问曰∶翕奄沉，名曰滑，何谓也？（赵本有“师曰”二字）沉为纯阴，翕为正阳，阴阳和合，故令脉滑。
关尺自平，阳明脉微沉，食饮自可。少阴脉微滑，滑者紧之浮名
也，此为阴实，其人必股内汗出，阴下湿也。
脉来大而盛，聚而沉，谓之翕奄沉，正如转珠之状也。沉为脏气，故曰纯阴；翕为腑气，故曰正阳。滑
者，阴阳气不为偏胜也。关尺自平，阳明脉微沉者，当阳部见阴脉，则阴偏胜而阳不足也。阳明胃脉，胃中阴
多，故食饮自可。少阴脉微滑者，当阴部见阳脉，则阳偏胜而阴不足也，以阳凑阴分，故曰阴
实。股与阴，少阴之部也，今阳热凑阴，必熏发津液，泄达于外，股内汗出而阴下湿也。
问曰∶曾为人所难，紧脉从何而来。师曰∶假令亡汗、若吐，以肺里寒，故令脉紧也。假令咳者，坐饮
冷水，故令脉紧也。假令下利，以胃中（赵本无“中”字）虚冷，故令脉紧也。
《金匮要略》曰∶寒令脉急。经曰∶诸紧为寒。
寸口卫气盛，名曰高。
高者，暴狂而肥。《内经》曰∶阴不胜其阳，则脉流薄疾，并乃狂。卫为阳气，卫盛而暴狂者，阴不
胜阳也。《针经》曰∶卫气者，所以温分肉、充皮毛、肥腠理、司开阖者也。卫气盛，为
肥者气盛于外也。
荣气盛，名曰章。
章者，暴泽而光，荣者，血也，荣华于身者也。荣盛故身暴光泽也。
高章相搏，名曰纲。
纲者，身筋急脉直，荣卫俱盛，则筋络满急。
卫气弱，名曰 。
者，心中气动迫怯。卫出上焦，弱则上虚，而心中气动迫怯也。
荣气弱，名曰卑。
卑者，心中常自羞愧。《针经》曰∶血者，神气也。血弱则神弱，故常自羞愧。
卑相搏，名曰损。
损者，五脏六腑之虚 也。卫以护阳，荣以养阴，荣卫俱
虚，则五脏六腑失于滋养，致俱乏气虚 也。
卫气和，名曰缓。
缓者，四肢不能自收。卫气独和，不与荣气相谐，则荣病。
《内经》曰∶目（医统本作“肝”）受血而能视，足受血而能步，掌受血
而能握，指受血而能摄，四肢不收，由荣血病，不能灌养故也。
荣气和，名曰迟。
迟者，身体重，但欲眠也。荣气独和，不与卫气相谐，则卫病，身体重而眠。（熊校记∶身体重而眠，
汪本眠改眼，盖误连欲眠者三字为句也）欲眠者，卫病而气不敷布也。
迟缓（赵本作“缓迟”）相搏，名曰沉。
沉者，腰中直，腹内急痛，但欲卧，不欲行，荣气独和于内，卫气独和于外，荣卫不相和谐，相搏而为
病。腰中直者，卫不
利于外也；腹内痛者，荣不和于内也；但欲卧不欲行者，荣卫不营也。
寸口脉缓而迟，缓则阳气长，其色鲜，其颜光，其声商，毛发长，迟则阴气盛，骨髓生，血满，肌
肉紧薄鲜硬。阴阳相抱，荣卫俱行，刚柔相搏，（赵本作“得”）名曰强也。
缓为胃脉，胃合卫气，卫温分肉、充皮毛、肥腠理、司开阖，卫和气舒，则颜色光润、声清、毛泽矣。迟
为脾脉，脾合荣气，荣养骨髓，实肌肉、濡筋络、利关节，荣和血满，则骨正髓生，肌
肉紧硬矣。阴阳调和，二气相抱，而不相戾，荣卫流通，刚柔相得，是为强壮。
趺阳脉滑而紧，滑者胃气实，紧者脾气强。持实击强，痛还自伤，以手把刃，坐作疮也。
趺阳之脉，以候脾胃。滑则谷气实，是为胃实；紧则阴气胜，是为脾强。以脾胃一实一强，而相搏击，
故令痛也。若一强一弱相搏，则不能作痛。此脾胃两各强实相击，腑脏自伤而
痛，譬若以手把刃而成疮，岂非自贻其害乎。
寸口脉浮而大，浮为虚，大为实。在尺为关，在寸为格。关则不得小便，格则吐逆。
经曰∶浮为虚。《内经》曰∶大则病进。浮则为正气虚，大则为邪气实。在尺，则邪气关闭下焦，里气
不得下通，故不得小便；在寸，则邪气格拒上焦，使食不得入，故吐逆。
趺阳脉伏而涩，伏则吐逆，水谷不化，涩则食不得入，名曰关格。
伏则胃气伏而不宣，中焦关格，正气壅塞，故吐逆而水谷不化；涩则脾气涩而不布，邪气拒于上焦，
故食不得入。
脉浮而大，浮为风虚，大为气强，风气相搏，必成瘾（赵本作“隐”） ，身体为痒。痒者名泄风，久
久为痂癞。
痂癞者，眉少、发稀，身有干疮而醒臭。（赵本注∶身有干疮而腥臭也）《内经》曰∶脉风成厉。（
医统本作“成为疠”）
寸口脉弱而迟，弱者卫气微，迟者荣中寒。荣为血，血寒则发热；卫为气，气微者，心内饥，饥而虚
满不能食也。
卫为阳，荣为阴。弱者，卫气微，阳气不足也；迟者，荣中寒，经中客邪也，荣客寒邪，搏而发热也。
阳气内微，心内虽饥，饥而虚满不能食也。
趺阳脉大而紧者，当即下利，为难治。
大为虚，紧为寒。胃中虚寒，当即下利，下利脉当微小，反紧者邪胜也，故云难治。经曰∶下利脉大
者，为未止。
寸口脉弱而缓，弱者阳气不足，缓者胃气有余。噫而吞酸，食卒不下，气填于膈上（赵本注∶“一作下”）也。
弱者，阳气不足。阳能消谷，阳气不足，则不能消化谷食。缓者，胃气有余，则胃中有未消谷物也，
故使噫而吞酸，食卒不下，气填于膈上也。《金匮要略》曰∶中焦未和，不能消谷，故令噫。
趺阳脉紧而浮，浮为气，紧为寒。浮为腹满，紧为绞痛。浮紧相搏，肠鸣而转，转即气动，膈气乃下。
少阴脉不出，其阴肿大而虚也。
浮为胃气虚，紧为脾中寒，胃虚则满，脾寒则痛，虚寒相搏，肠鸣而转，转则膈中之气，因而下泄也。
若少阴脉不出，则虚寒之气，至于下焦，结于少阴，而聚于阴器，不得发泄，使（医统本作“故”）阴肿大而虚也。
寸口脉微而涩，微者卫气不行，涩者荣气不逮。荣卫不能相将，三焦无所仰，身体痹不仁。荣气不足，则
烦疼，口难言；卫气虚，则恶寒数欠。三焦不归其部，上焦不归者，噫而酢吞；中焦不归者，不能消谷引食；
下焦不归者，则遗溲。
人养三焦者血也，护三焦者气也。荣卫俱损，不能相将而行，三焦无所根据仰，身体为之顽痹而不仁。《
内经》曰∶荣气虚而（医统本作“则”）不仁。《针经》曰∶卫气不行，则为不仁。荣为
血，血不足则烦疼；荣属心，荣弱心虚，则口难言。卫为阳，阳微则恶寒；卫为气，气虚则数欠。三焦因荣
卫不足，无所根据仰，其气不能归其部。《金匮要略》曰∶上焦竭，善噫；上焦受中焦
气，中焦未和，不能消谷，故令噫耳；下焦竭，即遗溺失便。以上焦在膈上，物未化之分也，不归者不至也，
上焦之气不至其部，则物未能传化，故噫而酢吞。中焦在胃之中，主腐熟水谷，
水谷化则思食，中焦之食不归其部，则水谷不化，故云不能消谷引食。下焦在膀胱上口，主分别清浊，溲，
小便也，下焦不归其部，不能约制溲便，故遗溲。
趺阳脉沉而数，沉为实，数消谷。紧者，病难治。
沉为实者，沉主里也。数消谷者，数为热也。紧为肝脉，见于脾部，木来克土，为鬼贼相刑，故云难治。
寸口脉微而涩，微者卫气衰，涩者荣气不足。卫气衰，面色黄；荣气不足，面色青。荣为根，卫为叶。
荣卫俱微，则根叶枯槁，而寒栗咳逆，唾腥吐涎沫也。
卫为气，面色黄者，卫气衰也；荣为血，面色青者，荣血衰也。荣行脉中为根，卫行脉外为叶。荣
为阴，卫为阳；荣为根，卫为叶。根叶俱微，则阴阳之气内衰，致生寒栗而咳逆，唾腥
吐涎沫也。
趺阳脉浮而芤，浮者卫气衰，（赵本作“虚”）芤者荣气伤，其身体瘦，肌肉甲错，浮芤相搏，宗气衰
微，（赵本作“微衰”）四属断绝。
经曰∶卫气盛，名曰高。高者，暴狂而肥。荣气盛，名曰章。章者，暴泽而光。其身体瘦而不肥者，卫
气衰也；肌肉甲错而不泽者，荣气伤也。宗气者，三焦归气也。四属者，皮肉脂髓也。荣卫衰伤则宗气亦微，
四属失所滋养，致断绝矣。
寸口脉微而缓，微者卫气疏，疏则其肤空；缓者胃气实，实则谷消而水化也。谷入于胃，脉道乃行，
而（赵本作“水”）入于经，其血乃成。荣盛，则其肤必疏，三焦绝经，名曰血崩。
卫为阳，微为亡阳。脉微者，卫气疏，卫温分肉、肥腠理，卫气既疏，皮肤不得温肥，则空虚也。经曰∶
缓者胃气有余，有余为实，故云缓者胃气实。《内经》曰∶食入于胃，淫精于脉。是谷入于胃，脉道乃行也。
《针经》曰∶饮而液渗于络，合和于血，是水入于经，其血乃成也。胃中谷消水化而为血气，
今卫疏荣盛，是荣气强而卫气弱也。卫气弱者，外则不能固密皮肤而气为之疏，内则不能卫护其血，而血为
之崩。经，常也。三焦者，气之道路。卫气疏，则气不循常度，三焦绝其常度也。
趺阳脉微而紧，紧则为寒，微则为虚，微紧相搏，则为短气。
中虚且寒，气自短矣。
少阴脉弱而涩，弱者微烦，涩者厥逆。
烦者热也。少阴脉弱者，阴虚也。阴虚则发热，以阴部见
阳脉非大虚也，故生微烦。厥逆者，四肢冷也。经曰∶阴阳不相顺接便为厥，厥者手足厥冷是也。少阴脉
涩者，阴气涩不能与阳相顺相接，故厥逆也。
趺阳脉不出，脾不上下，身冷肤硬。
脾胃为荣卫之根，脾能上下，则水谷消磨，（医统本作“磨消”）荣卫之气，得以行。脾气虚衰不能上下，
则荣卫之气不得通营于外，故趺阳脉不出。身冷者，卫气不温也。肤硬者，荣血不濡也。
少阴脉不至，肾气微，少精血，奔气促迫，上入胸膈，宗气反聚，血结心下，阳气退下，热归阴股，与
阴相动，令身不仁，此为尸厥。当刺期门、巨阙。
尸厥者，为其从厥而生，形无所知，其状若尸，故名尸厥。少阴脉不出，则厥气客于肾，而肾气微，少
精血，厥气上奔，填塞胸膈，壅遏正气，使宗气反聚，而血结心下。《针经》曰∶五谷入于胃，其糟粕、津
液、宗气，分为三隧。宗气积于胸中出于喉咙，以贯心肺，而行呼吸。又曰∶荣气者，泌其津液注之于
脉，化而为血，以营四末。今厥气大甚，宗气反聚而不行，则绝其呼吸，血结心下而不流，则四体不仁。阳
气为厥气所拥，不能宣发，退下至阴股间，与阴相动。仁者柔也，不仁者，言不柔
和也，为寒热痛痒俱不觉知者也。阳气外不为使，内不得通，荣卫俱不能行，身体不仁，状若尸也。《内经》曰∶
厥气上行，满脉去形，刺期门者，以通心下结血；刺巨阙者，以行胸中宗气，血气流通，厥气退，则苏矣。
寸口脉微，尺脉紧，其人虚损多汗，知阴常在，绝不见阳也。
寸微为亡阳，尺紧为阴胜。阳微阴胜，故云虚损。又加之多汗，则愈损阳气，是阴常在，而绝不见阳也。
寸口诸微亡阳，诸濡亡血，诸弱发热，诸紧为寒。诸乘寒者，则为厥，郁冒不仁，以胃无谷气，脾涩不通，
口急不能言，战而栗也。
卫，阳也。微为卫气微，故云亡阳。荣，血也。濡为荣气弱，故云亡血。弱为阴虚，虚则发热。紧为阴胜，
故为寒。诸乘寒者，则阴阳俱虚，而为寒邪乘之也。寒乘气虚，抑伏阳气不得宣发，遂成厥也。郁冒，为昏冒
不知人也。不仁，为强直而无觉也。为尸厥焉。以胃无谷气，致脾涩不通于上下，故使
口急，不能言。战者，寒在表也；栗者，寒在里也。
问曰∶濡弱何以反适十一头。师曰∶五脏六腑相乘故令十一。
濡弱者，气血也。往反有十一头，头者五脏六腑共有十一也。
问曰∶何以知乘腑，何以知乘脏。师曰∶诸阳浮数为乘腑，诸阴迟涩为乘脏也。
腑，阳也。阳脉见者，为乘腑也。脏，阴也。阴脉见者，为乘脏也。
问：脉象忽而浮起、忽而沉下，称为滑脉，这是什么意思？（赵本中有“老师说”三个字）沉脉属于纯阴，浮起之象属于正阳，阴阳和谐交融，所以导致脉象滑利。
关部和尺部脉象平和，阳明经的脉象微沉，饮食正常。少阴经的脉象微滑，滑是紧脉的浮浅表现，这属于阴实（阴寒内盛），病人必定大腿内侧出汗，外阴潮湿。
脉来势大而盛大，聚拢后深沉，称为翕奄沉，就像珠子转动一样的形态。沉代表脏气，所以说它是纯阴；翕（浮起）代表腑气，所以说它是正阳。滑脉，意味着阴阳之气没有偏胜。关尺部脉象平和，阳明脉微沉，是在阳的部位见到阴脉，说明阴偏胜而阳不足。阳明胃脉，胃中阴气多，所以饮食正常。少阴脉微滑，是在阴的部位见到阳脉，说明阳偏胜而阴不足，因为阳气凑集于阴分，所以叫阴实。股部和阴器，是少阴经所主的部位，现在阳热凑集于阴分，必定熏蒸津液，外泄到达体表，导致大腿内侧出汗且外阴潮湿。
问：曾经被人质问，紧脉是从哪里来的？老师说：假如出现亡汗（大汗淋漓导致津液亏损）、或者呕吐，因为肺里有寒，所以导致脉紧。假如咳嗽的人，是因为喝了冷水，所以导致脉紧。假如腹泻的人，因为胃中虚冷，所以导致脉紧。
《金匮要略》说：寒冷时令脉象紧急。经典说：各种紧脉都主寒证。
寸口脉的卫气旺盛，称为高。
高的表现，是突然发狂而且身体肥胖。《内经》说：阴不能胜过阳，那么脉流急迫快速，进而发狂。卫气属于阳气，卫气旺盛而突然发狂，是因为阴不胜阳。《针经》说：卫气的作用，是温煦肌肉、充实皮毛、肥厚腠理、主管毛孔开阖。卫气旺盛，表现为身体肥胖，是因为气盛于体表。
营气旺盛，称为章。
章的表现，是突然光泽润泽，荣（营）气就是血，它荣华于全身。营气旺盛所以身体突然变得光泽润泽。
高和章相互搏结，称为纲。
纲的表现，是身体筋脉拘急、脉道挺直，营气和卫气都旺盛，就会导致筋络充满而拘急。
卫气虚弱，称为卑（注：原文此处有缺字或异体字，根据上下文及医统本等推测为“卑”或类似含义，但原文显示为空白或特殊符号，此处依文意译为卫气弱导致的症状）。
卑的表现，是心中气动、恐惧怯懦。卫气出于上焦，虚弱则上焦空虚，导致心中气动、恐惧怯懦。
营气虚弱，称为卑。
卑的表现，是心中常常感到羞愧。《针经》说：血就是神气。血虚弱则神气虚弱，所以常常感到羞愧。
卑（卫弱）与卑（营弱）相互搏结，称为损。
损的表现，是五脏六腑的虚损。卫气用来护卫阳气，营气用来滋养阴精，营卫都虚弱，那么五脏六腑失去滋养，导致都缺乏气力而虚弱。
卫气调和，称为缓。
缓的表现，是四肢不能自主收持。卫气单独调和，不与营气相协调，那么营气就会生病。
《内经》说：眼睛得到血的滋养就能视物，脚得到血的滋养就能行走，手掌得到血的滋养就能握持，手指得到血的滋养就能摄取，四肢不能收持，是由于营血有病，不能灌溉滋养的缘故。
营气调和，称为迟。
迟的表现，是身体沉重，只想睡觉。营气单独调和，不与卫气相协调，那么卫气就会生病，身体沉重而想睡。（熊校记：身体重而眠，汪本将“眠”改为“眼”，大概是错误地将“欲眠者”三字连成一句了）所谓“欲眠者”，是卫气生病而气机不敷布的原因。
迟缓（赵本作“缓迟”）相互搏结，称为沉。
沉的表现，是腰部挺直，腹内急痛，只想躺卧，不想行走，这是营气独和在内部，卫气独和在外部，营卫不相和谐，相互搏结而致病。腰部挺直，是因为卫气不利于体表；腹内疼痛，是因为营气不和于内部；只想躺卧不想行走，是因为营卫不能正常运行。
寸口脉缓而迟，缓则阳气生长，面色鲜艳，容颜光亮，声音清亮如商音，毛发茂盛；迟则阴气旺盛，骨髓生成，血液充盈，肌肉紧薄鲜硬。阴阳相互抱合，营卫共同运行，刚柔相互协调，（赵本作“得”）称为强。
缓是胃脉，胃配合卫气，卫气温煦肌肉、充实皮毛、肥厚腠理、主管开阖，卫气调和舒畅，那么颜色光润、声音清脆、毛发润泽。迟是脾脉，脾配合营气，营气滋养骨髓，充实肌肉、濡润筋络、滑利关节，营气调和血液充盈，那么骨骼端正骨髓生成，肌肉紧硬。阴阳调和，二气相抱而不相违背，营卫流通，刚柔相得，这就是强壮。
趺阳脉滑而紧，滑代表胃气实，紧代表脾气强。以实击强，疼痛反而伤害自身，就像用手抓刀刃一样，自己造成疮伤。
趺阳脉，是用来候察脾胃的。滑则谷气实，这是胃实；紧则阴气胜，这是脾强。以脾胃一实一强，相互搏击，所以导致疼痛。如果是一强一弱相互搏结，则不会导致疼痛。这是脾胃两方都强实相互撞击，脏腑自我损伤而疼痛，譬如用手抓刀刃而成疮，难道不是自取其害吗？
寸口脉浮而大，浮代表虚，大代表实。在尺部称为关，在寸部称为格。关则小便不通，格则呕吐逆反。
经典说：浮为虚。《内经》说：大为病进。浮则是正气虚，大则是邪气实。在尺部，则邪气关闭下焦，里气不得向下通利，所以小便不通；在寸部，则邪气格拒上焦，使食物不得进入，所以呕吐逆反。
趺阳脉伏而涩，伏则呕吐逆反，水谷不消化，涩则食物不得进入，称为关格。
伏则胃气潜伏而不能宣通，中焦关格，正气壅塞，所以呕吐逆反而水谷不化；涩则脾气涩滞而不能布散，邪气拒于上焦，所以食物不得进入。
脉浮而大，浮为风虚，大为气强，风气和气强相互搏结，必定形成瘾疹（赵本作“隐”），身体瘙痒。瘙痒称为泄风，时间久了会变成痂癞。
痂癞的表现，是眉毛稀少、头发稀疏，身上有干疮且散发腥臭。（赵本注：身上有干疮且散发腥臭）《内经》说：脉风变成厉疾。（医统本作“成为疠”）
寸口脉弱而迟，弱代表卫气微弱，迟代表营中有寒。营是血，血寒则发热；卫是气，气微弱，心里觉得饥饿，但因为虚满而不能进食。
卫为阳，营为阴。弱，是卫气微弱，阳气不足；迟，是营中有寒，经脉中有客邪，营气遭受寒邪，搏结而发热。阳气内部微弱，心里虽然饥饿，但因为虚满而不能进食。
趺阳脉大而紧，应当立即腹泻，难以治疗。
大为虚，紧为寒。胃中虚寒，应当立即腹泻，腹泻时脉应当微小，反而见紧脉是邪胜，所以说难治。经典说：腹泻脉大的，表示病未停止。
寸口脉弱而缓，弱代表阳气不足，缓代表胃气有余。嗳气并吞酸，食物突然下不去，气填塞在膈上（赵本注：一作“下”）。
弱，是阳气不足。阳能消化谷物，阳气不足，就不能消化谷物。缓，是胃气有余，则胃中有未消化的谷物，所以导致嗳气并吞酸，食物突然下不去，气填塞在膈上。《金匮要略》说：中焦未调和，不能消化谷物，所以导致嗳气。
趺阳脉紧而浮，浮代表气，紧代表寒。浮导致腹满，紧导致绞痛。浮紧相互搏结，肠鸣转动，转动则气动，膈中之气于是下行。
少阴脉不出，其阴器肿大而空虚。
浮代表胃气虚，紧代表脾中寒，胃虚则胀满，脾寒则疼痛，虚寒相互搏结，肠鸣转动，转动则膈中的气，因而向下泄出。
如果少阴脉不出，则虚寒之气，到达下焦，结于少阴，而聚于阴器，不得发泄，使（医统本作“故”）阴器肿大而空虚。
寸口脉微而涩，微代表卫气不行，涩代表营气不到达。营卫不能相互扶持，三焦无所依赖，身体麻木不仁。营气不足，则烦疼，口难言；卫气虚，则恶寒频繁打哈欠。三焦不归其部位，上焦不归者，嗳气并吞酸；中焦不归者，不能消化谷物引食；下焦不归者，则遗尿失禁。
人养护三焦靠的是血，保护三焦靠的是气。营卫都受损，不能相互扶持而行，三焦无所凭借仰赖，身体因此顽痹而不仁。《内经》说：营气虚则不仁。《针经》说：卫气不行，则为不仁。营为血，血不足则烦疼；营属心，营弱心虚，则口难言。卫为阳，阳微则恶寒；卫为气，气虚则频繁打哈欠。三焦因营卫不足，无所凭借仰赖，其气不能归其部位。《金匮要略》说：上焦竭，善嗳气；上焦受中焦气，中焦未和，不能消谷，所以令嗳气耳；下焦竭，即遗溺失便。以上焦在膈上，是食物未化分的部分，不归者就是不至，上焦之气不至其部位，则食物未能传化，所以嗳气并吞酸。中焦在胃之中，主腐熟水谷，水谷化则思食，中焦的食物不归其部位，则水谷不化，所以说不能消谷引食。下焦在膀胱上口，主分别清浊，溲，是小便，下焦不归其部位，不能约制小便，所以遗尿。
趺阳脉沉而数，沉代表实，数能消谷。紧，病难治。
沉为实者，沉主里证。数为热也。紧为肝脉，见于脾部，木来克土，为鬼贼相刑，所以说难治。
寸口脉微而涩，微代表卫气衰，涩代表营气不足。卫气衰，面色黄；营气不足，面色青。营为根，卫为叶。
营卫俱微，则根叶枯槁，而寒战咳嗽逆气，唾吐血腥涎沫。
卫为气，面色黄，是卫气衰；荣为血，面色青，是荣血衰。荣行脉中为根，卫行脉外为叶。荣为阴，卫为阳；荣为根，卫为叶。根叶俱微，则阴阳之气内部衰退，导致产生寒战而咳嗽逆气，唾吐血腥涎沫。
趺阳脉浮而芤，浮代表卫气衰，（赵本作“虚”）芤代表荣气伤，其身体消瘦，肌肉甲错，浮芤相互搏结，宗气衰微，（赵本作“微衰”）四属断绝。
经典说：卫气盛，称为高。高者，突然发狂而肥胖。营气盛，称为章。章者，突然光泽润泽。其身体瘦而不肥，是卫气衰；肌肉甲错而不润泽，是营气伤。宗气，是三焦归聚的气。四属，是皮肉脂髓。营卫衰伤则宗气也微弱，四属失去所滋养，导致断绝。
寸口脉微而缓，微代表卫气疏，疏则皮肤空虚无实；缓代表胃气实，实则谷物消化而水液转化。谷物进入胃，脉道乃行，（赵本作“水”）进入经络，其血乃成。营盛，则其肤必疏，三焦绝经，称为血崩。
卫为阳，微为亡阳。脉微，是卫气疏，卫气温煦肌肉、肥厚腠理，卫气既疏，皮肤不得温肥，则空虚。经典说：缓者胃气有余，有余为实，所以说缓者胃气实。《内经》说：食入于胃，淫精于脉。是谷物进入胃，脉道乃行。《针经》说：饮而液渗于络，合和于血，是水进入经络，其血乃成。胃中谷消水化而为血气，现在卫疏营盛，是营气强而卫气弱。卫气弱者，外则不能固密皮肤而气为之疏，内则不能卫护其血，而血为之崩。经，常也。三焦者，气的道路。卫气疏，则气不循常度，三焦绝其常度。
趺阳脉微而紧，紧则为寒，微则为虚，微紧相互搏结，则为短气。
中虚且寒，气自然短促。
少阴脉弱而涩，弱则微烦，涩则厥逆。
烦是热。少阴脉弱者，阴虚。阴虚则发热，因为在阴的部位见到阳脉并非大虚，所以生微烦。厥逆，是四肢冷。经典说：阴阳不相顺接便为厥，厥就是手足厥冷。少阴脉涩者，阴气涩不能与阳相顺相接，所以厥逆。
趺阳脉不出，脾不上下，身冷肤硬。
脾胃为营卫之根，脾能上下，则水谷消磨，（医统本作“磨消”）营卫之气，得以运行。脾气虚衰不能上下，则营卫之气不得通营于外，所以趺阳脉不出。身冷，是卫气不温。肤硬，是荣血不濡。
少阴脉不至，肾气微，少精血，奔气促迫，上入胸膈，宗气反聚，血结心下，阳气退下，热归阴股，与阴相动，令身不仁，此为尸厥。当刺期门、巨阙。
尸厥，是因为从厥而生，形体无知觉，其状若尸体，所以名叫尸厥。少阴脉不出，则厥气客于肾，而肾气微，少精血，厥气上奔，填塞胸膈，壅遏正气，使宗气反聚，而血结心下。《针经》说：五谷入于胃，其糟粕、津液、宗气，分为三隧。宗气积于胸中出于喉咙，以贯心肺，而行呼吸。又说：营气者，泌其津液注之于脉，化而为血，以营四末。现在厥气大甚，宗气反聚而不行，则绝其呼吸，血结心下而不流，则四体不仁。阳气为厥气所拥，不能宣发，退下至阴股间，与阴相动。仁者柔也，不仁者，言不柔和也，为寒热痛痒俱不觉知者也。阳气外不为使，内不得通，营卫俱不能行，身体不仁，状若尸也。《内经》说：厥气上行，满脉去形，刺期门者，以通心下结血；刺巨阙者，以行胸中宗气，血气流通，厥气退，则苏矣。
寸口脉微，尺脉紧，其人虚损多汗，知道阴常在，绝不见阳。
寸微为亡阳，尺紧为阴胜。阳微阴胜，所以说虚损。又加上多汗，则更损阳气，是阴常在，而绝不见阳。
寸口诸微亡阳，诸濡亡血，诸弱发热，诸紧为寒。诸乘寒者，则为厥，郁冒不仁，以胃无谷气，脾涩不通，口急不能言，战而栗。
卫，阳也。微为卫气微，所以说亡阳。荣，血也。濡为荣气弱，所以说亡血。弱为阴虚，虚则发热。紧为阴胜，所以为寒。诸乘寒者，则阴阳俱虚，而为寒邪乘之。寒乘气虚，抑伏阳气不得宣发，遂成厥。郁冒，为昏冒不知人。不仁，为强直而无觉。为尸厥焉。因为胃无谷气，致脾涩不通于上下，所以使口急，不能言。战，是寒在表；栗，是寒在里。
问：濡弱何以反而适十一头？老师说：五脏六腑相乘所以令十一。
濡弱，是气血。往反有十一头，头者五脏六腑共有十一也。
问：怎么知道乘腑，怎么知道乘脏？老师说：诸阳浮数为乘腑，诸阴迟涩为乘脏。
腑，阳也。阳脉见者，为乘腑。脏，阴也。阴脉见者，为乘脏。
Question: The pulse suddenly rises and then sinks, named "Hua" (Slippery), what does this mean? (The Zhao edition has the words "The Master said"). Sinking represents pure Yin, rising represents correct Yang. When Yin and Yang harmonize and blend, it causes the pulse to be slippery.
At the Guan and Chi positions, the pulse is naturally balanced. If the Yangming pulse is slightly sinking, digestion and intake are normal. If the Shaoyin pulse is slightly slippery, slippery is the floating name of tightness. This is called Yin Excess (accumulation of Yin pathogenic factors). The person must have sweating on the inner thighs and dampness in the genital area.
When the pulse comes large and vigorous, gathers and sinks, it is called Xi Yan Chen (sudden rise and deep sink), exactly like the shape of a turning pearl. Sinking represents Zang organ Qi, hence called Pure Yin; Xi (rising) represents Fu organ Qi, hence called Correct Yang. Slippery means that Yin and Yang Qi do not prevail excessively. At the Guan and Chi positions, if the pulse is balanced, but the Yangming pulse is slightly sinking, it means seeing a Yin pulse at a Yang position, indicating Yin prevails while Yang is insufficient. The Yangming Stomach pulse reflects more Yin in the stomach, so food and drink are acceptable. If the Shaoyin pulse is slightly slippery, it means seeing a Yang pulse at a Yin position, indicating Yang prevails while Yin is insufficient. Because Yang Qi congregates in the Yin division, it is called Yin Excess. The thigh and genitals are the regions of Shaoyin. Now, Yang heat congregates in the Yin, surely steaming and emitting body fluids, leaking outwards, causing sweating on the inner thighs and dampness below the genitals.
Question: I was once challenged by others, where does the Tight pulse come from? The Master said: Suppose there is excessive sweating or vomiting; due to cold in the Lungs, the pulse becomes tight. Suppose there is coughing; because of drinking cold water, the pulse becomes tight. Suppose there is diarrhea; due to deficiency-cold in the Stomach, the pulse becomes tight.
The *Jingui Yaolue* says: Cold commands make the pulse urgent. The Classics say: All tight pulses indicate Cold.
If Wei Qi (Defensive Qi) at the Cun Kou (Radial artery) is vigorous, it is named Gao (High).
Gao manifests as sudden mania and obesity. The *Neijing* says: When Yin cannot overcome Yang, the pulse flows rapidly and violently, leading to mania. Wei Qi belongs to Yang Qi. When Wei Qi is vigorous and causes sudden mania, it is because Yin cannot overcome Yang. The *Zhenjing* (Needle Classic) says: Wei Qi warms the flesh, fills the skin and hair, thickens the interstices, and controls opening and closing. Vigorous Wei Qi results in obesity because Qi is abundant externally.
If Ying Qi (Nutritive Qi) is vigorous, it is named Zhang (Manifest/Clear).
Zhang manifests as sudden luster and radiance. Ying is Blood, which provides luster to the body. Because Ying is vigorous, the body suddenly becomes lustrous.
When Gao and Zhang contend, it is named Gang (Cord/Standard).
Gang manifests as stiff tendons and straight vessels. When Ying and Wei are both vigorous, the tendons and collaterals become full and tense.
If Wei Qi is weak, it is named Bei (Low/Inferior).
Bei manifests as internal agitation, fear, and timidity. Wei Qi originates from the Upper Jiao. Weakness leads to Upper Jiao deficiency, causing internal agitation, fear, and timidity.
If Ying Qi is weak, it is named Bei (Low/Inferior).
Bei manifests as constant shame in the heart. The *Zhenjing* says: Blood is the Spirit Qi. When Blood is weak, Spirit Qi is weak, hence constant shame.
When Bei (Wei weakness) and Bei (Ying weakness) contend, it is named Sun (Damage).
Sun manifests as deficiency of the Five Zang and Six Fu organs. Wei protects Yang, and Ying nourishes Yin. When both Ying and Wei are deficient, the Five Zang and Six Fu organs lose nourishment, resulting in general Qi deficiency.
If Wei Qi is harmonious, it is named Huan (Relaxed/Slow).
Huan manifests as inability to control the limbs voluntarily. If Wei Qi is harmonious alone and does not coordinate with Ying Qi, then Ying Qi becomes diseased.
The *Neijing* says: The eyes see when they receive blood; the feet walk when they receive blood; the palms grasp when they receive blood; the fingers manipulate when they receive blood. Inability to control the limbs is due to Ying Blood disease, failing to irrigate and nourish.
If Ying Qi is harmonious, it is named Chi (Slow).
Chi manifests as heavy body and desire to sleep. If Ying Qi is harmonious alone and does not coordinate with Wei Qi, then Wei Qi becomes diseased, causing heaviness and sleepiness. (Xiong's correction notes: "Heavy body and sleep," Wang edition changed "sleep" to "eye," mistakenly connecting the three characters "desire to sleep." The phrase "desire to sleep" refers to Wei Qi disease causing Qi distribution failure.)
When Huan and Chi contend, it is named Chen (Deep).
Chen manifests as a straight waist, acute abdominal pain, desire to lie down, and unwillingness to walk. This occurs when Ying Qi harmonizes internally and Wei Qi harmonizes externally, but they do not coordinate, contending to cause disease. Straight waist indicates Wei Qi fails externally; abdominal pain indicates Ying Qi fails internally; desire to lie down and unwillingness to walk indicates Ying and Wei fail to circulate.
At the Cun Kou, if the pulse is Huan (Relaxed) and Chi (Slow): Huan indicates Yang Qi growth, bright complexion, radiant face, clear voice (Shang tone), and long hair. Chi indicates Yin Qi abundance, marrow generation, full blood, and firm, thin, fresh-hard muscles. When Yin and Yang embrace each other, Ying and Wei circulate together, and Hardness and Softness coordinate, it is named Qiang (Strong).
Huan is the Stomach pulse; Stomach combines with Wei Qi. Wei Qi warms flesh, fills skin/hair, thickens interstices, and controls opening/closing. Harmonious Wei Qi brings lustrous color, clear voice, and glossy hair. Chi is the Spleen pulse; Spleen combines with Ying Qi. Ying nourishes marrow, fills muscles, moistens tendons/collaterals, and benefits joints. Harmonious Ying brings full blood, upright bones, generated marrow, and firm muscles. Yin and Yang harmonize, two Qi embrace without conflict, Ying and Wei flow smoothly, Hardness and Softness obtain each other; this is robust health.
At the Zu Yang (Dorsalis Pedis artery), if the pulse is Hua (Slippery) and Jin (Tight): Slippery indicates Stomach Qi Excess; Tight indicates Spleen Qi Strength. Using Excess to strike Strength causes pain to harm oneself, like holding a blade, creating a wound.
The Zu Yang pulse observes Spleen and Stomach. Slippery means Grain Qi is Excess, i.e., Stomach Excess; Tight means Yin Qi prevails, i.e., Spleen Strength. With one Excess and one Strength contending, pain results. If one were Strong and one Weak, pain would not result. Here, both Spleen and Stomach are strong and excess, striking each other, injuring the organs and causing pain, like holding a blade to create a wound—self-inflicted harm.
At the Cun Kou, if the pulse is Fu (Floating) and Da (Large): Fu indicates Deficiency; Da indicates Excess. At the Chi position, it is called Guan (Lock); at the Cun position, it is called Ge (Grid/Reject). Guan prevents urination; Ge causes vomiting and reflux.
The Classics say: Fu indicates Deficiency. The *Neijing* says: Da indicates disease progression. Fu indicates healthy Qi deficiency; Da indicates pathogenic Qi excess. At Chi, pathogenic Qi locks the Lower Jiao, preventing interior Qi from descending, hence no urination. At Cun, pathogenic Qi rejects the Upper Jiao, preventing food entry, hence vomiting/reflux.
At the Zu Yang, if the pulse is Fu (Hidden/Submerged) and Se (Choppy): Fu causes vomiting/reflux and undigested food/water; Se prevents food entry. This is named Guan Ge (Lock and Grid).
Fu means Stomach Qi is submerged and unexpressed; Middle Jiao Guan Ge blocks healthy Qi, causing vomiting/reflux and indigestion. Se means Spleen Qi is stagnant and unspread; pathogenic Qi rejects the Upper Jiao, preventing food entry.
If the pulse is Fu (Floating) and Da (Large): Fu indicates Wind-Deficiency; Da indicates Qi-Strength. Wind and Qi-Strength contend, inevitably causing nettle-rash (Yin Zhen), with body itching. Itching is named Xie Feng (Leaking Wind); prolonged cases become scaly leprosy (Jia Lai).
Jia Lai manifests as sparse eyebrows, thin hair, dry sores on the body with a fishy odor. The *Neijing* says: Pulse-Wind becomes Leprosy.
At the Cun Kou, if the pulse is Ruo (Weak) and Chi (Slow): Ruo indicates faint Wei Qi; Chi indicates Cold in Ying. Ying is Blood; Blood-Cold generates fever. Wei is Qi; faint Qi causes internal hunger, but due to empty fullness, one cannot eat.
Wei is Yang, Ying is Yin. Ruo means faint Wei Qi, insufficient Yang. Chi means Cold in Ying, guest pathogens in meridians. Ying suffering Cold pathogens contends to generate fever. Internal Yang deficiency causes hunger despite empty fullness, preventing eating.
At the Zu Yang, if the pulse is Da (Large) and Jin (Tight), diarrhea should occur immediately; this is difficult to treat.
Da indicates Deficiency; Jin indicates Cold. Stomach deficiency-cold leads to immediate diarrhea. Diarrhea pulse should be minute/small; seeing Tight instead indicates Pathogen prevails, hence difficult to treat. The Classics say: Diarrhea with Large pulse indicates the disease has not stopped.
At the Cun Kou, if the pulse is Ruo (Weak) and Huan (Relaxed): Ruo indicates insufficient Yang Qi; Huan indicates excess Stomach Qi. Belching and acid regurgitation, food suddenly not going down, Qi filling the diaphragm.
Ruo means insufficient Yang Qi. Yang digests grain; insufficient Yang cannot digest food. Huan means excess Stomach Qi, implying undigested grain in the stomach, causing belching, acid regurgitation, food blockage, and Qi filling the diaphragm. The *Jingui Yaolue* says: Middle Jiao unharmonized, unable to digest grain, causes belching.
At the Zu Yang, if the pulse is Jin (Tight) and Fu (Floating): Fu indicates Qi; Jin indicates Cold. Fu causes abdominal fullness; Jin causes colic pain. Fu and Jin contend, causing bowel sounds and rotation; rotation moves Qi, allowing Diaphragm Qi to descend.
If Shaoyin pulse does not emerge, the genitals swell and feel empty.
Fu indicates Stomach Qi deficiency; Jin indicates Spleen Cold. Stomach deficiency causes fullness; Spleen cold causes pain. Deficiency and Cold contend, causing bowel sounds and rotation; rotation causes Diaphragm Qi to leak downward.
If Shaoyin pulse does not emerge, deficiency-Cold Qi reaches the Lower Jiao, knots at Shaoyin, and gathers at the genitals, unable to vent, causing genital swelling and emptiness.
At the Cun Kou, if the pulse is Wei (Micro/Faint) and Se (Choppy): Wei indicates Wei Qi does not circulate; Se indicates Ying Qi does not reach. Ying and Wei cannot support each other; the Three Jiao has no reliance; the body suffers numbness and insensitivity. Ying deficiency causes vexation and pain, difficulty speaking; Wei deficiency causes aversion to cold and frequent yawning.
Three Jiao failing to return to its sector: Upper Jiao failure causes belching and sour taste; Middle Jiao failure causes inability to digest grain and induce appetite; Lower Jiao failure causes enuresis and incontinence.
Blood nourishes the Three Jiao; Qi protects the Three Jiao. When Ying and Wei are both damaged and cannot support each other, the Three Jiao lacks foundation, causing body numbness. The *Neijing* says: Ying deficiency leads to insensitivity. The *Zhenjing* says: Wei Qi non-circulation leads to insensitivity. Ying is Blood; insufficient Blood causes vexation/pain. Ying belongs to Heart; weak Ying/Heart deficiency causes difficulty speaking. Wei is Yang; faint Yang causes aversion to cold. Wei is Qi; deficient Qi causes frequent yawning. Due to Ying/Wei deficiency, Three Jiao lacks foundation, and its Qi cannot return to its sector. The *Jingui Yaolue* says: Upper Jiao exhaustion leads to belching; Upper Jiao receives Qi from Middle Jiao; if Middle Jiao is unharmonized and cannot digest grain, belching occurs. Lower Jiao exhaustion leads to enuresis/incontinence. Upper Jiao is above the diaphragm, where food is undigested; failure to return means failure to arrive. If Upper Jiao Qi does not reach its sector, food cannot transform, causing belching/sour taste. Middle Jiao is in the Stomach, rotting/cooking water/grain; transformation induces appetite. If Middle Jiao food does not return to its sector, water/grain does not digest, hence inability to digest/induce appetite. Lower Jiao is above the bladder, separating clear/turbid; Zhou is urine. If Lower Jiao does not return to its sector, it cannot control urine, causing enuresis.
At the Zu Yang, if the pulse is Chen (Deep) and Shu (Rapid): Chen indicates Excess; Shu digests grain. Jin (Tight) indicates the disease is difficult to treat.
Chen as Excess means Chen governs Interior. Shu as Heat digests grain. Jin is the Liver pulse; appearing in the Spleen sector, Wood overcomes Earth, representing Ghost-Thief punishment, hence difficult to treat.
At the Cun Kou, if the pulse is Wei (Micro/Faint) and Se (Choppy): Wei indicates declining Wei Qi; Se indicates insufficient Ying Qi. Declining Wei Qi causes yellow complexion; insufficient Ying Qi causes green complexion. Ying is the Root; Wei is the Leaf.
When Ying and Wei are both micro, roots and leaves wither, causing chills, coughing/rebellious Qi, spitting bloody saliva/phlegm.
Wei is Qi; yellow complexion indicates Wei Qi decline. Ying is Blood; green complexion indicates Ying Blood decline. Ying circulates in vessels as Root; Wei circulates outside vessels as Leaf. Ying is Yin, Wei is Yang; Ying is Root, Wei is Leaf. Both root and leaf micro means internal decline of Yin/Yang Qi, causing chills, coughing/rebellious Qi, spitting bloody saliva/phlegm.
At the Zu Yang, if the pulse is Fu (Floating) and Kou (Hollow): Fu indicates declining Wei Qi; Kou indicates injured Ying Qi. The body emaciates, muscles show nail-like scales. Fu and Kou contend, Zong Qi (Pectoral Qi) declines, Four Belongings sever.
The Classics say: Vigorous Wei Qi is named Gao; Gao manifests as sudden mania and obesity. Vigorous Ying Qi is named Zhang; Zhang manifests as sudden luster. Emaciation without obesity indicates declining Wei Qi; nail-like scales without luster indicates injured Ying Qi. Zong Qi is the Qi gathered from the Three Jiao. Four Belongings are skin, flesh, fat, and marrow. When Ying/Wei decline/injure, Zong Qi also weakens, and Four Belongings lose nourishment, leading to severance.
At the Cun Kou, if the pulse is Wei (Micro/Faint) and Huan (Relaxed): Wei indicates sparse Wei Qi; sparseness makes skin empty. Huan indicates substantial Stomach Qi; substantiality digests grain and transforms water. Grain entering the Stomach allows pulse channels to flow; Water entering the meridians forms Blood. When Ying is vigorous, the skin becomes sparse; Three Jiao severs its channels, named Blood Collapse.
Wei is Yang; Wei indicates loss of Yang. Micro pulse means sparse Wei Qi. Wei warms flesh/thickens interstices; sparse Wei Qi fails to warm/fatten skin, making it empty. The Classics say: Huan means excess Stomach Qi; excess is substantial, hence Huan means substantial Stomach Qi. The *Neijing* says: Food enters the Stomach, overflowing essence enters the pulse. Thus, grain entering the Stomach allows pulse channels to flow. The *Zhenjing* says: Drinks seep into collaterals, blending with Blood, forming Blood. Stomach digestion/transformation creates Blood/Qi. Now, sparse Wei and vigorous Ying means Ying is strong and Wei is weak. Weak Wei fails externally to secure skin (causing sparseness) and internally to protect Blood (causing collapse). Jing means Constant. Three Jiao is the pathway of Qi. Sparse Wei Qi fails to follow constant degrees; Three Jiao severs its constant degree.
At the Zu Yang, if the pulse is Wei (Micro/Faint) and Jin (Tight): Jin indicates Cold; Wei indicates Deficiency. Wei and Jin contend, causing shortness of breath.
Middle Deficiency and Cold naturally cause shortness of Qi.
At the Shaoyin, if the pulse is Ruo (Weak) and Se (Choppy): Ruo causes slight vexation; Se causes Jue (Cold Reversal).
Vexation is Heat. Weak Shaoyin pulse indicates Yin Deficiency. Yin Deficiency generates Heat; seeing Yang pulse at Yin position is not severe deficiency, hence slight vexation. Jue reversal is cold limbs. The Classics say: When Yin and Yang do not connect smoothly, it becomes Jue; Jue is cold hands and feet. Choppy Shaoyin pulse means Yin Qi is stagnant and cannot connect smoothly with Yang, hence Jue reversal.
At the Zu Yang, if the pulse does not emerge, Spleen fails to ascend/descend, body is cold and skin hard.
Spleen/Stomach are roots of Ying/Wei. If Spleen ascends/descends, water/grain are digested, and Ying/Wei Qi circulates. Spleen Qi deficiency/failure to ascend/descend prevents Ying/Wei from circulating externally, hence Zu Yang pulse does not emerge. Body cold indicates Wei Qi fails to warm. Skin hard indicates Ying Blood fails to moisten.
At the Shaoyin, if the pulse does not arrive, Kidney Qi is faint, Essence/Blood are scant. Rushing Qi presses upward into chest/diaphragm, Zong Qi gathers inversely, Blood knots below the heart, Yang Qi retreats downward, Heat returns to inner thighs, moving with Yin, causing body insensitivity. This is Shi Jue (Corpse Jue). One should puncture Qimen and Juque.
Shi Jue arises from Jue; the form is unaware, resembling a corpse, hence named Shi Jue. Shaoyin pulse not emerging means Jue Qi lodges in Kidneys, Kidney Qi is faint, Essence/Blood scant. Jue Qi rushes up, blocking chest/diaphragm, obstructing healthy Qi, causing inverse gathering of Zong Qi and Blood knotting below the heart. The *Zhenjing* says: Five grains enter the Stomach; dregs, fluids, and Zong Qi divide into three tunnels. Zong Qi accumulates in the chest, exits via throat, penetrates Heart/Lungs, governing respiration. Also: Ying Qi secretes fluids into vessels, transforms into Blood, to nourish four extremities. Now, Jue Qi is excessive; Zong Qi gathers inversely and does not move, severing respiration. Blood knots below heart and does not flow, causing limb insensitivity. Yang Qi is擁 (blocked) by Jue Qi, unable to express, retreating to inner thighs, interacting with Yin. Ren means soft; Bu Ren means not soft, i.e., no sensation to cold/heat/pain/itch. Yang Qi fails externally and cannot communicate internally; Ying/Wei cannot circulate; body is insensitive, resembling a corpse. The *Neijing* says: Jue Qi ascends, filling vessels, departing form. Puncturing Qimen unblocks Blood knot below heart; puncturing Juque moves Zong Qi in chest. When Blood/Qi flow smoothly and Jue Qi retreats, revival occurs.
At the Cun Kou, if the pulse is Wei (Micro/Faint) and Chi pulse is Jin (Tight), the person is deficient and sweats excessively. Know that Yin constantly exists, and Yang is absolutely absent.
Cun Wei indicates loss of Yang; Chi Jin indicates Yin prevalence. Yang faint, Yin prevalent, hence deficiency. Plus excessive sweating further damages Yang; thus Yin constantly exists, and Yang is absolutely absent.
All Cun Kou Wei pulses indicate loss of Yang; all Ru pulses indicate loss of Blood; all Ruo pulses indicate fever; all Jin pulses indicate Cold. All cases where Cold attacks result in Jue, depression/dizziness, and insensitivity. Because the Stomach lacks Grain Qi, Spleen is stagnant and uncommunicating, mouth is tight, unable to speak, trembling and shivering.
Wei is Yang; Wei indicates faint Wei Qi, hence loss of Yang. Ying is Blood; Ru indicates weak Ying Qi, hence loss of Blood. Ruo indicates Yin Deficiency; deficiency generates fever. Jin indicates Yin prevalence, hence Cold. Cases where Cold attacks imply both Yin and Yang are deficient, allowing Cold pathogens to attack. Cold attacking Qi deficiency suppresses Yang Qi, preventing expression, leading to Jue. Yu Mao is dizziness/unconsciousness. Bu Ren is stiffness and insensitivity. This is Shi Jue. Because Stomach lacks Grain Qi, Spleen stagnation prevents communication between upper/lower, causing mouth tightness and inability to speak. Trembling is Cold in Exterior; Shivering is Cold in Interior.
Question: Why do Ru (Soft) and Ruo (Weak) pulses correspond to eleven heads? The Master said: The mutual overcoming of Five Zang and Six Fu organs causes eleven.
Ru and Ruo represent Qi and Blood. Going back and forth, there are eleven heads; "head" refers to the total of Five Zang and Six Fu organs, which is eleven.
Question: How to know if it overcomes Fu organs, how to know if it overcomes Zang organs? The Master said: All Yang pulses that are Floating and Rapid indicate overcoming Fu organs; all Yin pulses that are Slow and Choppy indicate overcoming Zang organs.
Fu organs are Yang. Seeing Yang pulses indicates overcoming Fu organs. Zang organs are Yin. Seeing Yin pulses indicates overcoming Zang organs.