脉一动一止二日死。一经云一日死。脉二动一止、三日死。脉三动一止四日死。或五日
死。
动一
云立
云立
立秋
十动
脉来四十投而一止者一藏无气。却后春草生而死。脉来三十投而一止者二藏无气。却后
三岁
藏无
脉一来而久住者宿病在心主中。脉二来而久住者病在肝支中。脉三来而久住
下。脉四来而久住者病在肾间。脉五来而久住者病在肺支间。
五脉病。虚羸人得之者死。所以然者。药不得而治。针不得而及。如是壮盛人可治。气
全故
察脉必以人迎气口分内外所因者。乃学诊之要道也。所以脉赞云∶关前一分。人命之主。
然
气
外
能
助发宿蕴。其所以应于气口者。正由七情郁发。因食助见。本非宿食能应气口。且如宿食脉
。有浮大而微涩者。有数而滑实者。在阴则涩。在阳则滑。宿食不化。脉则沉紧。宿食成瘕
脉则沉重。此等各证。皆曰伤胃。曾何关于气口耶。且如疲极筋力。其脉弦数而实。筋痛则
动。皆伤肝也。凝思则滑。神耗则散。皆伤心也。弦动耗气。脉濡而弱。叫呼走气。脉散而
急。皆伤于肺也。房劳失精。两尺浮散。男子遗精。女子半产。弦大而革。皆伤肾也。
况脏寒蛔厥。脉自微浮。及为紧滑。胃虚不食。其脉必缓。亦有微濡。五饮停伏。浮细
而滑
细滑
六聚
洪疾
而不
邪来
邪遁
如诊得此等脉证。虽与人迎气口相应。亦当分数推寻。三因交结。四句料简。所谓单内
单外
脉多
气。
脉象跳动一次后停顿一次，预示两日后死亡。另一部典籍记载为一日后死亡。脉象跳动两次后停顿一次，预示三日后死亡。脉象跳动三次后停顿一次，预示四日后死亡。或者五日后死亡。
（此处原文有脱漏或排版错误，“动一 云立 云立 立秋 十动”等字句语意不通，结合上下文及《脉经》等古籍常理，此段主要论述脉律不齐与预后的关系。若强行直译无法成句，故仅翻译通顺部分。）
脉象来去四十次出现一次停顿的，说明有一脏之气衰竭。等到第二年春草生长时死亡。脉象来去三十次出现一次停顿的，说明有两脏之气衰竭。等到三年后死亡。（原文“藏无 脉一来而久住者...”处亦有脱漏，据《脉经》补全逻辑：脉一来而久住者，宿病在心主中；脉二来而久住者，病在肝支中；脉三来而久住者，病在脾支间；脉四来而久住者，病在肾间；脉五来而久住者，病在肺支间。）五脏脉病，虚羸之人得了这种脉象就会死亡。之所以这样，是因为药物无法治疗，针石也无法触及。如果是身体壮盛的人，还可以治愈，因为元气尚存。
诊察脉象必须通过人迎穴和气口穴来区分内外病因，这是学习诊法的要领所在。所以《脉赞》说：“关前一分，是人命的主宰。”然而（原文此处有脱漏，意指气口反映内因）。能够助发体内积蕴邪气的，其脉象应于气口，正是因为七情郁结发作，或因饮食助长而显现。本来并非宿食能直接应验于气口。况且如宿食停滞，脉象有的浮大而微涩，有的数而滑实。在阴分则见涩脉，在阳分则见滑脉。宿食不化，脉象则沉紧。宿食结成瘕块，脉象则沉重。这些各种证候，都称为伤胃，这与气口有什么关系呢？况且如筋力极度疲劳，脉象弦数而实。筋痛则脉动，这都是损伤肝脏。凝神思考过度则脉滑，神气耗散则脉散，这都是损伤心脏。弦动耗气，脉象濡弱，叫呼奔走耗气，脉象散急，这都是损伤肺脏。房事劳损失精，两尺脉浮散。男子遗精，女子半产，脉象弦大而革，这都是损伤肾脏。
至于脏寒导致蛔厥，脉象自然微浮，以及变为紧滑。胃虚不能进食，脉象必然缓，也有微濡的。五种饮邪停伏，脉象浮细而滑。（原文“六聚 洪疾 而不 邪来 邪遁”等处文字错乱，据文意推测涉及六聚及邪气进退之脉象变化）。如诊得这些脉证，虽然与人迎、气口的脉象相应，也应当分数推寻。三因交结，四句料简。所谓单内单外，脉多气...（原文至此中断）
If the pulse beats once and then pauses, death occurs in two days. Another text states that death occurs in one day. If the pulse beats twice and then pauses, death occurs in three days. If the pulse beats three times and then pauses, death occurs in four days. Or death may occur in five days.
[Note: The original text contains fragmented phrases such as "Dong Yi Yun Li..." which are syntactically incomplete or corrupted. Based on standard pulse diagnosis texts like *Mai Jing*, these likely refer to specific irregular pulse patterns and their prognoses, but cannot be accurately translated without reconstruction.]
If the pulse completes forty beats before a pause, it indicates that the Qi of one Zang organ is exhausted. Death will occur when spring grass grows the following year. If the pulse completes thirty beats before a pause, it indicates that the Qi of two Zang organs is exhausted. Death will occur after three years. [Text corruption detected here; logically follows: If the pulse arrives once and lingers, the chronic disease is in the Heart Master; if it arrives twice and lingers, the disease is in the Liver branch; if it arrives thrice and lingers, the disease is in the Spleen branch; if it arrives four times and lingers, the disease is in the Kidney; if it arrives five times and lingers, the disease is in the Lung branch.] For diseases of the five pulses, if a emaciated person presents with this pulse, they will die. This is because medicine cannot treat it, and acupuncture cannot reach it. However, if a robust person presents with this, it can be treated, because their Yuan Qi (Original Qi) is intact.
To inspect the pulse, one must distinguish internal and external causes by comparing the Renying (Human Welcome) and Qikou (Qi Mouth) pulses; this is the essential method for learning diagnosis. Thus, *Mai Zan* states: "The point just anterior to the Guan position is the master of human life." However, [text missing] ... factors that can stimulate latent pathogens manifest at the Qikou pulse, precisely due to the onset of stagnation from the Seven Emotions, aided by dietary factors. Originally, retained food does not directly correspond to the Qikou pulse. Furthermore, regarding retained food, the pulse may be floating, large, and slightly choppy, or rapid, slippery, and excess. In the Yin aspect, it appears choppy; in the Yang aspect, it appears slippery. If retained food fails to transform, the pulse becomes deep and tight. If retained food forms a mass (Jia), the pulse becomes heavy and profound. All these syndromes are termed injuries to the Stomach; what relevance do they have to the Qikou pulse? Moreover, extreme fatigue of sinews and muscles results in a string-taut, rapid, and excess pulse. Sinew pain causes pulsation, all indicating injury to the Liver. Excessive mental concentration leads to a slippery pulse; depletion of Shen (Spirit) leads to a scattered pulse, all indicating injury to the Heart. String-taut pulsation depletes Qi, resulting in a soft and weak pulse; shouting and running deplete Qi, resulting in a scattered and urgent pulse, all indicating injury to the Lungs. Sexual exhaustion leading to loss of essence results in floating and scattered pulses at both Chi positions. Nocturnal emission in men and spontaneous abortion in women present with string-taut, large, and革 (leather-like) pulses, all indicating injury to the Kidneys.
Regarding coldness in the Zang organs causing ascariasis convulsion, the pulse is naturally slightly floating, or becomes tight and slippery. Stomach deficiency leading to anorexia results in a slow pulse, or occasionally a slightly soft pulse. Stagnation of the Five Drinks results in a floating, fine, and slippery pulse. [Text corruption: "Six Accumulations," "Surging and rapid," etc., appear fragmented.] When diagnosing such pulse-syndrome combinations, even if they correspond with the Renying and Qikou pulses, one must deduce them by categories. With the Three Causes interwoven and the Four Sentences used for simplification, one distinguishes between purely internal or purely external [origins], where the pulse predominantly reflects Qi... [Text ends abruptly].