《玉机真脏论》曰∶见真脏曰死，何也？岐伯曰∶五脏者皆禀气于胃，胃者五脏之
本也。（胃为水谷之海，故五脏禀焉。）脏气者，不能自致于手太阴，必因于胃气，乃至于手太
阴也。（人禀气于胃，脏气者平人之常气，故脏气因胃乃能致于手太阴也。）故五脏各以其时，自为而至
于手太阴也。（自为其状，至于手太阴也。）故邪气胜者，精气衰也，故病甚者，胃气不能与
之俱至于手太阴，故真脏之气独见。独见者，病胜脏也，故曰死。（是所谓脉无胃气也。）形
气相得，谓之可治，（气盛形盛，气虚形虚，是相得也。）色泽以浮，谓相易已，（气色浮润，血气相营，
故易已。）脉从四时，谓之可治，（脉春弦夏钩秋浮冬营，谓顺四时。从，顺也。）脉弱以滑，是有胃气，
命曰易治，取之以时。（候可取之时而取之，则万举万全，当以四时血气所在而为疗耳。）形气相失，谓
之难已；（形盛气虚，气盛形虚，皆相失也。）色夭不泽，谓之难已；（夭，谓不明而晦。不泽，谓枯燥也。）
脉实以坚，谓之益胜；（脉实以坚，是邪气盛，故益甚也。）脉逆四时，谓不可治。（以气逆故不治。）五
实死，五虚死，（五实，谓五脏实。五虚，谓五脏虚。）脉盛，皮热，腹胀，前后不通，闷瞀，此
谓五实。（实，谓邪气盛实。脉盛，心也。皮热，肺也。腹胀，脾也。前后不通，肾也。闷瞀，肝也。）脉细，皮
寒，气少，泄利前后，饮食不入，此谓五虚。（虚，谓真气不足也。脉细，心也。皮寒，肺也。气
少，肝也。泄利前后，肾也。饮食不入，脾也。）其时有生者何也？浆粥入胃，泄注止，则虚者
活；身汗得后利，则实者活，此其候也。（饮粥得入于胃，胃气和调，其利渐止，胃气得实，虚者得
活。言实者得汗外通，后得便利，自然调平。）
《玉机真脏论》说：出现真脏脉象就预示死亡，这是为什么呢？岐伯回答说：五脏都依赖胃气生存，胃是五脏的根本。（胃是水谷汇聚的海，所以五脏都禀受于它。）脏气本身不能直接到达手太阴肺经的脉位，必须借助胃气，才能到达手太阴肺经的脉位。（人禀受气于胃，脏气是常人的正常脉气，所以脏气必须依靠胃气才能显现于手太阴肺经的脉位。）因此，五脏各自在其对应的时令，自行显现于手太阴肺经的脉位。（呈现其自身的脉象特征，到达手太阴肺经的脉位。）所以，当邪气亢盛时，精气就会衰败；病情严重时，胃气就不能伴随脏气一起到达手太阴肺经，因此只有真脏之气单独显现。单独显现，意味着病邪胜过脏气，所以预后不良，主死。（这就是所谓的脉象中没有胃气。）
如果形体与正气相协调，称为可以治疗。（气盛则形盛，气虚则形虚，这就是相协调。）面色光泽明润，称为容易痊愈。（气色浮而润泽，血气相互营卫，所以容易痊愈。）脉象顺应四时变化，称为可以治疗。（春脉弦、夏脉钩、秋脉浮、冬脉沉，称为顺应四时。从，即顺的意思。）脉象软弱而滑利，这是有胃气的表现，称为容易治疗，应当把握治疗时机。（等待适宜治疗的时机进行干预，就能万无一失，应当根据四时气血所在之处来进行治疗。）
如果形体与正气不相协调，称为难以痊愈；（形盛而气虚，或气盛而形虚，都是不相协调。）面色枯槁无光泽，称为难以痊愈；（夭，指不明亮且晦暗。不泽，指干枯粗糙。）脉象实大而坚劲，称为病情更加严重；（脉象实大而坚劲，说明邪气亢盛，所以病情加重。）脉象违背四时规律，称为不可治疗。（因为气机逆乱，所以无法治疗。）
五实证会致死，五虚证也会致死。（五实，指五脏邪气壅实。五虚，指五脏真气虚弱。）脉象盛大，皮肤发热，腹部胀满，大小便不通，胸闷目眩，这叫做五实。（实，指邪气盛实。脉盛，对应心；皮肤发热，对应肺；腹部胀满，对应脾；大小便不通，对应肾；胸闷目眩，对应肝。）脉象细弱，皮肤发冷，气短，大小便失禁，饮食无法入口，这叫做五虚。（虚，指真气不足。脉细，对应心；皮肤发冷，对应肺；气短，对应肝；大小便失禁，对应肾；饮食不入，对应脾。）
在什么情况下还有生机呢？如果稀粥能进入胃中，泄泻停止，那么虚证患者就能存活；如果身体出汗且大小便通畅，那么实证患者就能存活，这就是判断生机的征候。（喝粥能进入胃中，说明胃气和调，泄利逐渐停止，胃气得复，虚证患者得以存活。说实证患者得汗则邪气外通，二便得利则体内自然调和平衡。）
The *Yu Ji Zhen Zang Lun* (Treatise on the Jade Machine and True Viscera) states: "The appearance of the True Visceral Pulse indicates death. Why is this?" Qibo replied: "The Five Viscera all derive their Qi from the Stomach; the Stomach is the root of the Five Viscera. (The Stomach is the sea of water and grain, thus the Five Viscera derive from it.) The Qi of the viscera cannot reach the Hand-Taiyin Lung meridian by itself; it must rely on Stomach Qi to reach the Hand-Taiyin Lung meridian. (Humans derive Qi from the Stomach; the Qi of the viscera is the normal Qi of a healthy person, thus the Qi of the viscera relies on Stomach Qi to manifest at the Hand-Taiyin Lung meridian.) Therefore, each of the Five Viscera manifests at the Hand-Taiyin Lung meridian in its respective season. (Manifesting its own pulse characteristics at the Hand-Taiyin Lung meridian.) Thus, when pathogenic factors prevail, Essence-Qi declines. When the disease is severe, Stomach Qi cannot accompany the Visceral Qi to reach the Hand-Taiyin Lung meridian, so only the True Visceral Qi appears alone. Its solitary appearance means that the disease overcomes the viscera, hence it indicates death. (This refers to pulses lacking Stomach Qi.)
If Form and Qi are harmonious, it is called treatable. (Abundant Qi corresponds to robust Form, deficient Qi corresponds to frail Form; this is harmony.) If the complexion is lustrous and floating, it is called easy to recover. (Qi and color are floating and moist, Blood and Qi nourish each other, thus recovery is easy.) If the pulse follows the Four Seasons, it is called treatable. (Spring pulse is wiry, Summer pulse is hook-like, Autumn pulse is floating, Winter pulse is submerged [or 'ying'], which follows the Four Seasons. 'Following' means complying.) If the pulse is weak and slippery, it indicates the presence of Stomach Qi, and is called easy to treat; treatment should be timed appropriately. (Intervene when the appropriate time arrives for treatment, ensuring success; therapy should be based on the location of Qi and Blood in the Four Seasons.)
If Form and Qi are discordant, it is called difficult to cure. (Robust Form with deficient Qi, or abundant Qi with frail Form, both indicate discordance.) If the complexion is dull and lacks luster, it is called difficult to cure. ('Dull' means dark and obscure. 'Lacking luster' means dry and rough.) If the pulse is full and hard, it indicates worsening condition. (A full and hard pulse indicates prevailing pathogenic factors, hence the condition worsens.) If the pulse contradicts the Four Seasons, it is called untreatable. (Due to rebellious Qi, it is untreatable.)
Death occurs in cases of Five Excesses and Five Deficiencies. (Five Excesses refer to excess in the Five Viscera. Five Deficiencies refer to deficiency in the Five Viscera.) A surging pulse, hot skin, abdominal distension, obstruction of urination and defecation, and chest oppression with dizziness constitute the Five Excesses. (Excess refers to prevalent pathogenic factors. Surging pulse corresponds to Heart; hot skin corresponds to Lung; abdominal distension corresponds to Spleen; obstruction of urination and defecation corresponds to Kidney; chest oppression and dizziness correspond to Liver.) A fine pulse, cold skin, shortness of breath, incontinence of urine and stool, and inability to ingest food constitute the Five Deficiencies. (Deficiency refers to insufficiency of True Qi. Fine pulse corresponds to Heart; cold skin corresponds to Lung; shortness of breath corresponds to Liver; incontinence corresponds to Kidney; inability to ingest food corresponds to Spleen.)
Under what circumstances is there still hope for life? If congee enters the Stomach and diarrhea stops, the patient with deficiency will survive; if sweat is produced and bowel movements become unobstructed, the patient with excess will survive. These are the signs indicating survival. (When congee enters the Stomach, Stomach Qi becomes harmonious, diarrhea gradually ceases, Stomach Qi is restored, and the deficient patient survives. For excess cases, sweating allows pathogens to exit externally, and unobstructed bowel movements allow internal balance to naturally restore.)