故贪而不仁也。好入恶出，阴性藏也。下意貌亲，阴性卑柔也。不随时务，
阴喜静也。后动于人，阴性迟也。长大者，阴盛之形也。似偻者，
好曲身伛偻下意之态也。其色黑黯黯，阴盛之色也。此太阴人之情状也。
少阴情状，小贪贼心，喜失愠得，伤害无恩，
立则险躁，寡和无亲，行如伏鼠，易惧易欣。
【注】少阴，阴微而残忍，故贪小而贼心也。喜失愠得，阴性嫉妒也。
伤害无恩，阴性残忍也。立则险躁，阴性危险也。寡和无亲，阴性冷落也。
行如伏鼠，阴性隐伏也。易惧易欣，谓如鼠之得失，忻然而进，惧然而退也。
此少阴人之情状也。
太阳情状，自大轩昂，仰胸挺腹，足高气扬，
志大虚说，作事好强，虽败无悔，自用如常。
【注】太阳，阳盛而过刚，故自大轩昂，仰胸挺腹，足高气扬也。
好志大者，阳性好刚强也。好虚说者，阳性好夸张也。作事好强，
虽事败而不悔者，以其常好自用自是，亦阳过刚，果于断也。
此太阳人之情状也。
少阳情状， 谛自贵，志小易盈，好外不内，
立则好仰，行则好摇，两臂两肘，常出于背。
【注】少阳，阳微而明小，故 谛小察，自贵小官，志小易盈满也。
好外交而不内附者，阳之性外也。立则好仰，阳之性上也。行则好摇，
阳之性动也。两臂两肘常出于背者，亦阳之性喜露而不喜藏也。
此少阳人之情状也。
得阴阳正，平和之人，无为惧惧，无为忻忻，
婉然从物，肃然自新，谦谦君子，蔼蔼吉人。
【注】此明阴阳和平人之情状也。无为惧惧者。中心有所主，
而威武不能屈也。无为忻忻者，外物不能惑，而富贵不能淫也。
婉然从物者，谓豁然而大公，物来而顺应也。肃然自新者，
谓尊严以方外，恭敬以直内也。夫如是之人，天必之，人必爱之
，福禄绥之，焉得不谓之谦谦君子，蔼蔼吉人也哉！明此五者，
其人之阴阳盛衰，自可见矣。
脉为血腑, 百体贯通, 寸口动脉, 大会朝宗.
【注】经曰: 脉者, 血之腑也. 周身血脉运行, 莫不由此贯通, 故曰
百体贯通也. 『难经』曰: 十二经中皆有动脉, 独取寸口, 以决死生
.寸口者, 左右寸, 关, 尺, 手太阴肺经动脉也; 为脉之大要会也.
故曰: 寸口动脉, 大会朝宗也.
诊人之脉, 高骨上取, 因何名关, 界乎寸尺.
【注】凡诊人之脉, 令仰其手, 视掌后有高骨隆起, 即是关部脉也.
医者复手取之, 先将中指取定关部, 方下前后二指于寸, 尺之上.
病 人长, 则下指宜疏; 病人短, 则下指宜密. 因其界乎寸,
尺二部之间 , 故命名曰关.
3.至鱼一寸, 至泽一尺, 因此命名, 阳寸阴尺.
【注】从高骨上至鱼际, 长一寸, 因此命名曰寸. 从高骨下至尺泽,
长一尺, 因此命名曰尺. 寸部候上, 故为阳也. 尺部候下, 故为阴也
.4. 右寸肺胸, 左寸心膻. 右关脾胃, 左肝膈胆. 三部三焦, 两尺两
肾.左小膀胱, 右大肠认.
【注】右寸浮候胸中, 沉似候肺. 左寸浮候膻中, 沉以候心. 右关浮
以候胃, 沉以候脾. 左关浮候膈胆, 沉以候肝. 两尺沉俱候肾, 尺浮
候小肠, 膀胱, 右尺浮候大肠. 膻, 膻中即包络也. 五脏皆一, 惟肾
有二, 故曰两尺候两肾也. 然『内经』言腑不及胆者, 以寄于肝也.
不及大, 小肠, 膀胱者, 以统于腹中也. 不及三焦者, 以寸候胸中,
主上焦也; 关候膈中, 主中焦也·尺候腹中, 主下焦也. 此遵『内经
』分配三部诊脉法也. 至伪诀以大, 小肠配于寸上, 以三焦配于左尺
,以命门配于右尺, 其手厥阴包络, 竟置而不言, 悉属不经. 滑寿以 左尺候小肠,
膀胱前阴之病, 右尺候大肠, 后阴之病, 可称千古只眼 也. 浮外候腑,
沉内候脏之说, 详于卷末.
5.命门属肾, 生气之源, 人无两尺, 必死不痊.
【注】两肾之中, 名曰命门. 命门居两肾之中, 故两尺属之. 命门之
少火, 即肾间动气, 是为生气之源也. 人若无两尺脉, 则生气绝矣,
病者必死不能痊也.
6.关脉一分, 右食左风, 右为气口, 左为人迎.
【注】阴得尺中一寸, 阳得寸内九分. 一寸九分, 寸, 关, 尺脉三分
分之. 今日关脉一分, 乃关上之一分也. 左关一分名人迎, 肝胆脉也
.肝胆主风, 故人迎紧盛, 主乎伤风. 右关一分名气口, 脾胃脉也.
脾胃主食, 故气口紧盛, 主乎伤食. 此创自叔和, 试之于诊, 每多不
应, 然为后世所宗, 不得不姑存其说. 观『内经』以足阳明胃经,
颈 上之动脉为人迎 , 手太阴肺经高骨之动脉为气口, 足知其谬矣.
7.脉有七诊, 曰浮中沉, 上竟下竟, 左右推寻.
【注】浮者, 轻下指于皮脉间所得之脉也. 沉者, 重下指于筋骨间所
得之脉也. 中者, 不轻不重, 下指于饥肉间所得之脉也. 上者, 两寸
也: 竟者, 即『内经』上竟上者, 胸喉中事也. 下者, 两尺也; 竟者 ,
即『内经』下竟下者, 少腹, 腰, 股, 胫, 足中事也, 左右者, 左
右手脉也. 此七诊者, 乃推寻取脉之法也, 非谓『内经』独大, 独小 ,
独寒, 独热, 独迟, 独疾, 独陷下七诊之脉也.
8.男左大顺, 女右大宜, 男尺恒虚, 女尺恒实.
【注】天道阳盛于左, 地道阴盛于右. 故男左女右, 脉大为顺宜也.
天之阳在南, 阴在北, 地之阳在北, 阴在南, 阳道常饶, 阴道常亏.
故男寸恒实, 尺恒虚, 女寸恒虚, 尺恒实也.
9.又有三部, 曰天地人, 部各有三, 九候名焉. 额颊耳前, 寸口岐
锐, 下足三阴, 肝肾脾胃.
【注】此遵『内经』三部九候, 十二经中皆有动脉之诊法也. 三部,
谓上, 中, 下也. 曰天, 地, 人, 谓上, 中, 下三部, 有天, 地,
人之名也. 部各有三, 九候名焉, 谓三部各有天, 地, 人, 三而三之,
合为九候之名也. 额, 颊, 耳前, 谓两额, 两颊, 耳前也. 上部天,
两额之动脉, 当颌厌之分, 足少阳脉气所行, 以候头角者也. 上部地
,两颊之动脉, 即地仓, 人迎之分, 足阳明脉气所行, 以候口齿者也
.上部人, 耳前之动脉, 即和??之分, 手少阳脉气所行, 以候耳目者
也. 寸口岐锐, 谓寸口岐骨锐骨也. 中部天, 乃掌后经渠之次, 寸口
之动脉, 手太阴脉气所行, 以候肺者也. 中部地, 乃手大指次指岐骨
间, 合谷之动脉, 手阳明脉气所行, 以候胸中者也. 中部人, 乃掌后
锐骨下神门之动脉, 手少阴脉气所行, 以候心者也. 下足三阴, 谓五
里, 太溪, 箕门, 肝, 肾, 脾, 胃也. 下部天, 乃气冲下三寸, 五里
之动脉, 足厥阴脉气所行, 以候肝者也. 下部地, 乃内踝后跟骨傍,
太溪之动脉, 足少阴脉气所行, 以候肾者也. 下部人, 乃鱼腹上越筋
间, 箕门之动脉, 足太阴脉气所行, 以候脾胃者也.
10. 寸口大会, 五十合经. 不满其动, 无气必凶. 更加疏数, 止还不 能. 短死岁内, 期定难生.
【注】寸口动脉, 五十一止, 合于经常不病之脉也. 若四十动一止,
一脏无气, 主四岁死. 三十动一止, 二脏无气, 主三岁死. 二十动一 止,
三脏无气, 主二岁死. 十动一止, 四脏无气, 主一岁死. 不满十 动一止,
五脏无气, 若更乍数乍疏, 止而不能即还, 则可期短死, 一 岁之内,
必难生也.
11.五脏本脉, 各有所管, 心浮大散, 肺浮涩短, 肝沉弦长, 肾沉滑
软, 从容而和, 脾中迟缓.
【注】上言五脏各有所管之本脉, 必皆不大不小, 从容而和, 始为五
脏不病之脉也.
12.四时平脉, 缓而和匀 , 春弦夏洪, 秋毛冬沉.
【注】此言四时各有应见之平脉, 必皆不疾不徐, 缓而和匀, 始为四 时不病之脉也.
13.太过实强, 病生于外. 不及虚微, 病生于内.
【注】外因六气 -- -- 风, 寒, 暑, 湿, 燥, 火之邪, 脉必洪大紧
数, 胘长滑实而太过矣. 内因七情 -- -- 喜, 怒, 忧, 思, 悲, 恐 ,
惊之伤, 脉必虚微细弱, 短涩濡芤而不及矣.
14.饮食劳倦, 诊在右关, 有力为实, 无力虚看.
【注】凡病外不因六气, 内不因七情, 为不内外因, 内伤饮食劳倦也
.饮食伤胃, 劳倦伤脾, 故诊在右关. 饮食伤形为有余, 故右关脉有
力. 劳倦伤气为不足, 故右关脉无力也. 三因百病之脉, 不论阴, 阳
,浮, 沉, 迟, 数, 滑, 涩, 大, 小, 凡有力皆为实, 无力皆为虚.
经曰: 诸阳脉按之不鼓, 诸阴脉按之鼓甚. 此之谓欤! 15. 凡诊病脉,
平旦为准, 虚静宁神, 调息细审.
【注】经曰: 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, 乃可诊有过之脉. 又曰: 诊脉有道, 虚静为
宝. 言无思无虑, 以虚静其心, 惟神凝于指下也. 调息细审者,
言医 家调匀自己气息, 精细审察也.
16. 一呼一吸, 合为一息, 脉来四至, 平和之则. 五至无??, 闰以太
息. 三至为迟, 迟则为冷. 六至为数, 数则热证. 转迟转冷, 转数转
热.
【注】医者调匀气息, 一呼脉再至, 一吸脉再至, 呼吸定息, 脉来四
至, 乃和平之准则也. 然何以五至无?? 乎? 人之气息, 时长时短,
凡鼓三息, 必有一息之长, 鼓五息, 又有一息之长, 名为太息; 如三
岁一闰, 五岁再闰也. 言脉必以四至为平, 五至便为太过; 惟正当太
息之时, 始曰无??. 此息之长, 非脉之急也; 若非太息, 正合四至也
.至于性急之人, 五至为平脉, 不拘太息之例, 盖性急脉亦急也. 若
一息而脉三至, 即为迟慢而不及矣; 迟主冷病. 若一息而脉遂六至,
即为急数而太过矣, 数主热病. 若一息仅得二至, 甚而一至, 则转迟
而转冷矣. 若一息七至, 甚而八至, 九至, 则转数而转热矣. 一至,
二至, 八至, 九至, 皆死脉也.
17.迟数既明, 浮沉须别. 浮沉迟数, 辨内外因, 外因于天, 内因于
人. 天有阴阳, 风雨晦明. 人喜忧怒, 思悲恐惊.
【注】浮脉法天, 候表之疾, 即外因也. 沉脉法地, 候里之病, 即内
因也. 外因者, 天之六气 : 风 ( 风淫末疾 ), 寒 ( 寒淫阴疾 ),
暑( 暑淫心疾 ), 湿 ( 湿淫腹疾 ), 燥 ( 燥淫涸疾 ), 火 ( 火淫
阳疾 ) 是也. 内因者, 人之七情: 喜伤心, 怒伤肝, 忧思伤脾, 悲
伤肺, 恐伤肾, 惊伤心也.
18. 浮沉巳辨, 滑涩当明. 涩为血滞, 滑为气壅.
【注】此上六脉, 为诸脉之提纲. 以浮沉统诸浮上沉下之部位也, 以
迟数统诸三至, 六至之至数也, 以滑涩统诸滑流涩滞之形状也. 脉像
虽多, 然不属部位, 则属至数, 不属至数, 则属形状, 总不外此六脉
, 故为诸脉之提纲也.
19. 浮脉皮脉, 沉脉筋骨, 肌肉候中, 部位统属.
【注】皮脉取之而得者, 谓之浮脉. 筋骨取之而得者, 谓之沉脉. 此
以上, 下部位而得名也. 凡脉因部位而得名者, 皆统乎浮沉, 故曰部
位统属也. 心肺俱浮, 以皮毛取之而得者, 肺之浮也; 以血脉取之而
得者, 心之浮也. 故曰浮脉皮脉. 肝肾俱沉, 以筋平取之而得者, 肝
之沉也; 以至骨取之而得者, 肾之沉也. 故曰沉脉筋骨. 肌肉在浮沉
之间, 故曰候中也.
20.浮无力濡, 沉无力弱, 沉极力牢, 浮极力革.
【注】浮而无力谓之濡脉, 沉而无力谓之弱脉, 浮而极有力谓之革脉
,沉而极有力谓之牢脉.
21.三部有力, 其名曰实. 三部无力, 其名曰虚.
【注】浮, 中, 沉三部俱有力, 谓之实脉. 浮, 中, 沉三部俱无力,
谓之虚脉.
22.三部无力, 按之且小, 似有似无, 微脉可考.
因此，贪婪而不仁义。喜好获取而厌恶付出，这是阴气内藏的特性。态度谦下、面容亲近，这是阴气卑顺柔和的表现。不顺应时务变化，是因为阴气喜好安静。行动落后于人，这是阴气迟缓的特性。身形高大，是阴气旺盛的体形。看似驼背，是喜好弯曲身体、低头顺从的姿态。面色黑而晦暗，是阴气旺盛的面色。这就是太阴人的情状。
少阴人的情状：小贪且怀有贼心，喜欢失去（或嫉妒他人得到）而因得到而恼怒，伤害他人不知感恩。站立时险恶浮躁，孤寡无和善之态且缺乏亲人般的亲密，行走像潜伏的老鼠，容易恐惧也容易欣喜。
【注】少阴，阴气微弱而残忍，所以贪婪细小之事且怀有贼心。喜欢因失而怨、因得而怒，这是阴气嫉妒的特性。伤害他人而无恩义，这是阴气残忍的特性。站立时险恶浮躁，这是阴气危险的特性。孤寡无和善之态且缺乏亲密，这是阴气冷落特性。行走像潜伏的老鼠，这是阴气隐伏的特性。容易恐惧又容易欣喜，是说像老鼠一样，得到东西就高兴前进，害怕了就退缩后退。这就是少阴人的情状。
太阳人的情状：自大轩昂，挺胸凸肚，趾高气扬，志向宏大却爱说空话，做事好强，即使失败也不后悔，自以为是如常。
【注】太阳，阳气旺盛而过刚，所以自大轩昂，挺胸凸肚，趾高气扬。志向宏大，是阳性喜好刚强的表现。爱说空话，是阳性喜好夸张的表现。做事好强，即使事情失败也不后悔，是因为常常自以为是，这也是阳过刚果决的表现。这就是太阳人的情状。
少阳人的情状：谨慎自贵，志向狭小且容易满足，喜好外交而不内守，站立时喜好仰头，行走时喜好摇摆，两臂两肘经常露在背后。
【注】少阳，阳气微弱而明察细微，所以谨慎小察，自视地位低微的小官，志向狭小且容易满足。喜好外交而不内附，是阳气的本性向外。站立时喜好仰头，是阳气的本性向上。行走时喜好摇摆，是阳气的本性好动。两臂两肘经常露在背后，也是阳气的本性喜好显露而不喜好隐藏。这就是少阳人的情状。
得到阴阳正气的人，是平和之人，没有过度的恐惧，也没有过度的欣喜，婉转地顺从万物，严肃地自我更新，是谦逊的君子，是和蔼的吉人。
【注】这里说明阴阳和平人的情状。没有过度的恐惧，是指内心有所主宰，威武不能使其屈服。没有过度的欣喜，是指外物不能迷惑，富贵不能使其淫乱。婉转顺从万物，是指豁然开朗大公无私，事物来了就顺应它。严肃自我更新，是指以尊严端正外在，以恭敬正直内在。像这样的人，上天必定眷顾他，人们必定喜爱他，福禄安抚他，怎么能不称他为谦逊的君子、和蔼的吉人呢！明白了这五种人，那个人的阴阳盛衰，自然就可以看出来了。
脉是血的府库，全身形体贯通，寸口动脉，是大经会合朝宗之处。
【注】《内经》说：脉，是血的府库。周身血脉运行，没有不由此贯通的，所以说百体贯通。《难经》说：十二经中都有动脉，唯独取寸口，来判断生死。寸口，是左右寸、关、尺，手太阴肺经的动脉；是脉的大要会。所以说：寸口动脉，是大经会合朝宗。
诊察人的脉，在高骨上取，为什么叫关，因为它界于寸和尺之间。
【注】凡是诊察人的脉，让病人手掌向上，看手掌后面有高骨隆起，就是关部脉。医生覆手去取，先将中指定在关部，然后前后两指放在寸、尺之上。病人个子高，下指宜疏；病人个子矮，下指宜密。因为它界于寸、尺两部之间，所以命名为关。
3. 从高骨到鱼际一寸，到高骨下一尺，因此命名，寸为阳，尺为阴。
【注】从高骨到鱼际，长一寸，因此命名为寸。从高骨下到尺泽，长一尺，因此命名为尺。寸部候上部，所以为阳。尺部候下部，所以为阴。
4. 右寸候肺和胸，左寸候心和膻中。右关候脾胃，左关候肝、膈和胆。三部对应三焦，两尺对应两肾。左尺候小肠和膀胱，右尺候大肠。
【注】右寸浮取候胸中，沉取候肺。左寸浮取候膻中，沉取候心。右关浮取候胃，沉取候脾。左关浮取候膈和胆，沉取候肝。两尺沉取都候肾，尺部浮取候小肠、膀胱，右尺浮取候大肠。膻，即膻中，也就是心包络。五脏各只有一个，只有肾有两个，所以说两尺候两肾。然而《内经》提到腑而没有提到胆，是因为胆寄附于肝。没有提到大肠、小肠、膀胱，是因为它们统属于腹部。没有提到三焦，是因为寸部候胸中，主上焦；关部候膈中，主中焦；尺部候腹中，主下焦。这是遵循《内经》分配三部诊脉的方法。至于伪诀将大肠、小肠配在寸上，将三焦配在左尺，将命门配在右尺，对手厥阴心包络竟然置之不言，都属于不经之谈。滑寿认为左尺候小肠、膀胱及前阴之病，右尺候大肠、后阴之病，可称为千古独具只眼。浮取候腑、沉取候脏的说法，详见卷末。
5. 命门属于肾，是生气的源头，人如果没有两尺脉，必然死亡无法痊愈。
【注】两肾中间，名叫命门。命门居于两肾之中，所以两尺部属于它。命门的少火，就是肾间动气，这是生气的源头。人如果没有两尺脉，那么生气就绝了，病人必然死亡不能痊愈。
6. 关脉一分处，右主伤食，左主伤风。右为气口，左为人迎。
【注】阴得尺中一寸，阳得寸内九分。一寸九分，是寸、关、尺脉三分分之的结果。现在说的关脉一分，乃是指关上的一分。左关一分叫人迎，是肝胆的脉。肝胆主风，所以人迎脉紧盛，主伤风。右关一分名气口，是脾胃的脉。脾胃主食，所以气口脉紧盛，主伤食。这是王叔和创立的，但在诊察中尝试应用，往往多不灵验，然而被后世所尊崇，不得不姑且保存其说。看《内经》以足阳明胃经颈上的动脉为人迎，手太阴肺经高骨的动脉为气口，就知道它的谬误了。
7. 脉有七种诊法，叫作浮、中、沉、上竟、下竟、左右推寻。
【注】浮，是轻下指在皮脉之间所得到的脉。沉，是重下指在筋骨之间所得到的脉。中，是不轻不重，下指在肌肉之间所得到的脉。上，是两寸；竟，即《内经》所说的“上竟上”，指胸喉中的事。下，是两尺；竟，即《内经》所说的“下竟下”，指少腹、腰、股、胫、足中的事。左右，是左手右手脉。这七诊，是推寻取脉的方法，并非指《内经》中独大、独小、独寒、独热、独迟、独疾、独陷下的七种脉象。
8. 男子左脉大为顺，女子右脉大为宜。男子尺脉恒虚，女子尺脉恒实。
【注】天道阳气盛于左，地道阴气盛于右。所以男左女右，脉大为顺宜。天的阳在南，阴在北；地的阳在北，阴在南。阳道常饶余，阴道常亏缺。所以男子寸脉恒实，尺脉恒虚；女子寸脉恒虚，尺脉恒实。
9. 又有三部，叫天、地、人，每部各有三处，共九候。额角、面颊、耳前，寸口岐骨锐骨处，下肢足三阴经，肝肾脾胃。
【注】这是遵循《内经》三部九候，十二经中皆有动脉的诊法。三部，指上、中、下。叫天、地、人，是指上、中、下三部有天、地、人之名。每部各有三处，合为九候之名，是指三部各有天、地、人，三乘以三，合为九候。额、颊、耳前，指两额、两颊、耳前。上部天，是两额的动脉，当颌厌之分，足少阳脉气所行，用来候头角。上部地，是两颊的动脉，即地仓、人迎之分，足阳明脉气所行，用来候口齿。上部人，是耳前的动脉，即和髎之分，手少阳脉气所行，用来候耳目。寸口岐锐，指寸口岐骨锐骨处。中部天，是在掌后经渠旁边，寸口的动脉，手太阴脉气所行，用来候肺。中部地，是在手大指次指岐骨间，合谷的动脉，手阳明脉气所行，用来候胸中。中部人，是在掌后锐骨下神门的动脉，手少阴脉气所行，用来候心。下足三阴，指五里、太溪、箕门，以及肝、肾、脾、胃。下部天，是在气冲下三寸，五里的动脉，足厥阴脉气所行，用来候肝。下部地，是在内踝后跟骨旁，太溪的动脉，足少阴脉气所行，用来候肾。下部人，是在鱼腹上越筋间，箕门的动脉，足太阴脉气所行，用来候脾胃。
10. 寸口大会，五十动合经。不满其动数，无气必凶。再加上忽快忽慢，止住后不能立即恢复。短命死于岁内，期限确定难生。
【注】寸口动脉，五十动无间歇，符合经常不病的脉象。如果四十动一止，一脏无气，主四岁死。三十动一止，二脏无气，主三岁死。二十动一止，三脏无气，主二岁死。十动一止，四脏无气，主一岁死。不满十动一止，五脏无气，如果再乍快乍慢，止住后不能立即恢复，则可以预期短命而死，一年内必然难生。
11. 五脏本脉，各有所管，心脉浮大散，肺脉浮涩短，肝脉沉弦长，肾脉沉滑软，从容而和，脾脉中迟缓。
【注】上面说的五脏各有所管的根本脉象，必须都不大不小，从容和缓，才是五脏不病的脉象。
12. 四时平脉，缓而和匀，春弦夏洪，秋毛冬沉。
【注】这里说四时各有应见的平脉，必须都不急不缓，缓和均匀，才是四时不病的脉象。
13. 太过实强，病生于外。不及虚微，病生于内。
【注】外因六气——风、寒、暑、湿、燥、火的邪气，脉必洪大紧数，延长滑实而太过。内因七情——喜、怒、忧、思、悲、恐、惊的伤害，脉必虚微细弱，短涩濡芤而不及。
14. 饮食劳倦，诊察在右关，有力为实，无力为虚。
【注】凡是病非外因六气，非内因七情，属于不内外因，内伤饮食劳倦。饮食伤胃，劳倦伤脾，所以诊察在右关。饮食伤形为有余，所以右关脉有力。劳倦伤气为不足，所以右关脉无力。三因百病的脉，不论阴、阳、浮、沉、迟、数、滑、涩、大、小，凡有力皆为实，无力皆为虚。经说：诸阳脉按之不鼓，诸阴脉按之鼓甚。说的就是这个吧！
15. 凡是诊病脉，以清晨为准，虚心静气凝神，调匀气息仔细审察。
【注】经说：常在清晨，阴气未动，阳气未散，饮食未进，经脉未盛，络脉调匀，气血未乱，才可以诊察有过之脉。又说：诊脉有道，虚静为宝。意思是无思无虑，使心虚静，精神凝聚在指下。调息细审，是说医生调匀自己的气息，精细审察。
16. 一呼一吸，合为一息，脉来四至，是平和的标准。五至无妨，以太息补充。三至为迟，迟则为冷。六至为数，数为热证。转迟转冷，转数转热。
【注】医生调匀气息，一呼脉再至，一吸脉再至，呼吸定息，脉来四至，是和平的准则。然而为什么五至无妨呢？人的气息，时长时短，凡鼓三息，必有一息之长，鼓五息，又有一息之长，名为太息；如同三岁一闰，五岁再闰。说脉必须以四至为平，五至便为太过；只有在正当太息的时候，才说无妨。这个息的长，不是脉的急；如果不是太息，正合四至。至于性急的人，五至为平脉，不拘泥于太息的例子，因为性急的人脉也急。如果一息而脉三至，即为迟慢而不及；迟主冷病。如果一息而脉遂六至，即为急数而太过；数主热病。如果一息仅得二至，甚至一至，则转迟而转冷。如果一息七至，甚至八至、九至，则转数而转热。一至、二至、八至、九至，都是死脉。
17. 迟数既然明了，浮沉必须辨别。浮沉迟数，辨别内外因，外因在天，内因在人。天有阴阳，风雨晦明。人有喜怒，忧思悲恐惊。
【注】浮脉法天，候表之疾，即外因。沉脉法地，候里之病，即内因。外因，是天之六气：风（风淫末疾）、寒（寒淫阴疾）、暑（暑淫心疾）、湿（湿淫腹疾）、燥（燥淫涸疾）、火（火淫阳疾）。内因，是人之七情：喜伤心，怒伤肝，忧思伤脾，悲伤肺，恐伤肾，惊伤心。
18. 浮沉已经辨别，滑涩应当明白。涩为血滞，滑为气壅。
【注】这六种脉，是各种脉的提纲。用浮沉统领诸浮上沉下的部位，用迟数统领诸三至、六至的至数，用滑涩统领诸滑流涩滞的形状。脉象虽然多，但不属部位，就属至数，不属至数，就属形状，总不外乎这六脉，所以是诸脉的提纲。
19. 浮脉在皮脉，沉脉在筋骨，肌肉候中，部位统属。
【注】在皮脉取之而得到的，叫做浮脉。在筋骨取之而得到的，叫做沉脉。以上，由上下部位而得名。凡是脉因部位而得名者，都统属于浮沉，所以说部位统属。心肺俱浮，以皮毛取之而得到的，是肺之浮；以血脉取之而得到的，是心之浮。所以说浮脉皮脉。肝肾俱沉，以筋平取之而得到的，是肝之沉；以至骨取之而得到的，是肾之沉。所以说沉脉筋骨。肌肉在浮沉之间，所以说候中。
20. 浮而无力为濡，沉而无力为弱，沉而极力为牢，浮而极力为革。
【注】浮而无力叫做濡脉，沉而无力叫做弱脉，浮而极有力叫做革脉，沉而极有力叫做牢脉。
21. 三部有力，名字叫实。三部无力，名字叫虚。
【注】浮、中、沉三部俱有力，叫做实脉。浮、中、沉三部俱无力，叫做虚脉。
22. 三部无力，按之且小，似有似无，微脉可考。
Therefore, greed and lack of benevolence. Desiring to acquire while loathing to give out is the nature of Yin storing inwardly. A humble attitude and an approachable countenance reflect the nature of Yin being lowly and soft. Failing to adapt to current circumstances indicates that Yin prefers stillness. Acting later than others reflects the sluggish nature of Yin. A tall stature is a physical form where Yin is abundant. Appearing stooped reflects a posture of favoring a curved body and bowing in submission. A dark and dull complexion is the color of abundant Yin. These are the characteristics of the Taiyin (Greater Yin) person.
The characteristics of the Shaoyin (Lesser Yin) person: petty greed and a thieving heart; delighting in loss or resentment at gain; harming others without gratitude. Standing with danger and restlessness; lacking harmony and intimacy; walking like a crouching mouse; easily frightened yet easily pleased.
[Note] Shaoyin refers to weak but cruel Yin, hence the petty greed and thieving heart. Delighting in loss and resenting gain reflects the jealous nature of Yin. Harming without gratitude reflects the cruel nature of Yin. Standing with danger and restlessness reflects the perilous nature of Yin. Lacking harmony and intimacy reflects the cold/desolate nature of Yin. Walking like a crouching mouse reflects the hidden nature of Yin. Being easily frightened and pleased means advancing joyfully upon gaining something and retreating fearfully upon losing it, like a mouse. These are the characteristics of the Shaoyin person.
The characteristics of the Taiyang (Greater Yang) person: arrogant and dignified, chest protruded and belly stuck out, high-spirited and boastful; ambitious yet prone to empty talk; striving for strength in actions; never regretting even after failure; consistently self-opinionated.
[Note] Taiyang refers to excessive and overly rigid Yang, hence the arrogance, protruding chest and belly, and high spirits. Ambition reflects the Yang preference for rigidity. Empty talk reflects the Yang preference for exaggeration. Striving for strength and lacking regret despite failure stems from constant self-righteousness, which is also due to Yang's excessive rigidity and decisiveness. These are the characteristics of the Taiyang person.
The characteristics of the Shaoyang (Lesser Yang) person: cautious and self-important; narrow-minded and easily satisfied; preferring external interaction over internal retention; liking to lean back when standing; liking to sway when walking; arms and elbows often exposed behind the back.
[Note] Shaoyang refers to weak Yang with minor clarity, hence cautious scrutiny, valuing minor positions, narrow ambition, and easy satisfaction. Preferring external diplomacy over internal attachment reflects the outward nature of Yang. Leaning back when standing reflects the upward nature of Yang. Swaying when walking reflects the active nature of Yang. Arms and elbows exposed behind the back reflect the nature of Yang preferring exposure over concealment. These are the characteristics of the Shaoyang person.
Those who possess balanced Yin and Yang are peaceful individuals. They do not experience excessive fear nor excessive joy. They gently comply with things, solemnly renew themselves, and are modest gentlemen and amiable auspicious persons.
[Note] This clarifies the characteristics of the Yin-Yang Harmonious person. "No excessive fear" means having inner conviction, unyielding to might. "No excessive joy" means not being confused by external things, uncorrupted by wealth and honor. "Gently complying with things" means being open-hearted and impartial, responding naturally to what arises. "Solemnly renewing oneself" means maintaining dignity externally and reverence internally. Such people are favored by Heaven, loved by people, and blessed with fortune and longevity. How can they not be called modest gentlemen and amiable auspicious persons? Understanding these five types, one can naturally discern the abundance or deficiency of Yin and Yang in a person.
The Mai (Pulse/Vessel) is the residence of Blood, connecting all parts of the body. The Cun Kou (Radial Artery at the wrist pulse point) is the great assembly where meridians converge.
[Note] The Classic states: "The Mai is the residence of Blood." The circulation of blood vessels throughout the body is connected through this, hence "connecting all parts of the body." The Nan Jing states: "Although there are pulsating points in all twelve meridians, only the Cun Kou is taken to determine life and death." Cun Kou refers to the Cun, Guan, and Chi positions on both wrists, which are the pulsating points of the Hand-Taiyin Lung Meridian; it is the great convergence of pulses. Hence, "Cun Kou arterial pulse is the great assembly."
To diagnose a person's pulse, locate it above the high bone. Why is it named Guan (Gate)? Because it lies between Cun and Chi.
[Note] When diagnosing the pulse, have the patient extend their hand palm-up. Observe the prominent high bone behind the palm; this is the Guan position. The physician places their hand over it, first fixing the middle finger at the Guan position, then placing the index and ring fingers at the Cun and Chi positions respectively. For taller patients, finger placement should be wider; for shorter patients, closer. Since it lies between the Cun and Chi sections, it is named Guan.
3. From the high bone to the Thenar Eminence (Yu Ji) is one Cun; from the high bone down to Qu Chi is one Chi. Hence named, Cun is Yang, Chi is Yin.
[Note] From the high bone to Yu Ji is one Cun, hence named Cun. From the high bone down to Qu Chi is one Chi, hence named Chi. The Cun section inspects the upper part, thus Yang. The Chi section inspects the lower part, thus Yin.
4. Right Cun inspects Lung and Chest; Left Cun inspects Heart and Dan Zhong. Right Guan inspects Spleen and Stomach; Left Guan inspects Liver, Diaphragm, and Gallbladder. Three Sections correspond to San Jiao; Two Chi positions correspond to Two Kidneys. Left Chi inspects Small Intestine and Bladder; Right Chi inspects Large Intestine.
[Note] Right Cun superficial inspection inspects the Chest; deep inspection inspects the Lung. Left Cun superficial inspection inspects Dan Zhong; deep inspection inspects the Heart. Right Guan superficial inspection inspects the Stomach; deep inspection inspects the Spleen. Left Guan superficial inspection inspects the Diaphragm and Gallbladder; deep inspection inspects the Liver. Both Chi deep inspections inspect the Kidneys; Chi superficial inspection inspects the Small Intestine and Bladder; Right Chi superficial inspection inspects the Large Intestine. Dan refers to Dan Zhong, which is the Pericardium. The Zang organs each have one, except the Kidneys which have two, hence "Two Chi positions inspect Two Kidneys." However, the Nei Jing mentions Fu organs but omits the Gallbladder because it resides within the Liver. It omits Large/Small Intestines and Bladder because they are governed by the Abdomen. It omits San Jiao because Cun inspects the Chest (Upper Jiao), Guan inspects the Diaphragm (Middle Jiao), and Chi inspects the Abdomen (Lower Jiao). This follows the Nei Jing's method of assigning pulse positions. Pseudo-decrees placing Large/Small Intestines at Cun, San Jiao at Left Chi, and Ming Men at Right Chi, while ignoring the Pericardium, are erroneous. Hua Shou stated that Left Chi inspects Small Intestine, Bladder, and anterior orifices, while Right Chi inspects Large Intestine and posterior orifices, a view worthy of praise. The theory of Superficial inspecting Fu and Deep inspecting Zang is detailed in the final volume.
5. Ming Men belongs to the Kidney and is the source of Sheng Qi (Vital Energy). If a person lacks Chi pulses, death is inevitable and recovery impossible.
[Note] Between the two Kidneys lies Ming Men. Since Ming Men is located between the two Kidneys, it corresponds to the two Chi positions. The Mild Fire of Ming Men is the Moving Qi between the Kidneys, which is the source of Vital Energy. If the Chi pulse is absent, Vital Energy is exhausted, and the patient will die without recovery.
6. At one Fen of the Guan pulse, the Right relates to Food Injury, the Left to Wind Injury. Right is Qi Kou, Left is Ren Ying.
[Note] Yin obtains one Cun in the Chi, Yang obtains nine Fen inside the Cun. One Cun and nine Fen divide the Cun, Guan, and Chi pulses into thirds. The "one Fen at Guan" refers to one Fen above the Guan. The Left Guan one Fen is called Ren Ying, the pulse of Liver and Gallbladder. Liver and Gallbladder govern Wind, so a tight and full Ren Ying pulse indicates Wind Injury. The Right Guan one Fen is called Qi Kou, the pulse of Spleen and Stomach. Spleen and Stomach govern Food, so a tight and full Qi Kou pulse indicates Food Injury. This was created by Wang Shuhe. Although clinical application often fails, it is respected by later generations and preserved here. The Nei Jing identifies Ren Ying as the carotid artery of the Foot-Yangming Stomach Meridian and Qi Kou as the radial artery of the Hand-Taiyin Lung Meridian, proving this theory flawed.
7. There are seven diagnostic methods: Floating, Middle, Deep, Upper End, Lower End, Left Push, Right Search.
[Note] Floating (Fu) is the pulse felt with light pressure between skin and vessels. Deep (Chen) is felt with heavy pressure between muscles and bones. Middle (Zhong) is felt with moderate pressure in the muscle layer. Upper (Shang) refers to the two Cun positions; "End" (Jing) refers to "Upper end of Upper," concerning the chest and throat. Lower (Xia) refers to the two Chi positions; "End" refers to "Lower end of Lower," concerning the lower abdomen, waist, thighs, shins, and feet. Left and Right refer to the left and right hand pulses. These seven methods are techniques for searching the pulse, distinct from the seven abnormal pulses mentioned in the Nei Jing (excessively large, small, cold, hot, slow, rapid, depressed).
8. For men, a larger Left pulse is favorable; for women, a larger Right pulse is appropriate. Men's Chi pulse is constantly deficient; Women's Chi pulse is constantly full.
[Note] Heavenly Dao has abundant Yang on the Left; Earthly Dao has abundant Yin on the Right. Thus, for men, Left is Yang and Right is Yin; for women, Right is Yang and Left is Yin. A larger pulse on the respective side is favorable. Heaven's Yang is South, Yin is North; Earth's Yang is North, Yin is South. Yang paths are abundant, Yin paths are deficient. Therefore, men's Cun is constantly full and Chi constantly deficient; women's Cun is constantly deficient and Chi constantly full.
9. There are three sections: Heaven, Earth, Human. Each section has three points, totaling Nine Palpations. Forehead, Cheeks, Front of Ears; Cun Kou bifurcation; Lower limbs Three Yin meridians, Liver, Kidney, Spleen, Stomach.
[Note] This follows the Nei Jing's Three Sections and Nine Palpations method, noting pulsating points in all twelve meridians. Three Sections refer to Upper, Middle, Lower. Named Heaven, Earth, Human, corresponding to Upper, Middle, Lower. Each section has three points (Heaven, Earth, Human), totaling Nine Palpations. Forehead, Cheeks, Front of Ears refer to bilateral forehead, cheeks, and ear fronts. Upper Heaven: Temporal arteries (Yingfan area), Foot-Shaoyang channel, inspecting head corners. Upper Earth: Facial arteries (Dicang/Renying area), Foot-Yangming channel, inspecting mouth and teeth. Upper Human: Pre-auricular arteries (Heliao area), Hand-Shaoyang channel, inspecting eyes and ears. Cun Kou Bifurcation refers to the styloid process area. Middle Heaven: Radial artery near Jingqu, Hand-Taiyin channel, inspecting Lung. Middle Earth: Interosseous space between thumb and index finger (Hegu area), Hand-Yangming channel, inspecting Chest. Middle Human: Radial artery below styloid process (Shenmen area), Hand-Shaoyin channel, inspecting Heart. Lower Three Yin Limbs: Wuli, Taixi, Jimen, corresponding to Liver, Kidney, Spleen, Stomach. Lower Heaven: Wuli artery, 3 Cun below Qichong, Foot-Jueyin channel, inspecting Liver. Lower Earth: Taixi artery, beside calcaneus behind medial malleolus, Foot-Shaoyin channel, inspecting Kidney. Lower Human: Jimen artery, above gastrocnemius tendon, Foot-Taiyin channel, inspecting Spleen and Stomach.
10. Cun Kong assembly, fifty beats per meridian cycle. Fewer beats indicate no Qi, surely ominous. With irregular rhythm and pauses that don't return quickly, death occurs within the year, survival unlikely.
[Note] Fifty beats without pause aligns with normal healthy pulses. If one pause occurs every forty beats, one Zang lacks Qi, predicting death in four years. Every thirty beats, two Zangs lack Qi, predicting death in three years. Every twenty beats, three Zangs lack Qi, predicting death in two years. Every ten beats, four Zangs lack Qi, predicting death in one year. Less than ten beats before a pause means five Zangs lack Qi. If accompanied by irregular rhythm and non-resuming pauses, short life is expected, with death likely within the year.
11. Original pulses of Five Zangs have specific attributes: Heart is Floating, Large, Scattered; Lung is Floating, Choppy, Short; Liver is Deep, String-taut, Long; Kidney is Deep, Slippery, Soft; Spleen is Moderate, Slow, and Harmonious.
[Note] The original pulses of the Five Zangs must be neither too large nor too small, but moderate and harmonious, to indicate health.
12. Four Seasons' Normal Pulses: Moderate and uniform. Spring is String-taut, Summer is Surging, Autumn is Feathery, Winter is Deep.
[Note] Each season has its corresponding normal pulse, which must be neither rapid nor slow, but moderate and uniform, to indicate health.
13. Excessive and strong pulses indicate disease originating externally. Deficient and faint pulses indicate disease originating internally.
[Note] External causes (Six Evils: Wind, Cold, Summerheat, Dampness, Dryness, Fire) result in pulses that are Surging, Large, Tight, Rapid, Extended, Slippery, Solid, and Excessive. Internal causes (Seven Emotions: Joy, Anger, Worry, Thought, Sorrow, Fear, Fright) result in pulses that are Deficient, Faint, Fine, Weak, Short, Choppy, soggy, and Hollow, indicating insufficiency.
14. Diet and Overwork: Diagnose at Right Guan. Forceful indicates Excess; Forceless indicates Deficiency.
[Note] Diseases not caused by external Six Evils or internal Seven Emotions fall under "neither external nor internal," specifically internal injury from diet and overwork. Diet injures the Stomach; overwork injures the Spleen. Hence diagnosis focuses on Right Guan. Dietary excess damages form (Excess), resulting in a forceful Right Guan pulse. Overwork damages Qi (Deficiency), resulting in a forceless Right Guan pulse. For all pulses regardless of Yin/Yang, Floating/Deep, Slow/Rapid, Slippy/Choppy, Large/Small: Forceful indicates Excess; Forceless indicates Deficiency. As the Classics state: "Yang pulses feel weak upon pressing; Yin pulses feel vigorous upon pressing." This refers to this principle.
15. Pulse diagnosis should be done at dawn. Cultivate emptiness and stillness, calm the mind, regulate breath, and examine carefully.
[Note] The Classics state: "Diagnose at dawn, when Yin Qi has not moved, Yang Qi has not dispersed, food has not been ingested, meridians are not full, collaterals are balanced, and Qi/Blood are not chaotic." Also: "The way of pulse diagnosis values emptiness and stillness." This means clearing thoughts, calming the mind, and focusing spirit on the fingertips. Regulating breath and careful examination refers to the physician balancing their own breath and scrutinizing meticulously.
16. One exhalation and one inhalation constitute one Xi (respiration). Four beats per Xi is the standard of health. Five beats is acceptable if compensated by a deep sigh. Three beats is Slow, indicating Cold. Six beats is Rapid, indicating Heat. Slower means colder; Faster means hotter.
[Note] With regulated breathing, two beats per exhalation and two per inhalation equal four beats per Xi, the standard of health. Why are five beats acceptable? Human breath varies in length. Every third or fifth breath may be longer, called a "deep sigh" (Tai Xi), similar to leap years. Normally, four beats is normal; five is excessive unless during a deep sigh. This lengthening is not rapidity. For impatient people, five beats may be normal regardless of sighs, as their pulse is naturally rapid. Three beats per Xi is Slow, indicating Cold disease. Six beats per Xi is Rapid, indicating Heat disease. Two or one beat per Xi indicates worsening Cold and is a Death Pulse. Seven, eight, or nine beats per Xi indicates worsening Heat and is a Death Pulse.
17. Having clarified Slow/Rapid, distinguish Floating/Deep. Floating/Deep/Slow/Rapid differentiate External/Internal causes. External originates from Heaven; Internal from Humans. Heaven has Yin/Yang, wind/rain/dark/light. Humans have Joy/Anger, Worry/Thought/Sorrow/Fear/Fright.
[Note] Floating pulse corresponds to Heaven, inspecting exterior diseases (External causes). Deep pulse corresponds to Earth, inspecting interior diseases (Internal causes). External causes are the Six Qi of Heaven: Wind, Cold, Summerheat, Dampness, Dryness, Fire. Internal causes are the Seven Emotions of Humans: Joy injures Heart, Anger injures Liver, Worry/Thought injure Spleen, Sorrow injures Lung, Fear injures Kidney, Fright injures Heart.
18. Having distinguished Floating/Deep, clarify Slippery/Choppy. Choppy indicates Blood stasis; Slippery indicates Qi congestion.
[Note] These six pulses (Floating, Deep, Slow, Rapid, Slippery, Choppy) are the outline of all pulses. Floating/Deep govern location; Slow/Rapid govern rate; Slippery/Choppy govern shape. All pulse images fall into these categories, making them the fundamental outline.
19. Floating pulse is at Skin/Vessels; Deep pulse is at Muscles/Bones; Muscle level inspects Middle. Locations are unified.
[Note] Pulse felt at skin/vessels is Floating. Pulse felt at muscles/bones is Deep. Pulses named by location are unified under Floating/Deep. Heart and Lung pulses are Floating; Lung is felt at skin, Heart at vessels. Hence "Floating pulse is skin/vessel pulse." Liver and Kidney pulses are Deep; Liver is felt at sinews, Kidney at bone. Hence "Deep pulse is muscle/bone pulse." Muscle level lies between Floating and Deep, hence "inspects Middle."
20. Floating and forceless is Ru (Soggy); Deep and forceless is Ruo (Weak); Deep and extremely forceful is Lao (Firm); Floating and extremely forceful is Ge (Leather).
[Note] Floating and forceless is Ru. Deep and forceless is Ruo. Floating and extremely forceful is Ge. Deep and extremely forceful is Lao.
21. Forceful in all three positions (Cun, Guan, Chi) is named Shi (Excess). Forceless in all three positions is named Xu (Deficiency).
[Note] Forceful in Floating, Middle, and Deep levels is Shi. Forceless in Floating, Middle, and Deep levels is Xu.
22. Forceless in all three positions, small upon pressure, seemingly present yet absent, this is Wei (Micro) pulse.