所谓阴阳者，去者为阴，至者为阳；静者为阴，动者为阳；迟者为阴，数者为阳。凡持真脏脉者，肝至悬
绝急，十八日死；心至悬绝，九日死；肺至悬绝，十二日死；肾至悬绝，七日死；脾至悬绝，四日死。
人身阴阳气血，升降流行，循环不已，与天地同其造化。其
升而出，以现于脉者为至，为阳；其降而入，为去，为阴。其来去之形，静者为阴，动者为阳；迟者为阴，数
者为阳；沉者为阴，浮者为阳。此阴阳之纲，必参悟其神理，指下方能辨别也。如上所云胃气脉者，其来去出
入，必舒徐和缓，其部不浮不沉，其动不迟不数，如是则阴阳和平而无病，否则即为病脉。察其不调之处，乃
为病之所在，若其本元败，真脏脉现而无胃气，可决其死期，如经所云者。
鼓一阳曰钩，鼓一阴曰毛，鼓阳胜急曰弦，鼓阳绝而至曰石，阴阳相过曰溜。
此表五脏脉象之神理也。五脏具五行之性，而五行由阴阳气化，流行生旺，而成形象，故五脏之气现于脉
者如此。鼓一阳者，脉形之鼓动，如《阴阳离合论》所云∶搏而勿浮，命一阳也，钩者，阳升多，阴降少，阳
升则浮出，阴降则沉入，故其形如钩之微曲向下，动转圆活而主夏，心之脉象也；鼓一阴者，如所云∶搏而勿
沉，命一阴也，毛者，阳微降，阴微升，阳降则收肃，阴升则微鼓，故如毛之在皮，浮而柔软，主秋，肺脉之
象也，鼓阳胜急者，鼓动之阳较胜而略急，如弦线，乃阳初升，主春，肝脉之象也；鼓阳绝而至者，轻按其鼓
动之形，绝无阳象，重按而纯阴气至，其阳下伏，如石沉水也，主冬，肾脉之象也；夫阴阳升降出入，是二气
相交相生，必由中土经过，互相往来，如水之溜，故言阴阳相过曰溜，即脾胃之脉象也。溜者，中和柔缓之
象，现于弦钩毛石之中，乃为胃气无病之脉，犹土旺四季而不独主一时，故曰其善处不可得见，以其在心肾肺
肝之中也。
《灵枢·根结篇》曰∶一日一夜五十营，以营五
脏之精，不应数者，名曰狂生。所谓五十营者，五脏皆受气，持其脉口，数其至也。五十动而不一代者，五脏
皆受气；四十动一代者，一脏无气；三十动一代者，二脏无气；二十动一代者，三脏无气；十动一代者，四脏
无气；不满十动一代者，五脏无气。予之短期，要在终始。所谓五十动而不一代者，以为常也，以知五脏之
期。予以短期者，乍数乍疏也。
营行脉中，阴阳十二经脉流行，凡一昼夜五十周于身，以营运五脏之精气，而五脏皆受水谷之精气充养者
也，故持其寸口之脉，数其至数。五十动而不一代者，其气周行五脏，而不歇止也。如五十动外，及五十至内，
或有歇止无一定，而迟者名结脉，数者名促脉，皆为气血郁滞之病，非死脉也。若歇止有定数，名代脉，以其
气竭，不能接续，如经所云一脏以至五脏无气，可决其死期之长短也。虽不歇止，而乍数乍疏，此脾败之真
脏脉，主死。因脾为中土，代行各脏之气于周身，故其本脉名代，是和缓而不歇止，若脾败不能行气于各脏，
五十至内歇止而有定数，如欲求人代己，故名代脉，主死。同名代脉，其取义各不同也。其有言少阳之至，乍
数乍疏者，因少阳阳气初升，未能调畅，是时令之旺脉，非彼之死脉。是故脉名同而义多不同，皆当辨别也。
所谓阴阳，离去者为阴，到来者为阳；静止者为阴，运动者为阳；迟缓者为阴，急促者为阳。凡是诊察到真脏脉（无胃气的脉象）的情况：肝脉悬绝而急，十八日死；心脉悬绝，九日死；肺脉悬绝，十二日死；肾脉悬绝，七日死；脾脉悬绝，四日死。
人身之阴阳气血，升降流行，循环不已，与天地造化相同。其升而出，表现为脉象中的“至”，属阳；其降而入，称为“去”，属阴。其来去之形态，静止者为阴，运动者为阳；迟缓者为阴，急促者为阳；沉伏者为阴，浮显者为阳。这是阴阳的纲领，必须参悟其中的神理，手指下方才能辨别清楚。如上所说的胃气脉，其来去出入，必定舒徐和缓，其部位不浮不沉，其跳动不迟不数，像这样就是阴阳和平而无病，否则就是病脉。观察其不调之处，就是病所在的地方，如果本元败坏，真脏脉出现而没有胃气，就可以断定死期，正如经文所说的那样。
鼓动显现一阳之气叫做钩脉，鼓动显现一阴之气叫做毛脉，鼓动阳气胜且急迫叫做弦脉，鼓动阳气绝而至者叫做石脉，阴阳相互经过叫做溜脉。这是五脏脉象的神理。五脏具备五行之性，而五行由阴阳气化，流行生旺，而成形象，所以五脏之气表现在脉象上如此。鼓动显现一阳者，脉形鼓动，如《阴阳离合论》所说：“搏动而不浮，名为一阳。”钩脉，是阳升多，阴降少，阳升则浮出，阴降则沉入，所以其形状如钩微曲向下，转动圆活而主夏季，是心的脉象；鼓动显现一阴者，如所说：“搏动而不沉，名为一阴。”毛脉，是阳微降，阴微升，阳降则收肃，阴升则微鼓，所以如羽毛在皮肤表面，浮而柔软，主秋季，是肺的脉象；鼓动阳气胜且急者，鼓动的阳气较盛而略急，如弦线，乃阳气初升，主春季，是肝的脉象；鼓动阳气绝而至者，轻按其鼓动之形，绝无阳象，重按而纯阴气至，其阳下伏，如石头沉入水中，主冬季，是肾的脉象；夫阴阳升降出入，是二气相交相生，必由中土经过，互相往来，如水之溜，所以说阴阳相过叫做溜脉，即脾胃的脉象。溜脉，是中和柔缓之象，出现在弦、钩、毛、石之中，乃是胃气无病的脉象，犹如土旺于四季而不独主一时，所以说它善于处于不可得见的状态，因为它存在于心、肾、肺、肝之中。
《灵枢·根结篇》说：一日一夜五十营，以营运五脏之精，不应此数的，名叫狂生。所谓五十营，是五脏都受气，持其脉口，数其至数。五十次跳动而没有一次歇止代脉的，五脏都受气；四十次跳动有一次歇止代脉的，一脏无气；三十次跳动有一次歇止代脉的，二脏无气；二十次跳动有一次歇止代脉的，三脏无气；十次跳动有一次歇止代脉的，四脏无气；不满十次跳动就有一次歇止代脉的，五脏无气。给予短期判断，关键在于终始。所谓五十次跳动而没有一次歇止代脉的，视为正常，以此知晓五脏的期限。我给予短期判断，是指脉乍数乍疏的情况。
营气行于脉中，阴阳十二经脉流行，凡一昼夜五十周于身，以营运五脏之精气，而五脏皆受水谷之精气充养的，所以持其寸口之脉，数其至数。五十次跳动而没有一次歇止代脉的，其气周行五脏，而不歇止。如果在五十次跳动之外，及五十次跳动之内，或有歇止无一定，而迟缓者名叫结脉，急促者名叫促脉，都是气血郁滞的病，不是死脉。如果歇止有定数，名叫代脉，因为其气竭，不能接续，如经文所说的一脏以至五脏无气，可以决断其死期的长短。虽然没有歇止，而乍数乍疏，这是脾败的真脏脉，主死。因为脾为中土，代行各脏之气于周身，所以其本脉名叫代，是和缓而不歇止，若脾败不能行气于各脏，五十次跳动内歇止而有定数，如欲求人代己，所以名叫代脉，主死。同名代脉，其取义各不相同。其中有说少阳之至，乍数乍疏的，因为少阳阳气初升，未能调畅，是时令的旺脉，不是那种死脉。所以脉名同而义多不同，都应当辨别清楚。
Yin and yang refer to: departing is yin, arriving is yang; stillness is yin, movement is yang; slow is yin, rapid is yang. In cases where the Zang-Fu True Pulse (True Organ Pulse, indicating the absence of Stomach Qi) is held: if the Liver pulse is suspended, severed, and rapid, death occurs in eighteen days; if the Heart pulse is suspended and severed, death occurs in nine days; if the Lung pulse is suspended and severed, death occurs in twelve days; if the Kidney pulse is suspended and severed, death occurs in seven days; if the Spleen pulse is suspended and severed, death occurs in four days.
The Yin and Yang, Qi and Blood of the human body ascend and descend, circulate and flow, cycling endlessly, sharing the same creation as Heaven and Earth. Its ascending and exiting manifests in the pulse as "arriving" (Zhi), which is Yang; its descending and entering is called "departing" (Qu), which is Yin. Regarding the form of its arrival and departure: stillness is Yin, movement is Yang; slowness is Yin, frequency/rapidity is Yang; sunken is Yin, floating is Yang. These are the guidelines of Yin and Yang; one must contemplate their spiritual principles so that under the fingers, they can be distinguished. As mentioned above regarding the Stomach Qi Pulse, its arrival, departure, exit, and entry must be leisurely, harmonious, and moderate; its position is neither floating nor sunken; its movement is neither slow nor rapid. Such a state indicates harmonious Yin and Yang without disease; otherwise, it is a pathological pulse. Observing where the irregularity lies reveals the location of the disease. If the root essence fails and the Zang-Fu True Pulse appears without Stomach Qi, the time of death can be determined, as stated in the classic texts.
A pulsation manifesting one Yang is called Hook (Gou); a pulsation manifesting one Yin is called Feather (Mao); a pulsation where Yang overcomes and becomes urgent is called String (Xian); a pulsation where Yang is absent but arrives is called Stone (Shi); Yin and Yang passing through each other is called Flowing (Liu). This describes the spiritual principles of the Five Zang pulses. The Five Zang possess the nature of the Five Elements, and the Five Elements arise from the Qi transformation of Yin and Yang, circulating and flourishing to form shapes. Thus, the Qi of the Five Zang manifests in the pulse as follows. A pulsation manifesting one Yang refers to the pulsating shape of the pulse, as stated in the *Treatise on Yin-Yang Separation and Combination*: "Pulsating but not floating, named One Yang." The Hook pulse indicates much Yang ascending and little Yin descending; Yang ascending causes floating out, Yin descending causes sinking in. Therefore, its shape is slightly curved downward like a hook, moving roundly and actively, governing Summer, and is the pulse image of the Heart. A pulsation manifesting one Yin refers to what is said: "Pulsating but not sunken, named One Yin." The Feather pulse indicates slight Yang descending and slight Yin ascending; Yang descending causes收敛 (restraint/astringency), Yin ascending causes slight pulsation. Thus, it resembles feathers on the skin, floating and soft, governing Autumn, and is the pulse image of the Lung. A pulsation where Yang overcomes and becomes urgent means the pulsating Yang is relatively strong and slightly urgent, like a string line, representing initial Yang ascending, governing Spring, and is the pulse image of the Liver. A pulsation where Yang is absent but arrives means that upon light pressure, the pulsating form shows absolutely no Yang aspect; upon heavy pressure, pure Yin Qi arrives, with Yang submerged below, like a stone sinking into water. It governs Winter and is the pulse image of the Kidney. The ascending and descending, exiting and entering of Yin and Yang involve the interaction and mutual generation of these two Qi, necessarily passing through Central Earth (Spleen/Stomach), coming and going mutually, like water flowing. Hence, it is said that Yin and Yang passing through each other is called Flowing (Liu), which is the pulse image of the Spleen and Stomach. Liu represents a moderate, neutral, soft, and slow image. When appearing within the String, Hook, Feather, and Stone pulses, it indicates a pulse without disease due to sufficient Stomach Qi. Just as Earth flourishes in the four seasons without dominating a single season alone, it is said that its favorable presence is hard to see because it resides within the Heart, Kidney, Lung, and Liver.
The *Lingshu: Genjie Chapter* states: "In one day and night, there are fifty circuits (Ying), nourishing the essence of the five Zang. Those not conforming to this number are called 'Kuang Sheng' (Mad Generation). What is meant by fifty circuits is that all five Zang receive Qi. Holding the pulse at the Cun Kou (Radial Artery), count the arrivals. Fifty beats without a single intermission (Dai Mai) indicate that all five Zang receive Qi; forty beats with one intermission indicate one Zang lacks Qi; thirty beats with one intermission indicate two Zang lack Qi; twenty beats with one intermission indicate three Zang lack Qi; ten beats with one intermission indicate four Zang lack Qi; fewer than ten beats with one intermission indicate all five Zang lack Qi. To give a short-term prognosis, focus on the beginning and end. Fifty beats without a single intermission are considered normal, allowing one to know the timeline of the five Zang. My short-term prognosis refers to pulses that are suddenly rapid and suddenly slow."
Ying (Nutritive) Qi flows within the vessels. The Yin and Yang Twelve Meridians circulate, completing fifty cycles around the body in one day and night, to operate and nourish the essential Qi of the five Zang, which are all replenished by the essential Qi of water and grain. Therefore, holding the pulse at the Cun Kou and counting its frequency: fifty beats without a single intermission mean the Qi circulates through the five Zang without stopping. If, outside or within the fifty beats, there are intermittent stops without a fixed pattern, those that are slow are called Knot Pulse (Jie Mai), and those that are rapid are called Urgent Pulse (Cu Mai); both are diseases of Qi and Blood stagnation, not death pulses. If the intermissions have a fixed pattern, it is called Intermission Pulse (Dai Mai), because the Qi is exhausted and cannot continue. As stated in the classics regarding one to five Zang lacking Qi, the length of the death period can be determined. Even without intermissions, if the pulse is suddenly rapid and suddenly slow, this is the True Zang Pulse of Spleen failure, indicating death. Because the Spleen is Central Earth, it acts on behalf of the Qi of all Zang throughout the body, so its fundamental pulse is named Dai (Intermission), characterized by moderation and slowness without intermission. If the Spleen fails and cannot distribute Qi to the other Zang, intermissions occur with a fixed pattern within fifty beats, as if seeking someone to replace oneself, hence it is named Intermission Pulse (Dai Mai), indicating death. Although both are named Intermission Pulse (Dai Mai), their meanings differ. Some say that when Shaoyang arrives, it is suddenly rapid and suddenly slow; this is because Shaoyang Yang Qi is initially ascending and not yet smooth, representing a prosperous pulse of the season, not the death pulse mentioned earlier. Therefore, while pulse names may be the same, their meanings often differ, and all must be distinguished.