平按∶此篇见《素问》卷十三第四十六《病能论》篇。
所谓深之细者，其中手如针，摩之切之，聚者坚也，博者大也。《上经》者，气之
通天也。《下经》者，言病之变化也。（诊脉所知，中手如针，此细之状也。切，按也。
《上经》言上通天之气，《下经》言下病之变化也。又自腰以上，随是何经之气，以为
上经；自腰以下，以为下经。上经通于天气，下经言其变化也。平按∶《素问》针下有
也字，气上有言字。）《金匮》者，决死生也。（《金匮》之章，作决死生之论也。）
《揆度》者，切度之。《奇恒》者，言奇病也。所谓奇者，使奇病不得以四时死者也。
恒
者，得以四时死者也。所谓揆者，方切求也。度者，得其病处也，以四时度之也。（得
病传之，至于胜时而死，此为恒也。中生喜怒，令病次传死者，此为奇也。揆者，方将
求病所在，揆量之也。度者，得其病处，更于四时度其得失也。平按∶方切求也下《素
问》有“言切求其脉理也”七字。注令病次传死者，《素问》新校正引杨注作令病次传
者，无死字。又按《素问》王注云∶“凡言所谓者，皆释未了义。今此所谓，寻前后经
文，悉不与此篇义相接。似今数处少成文义者，终是别释经文，世本既缺第七二篇，应
彼缺经错简文也。古文断裂，缪续于此。”）
平按：此篇见于《素问》卷十三第四十六《病能论》篇。
所谓“深之细者”，指脉象深沉而细微，手指切按时感觉如针扎一般；抚摸和按压脉位，脉形聚拢的质地坚实，脉形宽大的则显得粗大。《上经》，是论述人体之气与上天之气相通应的著作。《下经》，是论述疾病发生变化的著作。（通过诊脉所感知的，手指切按时如针扎的感觉，这就是脉象细微的状态。“切”即按压的意思。《上经》论述上部通天之气，《下经》论述下部疾病的变化。另外有一种说法认为：自腰部以上，无论属于哪条经脉的气，都归为《上经》；自腰部以下，归为《下经》。《上经》通于天气，《下经》论述其变化。平按：《素问》中在“针下”后有“有”字，在“气”前有“言”字。）
《金匮》，是决断生死预后的著作。（《金匮》这一章节，是撰写关于决断生死的论述。）
《揆度》，是通过切脉来揣度病情。《奇恒》，是论述奇异疾病的著作。所谓“奇”，是指那些不遵循四时规律而死亡的奇特病症。所谓“恒”，是指遵循四时规律而死亡的一般病症。所谓“揆”，就是方正地切求（病因）。所谓“度”，就是探得病变的部位，并结合四时气候来衡量判断。（疾病传变，到了相克之时而死，这称为“恒”。因内心喜怒等情志因素导致疾病依次传变而死，这称为“奇”。“揆”，是准备探求病所在之处，进行揣量衡量。“度”，是探得病变部位，再结合四时气候来衡量其得失。平按：“方切求也”之下，《素问》中有“言切求其脉理也”七个字。注释中“令病次传死者”，《素问》新校正引用杨上善的注解说作“令病次传者”，没有“死”字。另外查考《素问》王冰的注解说：“凡是说‘所谓’的，都是解释尚未明了的含义。如今这里的‘所谓’，寻究前后的经文，都与本篇的意义不相衔接。似乎这几处缺少成文的义理，终究是另外解释经文，因为世间的版本既已缺失第七十二篇，应该是那些缺失的经文和错乱的简牍文字混入于此。古文断裂，错误地续接在这里。”）
Ping An (Ping An annotations): This chapter appears in Volume 13, Chapter 46, "Lun Bing Neng" (Discourse on the Ability to Manifest Disease) of the *Suwen* (Basic Questions).
The phrase "deep and fine" refers to a pulse that is deep and minute; when palpated with the fingers, it feels like a needle prick. When stroked and pressed, a gathered pulse feels firm, while a broad pulse feels large. The *Shangjing* (Classic Above) discusses how human Qi connects with the Qi of Heaven. The *Xiajing* (Classic Below) discusses the changes of diseases. (What is known through pulse diagnosis, such as the finger feeling like a needle upon palpation, describes the state of a fine pulse. "Qie" means to press. The *Shangjing* discusses the Qi above connecting with Heaven's Qi, while the *Xiajing* discusses the changes of diseases below. Alternatively, it is said: Qi from the waist up, regardless of which meridian it belongs to, constitutes the *Shangjing*; Qi from the waist down constitutes the *Xiajing*. The *Shangjing* connects with Heavenly Qi, while the *Xiajing* discusses its changes. Ping An notes: In the *Suwen*, there is a character "you" (have/exist) after "zhen xia" (under the needle), and a character "yan" (speak) before "qi" (Qi).)
The *Jingui* (Golden Cabinet) is used to determine life and death prognosis. (The chapters of the *Jingui* contain discussions on determining life and death.)
The *Kuidu* (Measure and Estimate) involves estimating conditions through pulse palpation. The *Qiheng* (Extraordinary and Constant) discusses extraordinary diseases. By "extraordinary" (qi), it refers to strange diseases where death does not follow the four seasons. By "constant" (heng), it refers to deaths that do follow the pattern of the four seasons. By "kui" (measure), it means to seek the cause squarely and precisely. By "du" (estimate), it means to locate the site of the disease and evaluate it according to the four seasons. (When disease transmission leads to death during the season that overcomes it, this is called "constant." When internal emotions like anger and joy cause the disease to transmit sequentially leading to death, this is called "extraordinary." "Kui" means preparing to seek the location of the disease and estimate it. "Du" means locating the disease site and further evaluating its gains and losses in relation to the four seasons. Ping An notes: After "fang qie qiu ye" (squarely and precisely seek), the *Suwen* contains seven additional characters: "yan qie qiu qi mai li ye" (speaking of precisely seeking the pulse principle). Regarding the annotation "ling bing ci chuan si zhe" (causing the disease to transmit sequentially leading to death), the Xin Zheng Jiao (New Corrections) of the *Suwen* cites Yang Shangshan's note as "ling bing ci chuan zhe" (causing the disease to transmit sequentially), omitting the character "si" (death). Furthermore, Wang Bing's commentary in the *Suwen* states: "Whenever 'so-called' is mentioned, it explains meanings that were previously unclear. Here, the 'so-called' passages do not connect logically with the preceding or following text of this chapter. It seems these sections lack complete textual meaning, likely serving as separate explanations for the classic text. Since the extant version is missing Chapter 72, it is probable that missing texts and misplaced bamboo slips were erroneously inserted here. The ancient text was broken and incorrectly continued here.")