《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，动应于手，足少阳脉气之所行也。）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，手少阳脉气之所行也。）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；（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。）下部天，足厥阴也；（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，在足大指本节后二寸陷中是也。）下
部地，足少阴也；（谓肾脉也。在足内踝后跟骨上陷中，太溪之分，动应于手也。）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，（足厥阴之脉行其中。）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，（位近口齿，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，合则为九，九分为九野，九野为九
脏。（以是故应天地之至数。）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，故神去则脏败矣。脏败则见异常之色者，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，故危者也。）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
得者生，参伍不调者病。（参，谓参校。伍，谓类
伍。参校类伍，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，上下左右，凡十八诊也。参春者，谓大数而鼓，如参舂杵之上、下也。大则病
进。故病甚也。不可数也，谓一息十至已上了。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，故非其久，减于上下，是亦气衰，皆死
者也。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，脱则大肉去尽，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，以言其病耳。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，真谷并衰，死之至矣。去，犹行去也。）
九候之脉，皆沉细悬绝者为阴，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，
物极则反也。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，平晓木王，木气为风，故木王之时，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。（水王故也。其脉乍疏、
乍数、乍迟、乍疾者，日乘四季死。（辰戌丑未，土寄王之，脾气内绝，故脉无定，则日乘四季而死也。
此详言诸病死期也矣。）
《黄帝内经·三部九候论》中说：人体分为下部、中部、上部，每一部又各有三种脉候（天、地、人），所谓三候，就是指天、地、人。
上部的“天”，指两额侧的动脉；（位于额头两旁，搏动应手，是足少阳胆经脉气运行的部位。）
上部的“地”，指两颊侧的动脉；（位于鼻孔下方两旁，靠近迎香穴处，搏动应手，是足阳明胃经脉气运行的部位。）
上部的“人”，指耳前的动脉。（位于耳前凹陷处，搏动应手，是手少阳三焦经脉气运行的部位。）
中部的“天”，指手太阴肺经；（即肺脉。位于手腕后寸口处，名为经渠穴，搏动应手。）
中部的“地”，指手阳明大肠经；（即大肠脉。位于手食指与拇指歧骨之间，合谷穴处，搏动应手。）
中部的“人”，指手少阴心经。（即心脉。位于手腕后锐骨端，神门穴处，搏动应手。）
下部的“天”，指足厥阴肝经；（即肝脉。位于阴毛际外侧，五里穴下一寸半的凹陷中，需卧位取脉，搏动应手。女子则取太冲穴，位于足大趾本节后二寸的凹陷中。）
下部的“地”，指足少阴肾经；（即肾脉。位于足内踝后方跟骨上的凹陷中，太溪穴处，搏动应手。）
下部的“人”，指足太阴脾经。（即脾脉。位于鱼腹上方越过筋间，直在五里穴下方，箕门穴处，需宽衣松绑，重按才能触及，搏动应手。若要诊察胃气，应当取足背上的冲阳穴。）
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）。
中部的脉候如何呢？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。经文说：肠胃同候，所以用以诊察胸中）；
“人”用来诊察心脏（手少阴心经正当其处）。
上部用什么来诊察呢？也有天、地、人。
“天”用来诊察头角之气（位置在头角之分，所以用来诊察头角之气）；
“地”用来诊察口齿之气（位置靠近口齿，所以用来诊察）；
“人”用来诊察耳目之气（位置对应耳前，脉气抵达目外眦，所以用来诊察）。
这三部，每部都有天、地、人。三数合成天（详细解释从“三而成天”到“合为九脏”），三数合成地，三数合成人。三而三分，合起来就是九，九分对应九野，九野对应九脏。（以此顺应天地至数的规律。）
所以神脏有五个，形脏有四个，合起来称为九脏。
所谓神脏，是指肝藏魂，心藏神，脾藏意，肺藏魄，肾藏志。因为这些脏器都居住着神气，所以称为神脏五。
所谓形脏，就像器皿一样外张，空虚而不屈曲，能够容纳物体，所以称为形脏。具体指：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，面色枯槁无华必死无疑。（夭，指死色，是异常的征象。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面色，这是死候。）
形体壮实但脉象细弱，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，胸中气多胀满的，主死。（这是因为形气不足，脉气有余，形体瘦弱而脉大，胸中气多，形脏已经受伤，所以死亡。凡是这类情况，都是形气不相得的表现。）
形气相得的可以生，参伍不调（参差不齐，不协调）的患病。（参，指参校比较。伍，指类伍归类。参校类伍而有不调，指不遵循常态，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。）
上下左右脉象相应如捣米般急促有力的，病势严重。上下左右脉象失常且无法计数的，主死。（三部九候，上下左右，共十八个诊脉点。参舂，指脉搏大而鼓动，如同捣米杵的上落。脉大表示病进，所以病势严重。不可数，指一息跳动十次以上，主死。）
中部的脉候虽然单独调和，但与其余各脏脉候不相呼应的，主死。中部脉候减弱不足的，主死。（中部左右共六诊。如果上下部已不相应，仅中部独调，故不能持久；若中部脉减少于上下部，也是气衰的表现，均主死亡。减，指偏少。）
眼睛深陷的，主死。（太阳膀胱经，起于目内眦。眼睛深陷，说明太阳经气绝，所以死。之所以特别提及太阳经，是因为太阳经统摄诸阳之气，所以单独论述。）
形体肌肉已经脱尽，即使九候脉象调和，也主死。（这也是形气不相得的表现。经文说：脉气有余，形气不足者生。这里的“不足”，还未到脱尽的程度；“脱”则是大肉完全去除。脾主肌肉，肉脱说明脾绝。即使九候脉象平调，也必定死亡。）
诊察九候脉象，如果某一处独小，是病；独大，是病；独快（疾），是病；独慢（迟），是病；独热，是病；独寒，是病；独陷下，是病。（这些相失的脉候，诊断共有七种，指的就是这七种情况。然而脉现七诊，指参差不齐不调，随着其独特差异，来判断疾病。这里说的是在九候之中，运用七诊的方法。）
身体极度消瘦且不能行动的，主死。（谷气外衰，则肌肉脱尽，天真内竭，所以身体不能行走，真元与谷气并衰，是死亡的极致。去，犹言行走。）
九候脉象，都沉细悬绝的，属于阴脉，主冬，所以在夜半死亡。脉象盛大躁动、喘息急促的，属于阳脉，主夏，所以在日中死亡。（脉位无常居，物极必反。乾坤的道理，阴极则龙战于野，阳极则亢龙有悔，所以阴阳极端的脉象，分别死于夜半和日中。）
患寒热病的，在平旦（清晨）死亡。（也是物极则变，平晓时木气旺盛，木气化为风，所以在木气旺盛之时，寒热病死。）
患风病的，在日夕（傍晚）死亡。（卯酉对冲之时。）
患水病的，在夜半死亡。（水气王相之时。）
脉象忽疏忽数、忽迟忽疾的，在日乘四季（辰戌丑未时）死亡。（辰戌丑未，土寄王之时，脾气内绝，所以脉象无定规，则在日乘四季时死亡。这是详细论述各种疾病的死亡期限。）
The *Tribune and Nine Observations Chapter* (Sanbu Jiuhou Lun) states: The human body is divided into the Lower, Middle, and Upper regions. Each region has three observations (Heaven, Earth, Human). These three observations refer to Heaven, Earth, and Human.
The "Heaven" of the Upper region refers to the arterial pulse on both sides of the forehead; (located on both sides of the forehead, palpable to the touch, where the Qi of the Foot-Shaoyang Gallbladder Meridian flows.)
The "Earth" of the Upper region refers to the arterial pulse on both cheeks; (located on both sides below the nostrils, near the Yingxiang point, palpable to the touch, where the Qi of the Foot-Yangming Stomach Meridian flows.)
The "Human" of the Upper region refers to the arterial pulse in front of the ears. (Located in the depression in front of the ear, palpable to the touch, where the Qi of the Hand-Shaoyang Sanjiao Meridian flows.)
The "Heaven" of the Middle region refers to the Hand-Taiyin Lung Meridian; (i.e., the Lung pulse. Located at the Cun Kou point behind the wrist, named Jingqu, palpable to the touch.)
The "Earth" of the Middle region refers to the Hand-Yangming Large Intestine Meridian; (i.e., the Large Intestine pulse. Located between the metacarpal bones of the thumb and index finger, at the Hegu point, palpable to the touch.)
The "Human" of the Middle region refers to the Hand-Shaoyin Heart Meridian. (i.e., the Heart pulse. Located at the end of the styloid process of the ulna, at the Shenmen point, palpable to the touch.)
The "Heaven" of the Lower region refers to the Foot-Jueyin Liver Meridian; (i.e., the Liver pulse. Located 1.5 cun below the Wuli point outside the pubic hairline, in a depression; the patient should be supine for palpation, palpable to the touch. For women, the Taichong point is taken, located in a depression 2 cun distal to the metatarsophalangeal joint of the great toe.)
The "Earth" of the Lower region refers to the Foot-Shaoyin Kidney Meridian; (i.e., the Kidney pulse. Located in the depression posterior to the medial malleolus and superior to the calcaneus, at the Taixi point, palpable to the touch.)
The "Human" of the Lower region refers to the Foot-Taiyin Spleen Meridian. (i.e., the Spleen pulse. Located above the fleshy part of the foot, crossing the tendons, directly below the Wuli point, at the Jimen point; clothing should be loosened, and deep pressure applied to feel it, palpable to the touch. To observe Stomach Qi, one should take the Chongyang point on the dorsum of the foot.)
Thus, the "Heaven" of the Lower region observes the Liver (the Foot-Jueyin Liver Meridian runs through this area), the "Earth" observes the Kidney (the Foot-Shaoyin Kidney Meridian runs through this area), and the "Human" observes the Qi of the Spleen and Stomach (the Foot-Taiyin Spleen Meridian runs through this area).
How are the observations of the Middle region conducted? There is also Heaven, Earth, and Human.
"Heaven" observes the Lungs (the Hand-Taiyin Lung Meridian corresponds to this location);
"Earth" observes the Qi of the Chest (the Hand-Yangming Large Intestine Meridian corresponds to this location. The classic states: The Intestines and Stomach share observation, thus it is used to observe the Chest);
"Human" observes the Heart (the Hand-Shaoyin Heart Meridian corresponds to this location).
How is the Upper region observed? There is also Heaven, Earth, and Human.
"Heaven" observes the Qi of the Head Corners (located at the head corners, thus observing the Qi of the head corners);
"Earth" observes the Qi of the Mouth and Teeth (located near the mouth and teeth, thus observing them);
"Human" observes the Qi of the Ears and Eyes (positioned corresponding to the front of the ear, with the meridian reaching the outer canthus, thus observing them).
These three regions each have Heaven, Earth, and Human. Three constitute Heaven (detailed explanation from "Three become Heaven" to "Combined into Nine Viscera"), three constitute Earth, and three constitute Human. Three divided into three parts combine to form nine; these nine divisions correspond to the Nine Fields, and the Nine Fields correspond to the Nine Viscera. (This aligns with the supreme numbers of Heaven and Earth.)
Therefore, there are five Spirit Viscera and four Form Viscera, totaling nine viscera.
The Spirit Viscera refer to: the Liver storing Hun (Ethereal Soul), the Heart storing Shen (Spirit), the Spleen storing Yi (Intellect), the Lung storing Po (Corporeal Soul), and the Kidney storing Zhi (Will). Because these viscera house spiritual energy, they are called the Five Spirit Viscera.
The Form Viscera are like vessels that expand outward, hollow yet unyielding, capable of containing objects, hence called Form Viscera. Specifically: 1. Head Corners, 2. Ears and Eyes, 3. Mouth and Teeth, 4. Chest.
If the essence of the Five Viscera fails, the complexion will inevitably appear withered and lifeless (Yao). A withered complexion indicates death. (Yao refers to the color of death, an abnormal sign. Complexion is the banner of the Spirit, and viscera are the residence of the Spirit; thus, when the Spirit departs, the viscera fail. When viscera fail, abnormal colors appear, which is a sign of death.)
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, Qi is insufficient while Form is excessive, and the syndrome does not support the healthy Qi, hence danger.)
If the body is emaciated but the pulse is large, and there is excess Qi in the chest, death ensues. (This indicates that Form and Qi are insufficient while Pulse Qi is excessive. Emaciation with a large pulse and excess chest Qi means the Form Viscera are injured, leading to death. All such cases represent a disharmony between Form and Qi.)
If Form and Qi are harmonious, life prevails; if they are irregular and discordant (Can Wu Bu Tiao), disease occurs. (Can refers to comparison/verification; Wu refers to grouping/classification. Irregularity in verification and grouping, deviating from normal patterns, constitutes disease.)
If the pulses of all three regions and nine observations are lost/disordered, death ensues. (Loss refers to dissimilar pulse qualities. There are seven types of disordered observations, as described below.)
If the pulses of the upper/lower and left/right correspond rhythmically like pounding grain (Can Chong), the disease is severe. If the pulses of upper/lower and left/right are disordered and uncountable, death ensues. (There are eighteen diagnostic points across the three regions, upper/lower, and left/right. Can Chong refers to a large, forceful pulse, like the up-and-down motion of a pestle. A large pulse indicates disease progression, hence severity. Uncountable refers to more than ten beats per respiration, indicating death.)
If the Middle region's pulse is independently harmonious but disconnected from the other viscera, death ensues. If the Middle region's pulse is diminished, death ensues. (The Middle region has six diagnostic points on the left and right. If the upper and lower regions are already unresponsive, and only the Middle region is harmonious, it cannot last long. If the Middle region is diminished compared to the upper and lower, it also indicates Qi decline, both leading to death. Diminished means relatively weak.)
If the eyes are sunken, death ensues. (The Bladder Taiyang Meridian originates at the inner canthus. Sunken eyes indicate the exhaustion of Taiyang Qi, hence death. Taiyang is mentioned specifically because it governs the Qi of all Yang meridians.)
If the flesh and muscles have completely wasted away, even if the nine observations are harmonious, death ensues. (This also indicates disharmony between Form and Qi. The classic states: Excess pulse Qi with deficient Form Qi leads to survival. Here, "deficient" has not reached total wasting; "wasting" means the large muscles are entirely gone. The Spleen governs muscles; muscle wasting indicates Spleen exhaustion. Even if the nine observations are balanced, death is inevitable.)
Observing the nine observations: if one is exclusively small, it is disease; exclusively large, disease; exclusively rapid (Ji), disease; exclusively slow (Chi), disease; exclusively hot, disease; exclusively cold, disease; exclusively depressed/sunken, disease. (These are the seven types of disordered observations mentioned earlier. However, the appearance of seven diagnostic signs refers to irregularity and discordance, identifying disease based on unique differences. This describes applying the Seven Diagnostic method within the Nine Observations.)
If the body is emaciated and immobile, death ensues. (External depletion of Grain Qi leads to complete muscle wasting; internal exhaustion of True Qi prevents movement. Both True Qi and Grain Qi are depleted, marking the extremity of death. "Qu" implies movement/walking.)
If the pulses of all nine observations are deep, thin, and suspended/extinct (Xuan Jue), this is Yin, governing Winter, so death occurs at midnight (Ye Ban). If the pulses are full, restless, with panting and rapid breathing, this is Yang, governing Summer, so death occurs at noon (Ri Zhong). (Pulse positions have no fixed abode; extremes reverse. The principle of Qian and Kun dictates that at Yin extreme, dragons fight in the wild; at Yang extreme, the arrogant dragon brings regret. Thus, extreme Yin and Yang pulses lead to death at midnight and noon, respectively.)
Patients with Cold-Heat diseases die at dawn (Ping Dan). (Also due to extremity transformation; at dawn, Wood Qi is prosperous, transforming into Wind, so Cold-Heat patients die during the time of prosperous Wood.)
Patients with Heat-in-the-Middle or Heat diseases die at noon. (This is the extreme of Yang.)
Patients with Wind diseases die at dusk (Ri Xi). (Time of Mao and You opposition.)
Patients with Water diseases die at midnight. (Time of prosperous Water.)
Patients whose pulses are intermittently sparse, rapid, slow, or quick die during the Four Seasons' transition times (Chen, Xu, Chou, Wei hours). (At Chen, Xu, Chou, Wei, Earth Qi is prosperous; if Spleen Qi internally fails, the pulse becomes irregular, leading to death during these Earth-dominant periods. This details the timing of death for various diseases.)