Stomach and manifest at the Qi Kou, leaving nothing unseen.) Moving up further, the right outer aspect observes the Lungs, and the inner aspect observes the Chest Center. ("Shang Fu Shang" refers to moving up again, i.e., the Cun pulse. Among the Five Zang organs, the Lung is the highest. Thus, the anterior part of the right Cun observes the Lungs, and the posterior part observes the Chest Center. The Chest Center refers to everything above the diaphragm.) The left outer aspect observes the Heart, and the inner aspect observes the Tan Zhong (Chest Center/Epicenter). (Both the Heart and Lungs reside above the diaphragm. Thus, the anterior part of the left Cun observes the Heart, and the posterior part observes the Tan Zhong. Tan Zhong is located between the two breasts, known as the Sea of Qi, corresponding to the residence of the Pericardium. The anterior observes the anterior, and the posterior observes the posterior. This reiterates and clarifies the meanings of upper/lower and interior/exterior. Generally speaking, Cun is anterior and Chi is posterior; specifically, the upper half is anterior and the lower half is posterior. This indicates observing the upper with the upper and the lower with the lower.) The end of the Cun pulse extending upwards relates to matters of the chest and throat; the end of the Chi pulse extending downwards relates to matters of the lower abdomen, waist, thighs, knees, shins, and feet. ("Jing" means end. Extending upwards to the end corresponds to the Yu Ji point in the pulse and the chest/throat in the body. Extending downwards to the end corresponds to the Chi position in the pulse and the lower abdomen/feet in the body. This describes the upper and lower pulse observations. First, the Chi Nei is mentioned, then the Zhong Fu Shang becomes the Guan, and finally the Shang Fu Shang becomes the Cun. All proceed from inside to outside. Because the Taiyin meridian travels from the chest to the hand, using Chi as the root and Cun as the branches. Therefore, a person's pulse may have roots without branches, but should not have branches without roots. By examining the slackness/tightness, floating/sinking, slippery/choppy nature of the Chi pulse, and the firmness/brittleness of the flesh, the pathology is determined. This emphasizes the root. Again, "Shang Jing Shang" refers to chest/throat matters, and "Xia Jing Xia" refers to lower abdomen/foot/knee matters. Clearly, upper observes upper, lower observes lower. This is an unchangeable principle. Later pulse classics offer confused and forced explanations, which are very erroneous.) One exhalation causes the pulse to beat twice, and one inhalation also causes it to beat twice. At the pause between breaths, the pulse beats five times. Occasionally, a longer sigh-like breath occurs, termed "Ping Ren" (Normal Person). A Ping Ren is someone who is not ill. (Exhaling is Hu, inhaling is Xi. Together, one Hu and one Xi are called Xi. "Dong" means beat. "Zai Dong" means two beats. The normal pulse beats twice per exhalation and twice per inhalation. "Hu Xi Ding Xi" refers to the moment when one breath ends and the next has not yet begun. The pulse beats once more, hence five beats. "Run" means surplus, like a leap month. It means that besides normal breathing, there is occasionally a particularly long breath, causing the pulse to exceed five beats. This is the standard for a healthy, non-ill person. Counting the pauses and long breaths, approximately six beats occur per breath cycle, and during the pause, the pulse moves six cun, meaning one beat equals one cun.) Usually, the pulse of the healthy is used to calibrate the patient. Since the doctor is healthy, they use their own steady breath to calibrate the patient's pulse as a method. (Those who are not ill have even breathing; those who are ill have irregular breathing. The doctor, being healthy, can use their even breath to calibrate the patient. This is the method of calibration.) If one exhalation causes the pulse to beat once, and one inhalation causes it to beat once, it is called "Shao Qi" (Deficient Qi). (The pulse is the pathway for Blood and Qi, and its operation depends on Qi. If the pulse beats once per exhalation and once per inhalation, it is two beats per breath, half the normal rate. This indicates exhaustion of Righteous Qi, hence "Shao Qi," also called "Li Jing" (Departure from the Classic norm).) If one exhalation causes the pulse to beat three times, and one inhalation also three times, and it is restless, with heat in the Chi position, it is a Warm Disease. If the Chi is not hot but the pulse is slippery, it is a Wind Disease. If the pulse is choppy, it is Bi Syndrome. (If not due to pauses or long breaths, three beats per exhalation and inhalation mean six beats per breath, also called "Li Jing." "Zao" means rapid and urgent. "Chi Re" means heat in the Chi area near the arm, implying whole-body heat. Rapid, restless pulse with body heat indicates Warm Disease. Rapid, slippery pulse without Chi heat indicates excess Yang pathogen, indicating Wind Disease. However, Wind pathogens vary and are not limited to the surface, hence no Chi heat. Choppy pulse indicates disordered Blood, indicating Bi Syndrome. Slippery means not choppy, flowing smoothly; choppy means not slippery, like rain soaking sand. Slippery indicates excess Blood and stagnant Qi; choppy indicates stagnant Qi and deficient Blood.) If one exhalation causes the pulse to beat four times or more, it indicates death. If the pulse ceases completely, it indicates death. If the pulse is intermittently slow and fast, it indicates death. (Four beats per exhalation mean eight beats per breath, and more than that. This is called "Duo Jing" (Depletion of Essence). Four beats indicate depletion of essence, five indicate death, six indicate the end of life. All are four beats per exhalation or more, hence death. Complete cessation of the pulse indicates exhaustion of Yuan Qi (Original Qi). Intermittent slowness and speed indicate chaos and loss of control in Yin and Yang. Both are death pulses.) In one day and night, the Qi circulates fifty times to nourish the essence of the Five Zang organs. Those who do not conform to this number are called "Kuang Sheng" (Madly Born/Unstable Life). ("Ying" means to operate/circulate. The meridians circulate fifty times in a day and night to nourish the essence of the Five Zang organs. The total length of the twenty-eight meridians throughout the body is sixteen zhang and two chi. Zong Qi (Gathering Qi) accumulates in the chest, governing respiration and moving through the vessel tunnels. One exhalation moves three cun, one inhalation moves three cun, and at the pause, six cun. Based on six cun per breath, in one day and night (13,500 breaths), the Qi circulates fifty times, covering 810 zhang. Those whose circulation is excessive or insufficient and does not match this number are called "Kuang Sheng." Kuang is like delusion; although alive, longevity is uncertain.) The so-called fifty circuits mean the Five Zang organs all receive Qi. Holding the pulse at the Kou, count the beats. (These fifty circuits represent the Qi received by the Five Zang organs. By holding the pulse at the Kou and counting the beats, the decline or prosperity of Zang Qi can be known.) If there are fifty beats without a single Dai pulse (intermittent pulse), the Five Zang organs are nourished. ("Dai" means substitution/change. It refers to a sudden weakness in a normal pulse, or alternating speed, or stopping and restarting. This happens when a Zang organ is damaged and Qi is deficient, causing such changes. Any such change is called Dai. If there are fifty beats without a Dai pulse, the Five Zang organs are fully nourished, representing a harmonious pulse.) If there is one Dai pulse in forty beats, one Zang organ lacks Qi. (One Dai pulse in forty beats indicates deficiency in one of the Five Zang organs. "One Zang lacks Qi" specifically refers to the Kidney Qi being exhausted first. Thus, harmonious Zang organs have long pulses, while diseased ones have short pulses. Seeing one Zang lack Qi starts with the Kidney. For two, three, four, or five Zang organs lacking Qi, the progression goes from distant to near, becoming shorter in sequence: from Kidney to Liver, Liver to Spleen, Spleen to Heart, Heart to Lung. Therefore, critically ill patients often breathe rapidly like asthma, confined to a few inches in the chest, because True Yin is exhausted below and Lone Yang floats above. This is the extreme of shortness of breath. If a doctor tries to treat this with calming or dispersing methods, death is inevitable.) Thirty beats with one Dai pulse indicate two Zang organs lack Qi. Twenty beats with one Dai pulse indicate three Zang organs lack Qi. Ten beats with one Dai pulse indicate four Zang organs lack Qi. Fewer than ten beats with one Dai pulse indicate five Zang organs lack Qi. Give them a short-term prognosis (death date), focusing on the beginning and end. ("Yu" is the same as "give." "Duan Qi" is the death date. Saying five Zang organs lack Qi means a death date can be given. "Zhong Shi" refers to the termination of the Twelve Meridians.) The so-called fifty beats without a Dai pulse serve as the norm. From this, one knows the lifespan of the Five Zang organs. To give a short-term prognosis, look for intermittent slowness and speed. (Serving as the norm means the normal pulse should be like this, allowing observation of Zang Qi. To know the death date, focus on intermittent slowness and speed. This phase change differs from normal Dai pulses because Zang Qi is failing and losing control, leading to this失常 (abnormality). Hence, "intermittent slowness and speed" indicates death. A beat stops, cannot return on its own, and then resumes; the Classics call this "Dai." Also, if the pulse beats five times and stops, without further change, it indicates death. If it beats seven times (half a breath cycle) and stops, without further change, it is also called "Dai," and death is certain. Later generations grouped Jie, Cu, and Dai together as "stopping pulses," which fails to capture their true meaning. Slow with one stop is Jie; rapid with one stop is Cu. The stops may vary (every 3rd, 5th, 7th, or 8th beat), but the rhythm is clear, and the start/stop is forceful. Diseases caused include Qi rebellion/phlegm obstruction, Blood/Qi deficiency/collapse, or constitutional sluggishness. These are Jie and Cu. Dai pulse differentiation is different. Fifty beats without Dai is "numerical Dai." If the pulse is normally even but suddenly strong or weak, it is "physical Dai." If the Spleen governs the four seasons and changes accordingly, it is "climatic Dai." Pulses with no fixed pattern and frequent changes are all called Dai. One must observe the changes to understand the condition. If a healthy person has a Dai pulse every forty beats, one Zang lacks Qi, and they will die in four years when spring grass grows. Every thirty beats, two Zang lack Qi, dying in three years when wheat ripens. Every twenty beats, three Zang lack Qi, dying in two years when mulberries turn red. Every ten beats, four Zang lack Qi, dying within the year. Five beats with one stop, five Zang lack Qi, dying in five days. Predicting danger from health is logical, but only masters can do it. Do not dismiss this as later invention.) The supreme numbers of Heaven and Earth begin with One and end with Nine. (Numbers begin with One and end with Nine, the natural numbers of Heaven and Earth. Regarding Heaven: a year has four seasons, each season ninety days, making nine. Regarding Earth: the Luoshu arrangement has Nine at the top, One at the bottom, Three on the left, Seven on the right, Two and Four as shoulders, Six and Eight as feet, Five in the center. Regarding Humans: the Huangzhong pitch pipe number starts with Nine. Nine squared is eighty-one, the basis of all things. Beyond Nine is Ten, which reverts to One. Hence, "The supreme numbers of Heaven and Earth begin with One and end with Nine.") One is Heaven, Two is Earth, Three is Human. Tripling Three gives Nine, corresponding to the Nine Fields. (One is odd, corresponding to Heaven. Two is even, corresponding to Earth. Three is the combination, corresponding to Human. Heaven opened at Zi, Earth formed at Chou, Human born at Yin. This is the Three Powers. Tripling Three corresponds to the Nine Fields. Nine Fields refer to the Nine Palaces of the Luoshu and the Nine Provinces of the Yugong.) Thus, humans have Three Positions (Bu), each with Three Observations (Hou), to decide life and death, treat diseases, regulate excess and deficiency, and eliminate pathogens. (Heaven, Earth, Human are the Three Powers. Upper, Middle, Lower are the Three Positions. Dividing each Position into three creates the Three Observations. Three times three is Nine Positions and Nine Observations (San Bu Jiu Hou). Through these, the entire network of meridians enters and exits, allowing determination of life/death, treatment of diseases, regulation of excess/deficiency, and elimination of pathogens. San Bu Jiu Hou is not just about the Cun Kou. For example, Zhang Zhongjing's pulse method uses Cun Kou above and Zu Yang (Dazu) below, illustrating the principle.) Upper Position Heaven: Artery at both temples. (Temple artery, at the Heyan point, where the Foot Shaoyang Gallbladder Meridian Qi travels.) Upper Position Earth: Artery at both cheeks. (Cheek artery, at Dicang and Daying points, where the Foot Yangming Stomach Meridian Qi travels.) Upper Position Human: Artery in front of the ears. (Ear-front artery, at Heliao point, where the Hand Shaoyang Sanjiao Meridian Qi travels.) Middle Position Heaven: Hand Taiyin (Lung). (Artery at Cun Kou behind the palm, next to Jingqu, where the Lung Meridian Qi travels.) Middle Position Earth: Hand Yangming (Large Intestine). (Artery between the metacarpal bones of the thumb and index finger, next to Hegu, where the Large Intestine Meridian Qi travels.) Middle Position Human: Hand Shaoyin (Heart). (Artery below the sharp bone behind the palm, next to Shenmen, where the Heart Meridian Qi travels.) Lower Position Heaven: Foot Jueyin (Liver). (Artery three cun below Qichong, at Wuli point, where the Liver Meridian Qi travels. Take while lying down. For women, take Taichong, two cun behind the base of the big toe in the depression.) Lower Position Earth: Foot Shaoyin (Kidney). (Artery behind the medial malleolus next to the calcaneus, at Taixi point, where the Kidney Meridian Qi travels.) Lower Position Human: Foot Taiyin (Spleen). (Artery above the fish belly crossing the tendon, directly below Wuli at Jimen point. Press deeply to feel it. Where the Spleen Meridian Qi travels. To observe Stomach Qi, take Chongyang on the dorsum of the foot.) Thus, Lower Position Heaven observes the Liver (Foot Jueyin Meridian). Earth observes the Kidney (Foot Shaoyin Meridian). Human observes the Qi of the Spleen and Stomach (Foot Taiyin Meridian; Spleen and Stomach are connected by membranes, so this observes both). Middle Position Heaven observes the Lungs (Hand Taiyin Meridian). Earth observes the Qi of the Chest Center (Hand Yangming Large Intestine Meridian; Large and Small Intestines belong to the Stomach, and the Stomach connects to the Chest Center). Human observes the Heart (Hand Shaoyin Meridian). Upper Position Heaven observes the Qi of the head and horns/temples (Temple arteries). Earth observes the Qi of the mouth and teeth (Cheek arteries). Human observes the Qi of the ears and eyes (Ear-front arteries). The Three Positions each have Heaven, Earth, and Human. Three Heavens, Three Earths, Three Humans. (This is San Bu Jiu Hou.) Three times three combines to nine. Nine divided is Nine Fields, Nine Fields are Nine Zang. Thus, there are Five Spirit Zang and Four Form Zang, combining to Nine Zang. (Nine Zang refers to the Nine Observations. Five Spirit Zang: Liver stores Hun, Heart stores Shen, Lungs store Po, Spleen stores Yi, Kidneys store Zhi. Four Form Zang: Head/temples, ears/eyes, mouth/teeth, chest center. Total nine. This refers to the human Nine Zang, corresponding to the Earth's Nine Fields, aligning with the supreme numbers of Heaven and Earth.) If the Five Zang organs are failing, their complexion will be dull and lifeless (Tian). Tian inevitably leads to death. (Color is the banner of Shen; Zang is the residence of Shen. Dull color means Shen has departed; departed Shen means Zang is failing, hence death. Tian means dry, dark, lusterless, and abnormal color.) First, measure the fatness or thinness of the body to determine the deficiency or excess of Qi. Deficiency requires tonification; Excess requires purging. ("Hou" is diagnosing the condition; "Duo" is measuring deficiency/excess. Body fatness/thickness determines needle depth; disease deficiency/excess determines tonification/purging treatment. Although stated for acupuncture, herbal medicine follows the same principle.) Must first remove blood stasis in the vessels before regulating. (If there is blood stasis causing blockage in the vessels, one must first puncture to remove the stagnation before regulating deficiency and excess.) Regardless of the disease, aim for balance. (For severe illnesses, achieving results is difficult. Do not ask about the speed of efficacy; simply aim for the harmony of Qi and Blood.) To know the location of the disease, one must understand the Seven Diagnoses and observe the Nine Positions: Unusually large indicates disease, unusually small indicates disease, unusually rapid indicates disease, unusually slow indicates disease, unusually cold indicates disease, unusually hot indicates disease, unusually sunken indicates disease. (This states that within the Nine Positions, there is a method of Seven Diagnoses. It means the pulse loses its normal character and is uniquely large...)