《脉经》代脉来数中止，不能自还，因而复动，此论最明。来数，数也；中止，疏也；
不能
自还，弱之甚也；因而复动，但弱无胃也。与两经之言，若合符节。于此知中止去软弱止一
间，有胃气为软弱，无胃气即中止。有胃气则虽无力而其动犹觉不匀而匀，故但谓之乍数乍
疏；无胃气则虽有动而极无力以久持，故谓之弱而乍数乍疏。《素》玉机真脏真脾脉至，
弱而乍数乍疏，其即《脉经》之所本乎！《素》平人气象长夏胃微软弱曰平，但代无胃曰死
。亦明以软弱为有胃，代为无胃。且不云代而无胃，必云但代无胃者，以其但见软弱中之疏
数，而无软弱中之和气，故曰但代。王注以软而弱释《宣明篇》之代，而于但代直云动而中
止，不能自还，义各允协。又《素》脉要精微两言代，王注于数动一代云∶代，止也；于代
则气衰云∶动而中止，不能自还∶亦切当。其释三部九候之代则过，观《仓公传》自知。总
之，释脉必先明其字之本义及引申义，而后前人之得失异同，可考而知也。
《素》五脏别鼓一阳曰钩，鼓一阴曰毛，鼓阳胜急曰弦，鼓阳至而绝曰石，阴阳相过曰
溜。
案一阳一阴，谓一于阳一于阴也。一与壹通。壹，专也。夏阳大旺，阴不能与之争，故曰一
阳
，而钩脉当之。秋阳剥丧、不能与阴争，则阴专，故曰一阴，而毛脉当之。此二者言阴阳胜
负之极也。阳胜谓与阴争而能胜阴也。春时阳虽渐旺，而尚为阴蒙，故其象为急，而弦脉当
之。阳至谓不能与阴争，故止曰至也。冬时阴多阳少，则阳沉潜，故去来断绝，而石脉当之
。此二者言阴阳胜负之多少也。溜脉不言鼓者，以其弱甚也，此阴阳之无胜负者也，中气也
。此经发明四时脏脉之义最精核，曰一、曰胜、曰至、曰过，字字可求。胜、至二字，义犹
未了，故足以曰急、曰绝。读者所当缘文以求义也。王注误以一阳一阴牵合上文三焦与肝，
由此穿凿附会，顿失经旨，致言脏脉者，但知其当然，不知其所以然矣。
《脉经》中关于代脉的描述是：脉搏跳动快速，中间出现停顿，不能自行恢复，随后又继续跳动，这种论述最为清晰明了。“来数”，指的是脉率快；“中止”，指的是脉律稀疏不齐；“不能自还”，指的是正气极度虚弱；“因而复动”，指的是仅有微弱的搏动而缺乏胃气。这与《黄帝内经》两部经典中的记载，如同符节相合般一致。由此可知，“中止”与“去、软、弱、止”仅有一步之遥，有胃气表现为软弱，无胃气则表现为中止。有胃气时，虽然脉力不足，但搏动仍感觉是不规则中带有规律，所以只称为“乍数乍疏”（忽快忽慢）；无胃气时，虽然有搏动但极无力且持续时间久，所以称为“弱”并伴有“乍数乍疏”。《素问·玉机真脏论》中提到真脾脉到来时，“弱而乍数乍疏”，这大概就是《脉经》所依据的源头吧！《素问·平人气象论》中说，长夏季节若有胃气的脉象微软弱为正常，如果只有代脉而无胃气则为死证。这也明确说明软弱代表有胃气，代脉代表无胃气。而且不说“代而无胃”，必说“但代无胃”的原因，是因为只见软弱之中的疏密不均，而不见软弱之中的和缓之气，所以称为“但代”。王冰注解说“软而弱”解释《宣明五气篇》中的代脉，而对于“但代”直接解释为“动而中止，不能自还”，两种解释都恰当吻合。另外，《素问·脉要精微论》两次提到代脉，王冰对于“数动一代”注释说：代，即停止；对于“代则气衰”注释说：动而中止，不能自还，也都切中要害。但他对《三部九候论》中代脉的解释就过分了，看《仓公列传》便知。总之，解释脉象必须先明白其字义的本义及引申义，然后前人的得失异同，才可以考证而知。
《素问》中提到：五脏脉象中，鼓动一阳之气称为钩脉，鼓动一阴之气称为毛脉，鼓动阳气胜急称为弦脉，鼓动阳气至极而绝称为石脉，阴阳之气相互交过称为溜脉。
按语：“一阳”、“一阴”，意思是专属于阳或专属于阴。“一”与“壹”相通。“壹”，意为专一。夏季阳气大旺，阴气不能与之抗争，所以称为“一阳”，由钩脉对应。秋季阳气剥落消散，不能与阴气抗争，则阴气专盛，所以称为“一阴”，由毛脉对应。这两者说的是阴阳胜负的极端情况。所谓“阳胜”，是指与阴抗争并能胜过阴。春季阳气虽逐渐旺盛，但仍被阴气蒙蔽，所以其象势紧急，由弦脉对应。所谓“阳至”，是指不能与阴抗争，所以只说“至”。冬季阴多阳少，阳气沉潜，所以脉象去来断绝，由石脉对应。这两者说的是阴阳胜负的多寡情况。溜脉不说“鼓动”，是因为它极其微弱，这是阴阳没有胜负的情况，属于中气。这段经文阐发四时脏脉的意义最为精审确切，用“一”、“胜”、“至”、“过”等字，每个字都可以推求其义。“胜”、“至”二字，含义尚未尽显，所以足以用来形容“急”和“绝”。读者应当顺着文意来探求其中的义理。王冰的错误在于将“一阳”、“一阴”牵强附会到上文的三焦与肝脏，由此穿凿附会，顿时失去了经文的旨意，导致谈论脏脉的人，只知道其必然如此，却不知道其所以然的原因。
The *Mai Jing* (Pulse Classic) describes the Dai pulse (Intermittent Pulse) as: the pulse beats rapidly, pauses in the middle, cannot recover on its own, and then moves again. This discussion is the clearest. "Lai shu" (Coming rapid) refers to a rapid rate; "Zhong zhi" (Middle pause) refers to an irregular and sparse rhythm; "Bu neng zi huan" (Cannot self-recover) refers to extreme deficiency of Zheng Qi (Upright Qi); "Yin er fu dong" (Then moving again) refers to only weak pulsation without Stomach Qi (Wei Qi). This aligns perfectly with the statements in two chapters of the *Huangdi Neijing* (Yellow Emperor's Inner Canon). From this, we know that "Zhong zhi" differs from "Qu, Ruan, Ruo, Zhi" (Departure, Soft, Weak, Stop) by only a step: having Stomach Qi manifests as Ruan Ruo (Soft and Weak), while lacking Stomach Qi manifests as Zhong Zhi (Pause). When Stomach Qi is present, although the force is insufficient, the movement still feels regular within irregularity; thus, it is merely called "Zha Shu Zha Shu" (Suddenly rapid, suddenly slow). When Stomach Qi is absent, although there is movement, it is extremely weak and persists for a long time; thus, it is called "Ruo" (Weak) accompanied by "Zha Shu Zha Shu". In *Suwen: Yuji Zhenzang Lun* (Chapter 13: Jade Machine Treatise on True Visceral Pulses), it states that when the true Pi pulse (Spleen Pulse) arrives, it is "weak and suddenly rapid, suddenly slow." This is likely the basis for the *Mai Jing*! In *Suwen: Pingren Qixiang Lun* (Chapter 2: Plain Person Qi Phenomena Treatise), it says that during the late summer season, a pulse that is slightly soft and weak indicates the presence of Stomach Qi and is normal; if there is only a Dai pulse without Stomach Qi, it indicates death. This also clearly explains that Ruan Ruo represents the presence of Stomach Qi, while Dai pulse represents its absence. Moreover, it does not say "Dai without Stomach Qi," but specifically "Dan Dai Wu Wei" (Only Dai, no Stomach Qi), because one sees only the irregularity within the softness and weakness, but not the harmonious Qi within them; hence, it is called "Dan Dai." Wang Bing's commentary interprets "Ruan Er Ruo" (Soft and Weak) as explaining the Dai pulse in the *Xuanming Pian* chapter, while directly interpreting "Dan Dai" as "movement pauses in the middle, cannot self-recover"; both interpretations are appropriate and consistent. Furthermore, *Suwen: Maiyao Jingwei Lun* (Chapter 4: Essential Secrets of Pulse Examination Treatise) mentions the Dai pulse twice. For "Shu Dong Yi Dai" (One pause after several beats), Wang Bing notes: "Dai means stop"; for "Dai Ze Qi Shuai" (Dai implies Qi decline), he notes: "Movement pauses in the middle, cannot self-recover"; these are also apt. However, his explanation of the Dai pulse in the *Sanbu Jiuhou Lun* (Treatise on Three Regions and Nine Positions) is excessive, which can be understood by observing the *Canggong Zhuan* (Biography of Master Cang). In summary, to explain pulses, one must first clarify the original and extended meanings of the characters, so that the gains, losses, differences, and similarities of predecessors can be examined and known.
The *Suwen* states: Among the five visceral pulses, beating with one Yang is called Gou (Hook) pulse; beating with one Yin is called Mao (Feather) pulse; beating with Yang prevailing and urgent is called Xian (Bowstring) pulse; beating with Yang reaching extremity and cutting off is called Shi (Stone) pulse; and Yin and Yang passing through each other is called Liu (Sliding/Flowing) pulse.
Commentary: "One Yang" and "One Yin" mean exclusively Yang or exclusively Yin. "Yi" is interchangeable with "Yi" (One/Single). "Yi" means exclusive/special. In summer, Yang Qi is vigorous, and Yin Qi cannot contend with it, so it is called "One Yang," corresponding to the Gou pulse. In autumn, Yang Qi is peeled away and dissipated, unable to contend with Yin, so Yin becomes exclusive, hence "One Yin," corresponding to the Mao pulse. These two describe the extremes of Yin-Yang contention. "Yang Sheng" (Yang Prevailing) means contending with Yin and winning. In spring, although Yang Qi is gradually strengthening, it is still obscured by Yin, so its manifestation is urgent, corresponding to the Xian pulse. "Yang Zhi" (Yang Reaching) means unable to contend with Yin, hence only "Zhi" is said. In winter, Yin is abundant and Yang is scarce, so Yang sinks and hides, resulting in a pulse that comes and goes abruptly/cut off, corresponding to the Shi pulse. These two describe the quantity of Yin-Yang contention. The Liu pulse is not described as "beating" because it is extremely weak; this is a state where Yin and Yang have no contention, belonging to Middle Qi (Zhong Qi). This scripture elucidates the meaning of four-season visceral pulses with utmost precision, using words like "Yi," "Sheng," "Zhi," "Guo," each of which can be investigated. The meanings of "Sheng" and "Zhi" are not fully resolved, thus sufficient to describe "Ji" (Urgent) and "Jue" (Cut off). Readers should seek the meaning through the text. Wang Bing erred by forcing "One Yang" and "One Yin" to connect with the San Jiao (Triple Burner) and Liver mentioned earlier, leading to far-fetched interpretations and losing the original intent of the scripture. Consequently, those discussing visceral pulses only know what happens, but not why it happens.