阳虚则畏寒而恶阴，故旦安而暮乱；（至夜则寒也。）阴虚则畏热而恶阳，故夜宁而朝
争，（昼则热也。）此正虚之候也。阳邪实者，遇阳而愈旺，故朝热而暮轻；阴邪实者，
逢阴而更强，故夜寒而昼减，此邪实之候也。阳虚而阴邪乘于阳分，则气行阳二十
五度而病发，故日寒而夜息。阴虚而阳邪陷于阴分，（此证颇多。）则气行阴二十五度而
病发，故夜热而昼凉，（观疟疾或日发或夜发可见矣。）此正虚挟邪之候也。其有昼夜俱热甚者，
为重阳无阴；昼夜俱寒甚者，为重阴无阳，昼寒夜热者，乃阴阳交错也。其有久病
虚弱，无分昼夜，作止不时者，以正气不能主持，而阴阳相乘，胜复无常也。若壮
实人初病见此，又为邪正相攻，不时扰动之故。观伤寒少阳证，往来寒热，初
无定期，可见矣。
肝气虚则恐，实则怒，怒伤肝，以悲胜之。肝火乘心，则动而惊。心气虚则悲，
实则喜笑不休，喜伤心，以恐胜之。脾为思，思伤脾，以怒胜之。肺为忧，忧伤肺，
以喜胜之。肾为恐，恐伤肾，以思胜之。怒则气上，（又云气逆。）喜则气缓，悲则
气消，恐则气下，惊则气乱，思则气结。
脉者，血气经隧合而成名者也。非血则不充，非气则不行，非经隧则散漫而不
就轨。以经隧乃脉之道路，犹水之有渠。人身无处非血，无处非气，如地无处非水，
而必注于江河，乃有其流动可见，故诊脉必于经隧也。人身血脉流行之路，大者为
经，小者为络，经如正河，络如支河，但有其外见之处，即皆可诊。
《内经》分三部九候。（出《素问·三部九候论》。）
上部天，两额之动脉，（当颔厌之分，足少阳胆经脉气所行。）以候头角之气。
上部人，耳前之动脉，（即和 之分，手少阳三焦经脉所行。）以候耳目之气。
上部地，两颊之动脉，（即地仓、大迎之分，足阳明胃经脉气所行。）以候口齿之气。
中部天，手太阴也，（即寸口，肺经脉气所行。）以候肺。
中部人，手少阴也，（即神门，心经脉气所行。）以候心。
中部地，手阳明也，（即合谷，大肠经脉气所行。）以候胸中之气。
下部天，足厥阴也，（气冲下三寸，五里之动脉，肝经脉气所行。卧而取之，女子取大冲，
在足大指本
节后二寸陷中。）以候肝。
下部人，足太阴也，（鱼腹上越筋间，箕门之动脉，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。）以候脾胃之气。
下部地，足少阴也，（即太溪，肾经脉气所行。）以候肾。
按上部以候头，则下部以候足可知。以本脏之经脉候本脏，则亦以本腑之经脉
候本腑可知。古人多以互文见意，当善会之。再按脏腑经脉共十二，以止九候，故
遗手太阳小肠，手厥阴心包，足太阳膀胱三经，不知当诊何处。又胃经之人迎与寸
口并诊，而不列九候之中，皆不可晓，此后人之所弃而不讲也。
阳虚则畏寒而恶阴，故旦安而暮乱；（至夜则寒也。）阴虚则畏热而恶阳，故夜宁而朝争，（昼则热也。）此正虚之候也。阳邪实者，遇阳而愈旺，故朝热而暮轻；阴邪实者，逢阴而更强，故夜寒而昼减，此邪实之候也。阳虚而阴邪乘于阳分，则气行阳二十五度而病发，故日寒而夜息。阴虚而阳邪陷于阴分，（此证颇多。）则气行阴二十五度而病发，故夜热而昼凉，（观疟疾或日发或夜发可见矣。）此正虚挟邪之候也。其有昼夜俱热甚者，为重阳无阴；昼夜俱寒甚者，为重阴无阳，昼寒夜热者，乃阴阳交错也。其有久病虚弱，无分昼夜，作止不时者，以正气不能主持，而阴阳相乘，胜复无常也。若壮实人初病见此，又为邪正相攻，不时扰动之故。观伤寒少阳证，往来寒热，初无定期，可见矣。
肝气虚则恐，实则怒，怒伤肝，以悲胜之。肝火乘心，则动而惊。心气虚则悲，实则喜笑不休，喜伤心，以恐胜之。脾为思，思伤脾，以怒胜之。肺为忧，忧伤肺，以喜胜之。肾为恐，恐伤肾，以思胜之。怒则气上，（又云气逆。）喜则气缓，悲则气消，恐则气下，惊则气乱，思则气结。
脉者，血气经隧合而成名者也。非血则不充，非气则不行，非经隧则散漫而不就轨。以经隧乃脉之道路，犹水之有渠。人身无处非血，无处非气，如地无处非水，而必注于江河，乃有其流动可见，故诊脉必于经隧也。人身血脉流行之路，大者为经，小者为络，经如正河，络如支河，但有其外见之处，即皆可诊。 《内经》分三部九候。（出《素问·三部九候论》。） 上部天，两额之动脉，（当颔厌之分，足少阳胆经脉气所行。）以候头角之气。 上部人，耳前之动脉，（即和髎之分，手少阳三焦经脉所行。）以候耳目之气。 上部地，两颊之动脉，（即地仓、大迎之分，足阳明胃经脉气所行。）以候口齿之气。 中部天，手太阴也，（即寸口，肺经脉气所行。）以候肺。 中部人，手少阴也，（即神门，心经脉气所行。）以候心。 中部地，手阳明也，（即合谷，大肠经脉气所行。）以候胸中之气。 下部天，足厥阴也，（气冲下三寸，五里之动脉，肝经脉气所行。卧而取之，女子取大冲，在足大指本节后二寸陷中。）以候肝。 下部人，足太阴也，（鱼腹上越筋间，箕门之动脉，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。）以候脾胃之气。 下部地，足少阴也，（即太溪，肾经脉气所行。）以候肾。 按上部以候头，则下部以候足可知。以本脏之经脉候本脏，则亦以本腑之经脉候本腑可知。古人多以互文见意，当善会之。再按脏腑经脉共十二，以止九候，故遗手太阳小肠，手厥阴心包，足太阳膀胱三经，不知当诊何处。又胃经之人迎与寸口并诊，而不列九候之中，皆不可晓，此后人之所弃而不讲也。
Yang deficiency leads to aversion to cold and dislike of yin, thus the patient is calm in the morning but chaotic at dusk; (cold prevails at night.) Yin deficiency leads to aversion to heat and dislike of yang, thus the patient is peaceful at night but agitated in the morning; (heat prevails during the day.) This is the manifestation of righteous qi deficiency. When yang pathogenic factors are excess, they become more vigorous upon encountering yang, thus causing heat in the morning and alleviation at dusk; when yin pathogenic factors are excess, they become stronger upon encountering yin, thus causing cold at night and alleviation during the day. This is the manifestation of pathogenic excess. When yang is deficient and yin pathogenic factors invade the yang aspect, the disease manifests after the qi circulates through the yang twenty-five times, thus causing cold during the day and relief at night. When yin is deficient and yang pathogenic factors sink into the yin aspect (this syndrome is quite common), the disease manifests after the qi circulates through the yin twenty-five times, thus causing heat at night and coolness during the day (this can be observed in malaria which may occur either daily or nightly). This is the manifestation of righteous qi deficiency complicated by pathogenic factors. Those with severe heat both day and night represent excessive yang without yin; those with severe cold both day and night represent excessive yin without yang; those with cold during the day and heat at night represent an intermingling of yin and yang. For those with chronic illness and weakness, regardless of day or night, with symptoms appearing and ceasing irregularly, it is because the righteous qi cannot maintain control, leading to mutual invasion of yin and yang, with fluctuating dominance and recovery. If a robust person initially presents with this, it is due to the struggle between pathogenic and righteous qi, causing intermittent disturbance. Observing the Shaoyang syndrome in Cold Damage, where alternating chills and fever have no fixed schedule, confirms this.
Diarrhea followed by dysentery represents the transmission from Spleen to Kidney; dysentery followed by diarrhea represents transmission from Kidney to Spleen, and so on.
When Liver qi is deficient, there is fear; when excess, there is anger. Anger damages the Liver, which can be overcome by sorrow. When Liver fire invades the Heart, agitation and fright occur. When Heart qi is deficient, there is sadness; when excess, there is incessant laughter. Excessive joy damages the Heart, which can be overcome by fear. The Spleen is associated with overthinking; overthinking damages the Spleen, which can be overcome by anger. The Lung is associated with worry; worry damages the Lung, which can be overcome by joy. The Kidney is associated with fear; fear damages the Kidney, which can be overcome by thinking. Anger causes qi to ascend (also said as qi rebellion); joy causes qi to relax; sorrow causes qi to dissipate; fear causes qi to descend; fright causes qi to become disordered; thinking causes qi to knot.
The pulse is named from the combination of blood and qi within the meridians and collaterals. Without blood, it is not filled; without qi, it does not move; without meridians and collaterals, it scatters and fails to follow its course. Since meridians and collaterals are the pathways of the pulse, just as water has channels. There is no place in the human body without blood or qi, just as there is no place on earth without water, yet water must flow into rivers and seas to show its movement; therefore, pulse diagnosis must be performed on the meridians and collaterals. The pathways of blood and qi circulation in the body: large ones are Jing (Main Meridians), small ones are Luo (Collaterals). Jing are like main rivers, Luo are like tributaries. Wherever they are visible externally, they can all be diagnosed. The *Nei Jing* divides them into Three Regions and Nine Palpation Sites. (From *Su Wen: Chapter on Three Regions and Nine Palpation Sites*.) Upper Region Heaven: the arterial pulse at both temples (located at the boundary of Heyan, where the Qi of the Foot-Shaoyang Gallbladder Meridian travels). Used to observe the qi of the head and angles. Upper Region Human: the arterial pulse in front of the ears (i.e., Hegu, where the Qi of the Hand-Shaoyang Sanjiao Meridian travels). Used to observe the qi of the ears and eyes. Upper Region Earth: the arterial pulses on both cheeks (i.e., Dicang and Daying, where the Qi of the Foot-Yangming Stomach Meridian travels). Used to observe the qi of the mouth and teeth. Middle Region Heaven: Hand-Taiyin (i.e., Cun Kou, where the Qi of the Lung Meridian travels). Used to observe the Lung. Middle Region Human: Hand-Shaoyin (i.e., Shenmen, where the Qi of the Heart Meridian travels). Used to observe the Heart. Middle Region Earth: Hand-Yangming (i.e., Hegu, where the Qi of the Large Intestine Meridian travels). Used to observe the qi of the chest. Lower Region Heaven: Foot-Jueyin (the arterial pulse at Wuli, three cun below Qichong, where the Qi of the Liver Meridian travels. Taken while lying down. For women, take Dachi, located in the depression two cun distal to the base of the big toe). Used to observe the Liver. Lower Region Human: Foot-Taiyin (the arterial pulse at Jimen, above the fish belly between the tendons, obtained by deep palpation, where the Qi of the Spleen Meridian travels. To observe Stomach qi, one should take Chongyang on the dorsum of the foot). Used to observe the qi of the Spleen and Stomach. Lower Region Earth: Foot-Shaoyin (i.e., Taixi, where the Qi of the Kidney Meridian travels). Used to observe the Kidney. By observing the head via the upper region, it can be inferred that the feet are observed via the lower region. By observing the Zang organs via their own meridians, it can be inferred that the Fu organs are observed via their own meridians. Ancient authors often used parallel text to imply meaning, which should be understood well. Furthermore, there are twelve meridians of Zang and Fu organs, but only nine palpation sites are listed, leaving out the Hand-Taiyang Small Intestine, Hand-Jueyin Pericardium, and Foot-Taiyang Bladder meridians, making it unclear where to diagnose them. Additionally, the Renying pulse of the Stomach Meridian is diagnosed alongside Cun Kou but is not included in the nine sites, which is incomprehensible and has been abandoned by later generations without discussion.