（素问三部九候论）
帝曰∶何以知病之所在？岐伯曰∶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。（此言九候之中，而复有七诊之法，谓脉失其常而独大者、独小者、独疾者、独迟者、独寒者、独热者、独陷下
者，皆病之所在也。独寒独热，谓其或在上，或在下，或在表，或在里也。陷下，沉伏不起也。此虽以三部九候为言，
而于气口部位，类推为用，亦惟此法。此与后二十五章同篇，七诊之义所当并考。愚按∶七诊之法，本出此篇；而勿听
子谬谓七诊者，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。夫此七者，焉得皆谓之诊？总之一平旦诊法耳。后世遂尔谬传，竟致失其本原，是真可以勿听矣。）
（素问方盛衰论）
诊有十度，度人脉度、脏度、肉度、筋度、俞度。（诊法虽有十度，而总不外乎阴阳也。十度，谓脉脏肉筋俞，是为
五度，左右相同，各有其二，二五为十也。脉度者，如经脉、脉度等篇是也。脏度，如本藏、肠胃、平人绝谷等篇是也。
肉度，如卫气失常等篇是也。筋度，如经筋篇是也。俞度，如气府、气穴、本输等篇是也。度，数也。度人之度音铎，
余音杜。）阴阳气尽，人病自具。（凡此十度者，人身阴阳之理尽之矣，故人之疾病亦无不具见于此。）脉动无常，散阴颇
阳，脉脱不具，诊无常行。（脉动无常，言脉无常体也。散阴颇阳，言阴气散失者，脉颇类阳也。何也？如仲景曰∶若脉
浮大者，气实血虚也。叔和曰∶诸浮脉无根者皆死。又曰∶有表无里者死。谓真阴散而孤阳在，脉颇似阳而无根者，非
真阳之脉也，此其脉有所脱而阴阳不全具矣，诊此者有不可以阴阳之常法行也，盖谓其当慎耳。）诊必上下，度民君卿。
（贵贱尊卑，劳逸有异，膏粱藜藿，气质不同，故当度民君卿，分别上下以为诊。度，入声。）受师不卒，使术不明，不
察逆从，是为妄行，持雌失雄，弃阴附阳，不知并合，诊故不明，（卒，尽也。雌雄，即阴阳之义。生气通天论曰∶阴阳
离决，精神乃绝。故凡善诊者，见其阴必察其阳，见其阳必察其阴。使不知阴阳逆从之理，并合之妙，是真庸庸者耳，
诊焉得明？）传之后世，反论自章。（理既不明，而妄传后世，则其谬言反论，终必自章露也。）至阴虚，天气绝；至阳
盛，地气不足。（至阴至阳，即天地之道也，设有乖离，败乱乃至。六微旨大论曰∶气之升降，天地之更用也。升已而降，
降者谓天；降已而升，升者谓地。天气下降，气流于地；地气上升，气腾于天。故易以地在天上而为泰，言其交也；天
在地上而为否，言其不交也。此云至阴虚者，言地气若衰而不升，不升则无以降，故天气绝。至阳盛者，言天气若亢而
不降，不降则无以升，故地气不足。盖阴阳二气，互藏其根，更相为用，不可偏废。此借天地自然之道，以喻人之阴阳
贵和也。丹溪引此虚盛二字，以证阳常有余，阴常不足，其说左矣。）阴阳并交，至人之所行。（并交者，阴阳不相失而
得其和平也。此其调摄之妙，惟至人者乃能行之。）阴阳并交者，阳气先至，阴气后至。是以圣人持诊之道，先后阴阳而
持之。（凡阴阳之道，阳动阴静，阳刚阴柔，阳倡阴随，阳施阴受，阳升阴降，阳前阴后，阳上阴下，阳左阴右，数者为
阳，迟者为阴，表者为阳，里者为阴，至者为阳，去者为阴，进者为阳，退者为阴，发生者为阳，收藏者为阴，阳之行
速，阴之行迟。故阴阳并交者，必阳先至而阴后至。是以圣人之持诊者，在察阴阳先后以测其精要也。）奇恒之势，乃六
十首，诊合微之事，追阴阳之变，章五中之情；其中之论，取虚实之要，定五度之事，知此乃足以诊。（奇，异也。恒，
常也。六十首，即禁服篇所谓通于九针六十篇之义，今失其传矣。诊合微之事者，参诸诊之法而合其精微也。追阴阳之
变者，求阴阳盛衰之变也。章，明也。五中，五脏也。五度，即前十度也。必能会此数者而参伍其妙，斯足以言诊矣。）
是以切阴不得阳，诊消亡，得阳不得阴，守学不湛，知左不知右，知右不知左，知上不知下，知先不知后，故治不久。（切
阴不得阳、诊消亡者，言人生以阳为主，不得其阳，焉得不亡？如阴阳别论曰∶所谓阴者，真脏也，见则为败，败必死
矣。所谓阳者，胃脘之阳也。平人气象论曰∶人无胃气死。脉无胃气死。是皆言此阳字。湛，明也。若但知得阳而不知
阳中有阴及阴平阳秘之道者，是为偏守其学，亦属不明。如左右上下先后者，皆阴阳之道也。使不知左右，则不明升降
之理；不知上下，则不明清浊之宜；不知先后，则不明缓急之用，安望其久安长治而万世不殆哉？）知丑知善，知病知
不病，知高知下，知坐知起，知行知止，用之有纪，诊道乃具，万世不殆。（凡此数者，皆有对待之理，若差之毫厘，则
缪以千里。故凡病之善恶，形之动静，皆所当辨。能明此义而用之有纪，诊道斯备，故可万世无殆矣。纪，条理也。殆，
危也。）起所有余，知所不足，（起，兴起也。言将治其有余，当察其不足。盖邪气多有余，正气多不足。若只知有余，
而忘其不足，则取败之道也。此示人以根本当慎之意。）度事上下，脉事因格。（能度形情之高下，则脉事因之可格至而
知也。）是以形弱气虚死；（中外俱败也。）形气有余，脉气不足死；（外貌无恙，脏气已坏也。）脉气有余，形气不足生。
脏气未伤者，形衰无害，盖以根本为主也。又如三部九候论曰∶形肉已脱，九候虽调犹死。盖脱与不足，本自不同，而
形肉既脱，脾元绝矣，故脉气虽调，亦所不治。当与此节互求其义。）
（《素问·三部九候论》）
黄帝问道：怎样知道疾病所在的部位？岐伯回答说：观察三部九候的脉象，如果其中某一处的脉独小，是病；独大，是病；独快（数），是病；独慢（迟），是病；独热，是病；独寒，是病；独沉陷不起，是病。（这段文字说明在九候之中，又有七种诊察方法，即脉象失去常态而单独表现为大的、小的、快的、慢的、寒的、热的、沉陷不起的，都是疾病所在的地方。所谓独寒独热，是指脉象或在上部，或在下部，或在体表，或在体内。所谓陷下，是指脉象沉伏不起。这里虽然是以三部九候来论述，但对于气口部位，也可以类推使用，也只适用这种方法。这与后文第二十五章同属一篇，关于“七诊”的意义应当一并考证。我按语道：七诊的方法，原本出自本篇；但勿听子错误地认为七诊是指：适宜在平旦诊察是一，阴气未动二是，阳气未散三是，饮食未进四是，经脉未盛五是，络脉调匀六是，气血未乱七是。这七点，怎么能都称为诊法呢？总归只是一种平旦诊法罢了。后世于是谬传，竟然导致失去了它的本源，这确实是可以不予理睬的。）
（《素问·方盛衰论》）
诊法有十度，用来度量人的脉度、脏度、肉度、筋度、俞度。（诊法虽然有十度，但总括起来不外乎阴阳。十度，是指脉、脏、肉、筋、俞这五度，左右两侧相同，各有其二，二乘以五等于十。脉度，如《经脉》、《脉度》等篇所述。脏度，如《本藏》、《肠胃》、《平人绝谷》等篇所述。肉度，如《卫气失常》篇所述。筋度，如《经筋》篇所述。俞度，如《气府》、《气穴》、《本输》等篇所述。度，就是数的意思。“度人”的“度”读音为铎（duó），其余读作杜（dù）。）阴阳之气耗尽，人的疾病表现就完全具备了。（凡是这十度，把人身阴阳的道理都概括尽了，所以人的疾病没有不在这十度中体现出来的。）脉动没有常规，阴气散失则脉象颇似阳脉，脉气脱失则阴阳不全，诊察时不能拘泥于常法。（脉动无常，是说脉象没有固定的形态。散阴颇阳，是说阴气散失时，脉象颇类似阳脉。为什么呢？如张仲景说：如果脉浮大，是气实血虚。王叔和说：所有无根的浮脉都是死证。又说：只有表脉没有里脉的是死证。意思是真阴散失而孤阳独存，脉象颇像阳脉却无根，这不是真正的阳脉，这是脉气有所脱失而阴阳不全，诊察这种情况的人不可以用阴阳的常规方法来处理，大概是说要谨慎罢了。）诊察必须区分上下，衡量百姓与君卿的差异。（因为贵贱尊卑不同，劳逸有别，饮食有膏粱藜藿之分，气质各异，所以应当衡量百姓与君卿的区别，分别上下以进行诊察。“度”在这里读入声。）师承学业未完成，医术不明朗，不考察逆顺关系，这就是妄行，持守阴性而丢失阳性，抛弃阴而依附阳，不知道综合判断，诊察自然就不明白，（卒，尽的意思。雌雄，就是阴阳的含义。《生气通天论》说：阴阳离决，精神就会断绝。所以善于诊察的人，看到阴必察阳，看到阳必察阴。如果不了解阴阳逆顺的道理和综合运用的奥妙，这真是平庸之辈，诊察怎么能明白呢？）流传给后世，反而让错误的言论彰显。（道理既然不明白，而胡乱传给后世，那么他的谬误之言最终必定自己暴露出来。）至阴虚弱，天气就会断绝；至阳亢盛，地气就会不足。（至阴至阳，就是天地的规律，如果有乖违背离，败乱就到了。《六微旨大论》说：气的升降，是天地交替的作用。升已而降，降者称为天；降已而升，升者称为地。天气下降，气流注于地；地气上升，气腾扬于天。所以《易经》以地在天上组成泰卦，表示交合；天在地上组成否卦，表示不交合。这里说至阴虚，是说地气如果衰弱而不升，不升就无法降，所以天气断绝。至阳盛，是说天气如果亢奋而不降，不降就无法升，所以地气不足。大概阴阳二气，互相蕴藏根基，互为作用，不可偏废。这里借用天地自然的规律，来比喻人的阴阳贵在调和。朱丹溪引用“虚”、“盛”二字，来证明阳常有余、阴常不足，他的说法是错误的。）阴阳并交，是至人所施行的。（并交，是指阴阳不相失而达到和平状态。这种调摄的奥妙，只有至人才能施行。）阴阳并交，阳气先到达，阴气后到达。所以圣人掌握诊察之道，根据阴阳的先后次序来把握它。（凡阴阳的道理，阳动阴静，阳刚阴柔，阳倡阴随，阳施阴受，阳升阴降，阳前阴后，阳上阴下，阳左阴右，数为阳，迟为阴，表为阳，里为阴，至为阳，去为阴，进为阳，退为阴，发生为阳，收藏为阴，阳的运行速度快，阴的运行速度慢。所以阴阳并交，必然是阳先到而阴后到。因此圣人掌握诊察之道，在于考察阴阳的先后以测度其精要。）奇恒之势，共有六十首，诊察结合细微之事，追索阴阳的变化，阐明五脏的情状；其中的理论，取虚实的关键，确定五度的事务，懂得这些就足以进行诊察了。（奇，异的意思。恒，常的意思。六十首，即《禁服》篇所说的通晓九针六十篇的含义，现在失传了。诊合微之事，是参酌诊察的方法并结合其精微之处。追阴阳之变，是探求阴阳盛衰的变化。章，明的意思。五中，指五脏。五度，即前面的十度。必须能融会这几方面并参伍其奥妙，才足以谈论诊察。）所以切按阴脉不得阳脉，诊察就会消亡；得到阳脉不得阴脉，说明学问不精深；知左不知右，知右不知左，知上不知下，知先不知后，所以治疗不能持久。（切按阴脉不得阳脉、诊察消亡，是说人生以阳为主，得不到阳，怎么会不灭亡？如《阴阳别论》说：所谓的阴，是真脏脉，出现就是败象，败象必然死亡。所谓的阳，是胃脘之阳。《平人气象论》说：人无胃气死，脉无胃气死。这些都是说这个“阳”字。湛，明的意思。如果只知道得阳而不知道阳中有阴以及阴平阳秘的道理，这是偏执地坚守其学说，也属于不明白。至于左右、上下、先后，都是阴阳的道理。如果不了解左右，就不明白升降的道理；不了解上下，就不明白清浊的适宜；不了解先后，就不明白缓急的运用，怎么指望长治久安而万世不危呢？）知道丑与善，知道病与不病，知道高与下，知道坐与起，知道行与止，运用有条理，诊察之道就完备了，万世不危。（凡这些都有关于对待的道理，如果差之毫厘，就会谬以千里。所以凡是病的善恶，形的动静，都应当辨别。能明白这个道理并运用有条理，诊察之道就具备，所以可以万世无危。纪，条理的意思。殆，危险的意思。）兴起所余（邪气），知道所不足（正气），（起，兴起的意思。是说将要治疗有余之邪，应当察知不足的正气。大概邪气多有余，正气多不足。如果只知有余，而忘记不足，就是自取败亡的道路。这是示人以根本当谨慎的意思。）度量事情的高下，脉事依据格则。（能度量形情的高下，那么脉事就可以据此推知而明白了。）所以形体弱、气虚会死；（内外都败坏。）外形看似无恙、但脏气已坏、脉气不足的会死；（外貌没有异常，但内脏之气已经败坏。）脉气有余、但形气不足的能生。（脏气没有受伤的，形体衰弱也没有害处，大概是以根本为主。又如《三部九候论》说：形体肌肉已经脱失，九候脉象虽然调和也会死。大概脱失与不足，本来不同，但如果形体肌肉既已脱失，脾元之气就绝灭了，所以脉气虽然调和，也是无法治疗的。应当与此节互相探究其意义。）
(Su Wen, Chapter on the Three Regions and Nine Positions)
The Yellow Emperor asked: How can one know the location of a disease? Qibo replied: By observing the nine positions (Jiu Hou), if the pulse in one position is exclusively small, it indicates disease; if exclusively large, it indicates disease; if exclusively rapid (Shu), it indicates disease; if exclusively slow (Chi), it indicates disease; if exclusively hot, it indicates disease; if exclusively cold, it indicates disease; if exclusively sunken and depressed, it indicates disease. (This passage explains that within the nine positions, there are seven diagnostic methods (Qi Zhen). When the pulse loses its normal state and manifests exclusively as large, small, rapid, slow, cold, hot, or sunken/depressed, these all indicate the location of disease. "Exclusively cold or hot" refers to the pulse being located either upper or lower, exterior or interior. "Sunken and depressed" refers to the pulse being deep and hidden without rising. Although this discusses the three regions and nine positions, the same method can be analogously applied to the Qi Kou (radial artery at the wrist) position. This belongs to the same chapter as the later twenty-fifth chapter, and the meaning of the "seven diagnostics" should be studied together. My commentary: The method of the seven diagnostics originally comes from this chapter; however, Wu Tingzi erroneously claimed that the seven diagnostics refer to: 1. It is suitable to diagnose at dawn; 2. Yin Qi has not yet moved; 3. Yang Qi has not yet scattered; 4. Food and drink have not been taken; 5. Meridian Qi has not yet flourished; 6. Collateral Qi is balanced; 7. Qi and Blood have not yet become chaotic. How can these seven points all be called diagnostic methods? They essentially constitute only a "dawn diagnosis" method. Later generations mistakenly transmitted this, causing the loss of its original source, which truly deserves to be ignored.)
(Su Wen, Chapter on Excess and Deficiency)
Diagnostic methods include ten degrees (Du), used to measure the pulse degree, zang-organ degree, flesh degree, tendon degree, and shu-point degree. (Although there are ten degrees in diagnosis, they ultimately do not go beyond Yin and Yang. The ten degrees refer to the five degrees of pulse, zang, flesh, tendon, and shu points. Since the left and right sides are identical, each has two instances, making two times five equal to ten. "Pulse degree" refers to chapters such as *Meridians* and *Pulse Degrees*. "Zang degree" refers to chapters such as *Original Zang Organs*, *Stomach and Intestines*, and *Normal People Without Food*. "Flesh degree" refers to the chapter *Abnormalities of Wei Qi*. "Tendon degree" refers to the chapter *Tendons*. "Shu point degree" refers to chapters such as *Qi Palaces*, *Qi Acupoints*, and *Original Shu Points*. "Du" means number/measure. In "measuring people," "du" is pronounced 'duo'; otherwise, it is pronounced 'du'.) When Yin and Yang Qi are exhausted, the manifestations of human diseases are fully revealed. (These ten degrees encompass all principles of Yin and Yang in the human body; therefore, no human disease fails to manifest within them.) Pulse movement has no constant form; when Yin Qi scatters, the pulse resembles Yang; when pulse Qi is lost, Yin and Yang are incomplete, so diagnosis cannot follow constant rules. ("Pulse movement has no constant form" means the pulse has no fixed morphology. "Scattering Yin resembling Yang" means when Yin Qi scatters, the pulse closely resembles Yang. Why? As Zhang Zhongjing said: If the pulse is floating and large, it indicates excess Qi and deficient Blood. Wang Shuhe said: All floating pulses without a root are fatal. He also said: Having exterior pulse but no interior pulse is fatal. This means true Yin has scattered, leaving isolated Yang; the pulse resembles Yang but lacks a root, which is not a true Yang pulse. This indicates pulse Qi is lost and Yin/Yang are incomplete. Diagnosing such cases requires caution and not applying standard Yin/Yang rules.") Diagnosis must distinguish upper and lower, and assess differences among commoners, rulers, and nobles. (Due to differences in status, labor and rest, diet (rich vs. coarse), and constitution, one must assess the distinctions between commoners and nobles, differentiating upper and lower for diagnosis. Here, "du" is pronounced with an entering tone.) If one does not complete their apprenticeship, their medical skills remain unclear, and they fail to examine reversal and compliance (Ni Cong), this is reckless action. Holding to Yin while losing Yang, abandoning Yin to attach to Yang, and failing to understand integration leads to unclear diagnosis. (Cui means completion. Yin-Yang corresponds to Female-Male. *Chapter on Life Qi Connecting with Heaven* states: When Yin and Yang separate, spirit and vitality cease. Therefore, skilled diagnosticians observe Yang when seeing Yin, and observe Yin when seeing Yang. Ignoring the principles of Yin-Yang reversal/compliance and integration makes one mediocre, unable to clarify diagnosis.) Transmitting this to future generations will cause erroneous theories to become prominent. (If principles are unclear and recklessly transmitted, errors will inevitably be exposed.) Extreme Yin deficiency causes Heavenly Qi to cease; extreme Yang excess causes Earthly Qi to be insufficient. (Extreme Yin and Yang represent the Way of Heaven and Earth. If they deviate, chaos ensues. *Chapter on Six Micro Principles* states: Ascending and descending of Qi is the mutual use of Heaven and Earth. After ascending, it descends; the descending is called Heaven. After descending, it ascends; the ascending is called Earth. Heavenly Qi descends, flowing into Earth; Earthly Qi ascends, rising to Heaven. Thus, in the I Ching, Earth over Heaven forms Tai (Peace), indicating interaction; Heaven over Earth forms Pi (Stagnation), indicating non-interaction. Saying "Extreme Yin deficiency" means if Earthly Qi is weak and fails to ascend, it cannot descend, so Heavenly Qi ceases. "Extreme Yang excess" means if Heavenly Qi is hyperactive and fails to descend, it cannot ascend, so Earthly Qi is insufficient. Yin and Yang Qi mutually contain their roots and rely on each other; neither can be neglected. This borrows natural laws to illustrate that human Yin and Yang must maintain harmony. Zhu Danxi cited "deficiency" and "excess" to prove "Yang is often in excess, Yin is often deficient," which is incorrect.) Yin and Yang interacting harmoniously is practiced by those of perfect virtue. (Interaction implies Yin and Yang do not lose each other and achieve peace. Only those of perfect virtue can practice this regulation.) In Yin-Yang interaction, Yang Qi arrives first, and Yin Qi arrives later. Therefore, sages hold the way of diagnosis by following the sequence of Yin and Yang. (In Yin-Yang principles: Yang moves, Yin is still; Yang is firm, Yin is soft; Yang initiates, Yin follows; Yang acts, Yin receives; Yang ascends, Yin descends; Yang precedes, Yin follows; Yang is above, Yin is below; Yang is left, Yin is right; Fast is Yang, Slow is Yin; Exterior is Yang, Interior is Yin; Arrival is Yang, Departure is Yin; Advance is Yang, Retreat is Yin; Generation is Yang, Storage is Yin. Yang moves fast, Yin moves slow. Thus, in Yin-Yang interaction, Yang arrives first and Yin later. Sages master diagnosis by observing the sequence of Yin and Yang to grasp the essence.) The patterns of the extraordinary (Qi Heng) consist of sixty sections. Diagnosis combines subtle matters, traces changes of Yin and Yang, and clarifies the condition of the Five Zang organs. Its theory takes the key of deficiency and excess, determines the affairs of the five degrees, and understanding this suffices for diagnosis. (Qi means extraordinary; Heng means constant. Sixty sections refer to the sixty chapters on the ninety needles mentioned in *Jin Fu*, now lost. "Diagnosis combines subtle matters" means integrating diagnostic methods with their subtleties. "Tracing changes of Yin and Yang" means seeking variations in Yin-Yang excess and deficiency. Zhang means to clarify. Wuzhong refers to the Five Zang. Wudu refers to the aforementioned ten degrees. Mastering these allows one to discuss diagnosis.) Therefore, palpating Yin without obtaining Yang leads to disappearance and death; obtaining Yang without Yin shows shallow learning. Knowing left but not right, right but not left, upper but not lower, prior but not posterior, results in treatment that cannot last long. (Palpating Yin without Yang implies life relies on Yang; without Yang, death occurs. *Chapter on Yin-Yang Distinctions* states: Yin refers to True Zang pulses; their appearance signifies failure and death. Yang refers to the Yang of the Stomach House. *Chapter on Normal People's Phenomena* states: No stomach Qi means death; no stomach Qi in pulse means death. These refer to this "Yang." Zhan means clear. Knowing only Yang without understanding Yin within Yang or the balance of Yin and Yang is biased learning and unclear. Left/right, upper/lower, prior/posterior are all Yin-Yang principles. Not knowing left/right obscures ascending/descending; not knowing upper/lower obscures clear/turbid; not knowing prior/posterior obscures urgency/slowness. How can one expect long-term stability?) Knowing ugliness and beauty, sickness and health, high and low, sitting and standing, walking and stopping, and applying them with order ensures the completeness of diagnostic ways, lasting forever without danger. (All these involve dualistic principles; a slight error leads to great deviation. One must distinguish the good/evil of disease and the motion/stillness of form. Understanding this and applying it orderly completes diagnosis, ensuring safety forever. Ji means order; Dai means danger.) Address what is in excess (pathogenic factors), knowing what is deficient (healthy Qi). (Qi means to address/initiate. When treating excess, one must observe deficiency. Pathogenic factors are often in excess; healthy Qi is often deficient. Focusing only on excess while ignoring deficiency leads to defeat. This warns to be cautious of the root.) Measure matters of high and low; pulse matters follow the grid/principles. (By measuring the height/depth of physical conditions, pulse matters can be deduced accordingly.) Therefore, weak form and deficient Qi lead to death; (Internal and external collapse.) Form appears sufficient but Zang Qi is damaged and pulse Qi is deficient leads to death; (Externally normal, but internal organ Qi is ruined.) Pulse Qi is excessive but form and Qi are deficient leads to survival. (If Zang Qi is unharmed, physical decline is harmless, as the root is primary. As stated in *Chapter on Three Regions and Nine Positions*: If flesh and muscle are wasted, even if the nine positions are harmonious, death occurs. Waste differs from insufficiency; if flesh is wasted, Spleen Yuan is severed, so even harmonious pulse Qi cannot save. This should be cross-referenced with the previous section.)