（素问脉要精微论）
黄帝问曰∶诊法何如？（诊，视也，察也，候脉也。凡切脉望色，审问病因，皆可言诊，而此节以诊脉为言。）岐伯
对曰∶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，故乃可诊有过之脉。（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。故难经曰∶寸口者脉之大会，五脏六腑之所终始也。营卫生会篇曰∶平旦阴尽而阳受气
矣。日中而阳陇，日西而阳衰，日入阳尽而阴受气矣。口问篇曰∶阳气尽，阴气盛，则目瞑；阴气尽而阳气盛，则寤矣。
故诊法当于平旦初寤之时，阴气正平而未动，阳气将盛而未散，饮食未进而谷气未行，故经脉未盛，络脉调匀，气血未
至扰乱，脉体未及更改，乃可以诊有过之脉。有过，言脉不得中而有过失也。夫脉者气血之先也，气血盛则脉盛，气血
衰则脉衰，气血热则脉数，气血寒则脉迟。气血微则脉弱，气血平则脉和；又如长人脉长，短人脉短，性急人脉急，性
缓人脉缓，此皆其常也。反者为逆。凡此之类，是皆有过之谓。）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？此最是医家
妙用，不可视为泛常。夫参伍之义，以三相较谓之参，以伍相类谓之伍。盖彼此反观，异同互证，而必欲搜其隐微之谓。
如易曰∶参伍以变，错综其数。通其变，遂成天地之文；极其数，遂定天下之象。非天下之至变，其孰能与于此？即此
谓也。）
《素问·脉要精微论》
黄帝问道：诊察疾病的方法是怎样的？（“诊”，即视诊、察诊、候脉。凡是切脉、望色、审问病因，都可以称为“诊”，而这一节主要讲的是诊脉。）岐伯回答说：诊脉通常选择在清晨（平旦）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，气血运行尚未紊乱，因此才能诊察出有异常的脉象。（“平旦”是阴阳交替的时段。阳主白天，阴主黑夜；阳主表，阴主里。人体的营卫之气，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。所以《难经》说：“寸口是脉气的总会，五脏六腑气血终始之处。”《营卫生会篇》说：“清晨阴气尽而阳气受气。”中午阳气隆盛，傍晚阳气衰退，日落阳气耗尽而阴气受气。《口问篇》说：“阳气尽，阴气盛，则眼睛闭合入睡；阴气尽而阳气盛，则醒来。”因此诊脉应当在清晨刚醒之时，此时阴气正平稳而未扰动，阳气将盛而未耗散，饮食未进而谷气未运行，所以经脉未充盛，络脉调匀，气血未至扰乱，脉体未及改变，才可以诊察出有异常的脉象。“有过”，指脉象不符合常度而有失常态。脉是气血的先兆，气血盛则脉盛，气血衰则脉衰，气血热则脉数，气血寒则脉迟。气血微弱则脉弱，气血平和则脉和；又如身材高的人脉长，身材矮的人脉短，性情急躁的人脉急，性情缓和的人脉缓，这些都是正常情况。相反的就是逆证。凡此种种，就是所谓的“有过”。）通过切按脉搏的动静，观察眼睛的神采精明，诊察五色变化，观察五脏的有余和不足，六腑的强与弱，形体的盛与衰，将这些方面相互参照比较，从而判断死生的界限。（“切”，是用手指按压探寻的意思。切按脉搏的动静，是为了诊察阴阳。观察眼睛的精明神采，是为了诊察神气。诊察五色的变化显现，是为了诊察生克、邪正。观察脏腑的虚实以诊察内在情况，辨别形体的盛衰以诊察外在表现。所以大凡诊病，必须结合脉象、面色、内外情况，相互参照比较以求得真相，那么阴阳表里、虚实寒热的病情就无处隐藏，先后缓急、真假逆从的治疗也就必然没有差错，因此可以决断死生的界限，何况是普通的疾病呢？这最是医家的妙用，不可视为平常之事。“参伍”的含义，以三相较验称为“参”，以五相类比称为“伍”。大概是彼此反观，异同互证，一定要搜求其隐微之处的意思。如《易经》说：“参伍以变，错综其数。通其变，遂成天地之文；极其数，遂定天下之象。”如果不是天下最善于变化的人，谁能做到这样呢？说的就是这个意思。）
*Suwen: Pulse Essentials and Subtleties*
The Yellow Emperor asked, "How should diagnosis be conducted?" ("Zhen" refers to observation, examination, and pulse palpation. All methods such as taking the pulse, observing complexion, and inquiring about the cause of disease can be termed "zhen," but this section specifically discusses pulse diagnosis." Qi Bo replied, "Pulse diagnosis is usually performed at dawn (pingdan). At this time, 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 uniform, and qi and blood are not yet chaotic. Therefore, it is possible to diagnose abnormal pulses." (Dawn is the junction of yin and yang. Yang governs the day, yin governs the night; yang governs the exterior, yin governs the interior. The Ying and Wei qi circulate fifty times through the body in one day and night. During the day, they travel through the yang aspects; during the night, through the yin aspects. By dawn, they all converge at the Cun Kou (radial artery). Thus, the *Nanjing* states: 'Cun Kou is the great assembly of pulses, where the qi of the five zang organs and six fu organs begins and ends.' The *Yingweishenghui Chapter* states: 'At dawn, yin is exhausted and yang receives qi.' At noon, yang is abundant; at sunset, yang declines; after sunset, yang is exhausted and yin receives qi. The *Kouwen Chapter* states: 'When yang qi is exhausted and yin qi is abundant, the eyes close for sleep; when yin qi is exhausted and yang qi is abundant, one awakens.' Therefore, pulse diagnosis should be conducted at dawn upon waking. At this moment, yin qi is stable and undisturbed, yang qi is about to become abundant but has not yet dispersed, food has not been ingested, and grain qi has not yet circulated. Consequently, the meridians are not yet full, the collaterals are harmonious, qi and blood are not chaotic, and the pulse body has not changed. Only then can abnormal pulses be diagnosed. 'You guo' refers to pulses that deviate from the norm and exhibit abnormalities. The pulse is the precursor of qi and blood. When qi and blood are abundant, the pulse is strong; when deficient, the pulse is weak; when hot, the pulse is rapid; when cold, the pulse is slow. When qi and blood are faint, the pulse is weak; when balanced, the pulse is harmonious. Furthermore, tall people tend to have long pulses, short people short pulses, those with irritable temperaments have rapid pulses, and those with calm temperaments have slow pulses. These are all normal conditions. Deviations are considered adverse. All these cases constitute what is meant by 'you guo'.) By palpating the movement and stillness of the pulse, observing the clarity and spirit of the eyes, examining the five colors, assessing the excess and deficiency of the five zang organs, the strength and weakness of the six fu organs, and the flourishing and declining state of the physical form, and by cross-referencing these factors (*can wu*), one can determine the boundary between life and death. ("Qie" means pressing and searching with fingers. Palpating the pulse's movement and stillness diagnoses yin and yang. Observing the clarity of the eyes diagnoses Shen qi (spiritual qi). Examining changes in the five colors diagnoses generation/restriction cycles, pathogenic factors, and healthy qi. Observing the deficiency and excess of zang organs diagnoses internal conditions; distinguishing the flourishing or declining appearance diagnoses external conditions. Therefore, in diagnosing diseases, one must combine pulse, color, and internal/external factors, using cross-reference (*can wu*) to seek the truth. In doing so, the nature of yin/yang, interior/exterior, deficiency/excess, and cold/heat will be revealed, and treatments regarding priority, urgency, authenticity, and reversal will be without error. Thus, one can determine the boundaries of life and death, let alone ordinary diseases. This is a subtle application of medicine and should not be regarded as trivial. The meaning of *can wu* is: comparing three things is called *can*; classifying five things is called *wu*. It involves mutual reflection, verifying similarities and differences, and seeking hidden subtleties. As the *I Ching* says: 'Can wu leads to change, interlacing numbers. Through understanding change, the patterns of heaven and earth are formed; by exhausting numbers, the images of the world are determined.' Who else but those who master the greatest changes could achieve this? This is what is meant.")