夫诊候之脉法，常以平旦为纪，阴气未散，阳气未动，饮食未进，血气未乱，经脉未
络脉调匀，故乃可诊有疾之脉。若遇仓卒病患，不拘此论。《内经》所谓持脉有道，以虚静
为保。但可澄神静虑，调息凝心，视精明，察五色，听声音，问所苦，方始按寸尺，别浮沉
，以此参照决死生之分矣。复观患人身形长短肥瘦，老少男女，性情缓急，例各不同，故曰
形气相得者生，三五不调者病。谓如室女尼冠脉当濡而弱；婴儿孺子之脉细而疾；三四岁者
，呼吸之间，脉当七、八至为平。比夫常人，特不同耳！大抵男子先诊左手，女子先诊右手
；男子左脉大者顺，女子右脉大者顺。大凡诊脉先以中指揣按掌后高骨，骨下为关；得其关
位，然后齐下两左右二指。若臂长人，疏排其指；若臂短人，密排其指。三指停稳，先诊上
指曰寸口，浮按消息之，中按消息之，重按消息之，上境消息之，下境消息之，推而外之消
息之，推而内之消息之；然后先关、后尺消息之，一类此。若诊得三部之中，浮沉、滑涩、
迟疾不调，何病所主，外观形色，内察脉候，参详处治以忠告之。不可轻言谈笑，乱说是非
，左右瞻望，举止忽略，此庸医也。
夫诊候之道，医者之难精也。若非灯下苦辛，勤于记诵，参师访友，昼夜不遑，造次颠
寤寐俯仰，存心于此，安能知神圣之妙哉？古人曰∶按其脉，知其疾，命曰神，以悟其探赜
索隐之妙也。又曰∶切其脉，治其病，谓之巧，以明其指别之功也。盖三指相去毫厘之近，
主病若千里之远。观夫指别之功，世人固以为难，命曰神，岂容易可至哉？常考于经，脉有
三部，寸、关、尺也。从鱼际至高骨，却行一寸曰寸，从寸上一分曰鱼际，从寸至尺曰尺泽
，寸后尺前为关。关前为阳，即寸口也；关后为阴，即尺脉也。阳出阴入，以关为界。寸主
上焦、头、手、皮毛；关主中焦、腹及腰；尺主下焦、小腹及足。此三部所主大略也。又有
左右两手三部，为之六脉也；又有人迎、气口、神门，所主又各不同。盖左手关前曰人迎，
右手关前曰气口，两关之后一分即曰神门。故脉法赞曰∶肝、心出左，肺、脾出右；肾为命
俱出尺部；魂魄谷神，皆见寸口。所谓左手关前，心之部也，其经手少阴与手太阳为表里，小
肠合为府；左手关上，肝之部也，其经足厥阴与足少阳为表里，胆合为府；左手关后，肾之部
也，其经足少阴与足太阳为表里，膀胱合为府；右手关前，肺之部也，其经手太阴与手阳明为
表里，大肠合为府；右手关上，脾之部也，其经足太阴与足阳明为表里，胃合为府；右手关后
，命门之部也，其经手厥阴与手少阳为表里，三焦合为府。此谓六部所主脏腑十二经之义也。
又“脉要精微论”曰∶尺内两旁则季胁也；尺外以候肾，尺里以候腹；中附上，左外以候肝，
内以候膈；右外以候胃，内以候脾；上附上，右外以候肺，内以候胸中；左外以候心，内以候
膻中；前以候前，后以候后；上竟上者，胸喉中事也；下竟下者，小腹腰股膝胫中事也。粗大
者，阴不足，阳有余，为热中也。来疾去疾，上实下虚为厥颠疾；来徐去疾，上虚下实为恶风
也。故中风者，阳气受也。有脉俱沉细数者，少阴厥也；沉细数散者，寒热也；浮而散者，为
恂仆。诸浮而数者，皆在阳，为热，其有躁者在手；诸细而沉者皆在阴，则为骨痛，其有静者
在足。数动一代者，病在阳之脉也。泄及便脓血诸过者，切之涩者，阳气有余也，滑者阴气有
余也。阳气有余为身热无汗，阴气有余为多汗身寒，阴阳有余则无汗身寒。推而外之，内而不
外者，有心腹积也；推而内之，外而不内者，身有热也；推而上之，上而不下者，腰足清也；
推而下之，下而不上者，头项痛也。按之至骨脉气少者，腰脊痛而身有痹也。以上诸疾，若非
指明心了，乌可得而妙也！又“平人气象论”曰∶一呼脉再动，一吸脉亦再动，呼吸定息，脉
行五动，为
者，不病
也
时曰平信。信夫四时之脉，皆以胃气为本，谓春弦、夏洪、秋毛、冬石。春之胃脉，微弦曰
平。余皆仿此。逆四时则病矣。若诊妇人之脉，妊身则慎勿乱投汤散。其妇人之脉，诊得少
阴脉动甚则有子也；又曰∶阴搏阳则有子也；又曰∶身汗而无脉者，即有妊也。盖重身者，
问其月事，观其体貌，然后主治，不可忽也。又经曰∶察色按脉，先别阴阳；盖阴阳者，天
地之道也。是以治病者，必求其本，本于阴阳寒暑四时，五脏之根也。以脉言之，则浮沉也
；以部位言之，则尺寸也。故经云∶脉者，阴阳之法，以应五脏，是谓呼出心与肺，吸入肾
与肝，呼吸之间，脾受谷味，其脉在中也。以浮沉论之，则曰浮者阳也，沉者阴也，应在
腑，则浮而大散者心也，浮而短涩者肺也，所以心肺俱浮也，牢而长者肝也，按之而大，举
指来实者肾也，所以肝肾俱沉也，迟缓而长者脾也，脾为中州，所以脉在中也。仲景曰∶大
、浮、数、动、滑，皆阳也；沉、涩、弱、弦、微，皆阴也。阳者热也，阴者寒也。所以寒
则脉来沉而迟，热则脉来浮而数。故曰∶诸数为热，诸迟为寒，无如此验也。《脉经》曰∶
诸浮为风，诸紧为痛，诸伏为聚，诸弦为饮，芤者失血，长则气治，短则气病，涩则烦心，
大则病进，浮为在表，沉为在里，迟为在脏，数为在腑。又形壮脉细，少气不足以息者危；
形瘦脉大，胸中气多者毙。形气相得者生，三五不调者病，三部九候皆相失者死。此先圣诊
脉之大法也。故曰∶凡治病则察其形气色泽，治之无候其时也。所以形气相得者生，色泽以
浮者病易己，脉从四时者可治，脉弱似滑者是有胃气，此皆易治也。若形气相失，或色夭不
泽及脉逆四时，或脉实益坚，皆不可治。经所谓必察四难而明告之。又若病热脉静，泄而脉
大，脱血脉实，汗后脉躁，此皆难治也。若疮疽之人，脓血大泄，脉滑数者，难治也；凡
脓多，或如清泔，脉滑大散，寒热发渴者，治之无功也。若患肺疮者，咳嗽脓血，脉见洪滑
，治之难痊矣。大凡诊脉见浮数，应当发热而反恶寒，虽头项拘急，四肢烦痛，或复战栗渴
甚者，但有痛处，欲发疮肿也。
诊脉的方法，通常以清晨（平旦）为准则。此时阴气尚未消散，阳气尚未发动，饮食尚未进入体内，血气尚未紊乱，经脉与络脉调和均匀，因此才可以诊察患病之人的脉象。如果遇到仓促急迫的病人，则不拘泥于这一理论。《内经》所说持脉要有法度，以虚静状态为根本保障。只要能够澄澈心神、平静思虑，调整呼吸、凝聚精神，观察眼神的精明程度，审视面部的五色变化，聆听声音的变化，询问病人的痛苦所在，然后才开始按摸寸口和尺部，辨别脉象的浮沉，以此参照来判断生死界限。再观察病人的身形长短、肥瘦，年龄老少，性别男女，性情缓急，情况各不相同，所以说“形气相得者生，三五不调者病”。例如：未婚女子或尼姑的脉应当濡软而弱；婴儿儿童的脉细而快；三四岁的孩子，在呼吸之间，脉搏跳动七到八次为正常。这与常人相比，特别不同！大体上男子先诊左手脉，女子先诊右手脉；男子左手脉大者为顺，女子右手脉大者为顺。
大凡诊脉，先用中指揣按手腕后的高骨，骨下即为关位；找到关位后，然后将左右食指、无名指同时放下。如果病人手臂长，手指要疏开排列；如果病人手臂短，手指要紧密排列。三指停稳后，先诊最上面的指位叫作“寸口”，轻按以探察脉象，中按以探察脉象，重按以探察脉象，向上推寻以探察脉象，向下推寻以探察脉象，向外推寻以探察脉象，向内推寻以探察脉象；然后再诊关部和尺部，方法与此类似。如果诊得三部之中，浮沉、滑涩、迟疾不调，主什么病，外观其形色，内察其脉候，参考详细处理后，忠诚地告知病人。不可以轻言谈笑，乱说是非，左右张望，举止疏忽大意，这是庸医的表现。
诊脉的道理，是医者难以精通的。如果不是在灯下刻苦辛劳，勤于记诵，参拜老师、拜访朋友，昼夜忙碌无暇休息，匆忙间醒着睡着、低头抬头之间，都用心于此，怎么能知道神圣医术的奥妙呢？古人说：“按其脉，知其疾，命曰神”，这是领悟其探索深奥隐微之妙的境界。又说：“切其脉，治其病，谓之巧”，这是明确其手指辨别之功。大概三指之间的距离仅有毫厘之近，但所主疾病却相差千里之远。观察这手指辨别的功夫，世人固然认为很难，称为“神”，难道容易达到吗？
经常考查经典，脉有三部，即寸、关、尺。从鱼际穴到高骨，退行一寸的地方叫作“寸”；从寸脉上一分的地方叫作“鱼际”；从寸脉到尺泽穴叫作“尺”；寸后尺前中间的部分叫作“关”。关前为阳，即寸口；关后为阴，即尺脉。阳出阴入，以关为界。寸部主上焦、头、手、皮毛；关部主中焦、腹及腰；尺部主下焦、小腹及足。这是三部所主的大略情况。又有左右两手三部，合称六脉；还有人迎、气口、神门，所主又各不相同。大概左手关前叫作人迎，右手关前叫作气口，两关之后一分处叫作神门。所以脉法赞语说：“肝、心出左，肺、脾出右；肾为命门俱出尺部；魂魄谷神，皆见寸口。”所谓左手关前，是心的部位，其经手少阴与手太阳为表里，小肠合为腑；左手关上，是肝的部位，其经足厥阴与足少阳为表里，胆合为腑；左手关后，是肾的部位，其经足少阴与足太阳为表里，膀胱合为腑；右手关前，是肺的部位，其经手太阴与手阳明为表里，大肠合为腑；右手关上，是脾的部位，其经足太阴与足阳明为表里，胃合为腑；右手关后，是命门的部位，其经手厥阴与手少阳为表里，三焦合为腑。这就是六部所主脏腑十二经的含义。
又《脉要精微论》说：“尺部内侧两旁对应季胁；尺部外侧以候肾，尺部内侧以候腹；中部附上，左侧外侧以候肝，内侧以候膈；右侧外侧以候胃，内侧以候脾；上部附上，右侧外侧以候肺，内侧以候胸中；左侧外侧以候心，内侧以候膻中；脉之前部以候身体前部，后部以候身体后部；上竟上者，对应胸喉中的事情；下竟下者，对应小腹、腰、股、膝、胫中的事情。脉象粗大的，是阴不足、阳有余，属于热中病。脉来急促去也急促的，是上实下虚，为厥逆颠疾；脉来徐缓去急促的，是上虚下实，为恶风病。所以中风病，是阳气受邪。如果有脉象俱沉细数的，是少阴厥逆；沉细数且散的，是寒热病；浮而散的，是惊悸仆倒。所有浮而数的脉，都在阳分，为热证，伴有躁动的在手经；所有细而沉的脉，都在阴分，则为骨痛，伴有静止感的在足经。数动而一代的，是病在阳分的脉。泄泻及便脓血等过症，切之脉涩的，是阳气有余；脉滑的，是阴气有余。阳气有余表现为身热无汗，阴气有余表现为多汗身寒，阴阳俱有余则无汗身寒。向外推寻，脉气内敛不外出的，有心腹积块；向内推寻，脉气外出不内敛的，身体有热；向上推寻，脉气上行不下行的，腰足清冷；向下推寻，脉气下行不上行的，头项痛。按之至骨，脉气少的，腰脊痛且身体有痹症。以上诸疾，如果不是心明眼亮，怎么能做到精妙呢！”
又《平人气象论》说：“一呼脉跳两次，一吸脉也跳两次，呼吸定息之间，脉行五次，这叫作平脉（信）。四季的脉象，都以胃气为本，即春弦、夏洪、秋毛、冬石。春天的胃脉，微弦叫作平脉。其余季节都仿照此理。违背四时规律就是病了。如果诊察妇女的脉，怀孕则千万不要乱投汤药散剂。妇女的脉，诊得少阴脉动甚则有孕；又说：阴搏阳则有孕；又说：身体出汗而无脉的，就是有孕了。大概怀孕的人，要问其月经情况，观察其体貌，然后主治，不可忽视。又经书说：察色按脉，先别阴阳；阴阳是天地的道理。所以治病的人，必须求其根本，根本在于阴阳、寒暑、四时，这是五脏的根源。从脉来说，则是浮沉；从部位来说，则是尺寸。所以经书说：脉是阴阳的法度，以应五脏，这叫呼气出自心与肺，吸入归于肾与肝，呼吸之间，脾受纳谷味，其脉在中。从浮沉论述，则说浮者是阳，沉者是阴，应在腑，则浮而大散的是心，浮而短涩的是肺，所以心肺都属浮；牢而长的是肝，按之而大，举指来实的是肾，所以肝肾都属沉；迟缓而长的是脾，脾为中州，所以脉在中。仲景说：大、浮、数、动、滑，都是阳脉；沉、涩、弱、弦、微，都是阴脉。阳代表热，阴代表寒。所以寒则脉来沉而迟，热则脉来浮而数。所以说：所有数为热，所有迟为寒，没有比这更准确的验证了。《脉经》说：所有浮脉为风，所有紧脉为痛，所有伏脉为积聚，所有弦脉为饮，芤脉为失血，长脉为气治，短脉为气病，涩脉为烦心，大脉为病进，浮脉为在表，沉脉为在里，迟脉为在脏，数脉为在腑。另外形体壮实而脉细，少气不足以息的，危险；形体消瘦而脉大，胸中气多的，必死。形气相得的能生，三五不调的病，三部九候都失常的会死。这是先圣诊脉的大法。所以说：凡是治病都要察其形气色泽，治疗不要等待时机。所以形气相得的能生，色泽浮润的病易愈，脉从四时的可治，脉弱似滑的是有胃气，这些都是易治的。如果形气相失，或面色枯夭不润泽以及脉逆四时，或脉实反而更坚，都不可治。经书所说必须察知四种难治的情况并明确告知病人。又如患热病而脉静，泄泻而脉大，脱血而脉实，发汗后脉躁，这些都难治。如果是疮疽病人，脓血大泄，脉滑数的，难治；凡是脓多，或如清泔水，脉滑大散，寒热发渴的，治疗无效。如果患肺疮，咳嗽脓血，脉见洪滑的，治疗难痊愈。大凡诊脉见浮数，应当发热却反而恶寒，虽然头项拘急，四肢烦痛，或者又战栗口渴严重的，只要有痛处，想要发疮肿。”
The method of pulse diagnosis is usually based on the time of dawn (Pingdan). At this time, Yin Qi has not yet dissipated, Yang Qi has not yet moved, food and drink have not yet entered the body, Blood and Qi are not yet chaotic, and the meridians and collaterals are harmonious and even. Therefore, it is possible to diagnose the pulse of a sick person. If encountering an urgent patient, one does not strictly adhere to this theory. As stated in *Neijing* (*Inner Canon*), holding the pulse requires a method, with emptiness and tranquility as the fundamental guarantee. One must only clarify the spirit, calm the thoughts, regulate the breath, concentrate the mind, observe the clarity of the eyes, examine the five colors of the face, listen to the voice, inquire about the suffering, and only then begin to palpate the Cun (Inch) and Chi (Cubit) positions, distinguishing between floating (Fu, 浮) and sinking (Chen, 沉) pulses, thereby referring to these signs to determine the division between life and death. Furthermore, observe the patient's body length, fatness, or thinness, age, gender, and temperament, which vary greatly. Thus it is said: "When form and Qi match, there is life; when the numbers three, four, and five do not harmonize, there is disease." For example: the pulse of an unmarried woman or nun should be soft (Ru, 濡) and weak; the pulse of infants and children is fine (Xi, 细) and rapid (Ji, 疾); for children aged three or four, seven to eight beats per breath cycle is normal. This is particularly different from adults! Generally, for men, the left hand pulse is examined first; for women, the right hand pulse is examined first. In men, a larger left-hand pulse is favorable; in women, a larger right-hand pulse is favorable.
Generally, in pulse diagnosis, use the middle finger to locate the high bone behind the wrist; below this bone is the Guan (Gate, 关) position. Once the Guan position is found, place the index and ring fingers of both hands simultaneously. If the patient's arm is long, space the fingers widely; if the arm is short, place them closely. With the three fingers steady, first examine the uppermost position called Cun Kou (Cun Port, 寸口). Lightly press to investigate the pulse, moderately press to investigate, heavily press to investigate, push upwards to investigate, push downwards to investigate, push outwards to investigate, and push inwards to investigate. Then examine the Guan and Chi positions similarly. If the pulse in the three positions shows irregularities in floating/sinking, slippery/rough, slow/rapid, what disease does it indicate? Observe the external appearance and color, internally inspect the pulse condition, refer to detailed analysis, and advise faithfully. Do not speak lightly, laugh, gossip, look around, or act carelessly; this is the behavior of a mediocre physician.
The way of pulse diagnosis is difficult for physicians to master. Unless one works hard under the lamp, diligently memorizes, consults teachers and friends, day and night without rest, and keeps this in mind whether awake or asleep, bowing or looking up, how can one know the subtleties of divine medicine? The ancients said: "Palpating the pulse and knowing the disease is called 'Shen' (Divine/Spiritual)," reflecting the wonder of exploring profound mysteries. It is also said: "Cutting the pulse and treating the disease is called 'Qiao' (Skillful)," clarifying the merit of finger differentiation. The distance between the three fingers is merely a hair's breadth, yet the diseases they indicate differ by a thousand miles. Observing this skill of finger differentiation, people naturally find it difficult to achieve the state of 'Shen'.
Examining the classics, the pulse has three positions: Cun, Guan, and Chi. From the Yuji point (L10, 鱼际) to the high bone, moving back one cun is called 'Cun'; one fen above Cun is 'Yuji'; from Cun to the Chize point (LU5, 尺泽) is 'Chi'; the area between Cun and Chi is 'Guan'. Anterior to Guan is Yang, i.e., Cun Kou; posterior to Guan is Yin, i.e., Chi Mai. Yang emerges, Yin enters, with Guan as the boundary. Cun governs the Upper Jiao (Upper Burner), head, hands, and skin/hair; Guan governs the Middle Jiao, abdomen, and waist; Chi governs the Lower Jiao, lower abdomen, and feet. This is the general rule of the three positions. There are also the six pulses of the three positions on both left and right hands; additionally, Renying (ST9, 人迎), Qikou (Lu5, 气口), and Shenmen (HT7, 神门) have different indications. Generally, the position anterior to the Guan on the left hand is called Renying; anterior to the Guan on the right hand is called Qikou; one fen posterior to both Guans is called Shenmen. Thus the praise of pulse methods states: "Liver and Heart emerge from the left, Lung and Spleen from the right; Kidney and Mingmen (Gate of Life) both emerge from the Chi position; Hun, Po, Gu, and Shen are all seen at Cun Kou." Specifically, the position anterior to Guan on the left hand is the region of the Heart; its meridian is Hand Shaoyin (Heart Meridian) and Hand Taiyang (Small Intestine Meridian) as interior-exterior pairs, with the Small Intestine as the Fu organ. The position at Guan on the left hand is the region of the Liver; its meridian is Foot Jueyin (Liver Meridian) and Foot Shaoyang (Gallbladder Meridian) as interior-exterior pairs, with the Gallbladder as the Fu organ. The position posterior to Guan on the left hand is the region of the Kidney; its meridian is Foot Shaoyin (Kidney Meridian) and Foot Taiyang (Bladder Meridian) as interior-exterior pairs, with the Bladder as the Fu organ. The position anterior to Guan on the right hand is the region of the Lung; its meridian is Hand Taiyin (Lung Meridian) and Hand Yangming (Large Intestine Meridian) as interior-exterior pairs, with the Large Intestine as the Fu organ. The position at Guan on the right hand is the region of the Spleen; its meridian is Foot Taiyin (Spleen Meridian) and Foot Yangming (Stomach Meridian) as interior-exterior pairs, with the Stomach as the Fu organ. The position posterior to Guan on the right hand is the region of Mingmen; its meridian is Hand Jueyin (Pericardium Meridian) and Hand Shaoyang (Sanjiao/Triple Burner Meridian) as interior-exterior pairs, with the Sanjiao as the Fu organ. This explains the meaning of the twelve meridians governed by the Zang-Fu organs in the six positions.
Furthermore, *Mai Yao Jing Wei Lun* (*Treatise on the Essential Secrets of Pulse Diagnosis*) states: "The inner sides of the Chi position correspond to the hypochondrium; the outer side of Chi observes the Kidney, the inner side of Chi observes the abdomen; attaching to the middle, the outer side of the left observes the Liver, the inner side observes the Diaphragm; the outer side of the right observes the Stomach, the inner side observes the Spleen; attaching to the upper, the outer side of the right observes the Lung, the inner side observes the Chest Center; the outer side of the left observes the Heart, the inner side observes the Danzhong (Conception Vessel point CV17, 膻中); the front observes the anterior body, the rear observes the posterior body; 'Shang Jing Shang' (reaching the end upwards) corresponds to matters of the chest and throat; 'Xia Jing Xia' (reaching the end downwards) corresponds to matters of the lower abdomen, waist, thighs, knees, and shins. A coarse pulse indicates insufficient Yin and excess Yang, constituting Heat Zhong (Heat in the Middle). A pulse that comes rapidly and goes rapidly indicates excess above and deficiency below, leading to Jue Ni (Reversal Cold) and Dian Ji (Epilepsy/Crazy Disease); a pulse that comes slowly and goes rapidly indicates deficiency above and excess below, constituting E Feng (Aversion to Wind). Thus, Zhong Feng (Wind Stroke) is caused by the invasion of Yang Qi. If the pulse is both deep (Chen, 沉), fine (Xi, 细), and rapid (Shu, 数), it is Shao Yin Jue (Shaoyin Reversal); if deep, fine, rapid, and scattered, it is Han Re (Cold-Heat); if floating and scattered, it is Xun Pu (Fright/Palpitations). All floating and rapid pulses belong to Yang, indicating Heat; if accompanied by restlessness, it is in the Hand meridians. All fine and sinking pulses belong to Yin, causing Bone Pain; if accompanied by stillness, it is in the Foot meridians. A pulse that is rapid, moving, and intermittent indicates disease in the Yang pulse categories. For diarrhea and dysentery with pus and blood, a rough (Se, 涩) pulse indicates excess Yang Qi; a slippery (Hua, 滑) pulse indicates excess Yin Qi. Excess Yang Qi manifests as body heat and no sweat; excess Yin Qi manifests as profuse sweating and cold body; excess of both Yin and Yang manifests as no sweat and cold body. Pushing outwards, if the pulse energy is internal and not external, there is accumulation in the heart and abdomen; pushing inwards, if the pulse energy is external and not internal, there is heat in the body; pushing upwards, if the pulse energy goes up but not down, the waist and feet are cold; pushing downwards, if the pulse energy goes down but not up, there is headache and neck pain. Pressing to the bone, if pulse energy is scarce, there is lower back/spine pain and Bi Syndrome (Obstruction). Regarding the aforementioned diseases, unless one has clear insight, how can one achieve such subtlety?"
Furthermore, *Ping Ren Qi Xiang Lun* (*Treatise on the Manifestations of Normal People*) states: "With one exhalation, the pulse moves twice; with one inhalation, the pulse also moves twice. Between the completion of breath cycles, the pulse moves five times, which is called Ping Mai (Normal Pulse). The pulses of the four seasons are all rooted in Stomach Qi, described as Spring String-like (Xian, 弦), Summer Surging (Hong, 洪), Autumn Hairy (Mao, 毛), and Winter Stone-like (Shi, 石). The Stomach Qi pulse in Spring, slightly string-like, is called Normal. The others follow this pattern. Violating the four seasons indicates disease. When diagnosing women's pulses, if pregnant, one must not indiscriminately administer decoctions or powders. In women, if the Shaoyin pulse beats vigorously, it indicates pregnancy; it is also said: if Yin pulses beat against Yang, it indicates pregnancy; it is also said: if the body sweats and there is no pulse, it indicates pregnancy. Generally, for pregnant women, ask about menstruation, observe physical appearance, and then treat; this cannot be ignored. Also, the classics say: Inspect color and palpate pulse, first distinguish Yin and Yang; Yin and Yang are the Way of Heaven and Earth. Therefore, those who treat diseases must seek their root, which lies in Yin-Yang, Cold-Heat, and the Four Seasons, the foundation of the Five Zang Organs. Speaking of pulses, this refers to Floating and Sinking; speaking of positions, this refers to Cun and Chi. Thus the classics say: Pulses are the method of Yin-Yang, corresponding to the Five Zang Organs. Exhalation comes from Heart and Lung; inhalation returns to Kidney and Liver. Between breaths, the Spleen receives grain flavors, and its pulse is in the Middle. Discussing Floating and Sinking: Floating is Yang, Sinking is Yin. Corresponding to Fu organs, a floating, large, and scattered pulse belongs to the Heart; a floating, short, and rough pulse belongs to the Lung; thus Heart and Lung are both Floating. Firm and long belongs to the Liver; pressing reveals largeness, lifting feels solid belongs to the Kidney; thus Liver and Kidney are both Sinking. Slow, moderate, and long belongs to the Spleen; Spleen is the Central State, thus the pulse is in the Middle. Zhang Zhongjing said: Large, Floating, Rapid, Moving, Slippery are all Yang pulses; Deep, Rough, Weak, String-taut, Minute are all Yin pulses. Yang represents Heat, Yin represents Cold. Thus, Cold results in a deep and slow pulse; Heat results in a floating and rapid pulse. Therefore, it is said: All rapid pulses indicate Heat, all slow pulses indicate Cold; there is no more accurate verification than this. *Mai Jing* (*Pulse Classic*) says: All floating pulses indicate Wind, all tight pulses indicate Pain, all hidden pulses indicate Accumulation, all string-taut pulses indicate Fluid Retention, Knife-blade (Kou, 芤) pulse indicates Blood Loss, Long pulse indicates Qi Regulation, Short pulse indicates Qi Disease, Rough pulse indicates Vexed Heart, Large pulse indicates Disease Progression, Floating indicates Exterior, Deep indicates Interior, Slow indicates Zang, Rapid indicates Fu. Additionally, a robust body with a fine pulse and shortness of breath is critical; a emaciated body with a large pulse and excessive chest Qi leads to death. When form and Qi match, there is life; when the numbers three, four, and five do not harmonize, there is disease; when all three positions and nine inspections are discordant, there is death. This is the great method of pulse diagnosis by the sages. Therefore, it is said: In treating any disease, inspect form, Qi, color, and luster; treatment need not wait for specific timing. Thus, when form and Qi match, there is life; when color and luster are floating/lustrous, the disease is easy to cure; when the pulse follows the four seasons, it is treatable; when the pulse is weak yet seems slippery, there is Stomach Qi; these are all easy to treat. If form and Qi are discordant, or color is dull and lacking luster, or the pulse violates the four seasons, or the pulse is full and becomes harder, these are untreatable. The classics say one must examine the four difficulties and clearly inform the patient. Also, if heat disease presents with a quiet pulse, diarrhea with a large pulse, blood loss with a full pulse, or agitation after sweating, these are all difficult to treat. For patients with sores and carbuncles, with massive discharge of pus and blood, if the pulse is slippery and rapid, it is difficult to treat; if there is much pus, or like clear rice water, with a slippery, large, and scattered pulse, accompanied by chills, fever, and thirst, treatment will be ineffective. If suffering from Lung Abscess, with coughing up pus and blood, and the pulse appears surging and slippery, recovery is difficult. Generally, if the pulse is floating and rapid, one should expect fever but instead experiences aversion to cold; although there is stiffness in the head and neck, irritability and pain in the limbs, or even trembling and severe thirst, if there is a painful area, it indicates the impending development of a sore or swelling."