《经脉别论》曰∶人之居处，动静勇怯，脉亦为之变乎？凡人之惊、恐、恚劳、动静，皆为
变也。（变，谓变易常候。）是以夜行则喘出于肾，（肾主于交，气合幽冥，故行则喘息内从肾
出也。）淫气病肺。（夜行肾劳，因而喘息，气淫不次，则肺病也。）有所堕恐，喘出于肝，恐生
于肝，堕损筋血因而奔喘，故出于肝也。）淫气害脾。（肝木妄淫，害脾土也。）有所惊恐喘出于
肺，（惊则心无所根据，神无所归，气乱胸中，故喘出于肺也。）淫气伤心。（惊则神越，故淫反伤心也。）
度水跌扑，喘出于肾与骨，（湿气通肾，骨、肾主之，故度水跌仆，喘出于肾与骨矣。跌，谓足跌。仆，谓身倒也。）
当是之时，勇者气行则已，怯者则着而为病。（气有强弱，神有壮懦，故殊状也。）故曰∶诊病之道，观
人勇怯，骨肉皮肤，能知有情，以为诊法也。通达性怀，得其情状，乃为深识，诊契物宜也。）
饮食饱甚，汗出于胃。（饱甚胃满，故汗出于胃。）惊而夺精，汗出于心，（惊夺心精，神气浮越，
阳内迫之，故汗出于心。）持重远行，汗出于肾。（骨劳气越，肾复过疲，故持重远行，汗出于肾。）疾走
恐惧，汗出于肝，（暴役于筋，肝气罢极，故疾走恐惧，汗出于肝。）摇体劳苦，汗出于脾。（摇体劳苦
谓动作施力，非疾走远行也。动作用力则谷精四布，脾化水谷，故汗出于脾。）
食气入胃，散精于肝，淫气于筋。（肝养筋，故胃散谷精之气入于肝，则浸淫滋养于筋络矣。）食
气入胃，浊气归心，淫精于脉。（浊气，谷气也。心居胃上，故谷气归心，淫溢精微入于脉也。何者？心主
脉故。）脉气流经，经气归于肺，肺朝百脉，输精于皮毛。（脉气流运乃为大经，经气归宗，上朝于
肺，肺为华盖，位复居高，治节由之，故受百脉朝会，乃布化精气，输于皮毛也。）毛脉合经，行气于府，
（府，谓气之所居处也，是谓气海，在两乳间，名曰膻中也。）府精神明，留于四脏，气归于权衡。（膻
中之布气者，分为三隧∶其下者，走于气街，上者，走于息道，宗气留于海，积于胸中，命曰气海也。
如是分化，乃四脏安定，三焦平均，中外上下各得其所。）权衡以平，气口成寸，以决死生。（三世脉
法，皆以三寸为寸关尺之分，故中外高下，气绪均平，则气口之脉而成寸也。气口者，脉之大要会也。
百脉尽朝，故以其分决死生也。饮入于胃，游溢精气，上输于脾。（水饮流下，至于中焦，水化精微，
上为云雾，云雾散度，乃注于脾，上焦如雾，中焦如沤。）脾气散精，上归于肺，调通水道，下输
膀胱，（水土合化，上滋肺金，金气通肾，故调水道，转注下焦，膀胱禀化乃为溲矣。下焦如渎，
此之谓也。）水精四布，五经并行，合于四时五脏阴阳，揆度以为常也。（水精布，经气行，筋骨成，血
气顺，配合四时寒暑，证符五脏阴阳，揆度盈虚，用为常道。）
《经脉别论》中说：人的居住环境、活动与静止状态、勇敢与怯懦的性格，脉搏也会随之发生变化吗？凡是人的惊恐、愤怒、劳累、活动与静止，都会引起脉象的变化。（所谓“变”，是指改变正常的脉象特征。）因此，夜间行走导致喘息从肾发出，（肾主守静，气合于幽暗之境，所以行走时喘息之气内出于肾。）邪气淫溢会伤害肺脏。（夜间行走使肾劳损，进而产生喘息，气机淫溢无序，就会导致肺病。）如果因坠落而惊恐，喘息从肝发出，恐惧生于肝，（坠落损伤筋血因而奔喘，所以气出于肝。）邪气淫溢会损害脾脏。（肝木之气妄行淫溢，会损害脾土。）如果有惊恐之事，喘息从肺发出，（惊则心神无依，神志无所归附，气乱于胸中，所以喘息从肺发出。）邪气淫溢会伤害心脏。（惊则神气外越，所以逆乱之气反而伤心。）渡水跌倒，喘息从肾和骨发出，（湿气通于肾，骨由肾所主，所以渡水跌倒，喘息从肾与骨发出。跌，指足部扭伤；仆，指身体倒地。）在这个时候，勇敢的人气机运行通畅则病愈，怯弱的人气机停滞就会生病。（气的强弱不同，神的壮盛与懦弱有别，所以表现出的状况也不同。）所以说：诊断疾病的道理，要观察人的勇敢与怯懦，以及骨肉皮肤的状况，能了解其情志变化，以此作为诊法。（通达性情胸怀，掌握其情状，这才是深刻的见识，诊断符合事物规律。）
饮食过饱，汗液从胃发出。（吃得过饱胃满，所以汗出于胃。）受惊而耗夺心精，汗液从心发出，（惊骇夺去心精，神气浮越，阳气内迫，所以汗出于心。）肩负重物远行，汗液从肾发出。（骨骼劳损气机外越，肾又过度疲劳，所以肩负重物远行时汗出于肾。）急速奔跑且恐惧，汗液从肝发出，（突然剧烈运动筋骨，肝气疲极，所以疾走恐惧时汗出于肝。）肢体摇动劳作辛苦，汗液从脾发出。（肢体摇动劳作辛苦指的是动作施力，不是疾走远行。动作用力则谷气精微四布，脾运化水谷，所以汗出于脾。）
食物之气进入胃，将精微散布到肝，浸润滋养于筋络。（肝养筋，所以胃散发的谷精之气进入肝，就浸淫滋养于筋络了。）食物之气进入胃，浊气（谷气）归于心，精微浸润于脉道。（浊气，即谷气。心位于胃之上，所以谷气归心，精微溢出进入脉道。为什么呢？因为心主脉。）脉气流行于经脉，经气归于肺，肺朝会百脉，将精气输布于皮毛。（脉气流动运行成为大经，经气归宗，上朝于肺，肺为华盖，位置居高，治理调节由此决定，所以接受百脉朝会，于是布化精气，输注于皮毛。）毛脉合于经，行气于膻中府，（府，是气居住的地方，这叫做气海，在两乳之间，名叫膻中。）膻中之气精神明，留驻于四脏，气归于平衡。（膻中布散的气，分为三条通道：其下的，走向气街；其上的，走向息道；宗气留在于海，积聚在胸中，命名为气海。这样分化之后，四脏安定，三焦平均，内外上下各得其所。）平衡得以维持，气口形成寸脉，以此来决断生死。（三世脉法，都以三寸为寸关尺的分界，所以内外高低，气绪均匀平稳，则气口的脉象形成寸脉。气口，是脉的大要会。百脉尽皆朝会，所以以其分寸来决断生死。）
饮水进入胃，游溢精气，向上输送给脾。（水饮流下，到达中焦，水化为精微，上升为云雾，云雾散度，便注入脾，上焦如雾，中焦如沤。）脾气散精，向上归于肺，调节疏通水道，向下输送到膀胱，（水土合化，上滋肺金，金气通肾，所以调节水道，转注下焦，膀胱禀受气化而为小便。下焦如渎，说的就是这个。）水精四布，五经并行，配合四时五脏阴阳，衡量度数以作为常道。（水精布散，经气运行，筋骨成形，气血顺畅，配合四时寒暑，证符五脏阴阳，衡量盈虚，用为常道。）
The *Jingmai Bie Lun* (Treatise on the Distinct Aspects of the Meridians) states: Do a person's living environment, activities and rest, as well as their courage and timidity, cause changes in the pulse? All instances of fright, fear, anger, fatigue, activity, and rest induce such changes. (The term "change" refers to the alteration of normal pulse characteristics.) Therefore, walking at night causes panting originating from the Kidney. (The Kidney governs stillness, and its Qi merges with the dark/nether realm; thus, when walking, the panting Qi emerges internally from the Kidney.) The excessive pathogenic Qi then damages the Lung. (Nighttime walking fatigues the Kidney, leading to panting; if the Qi becomes excessive and disordered, it results in Lung disease.) If one falls and is frightened, panting originates from the Liver, and fear arises from the Liver. (Falling injures the sinews and blood, causing frantic panting, hence the Qi emerges from the Liver.) The excessive pathogenic Qi harms the Spleen. (Excessive Wood Qi of the Liver invades and damages Earth Qi of the Spleen.) If one experiences fright or terror, panting originates from the Lung. (Fright leaves the Heart-Mind without support, and the Spirit has no refuge; Qi becomes chaotic in the chest, so panting emerges from the Lung.) The excessive pathogenic Qi damages the Heart. (Fright causes the Spirit to scatter outward, so the rebellious Qi counter-injures the Heart.) Wading through water and stumbling causes panting originating from the Kidney and bones. (Dampness communicates with the Kidney, and bones are governed by the Kidney; therefore, wading through water and stumbling results in panting from the Kidney and bones. "Stumble" refers to twisting the foot; "fall" refers to the body collapsing.) At such times, those who are courageous have smooth Qi circulation and recover, while those who are timid have stagnant Qi which manifests as disease. (Qi varies in strength, and the Spirit varies in robustness or frailty, hence the different manifestations.) Thus it is said: The way to diagnose disease involves observing a person's courage and timidity, as well as their bone, muscle, and skin conditions, to understand their emotional states, thereby establishing diagnostic methods. (Understanding one's nature and temperament, and grasping their specific conditions, constitutes profound insight, ensuring diagnosis aligns with the principles of things.)
Overeating causes sweat to emerge from the Stomach. (When overeating fills the Stomach, sweat emerges from the Stomach.) Fright that depletes Jing (Essence) causes sweat to emerge from the Heart. (Fright deprives the Heart of Jing, causing Spirit and Qi to float and scatter, with Yang Qi pressing inward, so sweat emerges from the Heart.) Carrying heavy loads and traveling long distances causes sweat to emerge from the Kidney. (Bone labor causes Qi to escape outward, and the Kidney becomes overly exhausted, so carrying heavy loads and traveling far results in sweat from the Kidney.) Running fast while fearful causes sweat to emerge from the Liver. (Sudden strain on the sinews exhausts Liver Qi, so running fast and fearing results in sweat from the Liver.) Body movement and arduous labor cause sweat to emerge from the Spleen. (Body movement and arduous labor refer to physical exertion, not running fast or traveling far. Physical exertion distributes grain essence widely; since the Spleen transforms and transports food and drink, sweat emerges from the Spleen.)
Food Qi enters the Stomach, disperses essence to the Liver, and nourishes the sinews. (The Liver nourishes the sinews; thus, the grain essence Qi dispersed by the Stomach enters the Liver and moistens and nourishes the sinew collaterals.) Food Qi enters the Stomach, turbid Qi (Grain Qi) returns to the Heart, and essence permeates the vessels. (Turbid Qi refers to Grain Qi. The Heart sits above the Stomach, so Grain Qi returns to the Heart, and fine essence overflows into the vessels. Why? Because the Heart governs the vessels.) Vessel Qi flows through the meridians, and meridian Qi returns to the Lung. The Lung receives all vessels and transmits essence to the skin and hair. (Vessel Qi flow forms the major meridians; meridian Qi returns to its source, ascending to the Lung. The Lung is the canopy, positioned high, governing regulation; thus, it receives the assembly of all vessels, transforms essence, and transmits it to the skin and hair.) Skin and vessels merge with the meridians, circulating Qi to the Fu organ (Dan Zhong). (The "Fu" here refers to the residence of Qi, known as the Sea of Qi, located between the two breasts, named Dan Zhong [Chest Center].) The spirit and brightness of Qi in Dan Zhong remain in the four Zang organs, and Qi returns to balance. (Qi distributed from Dan Zhong divides into three pathways: the lower pathway goes to the Qi Street; the upper pathway goes to the respiratory tract; Zong Qi [Gathering Qi] remains in the sea, accumulating in the chest, named the Sea of Qi. Through this differentiation, the four Zang organs stabilize, the San Jiao [Triple Burner] balances, and internal/external and upper/lower aspects each find their proper place.) When balance is maintained, the Radial Pulse (Qikou) forms the Cun position, used to determine life and death. (In the Three Generations Pulse Method, the Cun, Guan, and Chi positions are defined within three cun. Thus, when internal/external and high/low Qi qi are uniform and smooth, the Qikou pulse forms the Cun position. Qikou is the great convergence of pulses. Since all vessels assemble there, its division determines life and death.)
Drinking enters the Stomach, where clear essence floats and overflows, transmitting upward to the Spleen. (Water drinks flow down to the Middle Burner; water transforms into essence, rising like mist. As the mist dissipates, it pours into the Spleen. The Upper Burner is like mist; the Middle Burner is like fermentation.) Spleen Qi disperses essence, sending it upward to the Lung, regulating and unblocking the water passages, and transmitting downward to the Bladder. (Water and earth combine and transform, nourishing Metal Qi of the Lung upward; Metal Qi communicates with the Kidney, thus regulating water passages and transferring them to the Lower Burner. The Bladder receives transformation to produce urine. The Lower Burner is like a ditch, which is what this refers to.) Water essence spreads in all directions, the five meridians run together, harmonizing with the four seasons and the Yin-Yang of the five Zang organs, measured according to standard principles. (Water essence spreads, meridian Qi moves, sinews and bones form, Qi and blood flow smoothly. This coordinates with the cold and heat of the four seasons and verifies against the Yin-Yang of the five Zang organs. Measuring fullness and emptiness, it serves as the constant principle.)