皆属于火。诸胀腹大，皆属于热。诸躁狂越，皆属于火。诸暴强直，皆属于风。诸病有声，
鼓之如鼓，皆属于热。诸病 肿，疼酸惊骇，皆属于火。诸转反戾，水液混浊，皆属于
热。诸病水液，澄彻清冷，皆属于寒。诸呕吐酸，暴注下迫，皆属于热。故《大要》曰∶谨
守病机，各司其属，有者求之，无者求之，盛者责之，虚者责之，必先五胜，疏其血气，令
其调达，而致和平，此之谓也。（《至真要大论》）
上病机一十九条，实察病之要旨。而“有者求之，无者求之，盛者责之，虚者责之”一
十六字，乃答篇首盛者泻之，虚者补之之旨，而总结病机一十九条之义，又其要旨中之要旨
也。河间《原病式》但用病机一十九条立言，而遗此一十六字，犹有舟，无操舟之工；有兵
，无将兵之帅，不免临病之际，汤剂误投，致人夭折。今负 逾，引经传之旨，证其得失，
其补大矣。夫诸风病，皆属于肝也。风木盛，则肝太过，而病化风，如木太过，发生之纪，
病掉眩之类，俗谓之阳 、急惊等病，治以凉剂是也。燥金胜，则肝为邪攻而病亦化风
，如阳明司天，燥气下临，病掉振之类，俗谓之阴 、慢惊等病，治以温剂是也。诸火
热病，皆属于心也，热甚，则心太过，而病化火热，如岁火太过，病谵妄狂越之类，俗谓之
阳躁谵语等病，治以攻剂是也。寒水胜，则心为邪攻，而病亦化火热，如岁水太过，病躁悸
烦心谵妄之类，俗谓之阴躁郑声等病，治以补剂是也。诸湿病皆属于脾也，湿土甚，则脾太
过，而病化湿，如湿胜则濡泄之类，仲景用五苓等剂去湿是也。风木胜，则脾为邪攻，而病
亦化湿，如岁木太过，病飧泄之类，钱氏用宣风等剂去风是也。诸气 郁，皆属于肺也
，燥金甚，则肺太过，而病化 郁，如岁金太过，甚则喘咳之类，东垣谓之寒喘，治以
热剂是也。火热胜，则肺为邪攻，而病亦化 郁，如岁火太过，病咳喘之类，东垣谓之
热喘，治以寒剂是也。诸寒病皆属于肾也，寒水甚，则肾太过，而病化寒，如太阳所至为屈
伸不利之类，仲景用乌头汤等剂是也。湿土气胜，肾为邪攻，而病亦化寒，如湿气变物，病
筋脉不利之类，东垣用复煎散、健步丸等剂是也。其在太过而化之病为盛，盛者真气也，其
在受攻而化之病为虚，虚者假气也。故有其病化者，恐其气之假，故有者亦必求之无，其病
化者恐其邪隐于中，如寒胜化火之类，故无者亦必求之。其病之化似盛者，恐其盛之未的，
故盛者亦必责之，其病之化似虚者，恐其虚之未真，故虚者亦必责之。凡一十九条病机，皆
用此一十六字为法求之，庶几补泻不瘥也。今河间损此一十六字，但以病化有者为盛，无者
为虚，而不复究其假者虚者为未备，此实智者之一失也。
〔《素》〕五气所病，心为噫，肺为咳，肝为语，脾为吞，肾为欠为嚏，胃为气逆为哕为
恐，大肠小肠为泄，下焦溢为水，膀胱不利为癃，不约为遗溺，胆为怒，是为五病。（《宣
明五气论》）
色味当五脏，白当肺辛，赤当心苦，青当肝酸，黄当脾甘，黑当肾咸。故白当皮，赤当
脉，青当筋，黄当肉，黑当骨。（《五脏生成篇》）
〔《灵》〕目赤色者病在心，白在肺，青在肝，黄在脾，黑在肾，黄色不可名者，病在胸
中。（《论疾诊尺篇》）
〔《素》〕五脉应象，肝为弦，心脉钩（《难经》改钩作大），脾脉代（《难经》改代作缓）
，肺脉毛（《难经》改毛作涩），肾脉石（《难经》改石作沉）。
〔《灵》〕色青者，其脉弦也。赤者，其脉钩也。黄者，其脉代也。白者，其脉毛。黑者
，其脉石。见其色而不得其脉，反得相胜之脉，则死矣。得其相生之脉，则病已矣。（《邪
气脏腑病形篇》）
〔《难》〕经言见其色而不得其脉，反得相胜之脉者，即死，得相生之脉者，病即自已，
色之与脉，当参相应，为之奈何？然，五脏有五色，皆见于面，亦当于寸口尺内相应。假令
色青，其脉当弦而急；色赤，其脉浮大而散；色黄，其脉中缓而大；色白，其脉浮涩而短；
色黑，其脉沉濡而滑，此所谓五色之与脉当参相应也。脉数，尺之皮肤亦数；脉急，尺之皮
肤亦急；脉缓，尺之皮肤亦缓；脉涩，尺之皮肤亦涩；脉滑，尺之皮肤亦滑。五脏各有声色
臭味，当于寸口尺内相应，其不相应者病也。假令色青其脉浮涩而短，若大而缓为相胜；浮
大而散，若小而滑为相生也（《十三难》）。假令得肝脉，其外证善洁，面青善怒，其内证脐
左有动气，按之牢若痛，其病四肢满闭，淋溲便难转筋，有是者，肝也，无是者，非也。假
令得心脉，其外证面赤，口干，善笑，其内证脐上有动气，按之牢若痛，其病烦心心痛，掌
中热而 ，有是者心也，无是者，非也（ ，之曰切）。假令得脾脉，其外证面黄
善噫善思善味，其内证当脐上有动气，按之牢若痛，其病腹胀满，食不消，体重节痛，怠堕
嗜卧，四肢不收，有是者，脾也，无是者，非也。假令得肺脉，其外证面白善嚏，悲愁不乐
欲哭，其内证脐右有动气，按之牢若痛，其病喘咳，洒淅寒热，有是者，肺也，无是者，非
也。假令得肾脉，其外证面黑，善恐数欠，其内证脐下有动气，按之牢若痛，其病逆气，小
腹急痛，泄如下重，足胫寒而逆，有是者，肾也，无是者，非也。（《十六难》）
\r海藏四正脉伤之图\ps91a1.bmp\r
（有正经自病，有五邪相干，以上经文，皆诊正经自病，其五邪相干诊法，附在治法门。
〔海藏〕∶相合脉变（脉之相合，各有虚实，不可作一体观之）。假令洪、弦相合，洪客弦主
也。子能令母实也。弦、洪相合，弦客洪主也，母能令子虚也（洪、弦相合见于春，为子能
令母实也，弦、洪相合见于夏，为母能令子虚也。又如沉、涩相合见于秋，亦子能令母实也
，涩、沉相合见于冬，亦母能令子虚也，余皆仿此）。至于手足之经亦相合。假令伤寒膀胱
脉浮坚而洪者，即手足经合也（余仿此）。
〔海〕脉不胜者，挟其子之势也。脉弦而入金之分，非火之势则不敢侵金之分。弦而带数
，甲经于申也。紧而带洪，壬经于丙也。
〔《素》〕五病所发，阴病发于骨，阳病发于血，阴病发于肉，阳病发于冬，阴病发于夏
，是五发也。五邪所乱，凡邪入于阳则狂，邪入于阴则痹，搏阳则为癫疾，搏阴则为喑，阳
入之阴则静，阴出之阳则怒，是为五乱。（《宣明五气篇》）
〔《难》〕脉有阴阳之法，何谓也？然，呼出心与肺，吸入肾与肝，呼吸之间，脾受谷味
也，其脉在中。浮者，阳也，沉者，阴也，故曰阴阳也。心肺俱浮，何以别之？然，浮而大
散者，心也。浮而短涩者，肺也。肾肝俱沉，何以别之？然，牢而长者，肝也。按之濡，举
指来实者，肾也。脾者中州，故其脉在中，是阴阳之法也（《四难》）。脉有轻重，何谓也？
然，初持脉，如三菽之重，与皮毛相得者，肺部也。如六菽之重，与血脉相得者，心部也。
如九菽之重，与肌肉相得者，脾部也。如十二菽之重，与筋平者，肝部也。按之至骨，举指
来疾者，肾部也。故曰轻重也。（《五难》）
上以脉之轻重候五脏。
〔《素》〕尺内两傍，则季胁也。尺外以候肾，尺里以候腹（两尺脉也。《脉经》左尺脉
以候肾膀胱，右尺脉以候命门三焦。凡言外者皆指臂之外侧，凡言内者皆指近臂筋也）。中
附上，左外以候肝，内以候膈（左关脉也。《脉经》左关脉以候肝胆）。右外以候胃，内以候
脾（右关脉也。《脉经》右关脉候脾胃，与经文同）。上附上，右外以候肺，内以候胸中（右
寸脉也。《脉经》右寸脉以候肺大肠）。左外以候心，内以候膻中（左寸脉也。《脉经》左寸
脉以候心小肠）。前以候前，后以候后。上竟上者，胸喉中事也。下竟下者，少腹腰股膝胫
足中事也。（《脉要精微论》）
《内经》以寸关尺脉候脏腑者，止于如此，至《难经》始定寸、关、尺为三部，浮、中
、沉为九候，至后世但诊寸、关、尺之三部，湮晦其足手面之三部，为大失也。
无择∶心部在左手寸口，属手少阴经，与小肠手太阳经合。肝部在左手关上，属足厥阴
经，与胆足少阳经合。肾部在左手关后尺中，属足少阴经，与膀胱足太阳经合。肺部在右手
关前寸口，属手太阴经，与大肠手阳明经合。脾部在右手关上，属足太阴经，与胃足阳明经
合。右肾部在右手尺中，属手厥阴心包络，与三焦手少阳经合。
〔《难》〕脉有三部，部有四经，手有太阴、阳明，足有太阳、少阴，为上下部，何谓也
？然，手太阴、阳明金也，足太阳、少阴水也，金生水，水流下行而不能上，故在下部也。
足厥阴、少阳木也，生手太阳少阴火，火炎上行而不能下，故为上部。手心主少阳火，生足
太阴、阳明土，土主中宫，故在中部也。此皆五行子母更相生养者也。（《十八难》）
〔东垣〕两手搀抄于前，俱仰其手掌，左手居外，右手居里，则木、火、土、金、水五行
相序，而经纶四时之令无差忒矣。《六微旨大论》曰∶显明之右，君火之位也。君火之右，
退行一步，相火治之；复行一步，土气治之；复行一步，金气治之；复行一步，水气治之；
复行一步，木气治之；复行一步，君火治之，是次列五行相生之理也。
〔《素》〕帝曰∶何谓三部？岐伯曰∶有下部，有中部，有上部，部各有三候。三候者，
有天，有地，有人也。必指而导之，乃以为真。上部天，两额之动脉（王注云∶在额两傍动
脉应手是也）。上部地，两颊之动脉（王注云∶在鼻孔下两傍近于巨 之分动脉应手）。
上部人，耳前之动脉（王注云∶在耳前陷者中动应于手是也）。中部天，手太阴也（王注云∶
在掌后寸口中，是谓经渠动脉应手）。中部地，手阳明也（王注云∶在手大指次指岐骨间，
合谷之分动应于手）。中部人，手少阴也（谓掌后锐骨之端，神门之分）。下部天，足厥阴也（
王注云∶在足大指本节后二寸陷中，太冲之分）。下部地，足少阴也（王注云∶在足内踝后跟
骨上陷中，太溪之分，动应于手）。下部人，足太阴也（王注云∶在鱼腹上越筋间直五里下，
箕门之分，沉取动应于手。候胃气者当取足跗之上，冲阳之分，动应于手是也）。故下部之
天以候肝，地以候肾，人以候脾胃之气。中部天以候肺，地以候胸中之气，人以候心。上部
天以候头角之气，地以候口齿之气，人以候耳目之气。九候之相应也，上下若一，不得相失
，一候后则病，二候后则病甚，三候后则病危，所谓后者，应不俱也（王注曰∶“俱”犹“同”也）。
\r搀抄两手六脉五行相生之图\ps91a2.bmp\r
手心主少阳火，生足太阴阳明土。足太阴阳明土，生手太阴阳明金。手太阴阳明金，生足
太阳少阴水。足太阳少阴水，水流下而不能上，生足厥阴少阳木。足厥阴少阳木，生手太阳
少阴火。手太阳少阴火，炎上行而不能下，生手心主少阳火。
三部九候皆相失者，死，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。中部之候虽独调，与众脏相失者，死。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。（以上并《三部九候论》）
上以三部九候候五脏。
〔《灵》〕庭者，首面也。关上者，咽喉也。阙中者，肺也。下极者，心也。直下者，肝
也。肝左者，胆也。下者，脾也。方上者，胃也。中央者，大肠也。挟大肠者，肾也。当肾
者，脐也。面王以上者，小肠也。面王以下者，膀胱子处也。颧者，肩也。颧后者，臂也。
臂下者，手也。目内 上者，膺乳也。挟绳而上者，背也。循牙车以下者，股也。中央者，
膝也。膝以下者，胫也。当胫以下者，足也。巨分者，股里也。巨屈者，膝膑也。此五脏六
腑肢节之部也（庭者，额中也。关中者，两眉之间也。下极者，两目之间也。直下者，两鼻
而下也。方者，鼻隧也。面王者，鼻柱之端也。盖自额而下阙上属首咽喉之部分也，自阙中
循鼻而下鼻端属肺、心、肝、脾、肾五脏之部分也，自目内 挟鼻而下至承浆属胆、胃、大
肠、小肠、膀胱六腑之部分也，自颧而下颊则属肩臂手之部分也，自牙车而斜下颐属股膝胫
足之部分也。经云∶五脏次于中央，六腑挟其两侧，首面上于阳庭，王宫在于下极者，正谓
此也）。各有部分。有部分，用阴和阳，用阳和阴，当明部分，万举万当，能别左右，是谓
大道，男女异位，故曰阴阳。审察泽夭，谓之良工。沉浊为内，浮泽为外，黄赤为风，青黑
为痛，白为寒，黄而膏润为脓，赤甚者为血，痛甚为挛，寒甚为皮不仁，五色各见其部，察
其浮沉以知浅深，察其泽夭以观成败，察其散搏以知远近，视色上下以知病处，积神于心以
（《素问·至真要大论》原文）：各种病症，凡属于火的。各种胀满腹大，都属于热。各种烦躁狂乱，都属于火。各种突然发生的强直拘急，都属于风。各种病证伴有声响，叩击腹部如鼓声，都属于热。各种病证出现肿胀、疼痛酸楚、惊恐骇异，都属于火。各种筋脉转侧反折，津液浑浊，都属于热。各种病证排出的水液，清澈透明且寒冷，都属于寒。各种呕吐酸水，突然腹泻且里急后重，都属于热。所以《大要》说：谨慎地把握病机，分别归属其相应的脏腑经络，有是证就探求产生此证的病因，无是证也要探求其潜在的原因，邪气盛的就要责求其盛的原因，正气虚的就要责求其虚的原因，必须首先明了五脏之气的胜复变化，疏通其气血，使其调畅通达，从而达到阴阳平衡和谐的状态，说的就是这个道理。（引自《素问·至真要大论》）
上述病机十九条，确实是考察疾病的关键要点。而“有者求之，无者求之，盛者责之，虚者责之”这十六个字，正是回答篇首“盛者泻之，虚者补之”的宗旨，并总结了病机十九条的意义，这是关键要点中的关键要点。刘河间在《原病式》中仅依据病机十九条立论，却遗漏了这十六个字，这就好比有船而没有划船的技术员；有军队而没有统帅，难免在面对疾病时，误用汤药，导致病人夭折。现在我引用经典著作的宗旨，来验证其中的得失，这种补充作用太大了。
凡是诸风病，都归属于肝。风木之气过盛，则肝气太过，从而病变化为风证，例如岁运火气太过时的“发生之纪”，出现的震颤眩晕等病，俗称阳痫、急惊等病，治疗用凉剂。燥金之气偏胜，则肝脏受邪气攻击，病变也化为风证，例如阳明司天时，燥气下行，出现的震颤动摇等病，俗称阴痫、慢惊等病，治疗用温剂。
凡是诸火热病，都归属于心。热势甚盛，则心气太过，从而病变化为火热，例如岁运火气太过时，出现的胡言乱语、狂乱等病，俗称阳躁、谵语等病，治疗用攻下剂。寒水之气偏胜，则心脏受邪气攻击，病变也化为火热，例如岁运水气太过时，出现的烦躁悸动、心烦、胡言乱语等病，俗称阴躁、郑声等病，治疗用补益剂。
凡是诸湿病，都归属于脾。湿土之气过盛，则脾气太过，从而病变化为湿证，例如湿胜导致的濡泄等病，张仲景用五苓散等方剂祛湿。风木之气偏胜，则脾脏受邪气攻击，病变也化为湿证，例如岁运木气太过时，出现的完谷不化的飧泄等病，钱乙用宣风散等方剂祛风。
凡是诸气郁结病，都归属于肺。燥金之气过盛，则肺气太过，从而病变化为气郁，例如岁运金气太过时，严重的出现气喘咳嗽等病，李东垣称之为寒喘，治疗用热剂。火热之气偏胜，则肺脏受邪气攻击，病变也化为气郁，例如岁运火气太过时，出现的咳嗽气喘等病，李东垣称之为热喘，治疗用寒剂。
凡是诸寒病，都归属于肾。寒水之气过盛，则肾气太过，从而病变化为寒证，例如太阳之气所至出现的屈伸不利等病，张仲景用乌头汤等方剂治疗。湿土之气偏胜，肾脏受邪气攻击，病变也化为寒证，例如湿气变化万物，出现的筋脉不利等病，李东垣用复煎散、健步丸等方剂治疗。
那些因本气过盛而化生的病证属于“盛”，盛的是真气；那些因受邪气攻击而化生的病证属于“虚”，虚的是假气。所以，对于有病变化的情况，担心其气是假的，因此即使有病象也要探求其无（即探求本质）；对于病气化生，担心邪气隐匿于体内，例如寒胜化火之类，因此即使看似无病象也要探求其有。对于病化似盛的情况，担心其盛不是确切的，因此对“盛”也要加以责求辨析；对于病化似虚的情况，担心其虚不是真实的，因此对“虚”也要加以责求辨析。凡是十九条病机，都用这十六个字作为法则去探求，这样补泻就不会出差错了。如今河间先生损去了这十六个字，仅仅以病化有者为盛，无者为虚，而不进一步探究假者是否为虚、未备之处，这实际上是智者的一次失误。
〔《素问》〕五气所致的病证：心主噫气，肺主咳嗽，肝主多言，脾主吞咽动作，肾主呵欠和喷嚏，胃主气逆、呃逆和恐惧，大肠和小肠主泄泻，下焦溢满为水肿，膀胱不利为癃闭，约束无力为遗尿，胆主发怒，这称为五病。（引自《素问·宣明五气论》）
五色五味应当对应五脏：白色对应肺和辛味，赤色对应心和苦味，青色对应肝和酸味，黄色对应脾和甘味，黑色对应肾和咸味。所以白色对应皮，赤色对应脉，青色对应筋，黄色对应肉，黑色对应骨。（引自《素问·五脏生成篇》）
〔《灵枢》〕目睛发红，病在心；面色白，病在肺；面色青，病在肝；面色黄，病在脾；面色黑，病在肾；黄色无法明确命名的，病在胸中。（引自《灵枢·论疾诊尺》）
〔《素问》〕五脏脉象应验于外象：肝脉为弦，心脉为钩（《难经》将钩改为大），脾脉为代（《难经》将代改为缓），肺脉为毛（《难经》将毛改为涩），肾脉为石（《难经》将石改为沉）。
〔《灵枢》〕面色青的，其脉应为弦脉；面色赤的，其脉应为钩脉；面色黄的，其脉应为代脉；面色白的，其脉应为毛脉；面色黑的，其脉应为石脉。看到其面色却得不到相应的脉象，反而得到相克（相胜）的脉象，就会死亡；得到相生脉象的，病就会痊愈。（引自《灵枢·邪气脏腑病形》）
〔《难经》〕经文说看到面色却得不到相应脉象，反而得到相克脉象的即死，得到相生脉象的病自愈。面色与脉象应当参合相应，该怎么做呢？回答说：五脏有五色，都显现于面部，也应当在寸口尺部相应。假如面色青，其脉应当弦而急；面色赤，其脉浮大而散；面色黄，其脉中缓而大；面色白，其脉浮涩而短；面色黑，其脉沉濡而滑，这就是所说的五色与脉象应当参合相应。脉数，尺部的皮肤也感觉发热跳动；脉急，尺部皮肤也紧张；脉缓，尺部皮肤也松弛；脉涩，尺部皮肤也粗糙；脉滑，尺部皮肤也光滑。五脏各有声色臭味，应当在寸口尺部相应，如果不相应就是病。假如面色青而脉浮涩而短，或者大而缓，这是相克（相胜）；如果浮大而散，或者小而滑，这是相生。（引自《难经·十三难》）
假如得肝脉，其外在证候是爱干净、面色青、易怒；内在证候是脐左有动气，按压坚实且痛；其病表现为四肢胀满闭塞、小便淋漓困难、大便艰难、筋脉抽搐，有这些症状的是肝病，没有这些症状的，就不是肝病。
假如得心脉，其外在证候是面色红、口干、爱笑；其内在证候是脐上有动气，按压坚实且痛；其病表现为心烦心痛、手掌心发热且灼热（切按感知），有这些症状的是心病，没有这些症状的，就不是心病。
假如得脾脉，其外在证候是面色黄、爱噫气、爱思虑、味觉灵敏；其内在证候是当脐上有动气，按压坚实且痛；其病表现为腹胀满、食物不消化、身体沉重关节痛、倦怠嗜卧、四肢不收摄，有这些症状的是脾病，没有这些症状的，就不是脾病。
假如得肺脉，其外在证候是面色白、爱打喷嚏、悲伤忧愁不乐想哭；其内在证候是脐右有动气，按压坚实且痛；其病表现为气喘咳嗽、洒淅恶寒发热，有这些症状的是肺病，没有这些症状的，就不是肺病。
假如得肾脉，其外在证候是面色黑、易恐惧、频繁呵欠；其内在证候是脐下有动气，按压坚实且痛；其病表现为气逆、小腹急痛、泄泻伴有肛门重坠感、足胫寒冷且逆冷，有这些症状的是肾病，没有这些症状的，就不是肾病。（引自《难经·十六难》）
[图片：海藏四正脉伤之图]
（有正经自病，有五邪相干，以上经文，都是诊断正经自病的，其五邪相干的诊法，附在治疗法门中。）
〔海藏〕：相合脉变（脉象的相合，各有虚实，不能看作一体）。假如洪脉与弦脉相合，洪脉为客，弦脉为主。这是子能令母实。如果是弦脉与洪脉相合，弦脉为客，洪脉为主，这是母能令子虚。（洪、弦相合见于春季，为子能令母实；弦、洪相合见于夏季，为母能令子虚。又如沉、涩相合见于秋季，也是子能令母实；涩、沉相合见于冬季，也是母能令子虚，其余都仿照此类推）。至于手足经脉也相互结合。假如伤寒病，膀胱脉浮坚而洪，就是手足经相合的表现（其余仿照此类推）。
〔海藏〕：脉不胜者，是挟带其子的气势。脉弦而入金之分，如果不是火的气势就不敢侵犯金之分。弦而带数，甲木经气在申时。紧而带洪，壬水经气在丙时。
〔《素问》〕五病的发生：阴病发于骨，阳病发于血，阴病发于肉，阳病发于冬，阴病发于夏，这称为五发。五邪的扰乱：凡是邪气入于阳分则发狂，邪气入于阴分则成痹，邪气搏结于阳分则为癫疾，搏结于阴分则失音，阳气入于阴分则安静，阴气出于阳分则发怒，这称为五乱。（引自《素问·宣明五气篇》）
〔《难经》〕脉有阴阳的方法，是什么意思呢？回答说：呼出关联心与肺，吸入关联肾与肝，呼吸之间，脾接受水谷精微，其脉在中。浮脉属阳，沉脉属阴，所以说有阴阳。心肺脉俱浮，如何区别？回答说：浮而大散的，是心脉。浮而短涩的，是肺脉。肾肝脉俱沉，如何区别？回答说：牢而长的，是肝脉。按之柔软，举指来势有力的，是肾脉。脾居中州，所以其脉在中，这就是阴阳之法（引自《难经·四难》）。
脉有轻重的区别，是什么意思呢？回答说：初持脉时，力度如同三颗豆子的重量，接触皮毛的，是肺的部位。如同六颗豆子的重量，接触血脉的，是心的部位。如同九颗豆子的重量，接触肌肉的，是脾的部位。如同十二颗豆子的重量，接触筋平的，是肝的部位。按至骨头，举指来势急促的，是肾的部位。所以称为轻重。（引自《难经·五难》）
以上是运用脉的轻重来候察五脏。
〔《素问》〕尺部内侧两旁，候季胁。尺部外侧候肾，尺部内侧候腹部（两尺脉。《脉经》认为左尺脉候肾和膀胱，右尺脉候命门和三焦。凡是说外者都指手臂的外侧，凡是说内者都指靠近臂筋的一侧）。中部往上连接处，左手外侧候肝，内侧候膈（左关脉。《脉经》左关脉候肝胆）。右手外侧候胃，内侧候脾（右关脉。《脉经》右关脉候脾胃，与经文相同）。上部再往上，右手外侧候肺，内侧候胸中（右寸脉。《脉经》右寸脉候肺和大肠）。左手外侧候心，内侧候膻中（左寸脉。《脉经》左寸脉候心和小肠）。前部候前部病症，后部候后部病症。上段尽头的，是胸喉中的事。下段尽头的，是少腹腰股膝胫足中的事。（引自《素问·脉要精微论》）
《内经》用寸关尺脉候察脏腑，只到如此程度，到了《难经》才确定寸、关、尺为三部，浮、中、沉为九候，到了后世只诊察寸、关、尺的三部，湮没晦暗了手足面部的三部，这是一个很大的失误。
无择说：心部在左手寸口，属于手少阴经，与小肠手太阳经相合。肝部在左手关上，属于足厥阴经，与胆足少阳经相合。肾部在左手关后尺中，属于足少阴经，与膀胱足太阳经相合。肺部在右手关前寸口，属于手太阴经，与大肠手阳明经相合。脾部在右手关上，属于足太阴经，与胃足阳明经相合。右肾部在右手尺中，属于手厥阴心包络，与三焦手少阳经相合。
〔《难经》〕脉有三部，每部有四经，手有太阴、阳明，足有太阳、少阴，分为上下部，这是什么意思呢？回答说：手太阴、阳明属金，足太阳、少阴属水，金生水，水流向下而不能上行，所以在下部。足厥阴、少阳属木，生手太阳、少阴火，火炎向上而不能下行，所以为上部。手心主、少阳属火，生足太阴、阳明土，土主中宫，所以在中部。这都是五行子母更相生养的道理。（引自《难经·十八难》）
〔东垣〕两手交叉抄于身前，都仰起手掌，左手在外，右手在内，则木、火、土、金、水五行依次排列，而经纬四季的命令就没有差错。《六微旨大论》说：显明的右边，是君火的位置。君火的右边，退行一步，由相火主治；再退行一步，由土气主治；再退行一步，由金气主治；再退行一步，由水气主治；再退行一步，由木气主治；再退行一步，由君火主治，这是依次排列五行相生的道理。
〔《素问》〕黄帝问：什么叫三部？岐伯答：有下部，有中部，有上部，每部各有三候。三候，有天、地、人。必须用手指引导指示，才能认为是真的。上部天，是两额头的动脉（王冰注：在额头两旁动脉应手的地方）。上部地，是两颊的动脉（王冰注：在鼻孔下两旁近于巨髎分的动脉应手）。上部人，是耳前的动脉（王冰注：在耳前陷者中动应于手的地方）。中部天，是手太阴经（王冰注：在掌后寸口中，是谓经渠动脉应手）。中部地，是手阳明经（王冰注：在手大指次指岐骨间，合谷分的动应于手）。中部人，是手少阴经（指掌后锐骨之端，神门分）。下部天，是足厥阴经（王冰注：在足大指本节后二寸陷中，太冲分）。下部地，是足少阴经（王冰注：在足内踝后跟骨上陷中，太溪分，动应于手）。下部人，是足太阴经（王冰注：在鱼腹上越筋间直五里下，箕门分，沉取动应于手。候胃气者应当取足背之上，冲阳分，动应于手的地方）。所以下部天用来候肝，地用来候肾，人用来候脾胃之气。中部天用来候肺，地用来候胸中之气，人用来候心。上部天用来候头角之气，地用来候口齿之气，人用来候耳目之气。九候相应，上下如一，不得相失，一候落后则病，二候落后则病重，三候落后则病危，所谓落后，是指应不应俱同（王冰注：“俱”犹“同”也）。
[图片：搀抄两手六脉五行相生之图]
手心主少阳火，生足太阴阳明土。足太阴阳明土，生手太阴阳明金。手太阴阳明金，生足太阳少阴水。足太阳少阴水，水流下而不能上，生足厥阴少阳木。足厥阴少阳木，生手太阳少阴火。手太阳少阴火，炎上行而不能下，生手心主少阳火。
三部九候都相失的，死；上下左右之脉相应如捣米般的，病重；上下左右相失不可数的，死。中部之候虽然单独调和，与众脏相失的，死。察九候中独小的，病；独大的，病；独快的，病；独慢的，病；独热的，病；独冷的，病；独陷下的，病。（以上均引自《素问·三部九候论》）
以上是运用三部九候候察五脏。
〔《灵枢》〕庭（额中），是首面部分。关上（两眉之间），是咽喉部分。阙中（两目之间），是肺部分。下极（鼻准头），是心部分。直下（鼻柱），是肝部分。肝左（鼻柱左侧），是胆部分。下（鼻翼旁），是脾部分。方上（迎香穴），是胃部分。中央（鼻准下方），是大肠部分。挟大肠（鼻翼两侧），是肾部分。当肾（脐部），是脐部分。面王以上（鼻尖上方），是小肠部分。面王以下（人中沟），是膀胱和子宫部分。颧骨，是肩部。颧骨后，是臂部。臂下，是手部。目内眦上，是胸膺乳部。挟绳而上，是背部。循牙车以下，是股部。中央，是膝部。膝以下，是小腿部。当胫以下，是足部。巨分，是大腿内侧。巨屈，是膝盖骨。这是五脏六腑肢节的分部（庭，是额中。关中，是两眉之间。下极，是两目之间。直下，是两鼻而下。方，是鼻隧。面王，是鼻柱之端。盖自额而下阙上属首咽喉之部分也，自阙中循鼻而下鼻端属肺、心、肝、脾、肾五脏之部分也，自目内眦挟鼻而下至承浆属胆、胃、大肠、小肠、膀胱六腑之部分也，自颧而下颊则属肩臂手之部分也，自牙车而斜下颐属股膝胫足之部分也。经云：五脏次于中央，六腑挟其两侧，首面上于阳庭，王宫在于下极者，正谓此也）。各有部分。有部分，用阴和阳，用阳和阴，应当明白部分，万举万当，能辨别左右，这叫做大道，男女位置不同，所以叫阴阳。审察色泽枯润，叫做良工。沉浊为内，浮泽为外，黄赤为风，青黑为痛，白为寒，黄而膏润为脓，赤甚者为血，痛甚为挛缩，寒甚为皮肤麻木不仁，五色各见其部，察其浮沉以知浅深，察其泽夭以观成败，察其散搏以知远近，视色上下以知病处，积神于心以
(Original text from *Suwen: Zhenshi Yao Dalun*): All conditions belong to Fire. All distensions and abdominal enlargement belong to Heat. All restlessness, mania, and loss of control belong to Fire. All sudden stiffness and rigidity belong to Wind. All conditions accompanied by sounds, where percussion of the abdomen produces a drum-like sound, belong to Heat. All conditions presenting with swelling, pain, soreness, fright, and alarm belong to Fire. All tendon conversions and reverse twisting, along with turbid body fluids, belong to Heat. All conditions involving body fluids that are clear, transparent, and cold belong to Cold. All vomiting of sour fluid, sudden diarrhea with tenesmus, belong to Heat. Therefore, the *Da Yao* states: Carefully observe the pathogenesis (bingji), assign each to its corresponding category; for existing symptoms, seek their cause; for absent symptoms, seek their potential origin; for excess conditions, investigate the source of excess; for deficiency conditions, investigate the source of deficiency. First, one must understand the winning and losing cycles of the Five Zang organs, unblock the Qi and Blood, ensure their smooth flow and distribution, thereby achieving harmony and peace. This is what is meant. (From *Suwen: Zhenshi Yao Dalun*)
The above nineteen items of pathogenesis truly represent the essence of disease examination. The sixteen characters "for existing symptoms, seek their cause; for absent symptoms, seek their potential origin; for excess conditions, investigate the source of excess; for deficiency conditions, investigate the source of deficiency" answer the principle stated at the beginning of the chapter regarding "draining excess and tonifying deficiency," and summarize the meaning of the nineteen items of pathogenesis. They are the essence within the essence. Liu Hejian, in his *Yuan Bing Shi*, established his theory solely based on the nineteen items of pathogenesis but omitted these sixteen characters. This is like having a boat but no boatman; having an army but no general. It inevitably leads to misprescription of decoctions when facing diseases, resulting in premature death. Now, I cite the principles of classic texts to verify the gains and losses, which provides a significant supplement.
All wind-related diseases belong to the Liver. When Wind-Wood Qi is excessive, Liver Qi becomes hyperactive, transforming into Wind pathology, such as tremors and dizziness seen in the "Year of Excessive Fire Generation." Commonly known as Yang Epilepsy or Acute Convulsion, it is treated with cooling agents. When Dryness-Metal Qi prevails, the Liver is attacked by pathogenic factors, also transforming into Wind pathology, such as tremors and shaking seen when Yangming governs the year and Dryness descends. Commonly known as Yin Epilepsy or Chronic Convulsion, it is treated with warming agents.
All fire-heat diseases belong to the Heart. When Heat is severe, Heart Qi becomes hyperactive, transforming into Fire-Heat pathology, such as delirium and mania seen in years of excessive Fire. Commonly known as Yang Restlessness or Delirious Speech, it is treated with purgative agents. When Cold-Water Qi prevails, the Heart is attacked by pathogenic factors, also transforming into Fire-Heat pathology, such as irritability, palpitations, vexation, and delirium seen in years of excessive Water. Commonly known as Yin Restlessness or Zhengsheng (mumbling), it is treated with tonifying agents.
All dampness diseases belong to the Spleen. When Damp-Earth Qi is excessive, Spleen Qi becomes hyperactive, transforming into Dampness pathology, such as loose stools caused by Dampness excess. Zhang Zhongjing used formulas like Wuling San to drain Dampness. When Wind-Wood Qi prevails, the Spleen is attacked by pathogenic factors, also transforming into Dampness pathology, such as undigested food in stool (Sunxie) seen in years of excessive Wood. Qian Yi used formulas like Xuanfeng San to expel Wind.
All Qi stagnation diseases belong to the Lung. When Dryness-Metal Qi is excessive, Lung Qi becomes hyperactive, transforming into Qi Stagnation pathology, such as wheezing and cough seen in years of excessive Metal. Li Dongyuan called this Cold Asthma, treated with hot agents. When Fire-Heat Qi prevails, the Lung is attacked by pathogenic factors, also transforming into Qi Stagnation pathology, such as cough and asthma seen in years of excessive Fire. Li Dongyuan called this Heat Asthma, treated with cold agents.
All cold diseases belong to the Kidney. When Cold-Water Qi is excessive, Kidney Qi becomes hyperactive, transforming into Cold pathology, such as difficulty in flexion and extension seen when Taiyang Qi arrives. Zhang Zhongjing used formulas like Wutou Tang. When Damp-Earth Qi prevails, the Kidney is attacked by pathogenic factors, also transforming into Cold pathology, such as tendon and vessel dysfunction caused by Dampness changes. Li Dongyuan used formulas like Fujian San and Jianbu Wan.
Diseases transformed due to excessive original Qi are considered "Excess," representing true Qi. Diseases transformed due to attack by pathogenic factors are considered "Deficiency," representing false Qi. Therefore, for conditions with transformation, fearing the Qi is false, even if symptoms exist, one must seek their absence (underlying nature). For pathological transformations, fearing pathogens are hidden internally, such as Cold transforming into Fire, even if symptoms seem absent, one must seek their presence. For transformations resembling Excess, fearing the Excess is not definitive, one must scrutinize the Excess. For transformations resembling Deficiency, fearing the Deficiency is not genuine, one must scrutinize the Deficiency. All nineteen items of pathogenesis use these sixteen characters as the method of inquiry, ensuring that tonification and drainage are not erroneous. However, Hejian lost these sixteen characters, simply considering transformed existence as Excess and non-existence as Deficiency, without further investigating whether the false is deficient or incomplete aspects. This is indeed a lapse by a wise person.
[*Suwen*]: Diseases caused by the Five Qi: The Heart causes belching, the Lung causes coughing, the Liver causes talking excessively, the Spleen causes swallowing movements, the Kidney causes yawning and sneezing, the Stomach causes Qi rebellion, hiccups, and fear, the Large and Small Intestines cause diarrhea, the Lower Jiao overflow causes edema, Bladder dysfunction causes strangury, lack of restraint causes enuresis, and the Gallbladder causes anger. These are called the Five Diseases. (From *Suwen: Xuanming Wuqi Lun*)
Colors and flavors correspond to the Five Zang: White corresponds to the Lung and Pungent flavor; Red corresponds to the Heart and Bitter flavor; Green/Blue corresponds to the Liver and Sour flavor; Yellow corresponds to the Spleen and Sweet flavor; Black corresponds to the Kidney and Salty flavor. Thus, White corresponds to skin, Red to vessels, Green/Blue to tendons, Yellow to flesh, and Black to bones. (From *Suwen: Wuzang Shengcheng Pian*)
[*LingShu*]: Red eyes indicate disease in the Heart; white complexion indicates disease in the Lung; green/blue complexion indicates disease in the Liver; yellow complexion indicates disease in the Spleen; black complexion indicates disease in the Kidney; yellow color that cannot be clearly named indicates disease in the Chest Center. (From *LingShu: Lun Ji Zhen Chi Pian*)
[*Suwen*]: The five pulse images correspond to the Zang organs: Liver pulse is Wiry (Xian); Heart pulse is Hooked (Gou) (*Nanjing* changes Gou to Da); Spleen pulse is Intermitting (Dai) (*Nanjing* changes Dai to Huan); Lung pulse is Feather-like (Mao) (*Nanjing* changes Mao to Se); Kidney pulse is Stone-like (Shi) (*Nanjing* changes Shi to Chen).
[*LingShu*]: Those with a green/blue complexion have a Wiry pulse. Those with a red complexion have a Hooked pulse. Those with a yellow complexion have an Intermitting pulse. Those with a white complexion have a Feather-like pulse. Those with a black complexion have a Stone-like pulse. If the complexion is seen but the corresponding pulse is not obtained, and instead a controlling (overcoming) pulse is found, death will occur. If a generating pulse is found, the disease will heal. (From *LingShu: Xieqi Zangfu Bingxing Pian*)
[*Nanjing*]: The classic states that seeing the complexion but not obtaining the corresponding pulse, and instead finding a controlling pulse, leads to death; finding a generating pulse means the disease heals naturally. How should color and pulse be correlated? The response is: The Five Zang have five colors, all manifesting on the face, and should also correspond at the Cun Kou and Chi positions. For example, if the complexion is green, the pulse should be Wiry and rapid; if red, Floating, Large, and Scattered; if yellow, Moderate, Slow, and Large; if white, Floating, Rough, and Short; if black, Deep, Soft, and Slippery. This is what is meant by the correlation of the five colors and pulses. A rapid pulse corresponds to warm/twitching skin at the Chi position; a tense pulse corresponds to tight skin; a slow pulse corresponds to relaxed skin; a rough pulse corresponds to rough skin; a slippery pulse corresponds to smooth skin. Each Zang has specific sounds, colors, smells, and tastes that should correspond at the Cun Kou and Chi positions; non-correspondence indicates disease. For instance, if the complexion is green but the pulse is Floating, Rough, and Short, or Large and Slow, it indicates a controlling relationship; if Floating, Large, and Scattered, or Small and Slippery, it indicates a generating relationship. (From *Nanjing: Nan 13*)
If the Liver pulse is obtained, external signs include cleanliness preference, green complexion, and irritability; internal signs include pulsation at the left of the umbilicus, firm and painful upon pressure; symptoms include fullness and closure of the four limbs, difficult urination and defecation, and tendon convulsions. Presence of these indicates Liver disease; absence indicates otherwise.
If the Heart pulse is obtained, external signs include red complexion, dry mouth, and excessive laughter; internal signs include pulsation above the umbilicus, firm and painful upon pressure; symptoms include vexation, heart pain, and heat/burning in the palms. Presence indicates Heart disease; absence indicates otherwise.
If the Spleen pulse is obtained, external signs include yellow complexion, frequent belching, excessive thinking, and keen taste; internal signs include pulsation at the umbilicus, firm and painful upon pressure; symptoms include abdominal fullness, indigestion, heavy body and joint pain, lethargy, and inability to move the limbs. Presence indicates Spleen disease; absence indicates otherwise.
If the Lung pulse is obtained, external signs include white complexion, frequent sneezing, sadness, and desire to cry; internal signs include pulsation at the right of the umbilicus, firm and painful upon pressure; symptoms include asthma, cough, chills, and fever. Presence indicates Lung disease; absence indicates otherwise.
If the Kidney pulse is obtained, external signs include black complexion, frequent fear, and yawning; internal signs include pulsation below the umbilicus, firm and painful upon pressure; symptoms include rebellious Qi, acute lower abdominal pain, diarrhea with a sense of heaviness in the anus, and cold/reversal in the calves and feet. Presence indicates Kidney disease; absence indicates otherwise. (From *Nanjing: Nan 16*)
[Image: Hai Zang's Diagram of Four Correct Pulses Damaged]
(There are self-diseases of the regular meridians and interference from the Five Pathogens. The above texts diagnose self-diseases of the regular meridians; the diagnostic methods for interference from the Five Pathogens are attached to the treatment section.)
[Hai Zang]: Combined Pulse Variations (Pulse combinations have their own excess and deficiency, and should not be viewed as a single entity). For example, if Hong (Surging) and Xian (Wiry) combine, if Hong is the guest and Xian is the host, it represents "Child makes Mother Excess." If Xian is the guest and Hong is the host, it represents "Mother makes Child Deficient." (Hong-Xian combination in Spring indicates Child makes Mother Excess; Xian-Hong combination in Summer indicates Mother makes Child Deficient. Similarly, Shen-Sè combination in Autumn indicates Child makes Mother Excess; Se-Shen combination in Winter indicates Mother makes Child Deficient. Others follow this pattern). Hand and foot meridians also combine. For example, in Shanghan, if the Bladder pulse is Floating, Firm, and Hong, it indicates hand-foot meridian combination.
[Hai Zang]: Pulses that do not overcome are supported by the momentum of their Child element. A Wiry pulse entering the Metal sector implies Fire momentum invading Metal. Wiry with Rapid indicates Jia Meridian at Shen hour. Tight with Surging indicates Ren Meridian at Bing hour.
[*Suwen*]: Emission of the Five Diseases: Yin diseases emit from bone, Yang diseases emit from blood, Yin diseases emit from flesh, Yang diseases emit in Winter, Yin diseases emit in Summer. These are the Five Emissions. Disturbance by the Five Pathogens: Pathogens entering Yang cause madness; entering Yin cause Bi syndrome; combing with Yang causes Epilepsy; combing with Yin causes aphonia; Yang entering Yin causes quietness; Yin exiting Yang causes anger. These are the Five Disturbances. (From *Suwen: Xuanming Wuqi Pian*)
[*Nanjing*]: What is the method of Yin and Yang in pulses? Response: Exhalation relates to Heart and Lung; inhalation relates to Kidney and Liver. Between breaths, the Spleen receives grain essence, and its pulse is in the middle. Floating pulses are Yang; Sunken pulses are Yin. How to distinguish Heart and Lung, both Floating? Floating and Large/Scattered is Heart; Floating and Short/Rough is Lung. How to distinguish Kidney and Liver, both Sunken? Firm and Long is Liver; Soft upon pressing but solid upon lifting is Kidney. Spleen is in the Central Province, so its pulse is in the middle. This is the method of Yin and Yang. (From *Nanjing: Nan 4*)
What is the weight of pulses? Response: Initially holding the pulse with the weight of three beans, touching the skin and hair, indicates the Lung area. With the weight of six beans, touching the blood vessels, indicates the Heart area. With the weight of nine beans, touching the muscles, indicates the Spleen area. With the weight of twelve beans, level with the tendons, indicates the Liver area. Pressing to the bone, with a rapid return upon lifting, indicates the Kidney area. This is called weight. (From *Nanjing: Nan 5*)
The above uses pulse weight to examine the Five Zang.
[*Suwen*]: The inner sides of the Chi region correspond to the hypochondrium. The outer side of Chi examines the Kidney; the inner side examines the abdomen. Mid-region connecting up: Left outer examines Liver; inner examines Diaphragm. Right outer examines Stomach; inner examines Spleen. Upper region connecting up: Right outer examines Lung; inner examines Chest Center. Left outer examines Heart; inner examines Danzhong. Front examines anterior symptoms; back examines posterior symptoms. End of upper region concerns chest and throat. End of lower region concerns lower abdomen, waist, thighs, knees, shins, and feet. (From *Suwen: Maiyao Jingwei Lun*)
*Neijing* used Cun, Guan, Chi to examine Zang-Fu only to this extent. *Nanjing* defined them as Three Regions and Floating, Middle, Deep as Nine Holdings. Later generations only examined the three regions of Cun, Guan, Chi, obscuring the hand-foot-face three regions, which is a major loss.
Wuze says: Heart area is at Cun Kou on the left hand, belonging to Hand Shaoyin, combining with Hand Taiyang Small Intestine. Liver area is at Guan on the left hand, belonging to Foot Jueyin, combining with Foot Shaoyang Gallbladder. Kidney area is at Chi behind Guan on the left hand, belonging to Foot Shaoyin, combining with Foot Taiyang Bladder. Lung area is at Cun Kou before Guan on the right hand, belonging to Hand Taiyin, combining with Hand Yangming Large Intestine. Spleen area is at Guan on the right hand, belonging to Foot Taiyin, combining with Foot Yangming Stomach. Right Kidney area is at Chi on the right hand, belonging to Hand Jueyin Pericardium, combining with Hand Shaoyang Triple Burner.
[*Nanjing*]: Pulses have three regions, each with four meridians. Hand has Taiyin, Yangming; Foot has Taiyang, Shaoyin. Why upper and lower? Response: Hand Taiyin/Yangming are Metal; Foot Taiyang/Shaoyin are Water. Metal generates Water; water flows down and cannot go up, so they are in the lower region. Foot Jueyin/Shaoyang are Wood; they generate Hand Taiyang/Shaoyin Fire. Fire flares up and cannot go down, so they are in the upper region. Hand Jueyin/ShaoYang are Fire; they generate Foot Taiyin/Yangming Earth. Earth governs the Central Palace, so it is in the middle region. This follows the mutual generation of Five Elements. (From *Nanjing: Nan 18*)
[Dongyuan]: Hands crossed forward, palms up, left outside, right inside, arranging Wood, Fire, Earth, Metal, Water in order, aligning with the seasons without error. *Liuzhi Dalun* states: To the right of Xianming is the position of Ministerial Fire. To the right of Ministerial Fire, moving back one step, Dominant Fire governs; one more step, Earth Qi governs; one more step, Metal Qi governs; one more step, Water Qi governs; one more step, Wood Qi governs; one more step, Ministerial Fire governs. This is the sequence of Five Element generation.
[*Suwen*]: Emperor asks: What are the three regions? Qibo answers: Lower, Middle, Upper. Each has three holdings: Heaven, Earth, Human. Must be indicated by finger to be true. Upper Heaven: Artery at two temples. Upper Earth: Artery at two cheeks. Upper Human: Artery in front of ears. Middle Heaven: Hand Taiyin (Jingqu). Middle Earth: Hand Yangming (Hegu). Middle Human: Hand Shaoyin (Shenmen). Lower Heaven: Foot Jueyin (Taichong). Lower Earth: Foot Shaoyin (Taixi). Lower Human: Foot Taiyin (Jiman). Thus, Lower Heaven examines Liver, Earth examines Kidney, Human examines Spleen/Stomach Qi. Middle Heaven examines Lung, Earth examines Chest Qi, Human examines Heart. Upper Heaven examines Head/Horn Qi, Earth examines Mouth/Teeth Qi, Human examines Ear/Eye Qi. If nine holdings correspond, upper and lower are one. If one holding lags, disease; two lag, severe disease; three lag, critical disease. "Lag" means not simultaneous.
[Image: Crossed Hands Six Pulses Five Element Generation Diagram]
Hand Jueyin/ShaoYang Fire generates Foot Taiyin/Yangming Earth. Foot Taiyin/Yangming Earth generates Hand Taiyin/Yangming Metal. Hand Taiyin/Yangming Metal generates Foot Taiyang/Shaoyin Water. Foot Taiyang/Shaoyin Water flows down, generates Foot Jueyin/Shaoyang Wood. Foot Jueyin/Shaoyang Wood generates Hand Taiyang/Shaoyin Fire. Hand Taiyang/Shaoyin Fire flares up, generates Hand Jueyin/ShaoYang Fire.
If all three regions and nine holdings are discordant, death. If upper/lower/left/right pulses respond like pounding rice, severe disease. If discordant and uncountable, death. If Middle holding is harmonious alone but discordant with other Zang, death. Examining nine holdings: unique smallness, disease; uniqueness largeness, disease; unique speed, disease; unique slowness, disease; unique heat, disease; unique cold, disease; unique depression, disease. (From *Suwen: Sanbu Jiuhou Lun*)
The above uses Sanbu Jiuhou to examine the Five Zang.
[*LingShu*]: Ting (forehead center) is head/face. Guan Shang (between eyebrows) is throat. Que Zhong (between eyes) is Lung. Xia Ji (between eyes/nose root) is Heart. Zhi Xia (down nose bridge) is Liver. Gan Zuo (left of nose bridge) is Gallbladder. Xia (below nose wing) is Spleen. Fang Shang (near nose wing) is Stomach. Zhong Yang (center below nose) is Large Intestine. Jia Da Chang (flanking large intestine) is Kidney. Dang Shen (at navel) is Navel. Mian Wang Yi Shang (above nose tip) is Small Intestine. Mian Wang Yi Xia (below nose tip/philtrum) is Bladder/Uterus. Quan Gu (cheekbone) is Shoulder. Quan Hou (behind cheekbone) is Arm. Bi Xia (below arm) is Hand. Nei Yan Shang (above inner canthus) is Chest/Breast. Jia Sheng Er Shang (along line above) is Back. Xun Ya Che Yi Xia (following jaw down) is Thigh. Zhong Yang (center) is Knee. Xi Yi Xia (below knee) is Shin. Dang Xia Yi Xia (below shin) is Foot. Ju Fen (great cleft) is Inner Thigh. Ju Qu (great bend) is Kneecap. These are the divisions of Five Zang, Six Fu, and limbs. (Ting is forehead center. Guan Shang is between eyebrows. Xia Ji is between eyes. Zhi Xia is down nose. Fang is nasal tunnel. Mian Wang is nose tip. From forehead to Que belongs to head/throat. From Que down nose tip belongs to Lung, Heart, Liver, Spleen, Kidney. From inner canthus flanking nose down to Chengjiang belongs to Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder. From cheekbone down to jaw belongs to shoulder/arm/hand. From jaw diagonal down to chin belongs to thigh/knee/shin/foot. Classic says: Five Zang follow in center, Six Fu flank sides. Head/Face at Yang Ting, King Palace at Xia Ji.) Each has a division. With divisions, use Yin to harmonize Yang, Yang to harmonize Yin. Knowing divisions ensures success. Distinguishing left/right is the Great Way. Men and women differ in position, hence Yin/Yang. Assessing luster/wither is a good physician. Turbid/dark is interior; floating/clear is exterior. Yellow/Red is Wind; Green/Black is Pain; White is Cold; Yellow with grease is Pus; Deep Red is Blood. Severe pain is spasm; severe cold is numbness. Colors appear in their regions. Examine floating/sunken for depth; luster/wither for outcome; scattered/clumped for proximity; color height for location. Accumulate spirit in the heart to...