《脉经》脾脉长长而弱，来疏去数，再至曰平。案长长谓来长，较去短者为疏，故以来
疏申
之。弱言其和柔，与《素·脉要精微》义合。彼文曰∶平脾脉来和柔（句），相离如鸡践地曰
平。鸡之践地，举足舒而下足略促，故取以形容来长去短之脉，且如鸡践地之象，去来略差
，
不似夏脉之钩来盛去衰、秋脉之毛来急去散也。如鸡践地之象，去来略断，不似春脉之弦长
而相引、冬脉之石绝不相续也。此所以为脾脉也。鸟喙之兑（兑古锐字），鸟距之坚，正和柔
之友，屋漏之止而时行，水流之行而不止，正相离如鸡践地之反。又再至非数，而云去数者
，非一息六至之谓，但谓其密耳，对疏言之也《病源》作来疏去 ， 正训密，较《脉经》
易知。数之为密，亦有确证。《孟子》数罟不入 池。罟数，即密纲。
《灵·经脉》十二经皆有是动所生病，《难经》以气、血二字释之，后人不得其解，反
以为
非。泉谓荣行脉中，卫行脉外，此经以脉为主，自当兼荣卫言。是动者卫也，卫主气，故以
“气”字释是动；所生病者荣也，荣主血，故以“血”字释所生病∶于义甚合。且经于是动
在
手太阴云臂厥，足阳明云 厥，足太阳云踝厥，足少阴云肾厥，足少阳云阳厥，诸厥皆以卫
言；于所生病则各就其脉所过者，不似是动之或循脉，或不循脉，正以荣有定位故也。其荣
卫俱有之症，则两出之，如手太阴之咳喘是也。凡脉病当以此篇为正，余篇及《素问》，则
或合脏腑言，或互众经言，言各有当。穷经者当即此篇以究他篇，则病之所属自明，勿执他
篇以疑此篇也。
《脉经》中记载脾脉的特征是脉形长而弱，来势疏缓而去势细密，一呼一吸间脉动两次称为平脉。按语认为，“长长”是指脉来时较长，相较于去时较短显得疏缓，因此用“来疏”来阐述这一特点。“弱”形容脉象和柔，这与《素问·脉要精微论》中的含义相吻合。该篇经文说：“正常的脾脉来势和柔（句），脉气分离如同鸡爪踏地那样称为平脉。”鸡爪踏地时，抬起脚舒展落下时略微急促，因此取此意象来形容来长去短的脉象；并且像鸡爪踏地的景象，去与来略有差异，不像夏脉的钩脉那样来势盛而去势衰、秋脉的毛脉那样来势急而去势散。像鸡爪踏地的景象，去与来略有停顿，不像春脉的弦脉那样长而相互牵引、冬脉的石脉那样断绝不相连续。这就是所谓的脾脉特征。鸟喙的尖锐（兑是古时的锐字）、鸟距的坚硬，正是和柔的伴侣；屋漏滴水般停止后时而前行，水流般运行而不停止，正好是与“相离如鸡践地”相反的景象。另外，“再至”并非指快速，而说“去数”，并不是指一息六至的意思，只是指其细密罢了，这是相对于“疏”而言的。《诸病源候论》写作“来疏去密”，正解释为细密，比《脉经》更容易理解。称“数”为“密”，也有确凿的证据。《孟子》中说：“数罟不入洿池。”“数罟”即密网。
《灵枢·经脉》篇中十二经都有“是动”和“所生病”的描述，《难经》用“气”、“血”二字来解释它们，后人不能理解，反而认为不对。我认为营气行于脉中，卫气行于脉外，这篇经文以脉为主，自然应当兼论营卫。所谓“是动”的是卫气，卫气主气，所以用“气”字解释“是动”；所谓“所生病”的是营气，营气主血，所以用“血”字解释“所生病”：这在义理上非常契合。并且在经文中对于手太阴肺经的“是动”症说是臂厥，足阳明胃经说是足厥，足太阳膀胱经说是踝厥，足少阴肾经说是肾厥，足少阳胆经说是阳厥，所有的厥证都是从卫气角度论述的；而在“所生病”方面则是各自依据经脉所经过的部位，不像“是动”症有时循着经脉有时不循着经脉，这正是由于营气有固定位置的原因。那些营卫都有的症状，则分别列出，如手太阴肺经的咳喘就是如此。凡是脉病都应当以此篇为准，其他篇章及《素问》，或者是结合脏腑来说，或者是综合各经来说，各有其恰当之处。穷究经典的人应当从此篇出发去探究其他篇章，那么疾病的归属自然明了，不要执着于其他篇章而怀疑此篇。
The *Mai Jing* (Pulse Classic) records that the Spleen pulse is long yet weak, arriving slowly and departing densely; two beats per respiration cycle are considered a normal pulse. The commentary explains that "long" refers to the arrival being longer, appearing sparse compared to the shorter departure, thus described as "arriving sparsely." "Weak" describes its harmonious and soft quality, aligning with the meaning in *Su Wen: Mai Yao Jing Wei Lun* (Treatise on Essential Significance of Pulse Observation). That text states: "A normal Spleen pulse arrives harmoniously and softly... resembling a chicken treading on the ground is considered normal." When a chicken treads on the ground, it lifts its foot leisurely but lands slightly hurriedly; this imagery is used to describe a pulse that arrives long and departs short. Furthermore, like the image of a chicken treading, the departure and arrival differ slightly, unlike the Hook pulse of Summer which arrives vigorous and departs declining, or the Feather pulse of Autumn which arrives rapid and departs scattered. Like the image of a chicken treading, the departure and arrival have slight pauses, unlike the String-like pulse of Spring which is long and interlinked, or the Stone pulse of Winter which is abrupt and discontinuous. This constitutes the Spleen pulse. The sharpness of a bird's beak (Dui is an ancient character for Rui/sharp), and the hardness of a bird's spur, are companions to harmony and softness; the stop-and-go nature of water dripping from a leaking roof, and the continuous flow of running water, are exact opposites of "separated like a chicken treading on the ground." Additionally, "two beats" does not mean rapid; saying "departing densely" does not refer to six beats per respiration cycle, but rather implies density, contrasted with "sparse." *Bing Yuan* (Source of Diseases) writes "arriving sparsely, departing dense/mi," correctly interpreting it as dense, which is easier to understand than the *Mai Jing*. Calling "shu" (dense/numerous) as "mi" (dense) has solid evidence. *Mengzi* (Mencius) states: "Fine-meshed nets do not enter the ponds." "Shu gu" means fine-meshed nets.
In *Ling Shu: Jing Mai* (Meridians), all twelve meridians have conditions of "Shi Dong" (Moving) and "Suo Sheng Bing" (Generated Diseases). *Nan Jing* (Classic of Difficult Issues) interprets them using the characters "Qi" (Vital Energy) and "Xue" (Blood). Later scholars failed to understand this and contrary argued against it. I hold that Ying Qi (Nutritive Qi) circulates within the vessels, while Wei Qi (Defensive Qi) circulates outside. Since this chapter focuses on pulses, it naturally should discuss both Ying and Wei. "Shi Dong" refers to Wei Qi; since Wei Qi governs Qi, the character "Qi" is used to explain "Shi Dong"; "Suo Sheng Bing" refers to Ying Qi; since Ying Qi governs Blood, the character "Blood" is used to explain "Suo Sheng Bing": this fits the principle very well. Moreover, in the text, for Hand-Taiyin Lung Meridian, "Shi Dong" is described as Bi Jue (Arm Cold Reversal); for Foot-Yangming Stomach Meridian, it is Zu Jue (Foot Cold Reversal); for Foot-Taiyang Bladder Meridian, it is Huai Jue (Ankle Cold Reversal); for Foot-Shaoyin Kidney Meridian, it is Shen Jue (Kidney Cold Reversal); for Foot-Shaoyang Gallbladder Meridian, it is Yang Jue (Yang Cold Reversal). All these Jue conditions are discussed from the perspective of Wei Qi; whereas "Suo Sheng Bing" corresponds to the areas traversed by each meridian, unlike "Shi Dong" which may or may not follow the meridian pathway, precisely because Ying Qi has fixed locations. Symptoms involving both Ying and Wei are listed separately, such as cough and wheezing in Hand-Taiyin Lung Meridian. In cases of pulse diseases, this chapter should be taken as the standard. Other chapters and *Su Wen* either discuss in conjunction with Zang-Fu organs or interchangeably among various meridians, each having its appropriate context. Those who thoroughly study classics should investigate other chapters starting from this one, so that the attribution of diseases will become clear naturally; do not cling to other chapters to doubt this one.