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，故乃可诊有过之脉也。九候者，三部各有浮中沉三候，
三三为九候也。浮以候表，头面皮毛汗腠之属也；沉以候里，脏腑二便骨髓之属也。中者，无过
不及，非表非里而无疾之可议。中庸，所谓天下之正道者也，反此者病。
诊脉之要有三，曰举、曰按、曰寻。轻手得之曰举，重手取之曰按，不轻不重委曲求之曰寻。初持脉轻手
候之，脉见皮毛之间者，阳也，腑也，亦心肺之应也。重手按之，脉伏于肉下者，阴也，脏也，
亦肝肾之应也。不轻不重而取之，其脉应乎血肉之间者，阴阳相适，中和之应，脾胃之候也。若
浮中沉之不见，则委曲而求之，若隐若见，则阴阳伏匿之脉也，六部皆然。
上下来去至止六字，为脉之神机也，不明六字则阴阳虚实不别也。上者为阳，来者为阳，至
者为阳。下者为阴，去者为阴，止者为阴。上者自尺部上于寸口，阳生于阴也。下者自寸口下于
尺部，阴生于阳也。来者自骨肉之分而出于皮毛之际，气之升也。去者自皮肤之际而还于骨肉之
分，气之降也。应曰至，息曰止。
表里虚实四字，脉之纲也。表，阳也，腑也，凡六淫之邪袭于经络而未入于胃腑及脏者，皆
属于表也。里，阴也，脏也，凡七情之气郁于心肺之间不能越散，饮食五味之伤留于脏腑之间不
能消泄，皆属于里也。虚者元气之自虚，精神耗散，气力衰竭也。实者邪贼之气实，由正气之本
虚，邪得乘之，非元气之自实也。故虚者补正气，实者泻邪气，《内经》所谓邪气盛则实，精气
夺则虚，此大法也。
七诊，是指诊脉适宜在清晨进行：第一，此时阴气尚未扰动；第二，阳气尚未耗散；第三，饮食尚未摄入；第四，经脉之气尚未充盛；第五，络脉之气调和均匀；第六，气血尚未紊乱；第七，因此才可以诊察出有异常的脉象。
九候，是指寸、关、尺三部，每部各有浮、中、沉三种指力候脉，三乘以三等于九候。浮取（轻按）以候表证，对应头面、皮毛、汗孔腠理等部位；沉取（重按）以候里证，对应脏腑、大小便、骨髓等部位。中取（中等力度），既不过于轻也不过于重，非表非里，是身体无病时的正常状态。这正如《中庸》所说的天下正道，违背这一原则就会生病。
诊脉的要领有三点，称为举、按、寻。轻手接触皮肤即得脉象称为“举”；重手用力按压才得脉象称为“按”；不轻不重，仔细探寻脉象形态称为“寻”。初持脉时轻手候之，若脉象显现于皮毛之间，属于阳，属于腑，也是心、肺的应象。重手按之，若脉象潜伏于肌肉之下，属于阴，属于脏，也是肝、肾的应象。不轻不重而取之，若脉象应于血肉之间，这是阴阳相协调、中和的状态，是脾胃的脉候。如果浮、中、沉三部都摸不到脉象，则需要仔细探寻，若脉象似隐似现，则是阴阳伏匿的脉象，六部皆如此。
上、下、来、去、至、止六个字，是脉象的神机所在，不明白这六个字就无法辨别阴阳虚实。向上者为阳，来者为阳，至者为阳。向下者为阴，去者为阴，止者为阴。“上”是指脉气自尺部上行至寸口，象征阳生于阴。“下”是指脉气自寸口下行至尺部，象征阴生于阳。“来”是指脉气自骨肉深处出于皮毛表面，象征气的上升。“去”是指脉气自皮肤表面返回至骨肉深处，象征气的下降。脉搏跳动称为“至”，呼吸间歇称为“止”。
表、里、虚、实四个字，是脉象的纲领。表，属阳，属腑，凡是六淫邪气侵袭经络而未进入胃腑及内脏的，都属于表证。里，属阴，属脏，凡是七情之气郁结于心肺之间不能发散，或饮食五味之损伤留滞于脏腑之间不能消泄的，都属于里证。虚，是指元气自身的虚弱，精神耗散，气力衰竭。实，是指邪贼之气强盛，这是由于正气本虚，邪气得以乘虚而入，并非元气自身强盛。所以，虚证用补法以扶助正气，实证用泻法以祛除邪气，《内经》所谓“邪气盛则实，精气夺则虚”，这是治疗的大法。
The "Seven Diagnoses" refer to the conditions suitable for pulse diagnosis: first, at dawn; second, when Yin Qi (Yin energy) has not yet been disturbed; third, when Yang Qi (Yang energy) has not yet dispersed; fourth, before food and drink have been ingested; fifth, when the Qi of the meridians has not yet become full; sixth, when the Qi of the collaterals is harmonious and even; seventh, when the Qi and Blood are not yet chaotic. Only under these conditions can abnormal pulses be diagnosed.
The "Nine Positions" refer to the three positions on each wrist (Cun, Guan, Chi), each examined with three levels of pressure: Floating (superficial), Middle (moderate), and Deep (deep). Three times three equals nine positions. The Floating position (light pressure) diagnoses exterior patterns, corresponding to the head, face, skin, hair, pores, and interstices. The Deep position (heavy pressure) diagnoses interior patterns, corresponding to the Zang-Fu organs, urination and defecation, and bone marrow. The Middle position (moderate pressure), neither too light nor too heavy, represents a state that is neither exterior nor interior, indicating health without disease. This is what the *Doctrine of the Mean* refers to as the "righteous path of the world"; deviating from this leads to illness.
There are three essentials in pulse taking, called Ju (Lifting), An (Pressing), and Xun (Seeking). Lightly touching the skin to feel the pulse is called Ju. Pressing heavily to feel the pulse is called An. Neither lightly nor heavily, but carefully seeking the pulse's form is called Xun. When initially holding the pulse with light pressure, if the pulse is felt between the skin and hair, it belongs to Yang, to the Fu organs, and corresponds to the Heart and Lungs. When pressing heavily, if the pulse is hidden beneath the flesh, it belongs to Yin, to the Zang organs, and corresponds to the Liver and Kidneys. When using moderate pressure, if the pulse is felt between the flesh and blood, it indicates a harmony of Yin and Yang, a state of balance, which is the pulse of the Spleen and Stomach. If the pulse is not felt in the Floating, Middle, or Deep positions, one must seek it carefully; if it appears faintly or intermittently, it is a pulse of hidden Yin and Yang, applicable to all six positions.
The characters Shang (Up), Xia (Down), Lai (Come), Qu (Go), Zhi (Arrive), and Zhi (Stop) constitute the spiritual mechanism of the pulse. Without understanding these six characters, one cannot distinguish between Yin/Yang and Deficiency/Excess. Upward movement is Yang; coming is Yang; arriving is Yang. Downward movement is Yin; going is Yin; stopping is Yin. "Shang" refers to the pulse Qi moving from the Chi position up to the Cun position, symbolizing Yang arising from Yin. "Xia" refers to the pulse Qi moving from the Cun position down to the Chi position, symbolizing Yin arising from Yang. "Lai" refers to the pulse Qi emerging from the depth of muscle and bone to the surface of the skin, symbolizing the ascending of Qi. "Qu" refers to the pulse Qi returning from the surface of the skin to the depth of muscle and bone, symbolizing the descending of Qi. The beat of the pulse is called "Zhi" (Arrive), and the pause during respiration is called "Zhi" (Stop).
Exterior, Interior, Deficiency, and Excess are the four characters that serve as the outline of pulse diagnosis. Exterior is Yang and belongs to the Fu organs. Any pathogenic factors of the Six Evils invading the meridians but not yet entering the Stomach Fu or Zang organs belong to the Exterior. Interior is Yin and belongs to the Zang organs. Any emotional disturbances of the Seven Emotions stagnating between the Heart and Lungs without dispersing, or injuries from the Five Flavors of food remaining in the Zang-Fu organs without being metabolized, belong to the Interior. Deficiency refers to the self-deficiency of Yuan Qi (Original Qi), with dissipation of spirit and exhaustion of strength. Excess refers to the abundance of pathogenic Qi, which occurs because the healthy Qi was originally deficient, allowing pathogens to take advantage; it is not an intrinsic excess of Yuan Qi. Therefore, deficiency is treated by tonifying healthy Qi, and excess is treated by purging pathogenic Qi. As stated in the *Nei Jing*: "When pathogenic Qi is abundant, there is Excess; when essence and Qi are depleted, there is Deficiency." This is the general principle.