平人，无病之人也。脉有常道，反常则病。有病无病，气象自是不同也。
黄帝问曰∶平人何如？岐伯对曰∶人一呼脉再动，一吸脉亦再动，呼吸定息脉五动，闰以太息，命曰平人。
平人者不病也，常以不病调病患，医不病，故为病患平息以调之为法。（经脉一周于身，凡长十六丈二尺。
呼吸脉各再动，定息脉又一动，则五动也。计二百七十定息，气可环周。然尽五十营，以一万三千五百定息，
则气都行八百一十丈。如是则应天常度，脉气无不及太过，气象平调，故曰平人也。按∶人身之脉，与天合度，
是故推演其数，为千为万，为尺为丈，理自不诬。然欲以之治病，则未免迂阔，不若就文诠释之为真切也。再
动者脉二至，一呼一吸脉各再动，是脉四至也。呼吸定息脉五动者，谓呼吸之间，气稍一停，脉又一至，是共
五动也。闰以太息者，天地之气，积余而成闰，故闰者气之余
也。太息者息之半，谓脉既五动，而复有余气氤氲于指下，所谓脉有神者也。如是则谓无病，不如是则病，
而医可以施治矣。）
人一呼脉一动，一吸脉一动，曰少气。（呼吸脉各一动，准候减平人之半。按∶脉者气血之精华，气弱血
虚，则脉来不及。曰少气，而少血在不言中矣。）人一呼脉三动，一吸脉三动而躁，尺热曰病温，尺不热脉滑
曰病风，脉涩曰痹。（呼吸脉各三动，准过平人之半。尺者阴分位也，寸者阳分位也。然阴阳俱热，是则为温；
阳独躁盛，则风中阳也；滑为阳盛，故病为风；涩为无血，故为 痹也。躁谓烦躁。按∶呼吸脉各三动，是六
至之数脉也，躁则数之极矣。尺谓尺泽肤也，注作尺寸，误矣。言脉既有六至之数躁，而尺内皮肤又且焦热，
为温热之病无疑。若尺肤不热，其脉但数而滑，是火因风炽，为病起于风。若尺肤不热，脉亦不滑，惟数而涩
者，是火盛燥血，其病为痹而不仁也。滑涩俱根数躁言，脉涩又根尺不热言。经衣冠文物说脉是脉，尺是尺，但读
语气自见，启玄何不之察耶。）人一呼脉四动以上曰死，脉绝不至曰死，乍疏乍数曰死。（呼吸脉各四动，准
候过平人之倍，计二百七十息，气行三十二丈四尺，况其以上耶。脉法曰∶“脉四至曰脱精，五至曰死。”然
四至以上，亦近五至也，故死矣。然脉绝不至，天真之气已无，乍疏乍数，胃谷之精亦败，皆死之候。）
平人之常气禀于胃，胃者平人之常气也。（常平之气，胃气致之，灵枢经曰∶“胃为水谷之海”也。）人
无胃气曰逆，逆者死。（按∶人非饮食则不生故也。）春胃微弦曰平，（按∶弦者肝脉，肝属木，旺于春。微
弦者，弦而缓，肝之平脉，是曰春胃也。所以然者，胃脉缓也。后同。）弦多胃少曰肝病，（按∶弦多则急而
不缓，故病见也。）但弦无胃曰死。（按∶纯乎劲急，绝无和缓之气，是真脏见也，焉得不死。）胃而有毛曰秋
病，（毛，秋脉，金气也。按∶春脉见毛，木受金刑，虽有胃气，至金王时亦必病矣。）毛甚曰
今病。（按∶若金邪王极，其病即发，木不能胜故也。）脏真散于肝，肝藏筋膜之气也。（按∶脏真解，注不明
确。夫五脏既以胃气为本，是胃者五脏之真气也，故曰脏真。无病之人，胃本和平，其气随五脏而转。是故入
于肝，则遂其散发之机，于是肝得和平之气以养其筋膜而无劲急之患。若以五脏之脉为脏真，是但弦但钩等，为
已当死，又何能藏筋藏血，且亦是真脏而非脏真也。况于散、通、濡、高、下五字之义，竟无着落。）
夏胃微钩曰平，钩多胃少曰心病，但钩无胃曰死。胃而有石曰冬病，（按，夏火畏水，故至水王之时则
病也。）石甚曰今病。（按∶若水邪极盛，其病即发。）脏真通于心，心藏血脉之气也。（按∶其在于心也，
心为五脏主，无所不通。心得和平之气，包藏血脉而无壅闭之患也。）
长夏胃微软弱曰平，弱多胃少曰脾病，（按∶脾胃尤贵和平，故太强病，太弱亦病。微软弱者，虽弱而无
太过之患，若过弱则健运失职而脾病。）但代无胃曰死。（按∶春弦、夏洪、秋毛、冬石，四时迭换，是相
代也。而土则分王于四季，故弦洪毛石，脉各带缓，为有胃气。若反是，则名但代无胃之脉，为必死也。）软
弱有石曰冬病，（按∶凡人之病多见于其所不胜，故肝心二脏皆病于毛石，而脾肺肾反病于其所胜者，何也？
五脏之气无常也，盛则足以抗所不胜，衰则见侮于所胜。如脾者土也，土之所不胜者木，所胜者水。乃木不盛
而水盛，故脉来见石也。石者冬脉，水之气也。水本畏土，今脾弱土虚而水无所畏，至于冬则水愈王而脾病。
若水邪王极，土不能制，且不必至冬而即病矣，是故下文曰石甚则今病也。或曰∶同一五脏也，肝心见制于所
不胜，独不见侮于所胜，脾肺肾见侮于所胜，独不见制于所不胜乎？曰∶见制于所不胜者常也，见侮于所胜者
变也，天地之理有常必有变。岐伯欲并着其理，而偶以肝心当其常，脾肺肾尽其变耳，读者幸毋拘文牵义可也。
知土之见侮于水，则知金水之见侮于木火，可
类推矣。）石甚曰今病。（按∶王本作弱甚，于义不合。甲乙经作石甚，是也，从之。）脏真濡于脾，脾藏肌
肉之气也。（按∶脾乃湿土，内运水谷，外养肌肉，和缓之气本根于脾。如上无所制，下无所侮，脾自濡润，
而一身之气皆其所养矣。）
秋胃微毛曰平，毛多胃少曰肺病，但毛无胃曰死。毛而有弦曰春病，弦甚曰今病。脏真高于肺，以行荣
卫阴阳也。（肺处上焦，故脏真高也。以其自肺宣布，故云以行荣卫阴阳也。）
冬胃微石曰平，石多胃少曰肾病，但石无胃曰死。石而有钩曰夏病，钩甚曰今病。脏真下于肾，肾藏骨
髓之气也。（肾主下焦，故云脏真下也。按∶肾为五脏之根，位处于下。肾苟无病，则和缓之气，两肾相通。
肾主骨，骨藏髓，其本根固，则精自生而形自盛也。）
胃之大络，名曰虚里，贯膈络肺，出于左乳下，其动应衣，脉宗气也。（……宗，尊也，主也，谓十二经脉
之尊主也。按∶胃之大络所以谓十二经脉之宗者，胃为水谷之海，人借之以有生，气血因之以长养故也。）
欲知寸口太过与不及，寸口之脉中手短者，曰头痛∶寸口脉中手长者，曰足胫痛。（短为阳气不及，故病
于头；长为阴气太过，故病于足。按∶中手谓按之而应手也。）
寸口脉中手促上击者，曰肩背痛。（按∶促上击者，洪大急数之脉也，阳盛火炽之候。人身以背为阳，
阳火太过，故肩背痛也。）
寸口脉沉而坚者，曰病在中；寸口脉浮而盛者，曰病在外。（沉坚为阴，故病在中；浮盛为阳，故病在外也。）
寸口脉沉而横，曰胁下有积，腹中有横积痛。（亦阴气内结也。按∶脉道本直，其有不直而横者，乃有积
块伏匿于其内。）
脉虽但言横，而有力可知也。仲景云∶“积者，脏病也，终不移；聚者，腑病也，发作有时，展转痛移，为可
治。……诸积大法∶脉来细而附骨者，积也。寸口，积在胸中；微出寸口，积在喉中。关上，积在脐旁；上关
上，积在心下；微下关，积在少腹。尺中。积在气冲。脉出左，积在左；脉出右，积在右；脉两出，积在中央。
各以其部处之。”
寸口脉沉而喘，曰寒热。（喘为阳吸，沉为阴争，争吸相搏，故寒热也。按∶呼吸频促谓之喘，脉亦何以
喘名也？喘者，脉来急数，如气之喘促也。寒热者，或寒先而热后，或寒往而热来也。沉为寒，数为热也。）
脉盛滑坚者，曰病在外；脉小实而坚者，病在内。（盛滑为阳，小实为阴；阴病在内，阳病在外也。）
脉小弱以涩，谓之久病；脉滑浮而疾者，谓之新病。（小为气虚，涩为无血，血气虚弱，故云久远之病也；
滑浮为阳足，脉疾为气全，阳足气全，故云新浅之病也。）
脉急者，曰疝瘕，少腹痛。（按∶疝为寒凝，瘕为气积，寒气凝积，少腹必痛也。何者？寒则脉急也。）
脉滑曰风，脉涩曰痹。（滑为阳，阳受病则为风；涩为阴，阴受病则为痹。）
缓而滑曰热中，盛而紧曰胀。（缓谓纵缓之状，非动之迟缓也。阳盛于中，故脉滑缓；寒气痞满，故脉盛
紧也。）
脉从阴阳，病易已；脉逆阴阳，病难已。脉得四时之顺，曰病无他；脉反四时及不间脏，曰难已。（按∶
从逆，以脉病相应相反言。反四时，注谓春得秋，夏得冬，秋得夏，冬得四季脉，皆谓反四时，是也。不间脏
句，惜未有解。如木病而火不病，病止于肝，犹易也。若肝病而心亦病，是母子俱病，其病最难，是为不间脏
也。张景岳谓是传其所胜，夫传所胜，是鬼贼相刑，为已当死，岂止难已而已。间去声。）
臂多青脉，曰脱血。（按∶肝，木也，其色青，主筋而藏血。臂之于身，犹木之枝也。肝血内空，其色外
见。青脉，青筋也。）
尺脉缓涩，谓之解 。（尺谓阴部，腹肾主之。缓谓热中，涩为无血，热而无血，故解 并不可名之。然
寒不寒，热不热，弱不弱，壮不壮，亦不可名之，谓之解 也。按∶解 二字，他书并无，惟素问五见。王注
殊为可疑，乃历代高贤，卒未有辨其非者。注言尺为阴部，腹肾主之，涩为无血，皆是也。至以缓为热中，则
非矣。按缓之解有二∶一为和缓，所谓脉有胃气是也；一为缓弱，元气亏损，脉来不及者是也。由是观之，涩
为血少，缓为气虚无疑矣。脉之三部，虽各有所重，然常以尺为根本。故尺缓而涩，是知气虚血少，根本已亏。
解当作懈，谓懈弛无力也。 字从人从亦，言气血俱虚，形骸徒具，亦人而已。注以解 为不可名状之病，世
岂有肾脉缓涩，而其病即奇怪若此者，恐无是理也。）
安卧脉盛，谓之脱血。（盛谓数急而大鼓也。按∶脉盛者其邪必盛，邪盛则卧必不安。今反安卧，是知非
阳邪盛强易明也。盖人日动而行，夜静而卧，卧而安，其气静矣。脉为血之府，脉急而数，其血动矣。故安卧
脉盛，必脱血也。要之脱血之后，其卧亦必不安，血脱阴虚故也。）
尺涩脉滑，谓之多汗。（谓尺肤涩而尺脉滑也。肤涩者，谓荣血内涸。脉滑，谓阳气内余。血涸而阳气
尚余，多汗而脉乃如是也。）
尺寒脉细，谓之后泄。（尺主下焦，诊应肠腹，故肤寒脉细，泄利乃然。按∶胃主禁固二便，肾虚而寒则
泄利，所谓肾泄是也。今人但见泄利，便用参术，反补其阳，泄利转甚，殊可叹也。）
脉尺粗常热者，谓之热中。（按∶脉尺粗大，尺肤燥热，为阴虚阳盛，故令发热于内也。）
肝见庚辛死，（庚辛，为金伐肝木也。）心见壬癸死，（壬癸，为水灭心火也。）脾见甲乙死，（甲乙，
为木克脾土也。）肺见
丙丁死，（丙丁，为火铄肺金也。）肾见戊己死，（戊己，为土刑肾水也。）是谓真脏见，皆死。（按∶此死于
其所不胜也，亦谓之真脏，不独但代无胃之谓真脏也。）
颈脉动，喘疾咳，曰水。（按∶所以然者，水入于肺则喘而咳，喘而咳则气上逆，故颈脉动也。）目里微
肿，如卧蚕起之状，曰水。（评热病论曰∶“水者阴也，目下亦阴也，腹者至阴之所居也，故水在腹中，必使
目下肿也。”）溺黄赤，安卧者，黄胆。（肾劳胞热，故溺黄赤也。正理论曰∶“谓之劳疸，以女劳得之也。”）
已食如饥者，胃疸。（是则胃热也。热则消谷，故食已如饥也。）目黄者，曰黄胆。（阳怫于上，热积胸中，阳
气上燔，故目黄也。）面肿曰风。（按∶头为诸阳之首，而面尤为阳中之阳，阴邪不能入，惟阳邪得而客之，故
而肿曰风。风者，阳邪也。）足胫肿曰水。（按∶地之湿气，自下受之。足为下部主阴，而水又为阴邪，故水入
下部，则足胫肿也。按王本“目黄者曰黄胆”原在此下，因文义倒置，故移在“面肿曰风”之上。）
妇人手少阴脉动甚者，妊子也。（……按∶全元起本作足手阴，而此云手少阴，于义皆通。盖手少阴心也，
足少阴肾也，肾主精，心主血，精血交合，乃能有子，故少阴动甚为妊子之脉。动谓滑数也。）
人以水谷为本，故人绝水谷则死，脉无胃气亦死。所谓无胃气者，但得真脏脉，不得胃气也。所谓脉不得胃
气者，肝不弦，肾不石也。（按∶胃藏水谷，所以为十二经脉之长，见其所系至重也。脉无胃气，是为真脏见，
宜云肝但弦、肾但石，而此反云不弦不石，且止说肝肾，而不及心肺脾何也？凡脉和缓，名为有胃气，故弦石而
缓，乃得谓之弦石。若但弦石而无和缓之气，则是真脏而并不得谓之弦石矣，故云不弦不石。言弦石而钩毛代
在其中，盖省文也。）
太阳脉至，洪大以长；（气盛故能尔。按∶吕广曰“太阳王五月六月，其气大盛”故也。）少阳脉至，乍
数乍疏，乍短乍长；（以气有畅未畅者也。按∶吕广云∶“少阳王正月二月，其气尚微，故其脉来进退无常。”）
阳明脉至，浮大而短。（谷气盛满故也。按∶吕广云“阳明脉王三月四月，其气始萌未盛”故尔。按新校正云∶“
平人，是指没有疾病的人。脉象有正常的规律，违背了正常规律就会生病。无论是有病还是无病，其脉象表现自然不同。
黄帝问道：所谓“平人”是什么样的？岐伯回答说：人每呼气时脉搏跳动两次，每吸气时脉搏也跳动两次，在一呼一吸之间的停顿（定息）时脉搏再跳动一次，这样算作五次跳动；如果加上偶尔的深长呼吸（太息），就称为平人。
所谓平人，就是没有疾病的人。通常用健康人的状态来对比衡量病人的情况。医生自身没有疾病，所以以自己在平静呼吸时的脉动次数作为标准来调察病人。（人体经脉之气在全身循环一周，全长十六丈二尺。一呼一吸之间脉搏各跳动两次，定息时再跳动一次，共五次跳动。计算二百七十次定息，气可循环一周。若完成五十周循环，共计一万三千五百次定息，气行总长八百一十丈。这样符合天的常规度数，脉气既不过分也不不足，气象平和协调，所以称为平人。按：人体的脉象与天体运行相合，因此推演其数值，成千上万，以尺丈计，道理确实如此。然而若想以此直接治病，未免迂阔，不如就文字本身进行诠释来得真切。再动即脉跳两至，一呼一吸各两动，共四至。呼吸定息脉五动，是指在呼吸之间，气稍作停顿，脉搏又多跳一次，共五动。闰以太息，如同天地之气积累余数而成闰月，故“闰”是气的余数。“太息”是半次呼吸的意思，指脉搏既已五动，而指下仍有氤氲有余之感，这就是所谓的“脉有神”。像这样就是无病，不像这样就是有病，医生就可以施治了。）
人每呼气脉搏跳动一次，每吸气脉搏跳动一次，这叫做少气。（呼吸间脉搏各跳动一次，相当于比平人减少了一半。按：脉是气血的精华，气弱血虚，则脉来不及充盈。说是少气，那么少血也就包含在其中不言自明了。）人每呼气脉搏跳动三次，每吸气脉搏跳动三次且急促，尺部皮肤发热，这是温病；尺部皮肤不热，脉象滑利，这是风病；脉象涩滞，这是痹证。（呼吸间脉搏各跳动三次，相当于比平人多了一半。尺部是阴分的部位，寸部是阳分的部位。然而阴阳都热，这就是温病；只有阳分躁盛，则是风邪侵犯阳分；滑脉主阳盛，所以病为风；涩脉主无血，所以为痹。躁指烦躁。按：呼吸间脉搏各三动，是六至数的脉象，躁则是数脉的极致。尺指尺泽处的皮肤，注本作尺寸是错误的。意思是脉既有六至之数且躁急，而尺内皮肤又焦热，无疑是温热病。如果尺肤不热，脉只是数而滑，这是火借风势，病起于风。如果尺肤不热，脉也不滑，只是数而涩，这是火盛燥血，病为痹且不仁。滑涩都是基于数躁而言，脉涩又是基于尺不热而言。经文说脉是脉，尺是尺，但读语气自然可见，启玄子为何不考察呢？）人每呼气脉搏跳动四次以上，这叫死证；脉搏断绝不再跳动，这叫死证；脉搏忽快忽慢，这叫死证。（呼吸间脉搏各四动，相当于比平人多了一倍，计算二百七十息，气行三十二丈四尺，何况超过这个数目呢。脉法说：“脉四至叫脱精，五至叫死。”然而四至以上，也接近五至了，所以是死证。然而脉搏断绝不至，天真之气已无；忽疏忽数，胃谷之精也已败坏，都是死候。）
平人的常气禀受于胃，胃就是平人的常气。（平常平和之气，由胃气所致，《灵枢经》说：“胃是水谷之海”。）人如果没有胃气就叫逆，逆者死。（按：人不是靠饮食就无法生存。）春季脉象微带弦意而有胃气，称为平脉；弦多胃少，称为肝病；只有弦脉而没有胃气，称为死脉。（按：弦是肝脉，肝属木，旺于春季。微弦，即弦而缓，是肝的平脉，这就叫春胃。之所以这样，是因为胃脉是缓的。后文同理。）弦多胃少，说明弦急而不缓和，所以出现病态。纯弦无胃，说明纯乎劲急，绝无和缓之气，这是真脏脉现，怎么能不死呢？春季脉象带有毛（浮）意，到了秋季会生病；毛意很重，现在就会生病。（按：毛是秋脉，属金气。按：春脉见毛，是木受金克，虽然还有胃气，但到金旺之时也必定生病。如果金邪极盛，病就会立即发作，因为木不能胜金。）脏真之气散布于肝，肝藏纳筋膜之气。（按：脏真的解释，注本不明确。既然五脏都以胃气为本，那么胃就是五脏的真气，所以叫脏真。无病之人，胃本和平，其气随五脏而转。所以进入肝，就顺应其散发之机，于是肝得到和平之气来滋养筋膜，而没有劲急之患。如果把五脏的脉当作脏真，那就是纯弦、纯钩等，已经是该死的脉了，又怎么能藏筋藏血呢？况且这也是真脏而非脏真了。至于散、通、濡、高、下五个字的含义，竟然没有着落。）
夏季脉象微带钩（洪）意而有胃气，称为平脉；钩多胃少，称为心病；只有钩脉而没有胃气，称为死脉。夏季脉象带有石（沉）意，到了冬季会生病；石意很重，现在就会生病。（按：夏火畏水，所以到水旺的时候就会生病。如果水邪极盛，病就会立即发作。）脏真之气通达于心，心藏纳血脉之气。（按：在于心，心为五脏之主，无所不通。心得到和平之气，包藏血脉而没有壅闭之患。）
长夏季节脉象微软弱而有胃气，称为平脉；弱多胃少，称为脾病；只有代脉而没有胃气，称为死脉。（按：脾胃尤其贵在和平，所以太强有病，太弱也有病。微软弱，虽然弱但没有太过之患，如果过弱则健运失职而脾病。春弦、夏洪、秋毛、冬石，四时更替，这叫相代。而土分旺于四季，所以弦洪毛石脉各带缓意，为有胃气。如果相反，就名叫但代无胃之脉，是必死的。凡人之病多见于其所不胜，所以肝心二脏皆病于毛石，而脾肺肾反病于其所胜者，为什么呢？五脏之气无常，盛则足以抗所不胜，衰则见侮于所胜。如脾属土，土之所不胜者是木，所胜者是水。乃木不盛而水盛，所以脉来见石。石是冬脉，是水之气。水本畏土，今脾弱土虚而水无所畏，至于冬则水愈旺而脾病。如果水邪极盛，土不能制，且不必等到冬天就发病了，所以下文说石甚则今病。有人说：同样是五脏，肝心见制于所不胜，唯独不见侮于所胜；脾肺肾见侮于所胜，唯独不见制于所不胜吗？回答是：见制于所不胜是常理，见侮于所胜是变局，天地之理有常必有变。岐伯想要一并阐述其理，偶然以肝心对应常理，脾肺肾对应变局罢了，读者希望不要拘泥文字牵强附义。知道土见侮于水，就知道金水见侮于木火，可以类推了。）石意很重，现在就会生病。（按：王本作弱甚，于义不合。《甲乙经》作石甚，是正确的，遵从它。）脏真之气濡润于脾，脾藏纳肌肉之气。（按：脾乃湿土，内运水谷，外养肌肉，和缓之气本根于脾。如上无所制，下无所侮，脾自濡润，而一身之气皆其所养。）
秋季脉象微带毛（浮）意而有胃气，称为平脉；毛多胃少，称为肺病；只有毛脉而没有胃气，称为死脉。秋季脉象带有弦意，到了春季会生病；弦意很重，现在就会生病。脏真之气高于肺，用以运行营卫阴阳。（肺处上焦，所以脏真气高。以其从肺宣布，所以说用以运行营卫阴阳。）
冬季脉象微带石（沉）意而有胃气，称为平脉；石多胃少，称为肾病；只有石脉而没有胃气，称为死脉。冬季脉象带有钩（洪）意，到了夏季会生病；钩意很重，现在就会生病。脏真之气下归于肾，肾藏纳骨髓之气。（肾主下焦，所以说脏真气下。按：肾为五脏之根，位处于下。肾若无病，则和缓之气，两肾相通。肾主骨，骨藏髓，其根本稳固，则精自生而形体自盛。）
胃的大络，名叫虚里，贯穿膈肌联络肺，出于左乳下，其搏动可透衣可见，这是脉宗气。（……宗，尊也，主也，谓十二经脉的尊主。按：胃的大络之所以被称为十二经脉的宗，是因为胃是水谷之海，人依靠它生存，气血因之而长养。）
想知道寸口脉太过与不及，寸口脉按之短促的，叫做头痛；寸口脉按之长直的，叫做足胫痛。（短为阳气不及，所以病在头；长为阴气太过，所以病在足。按：中手谓按之而应手。）
寸口脉按之急促向上搏击的，叫做肩背痛。（按：促上击者，是洪大急数的脉象，阳盛火炽的征候。人身以背为阳，阳火太过，所以肩背痛。）
寸口脉沉而坚硬的，叫做病在中（体内）；寸口脉浮而盛大的，叫做病在外（体表）。（沉坚为阴，所以病在中；浮盛为阳，所以病在外。）
寸口脉沉而横行的，叫做胁下有积块，腹中有横向积块疼痛。（也是阴气内结。按：脉道本是直的，有不直而横行的，是有积块伏匿于其中。）
脉虽只说横行，但有力是可以知道的。张仲景说：“积，是脏病，最终不移；聚，是腑病，发作有时，辗转痛移，是可治的。……诸积大法：脉来细而附骨的，是积。寸口，积在胸中；微出寸口，积在喉中。关上，积在脐旁；上关上，积在心下；微下关，积在少腹。尺中，积在气冲。脉出左手，积在左边；脉出右手，积在右边；脉左右都出，积在中央。各以其部位判断。”
寸口脉沉而喘急的，叫做寒热。（喘为阳吸，沉为阴争，争吸相搏，所以寒热。按：呼吸频促叫喘，脉为什么也叫喘呢？喘，指脉来急数，像气之喘促一样。寒热，或先寒后热，或寒去热来。沉为寒，数为热。）
脉盛大滑利的，叫做病在外；脉小实而坚硬的，病在内。（盛滑为阳，小实为阴；阴病在内，阳病在外。）
脉小弱而涩的，叫做久病；脉滑浮而疾快的，叫做新病。（小为气虚，涩为无血，血气虚弱，所以说是久远的病；滑浮为阳足，脉疾为气全，阳足气全，所以说是新浅的病。）
脉急的，叫做疝瘕，少腹痛。（按：疝为寒凝，瘕为气积，寒气凝积，少腹必痛。为什么呢？寒则脉急。）
脉滑的，叫做风病；脉涩的，叫做痹证。（滑为阳，阳受病则为风；涩为阴，阴受病则为痹。）
脉缓而滑的，叫做热中；脉盛大而紧的，叫做胀。（缓指纵缓之状，不是动之迟缓。阳盛于中，所以脉滑缓；寒气痞满，所以脉盛紧。）
脉从阴阳（与病证相应），病易愈；脉逆阴阳（与病证相反），病难愈。脉得四时之顺，叫做病无他（无大碍）；脉反四时及不间脏，叫做难已。（按：从逆，以脉病相应相反而言。反四时，注说春得秋脉，夏得冬脉，秋得夏脉，冬得四季脉，都叫反四时，是对的。不间脏句，可惜没有解释。如木病而火不病，病止于肝，还容易。如果肝病而心也病，是母子俱病，其病最难，这叫不间脏。张景岳说是传其所胜，夫传所胜，是鬼贼相刑，本该死，岂止难而已。间，去声。）
手臂多青色的脉络，叫做脱血。（按：肝，木也，其色青，主筋而藏血。臂之于身，犹木之枝也。肝血内空，其色外见。青脉，就是青筋。）
尺脉缓涩的，叫做解㑊（懈惰无力）。（尺谓阴部，腹肾主之。缓谓热中，涩为无血，热而无血，所以解㑊并不可名之。然而寒不寒，热不热，弱不弱，壮不壮，也不可名之，叫做解㑊。按：解㑊二字，其他书并无，只有《素问》出现五次。王注殊为可疑，乃历代高贤，最终未有辨其非者。注言尺为阴部，腹肾主之，涩为无血，都是对的。至以缓为热中，则不对了。按缓的解释有二：一为和缓，所谓脉有胃气是也；一为缓弱，元气亏损，脉来不及的是也。由此观之，涩为血少，缓为气虚无疑矣。脉之三部，虽各有所重，然常以尺为根本。故尺缓而涩，是知气虚血少，根本已亏。解当作懈，谓懈弛无力也。㑊字从人从亦，言气血俱虚，形骸徒具，亦人而已。注以解㑊为不可名状之病，世岂有肾脉缓涩，而其病即奇怪若此者，恐无是理也。）
安卧而脉盛的，叫做脱血。（盛谓数急而大鼓也。按：脉盛者其邪必盛，邪盛则卧必不安。今反安卧，是知非阳邪盛强易明也。盖人日动而行，夜静而卧，卧而安，其气静矣。脉为血之府，脉急而数，其血动矣。故安卧脉盛，必脱血也。要之脱血之后，其卧亦必不安，血脱阴虚故也。）
尺肤涩而脉滑的，叫做多汗。（谓尺肤涩而尺脉滑也。肤涩者，谓荣血内涸。脉滑，谓阳气内余。血涸而阳气尚余，多汗而脉乃如是也。）
尺肤寒而脉细的，叫做后泄（腹泻）。（尺主下焦，诊应肠腹，故肤寒脉细，泄利乃然。按：胃主禁固二便，肾虚而寒则泄利，所谓肾泄是也。今人但见泄利，便用参术，反补其阳，泄利转甚，殊可叹也。）
脉尺粗大而常热的，叫做热中。（按：脉尺粗大，尺肤燥热，为阴虚阳盛，所以令发热于内。）
肝脉见于庚辛日死，（庚辛，为金伐肝木也。）心脉见于壬癸日死，（壬癸，为水灭心火也。）脾脉见于甲乙日死，（甲乙，为木克脾土也。）肺脉见于丙丁日死，（丙丁，为火铄肺金也。）肾脉见于戊己日死，（戊己，为土刑肾水也。）这叫做真脏脉现，都是死证。（按：此死于其所不胜也，亦谓之真脏，不独但代无胃之谓真脏也。）
颈动脉跳动，气喘且咳嗽急促的，叫做水病。（按：之所以这样，水入于肺则喘而咳，喘而咳则气上逆，所以颈脉动。）眼睑内侧微微肿胀，像卧蚕起来的样子，叫做水病。（评热病论说：“水者阴也，目下亦阴也，腹者至阴之所居也，故水在腹中，必使目下肿也。”）小便黄赤，安卧的，叫做黄疸。（肾劳胞热，所以小便黄赤也。正理论说：“谓之劳疸，以女劳得之也。”）吃完饭像饿一样的，叫做胃疸。（是则胃热也。热则消谷，所以食已如饥也。）眼睛黄的，叫做黄疸。（阳怫于上，热积胸中，阳气上燔，所以眼黄。）面部浮肿叫做风病。（按：头为诸阳之首，而面尤为阳中之阳，阴邪不能入，惟阳邪得而客之，故而肿曰风。风者，阳邪也。）足胫浮肿叫做水病。（按：地之湿气，自下受之。足为下部主阴，而水又为阴邪，所以水入下部，则足胫肿也。按王本“目黄者曰黄疸”原在此下，因文义倒置，故移在“面肿曰风”之上。）
妇人手少阴脉动甚的，是怀孕生子。（……按：全元起本作足手阴，而此云手少阴，于义皆通。盖手少阴心也，足少阴肾也，肾主精，心主血，精血交合，乃能有子，所以少阴动甚为妊子之脉。动谓滑数也。）
人以水谷为本，所以人绝水谷则死，脉无胃气亦死。所谓无胃气者，就是只得到真脏脉，得不到胃气。所谓脉不得胃气者，就是肝不弦，肾不石。（按：胃藏水谷，所以为十二经脉之长，见其所系至重也。脉无胃气，是为真脏见，宜云肝但弦、肾但石，而此反云不弦不石，且止说肝肾，而不及心肺脾何也？凡脉和缓，名为有胃气，故弦石而缓，乃得谓之弦石。若但弦石而无和缓之气，则是真脏而并不得谓之弦石矣，故云不弦不石。言弦石而钩毛代在其中，盖省文也。）
太阳脉至，洪大以长；（气盛故能尔。按：吕广说“太阳王五月六月，其气大盛”所以如此。）少阳脉至，乍数乍疏，乍短乍长；（以气有畅未畅者也。按：吕广说：“少阳王正月二月，其气尚微，所以其脉来进退无常。”）阳明脉至，浮大而短。（谷气盛满所以如此。按：吕广说“阳明脉王三月四月，其气始萌未盛”所以如此。按新校正说：“
Ping Ren (Normal Person) refers to an individual without disease. The pulse has a constant rhythm; deviation from this norm indicates illness. The manifestation of Qi and pulse naturally differs between the sick and the healthy.
Huangdi asked: What characterizes a Ping Ren? Qibo replied: In a normal person, the pulse beats twice during one exhalation and twice during one inhalation. During the pause between breaths (Ding Xi), it beats once more, totaling five beats per respiratory cycle. Occasionally, a deep sigh (Tai Xi) occurs, which is still considered a Ping Ren.
A Ping Ren is one who is free from disease. Typically, the condition of a patient is assessed by comparing their pulse to that of a healthy individual. Since the physician is healthy, they use their own calm breathing rate as a standard to examine the patient. (The meridians circulate Qi throughout the body, with a total length of 16 zhang and 2 chi. With two beats per exhalation and two per inhalation, plus one beat at the pause, there are five beats. After 270 pauses, Qi completes one circuit. For fifty circuits, totaling 13,500 pauses, Qi travels 810 zhang. This aligns with the celestial constants, ensuring the pulse Qi is neither deficient nor excessive, resulting in a harmonious state, hence termed Ping Ren. Note: Human pulses correspond to heavenly measures; thus, calculations in thousands or tens of thousands, measured in chi or zhang, are theoretically sound. However, applying these numbers directly for treatment may be impractical; literal interpretation is more precise. "Two beats" means two pulsations. Two beats per exhalation and two per inhalation make four beats. The fifth beat occurs during the brief pause in respiration. "Run Tai Xi" (Leap Deep Sigh) implies that just as leap months account for accumulated time, a deep sigh accounts for residual Qi. "Tai Xi" is half a breath. When the pulse has beaten five times but feels lingering and vibrant under the fingers, it indicates "Shen" (Spirit) in the pulse. Such a state signifies health; otherwise, illness exists, allowing for treatment.)
If the pulse beats once per exhalation and once per inhalation, it is called Shao Qi (Deficient Qi). (This is half the frequency of a normal pulse. Note: The pulse is the essence of Qi and Blood. If Qi is weak and Blood is deficient, the pulse cannot fill adequately. Stating "Shao Qi" implies "Shao Xue" (Deficient Blood) as well.) If the pulse beats three times per exhalation and three times per inhalation, and is rapid and restless, with heat in the Chi (Cun Kou) area, it indicates Wen Bing (Warm Disease). If the Chi area is not hot but the pulse is Slippery (Hua), it indicates Feng Bing (Wind Disease). If the pulse is Choppy (Se), it indicates Bi Syndrome (Obstruction). (Three beats per breath exceed the normal rate by half. The Chi position corresponds to Yin, while the Cun position corresponds to Yang. Heat in both Yin and Yang indicates Warm Disease. Restlessness in Yang alone indicates Wind invading Yang. A Slippery pulse indicates Excess Yang, hence Wind Disease. A Choppy pulse indicates lack of Blood, hence Bi Syndrome. "Restless" refers to agitation. Note: Three beats per breath equals six pulsations, the extreme of rapidity. "Chi" here refers to the skin over the radial artery at the wrist, not the measurement term "Cun-Chi," making the latter interpretation erroneous. It means if the pulse is rapid (six beats) and the skin in the Chi area is scorched-hot, it is undoubtedly a Warm-Heat disease. If the Chi skin is not hot, but the pulse is rapid and slippery, Fire is intensified by Wind, originating from Wind. If the Chi skin is not hot and the pulse is neither slippery nor merely rapid, but rapid and choppy, Fire is Excessive and dries the Blood, causing Bi Syndrome with numbness. Slipperiness and Choppy nature are based on rapidity; Choppy nature is also based on non-heat in the Chi. The text distinguishes pulse from Chi skin; why did Wang Bing fail to observe this?) If the pulse beats four times or more per exhalation/inhalation, it is a sign of Death. If the pulse ceases entirely, it is a sign of Death. If the pulse is irregularly slow and fast, it is a sign of Death. (Four beats per breath double the normal rate. In 270 breaths, Qi would travel 32 zhang 4 chi, let alone exceeding this. Pulse laws state: "Four beats indicate Essence depletion; five beats indicate Death." Four beats or more approaches five, hence death. Complete cessation indicates loss of Tian Zhen (Innate) Qi. Irregularity indicates failure of Wei Gu (Stomach Grain) Essence. Both are signs of death.)
The normal Qi of a Ping Ren is derived from the Stomach; the Stomach is the source of normal Qi. (Normal, peaceful Qi is generated by the Stomach. The Ling Shu states: "The Stomach is the Sea of Water and Grain.") If a person lacks Stomach Qi, it is called Ni (Rebellion/Contrary), and such persons die. (Note: Humans cannot survive without food and drink.) In Spring, a pulse that is slightly Wiry (Xian) yet contains Stomach Qi (Huan/Slack) is Normal. (Note: Wiry is the Liver pulse; Liver belongs to Wood and prospers in Spring. Slightly wiry means wiry yet slack, the normal Liver pulse, called "Spring Stomach." This is because Stomach Qi manifests as slackness. The same applies subsequently.) If Wiry exceeds Slack, it indicates Liver Disease. If there is only Wiry without Slack, it indicates Death. (Note: Excessive wiriness is tense and unslack, indicating pathology. Pure wiriness without slackness lacks harmony, revealing the True Zang pulse, which is fatal.) If the Spring pulse shows Mao (Floating/Autumnal) qualities, disease will occur in Autumn. If Mao qualities are strong, disease occurs immediately. (Note: Mao is the Autumn pulse, associated with Metal. Seeing Mao in Spring means Wood is punished by Metal. Even with Stomach Qi, disease will arise when Metal prospers. If Metal pathogen is extreme, disease erupts immediately as Wood cannot overcome it.) The Zhen Zhen (True Visceral Qi) disperses into the Liver, which stores the Qi of the sinews and fascia. (Note: The definition of Zhen Zhen in commentaries is unclear. Since all Zang organs rely on Stomach Qi as their root, the Stomach is the True Qi of the Five Zang. In a healthy person, the Stomach is peaceful, and its Qi transforms according to the Zang. Entering the Liver, it facilitates dispersion, nourishing the sinews with peace, preventing tension. If the Zang pulses themselves were Zhen Zhen, pure Wiry or Hook pulses would be fatal, unable to store sinews or blood, and would be True Zang rather than Zhen Zang. Furthermore, the meanings of Disperse, Connect, Moisten, High, and Low would remain unexplained.)
In Summer, a pulse that is slightly Gou (Hook/Crimson/Surging) yet contains Stomach Qi is Normal. If Gou exceeds Slack, it indicates Heart Disease. If there is only Gou without Slack, it indicates Death. If the Summer pulse shows Shi (Stone/Kidney/Winter) qualities, disease will occur in Winter. If Shi qualities are strong, disease occurs immediately. (Note: Summer Fire fears Water; thus, disease arises when Water prospers. If Water pathogen is extreme, disease erupts immediately.) The Zhen Zhen connects to the Heart, which stores the Qi of the blood vessels. (Note: In the Heart, as the Master of the Five Zang, Qi connects everywhere. The Heart receives peaceful Qi, containing blood vessels without obstruction.)
In Late Summer, a pulse that is slightly Ruo (Weak) yet contains Stomach Qi is Normal. If Ruo exceeds Slack, it indicates Spleen Disease. If there is only Dai (Intermittent) without Stomach Qi, it indicates Death. (Note: The Spleen and Stomach value peace above all; too strong or too weak causes disease. Slightly weak implies weakness without excess. If too weak, transport and transformation fail, causing Spleen disease. Spring Wiry, Summer Surging, Autumn Floating, Winter Stone change sequentially, called Dai (Alternating). Earth rules the four seasons, so Wiry, Surging, Floating, and Stone pulses should carry Huan (Slack/Stomach) quality. If reversed, it is "Only Dai without Stomach Qi," a fatal pulse. Diseases often manifest in what one cannot overcome. Thus, Liver and Heart suffer from Mao/Shi (Metal/Water), while Spleen, Lung, and Kidney suffer from what they overcome. Why? Zang Qi is variable. When strong, it resists what overcomes it; when weak, it is bullied by what it overcomes. Spleen is Earth; Earth is overcome by Wood and overcomes Water. If Wood is weak but Water is strong, the pulse appears Shi (Winter/Water). Water fears Earth, but if Spleen Earth is weak, Water has no fear. In Winter, Water prospers further, harming Spleen. If Water is extreme, Earth cannot control it, and disease occurs before Winter, hence "Shi strong means immediate disease." Some ask: Liver and Heart are controlled by what overcomes them but not bullied by what they overcome; Spleen, Lung, Kidney are bullied by what they overcome but not controlled by what overcomes them? Answer: Being controlled by what overcomes is the Norm; being bullied by what one overcomes is the Variation. Heaven and Earth have both. Qibo illustrates both, using Liver/Heart for Norm and Spleen/Lung/Kidney for Variation. Readers should not be bound by literalism. Knowing Earth is bullied by Water allows inferring Metal/Water bullied by Wood/Fire.) If Shi qualities are strong, disease occurs immediately. (Note: Wang's edition reads "Ruo strong," which is incorrect. Jia Yi Jing reads "Shi strong," which is correct. Follow this.) The Zhen Zhen moistens the Spleen, which stores the Qi of muscles. (Note: Spleen is Wet Earth, transporting grain internally and nourishing muscles externally. Peaceful Qi roots in the Spleen. Without upper constraint or lower bullying, Spleen moistens itself, nourishing all Qi in the body.)
In Autumn, a pulse that is slightly Mao (Floating) yet contains Stomach Qi is Normal. If Mao exceeds Slack, it indicates Lung Disease. If there is only Mao without Slack, it indicates Death. If the Autumn pulse shows Xian (Wiry/Spring) qualities, disease will occur in Spring. If Xian qualities are strong, disease occurs immediately. The Zhen Zhen is High in the Lung, distributing Ying (Nutrient) and Wei (Defensive) Qi and Yin-Yang. (Lung is in the Upper Jiao, hence Zhen Zhen is high. From the Lung, it distributes Ying, Wei, and Yin-Yang.)
In Winter, a pulse that is slightly Shi (Stone/Kidney) yet contains Stomach Qi is Normal. If Shi exceeds Slack, it indicates Kidney Disease. If there is only Shi without Slack, it indicates Death. If the Winter pulse shows Gou (Hook/Summer) qualities, disease will occur in Summer. If Gou qualities are strong, disease occurs immediately. The Zhen Zhen descends to the Kidney, which stores the Qi of bones and marrow. (Kidney governs the Lower Jiao, hence Zhen Zhen descends. Note: Kidney is the root of the Five Zang, located below. If healthy, peaceful Qi connects both kidneys. Kidney governs bone; bone stores marrow. If the root is solid, Essence generates and form flourishes.)
The Great Luo vessel of the Stomach is named Xu Li. It penetrates the diaphragm, connects to the Lung, and emerges below the left breast. Its movement is visible through clothing; this is the Mai Zong Qi (Ancestral Qi of the Pulse). (...Zong means Respect or Master, referring to the master of the twelve meridians. Note: The Stomach's Great Luo is the Ancestor of the twelve meridians because the Stomach is the Sea of Water and Grain, sustaining life and nourishing Qi and Blood.)
To know if the Cun Kou pulse is Excessive or Deficient: If the Cun Kou pulse feels short upon palpation, it indicates Headache. (Short indicates insufficient Yang Qi, hence disease in the head.) If the Cun Kou pulse feels long upon palpation, it indicates Pain in the lower legs. (Long indicates Excessive Yin Qi, hence disease in the feet. Note: "Zhong Shou" means responding to pressure.)
If the Cun Kou pulse feels hurried and strikes upward, it indicates Shoulder and Back Pain. (Note: Hurried and striking upward indicates a Surging, Large, Rapid, and Frequent pulse, a sign of Yang Excess and Blazing Fire. The back is Yang; Excessive Yang Fire causes shoulder and back pain.)
If the Cun Kou pulse is Deep and Firm, it indicates Disease Inside. (Deep and Firm is Yin, hence internal disease.) If the Cun Kou pulse is Floating and Exuberant, it indicates Disease Outside. (Floating and Exuberant is Yang, hence external disease.)
If the Cun Kou pulse is Deep and Horizontal, it indicates Accumulation under the hypochondrium and horizontal accumulation pain in the abdomen. (Also indicates internal binding of Yin Qi. Note: Pulse channels are straight; horizontality indicates hidden accumulations.) Although only "horizontal" is mentioned, strength is implied. Zhang Zhongjing said: "Accumulation (Ji) is Zang disease, fixed and immovable; Gathering (Ju) is Fu disease, intermittent, shifting pain, treatable... General principles for Accumulations: Pulse fine and adhering to bone indicates Accumulation. At Cun Kou, accumulation is in the chest; slightly beyond Cun Kou, in the throat. At Guan, beside the navel; above Guan, below the heart; slightly below Guan, in the lower abdomen. At Chi, at Qi Chong. Pulse emerging on the left indicates accumulation on the left; on the right, on the right; on both, in the center. Judge according to the location."
If the Cun Kou pulse is Deep and Panting (Chuan), it indicates Alternating Cold and Fever. (Panting is Yang inhaling; Deep is Yin struggling. Struggle and inhalation clash, causing cold and fever. Note: Rapid breathing is called panting; why is the pulse called panting? It means the pulse comes rapidly, like panting air. Cold and fever may alternate. Deep indicates cold; Rapid indicates fever.)
If the pulse is Exuberant, Slippery, and Firm, it indicates Disease Outside. (Exuberant and Slippery is Yang.) If the pulse is Small, Solid, and Firm, it indicates Disease Inside. (Small and Solid is Yin; Yin disease is internal, Yang disease is external.)
If the pulse is Small, Weak, and Choppy, it indicates Chronic Disease. (Small indicates Qi deficiency; Choppy indicates Blood deficiency. Weak Qi and Blood imply long-standing disease.) If the pulse is Slippery, Floating, and Rapid, it indicates Acute Disease. (Slippery and Floating indicates sufficient Yang; Rapid indicates complete Qi. Sufficient Yang and complete Qi imply new, superficial disease.)
If the pulse is Tense (Ji), it indicates Shan Jia (Hernia/Mass) and pain in the lower abdomen. (Note: Shan is Cold coagulation; Jia is Qi accumulation. Cold coagulation causes lower abdominal pain. Why? Cold makes the pulse tense.)
If the pulse is Slippery, it indicates Wind Disease. If the pulse is Choppy, it indicates Bi Syndrome. (Slippery is Yang; Yang disease is Wind. Choppy is Yin; Yin disease is Bi.)
If the pulse is Slack and Slippery, it indicates Heat in the Middle. (Slack here means relaxed/lax, not slow. Yang Excess in the middle causes Slippery and Slack pulse.) If the pulse is Exuberant and Tight, it indicates Distension. (Cold Qi stagnation causes fullness, hence Exuberant and Tight pulse.)
If the pulse follows Yin-Yang (matches the disease), the illness is easy to cure. If the pulse opposes Yin-Yang, the illness is difficult to cure. If the pulse follows the four seasons' order, the illness has no complications. If the pulse opposes the four seasons or involves transmission between non-mother/child organs (Bu Jian Zang), it is difficult to cure. (Note: Following/Opposing refers to pulse-disease correspondence. Opposing seasons: Spring getting Autumn pulse, etc., is opposing seasons. Bu Jian Zang lacks explanation. If Wood disease does not affect Fire, stopping at Liver, it is easy. If Liver disease affects Heart (Mother and Child both diseased), it is hardest, called Bu Jian Zang. Zhang Jingyue says it is transmission to what one overcomes (Ghost Thief punishment), which should be fatal, not just difficult. Jian is pronounced with departing tone.)
Many blue veins on the arm indicate Blood Loss. (Note: Liver is Wood, color Green, governs sinews, stores Blood. Arm is like tree branches. Empty Liver Blood shows externally as Blue Veins.)
If the Chi pulse is Slack and Choppy, it is called Xie Ji (Lethargy/Weakness). (Chi indicates Yin region, governed by Abdomen/Kidney. Slack indicates Heat in Middle; Choppy indicates Blood deficiency. Heat without Blood causes Xie Ji. However, not cold, not hot, not weak, not strong, it is indescribable, called Xie Ji. Note: Xie Ji appears only in Su Wen. Wang Bing's commentary is suspicious, yet unchallenged by later sages. Saying Chi is Yin/Kidney and Choppy is Blood deficiency is correct. But saying Slack is Heat in Middle is wrong. Slack has two meanings: 1. Harmonious (Stomach Qi); 2. Slack/Weak (Qi deficiency, pulse unable to fill). Thus, Choppy is Blood deficiency, Slack is Qi deficiency. Chi is the root. Slack and Choppy Chi indicates Qi and Blood deficiency, root damaged. Xie should be Xie (Relaxed/Lethargic), meaning lethargic and weak. Ji (亦) combined with Xie implies Qi and Blood deficiency, leaving only the form, merely a human shell. Wang Bing's view of Xie Ji as an indescribable strange disease due to Kidney pulse is unlikely.)
If one lies down peacefully but the pulse is Exuberant, it indicates Blood Loss. (Exuberant means rapid, urgent, and large/throbbing. Note: Exuberant pulse usually means Excess Pathogen, causing restlessness. Peaceful lying contradicts this, suggesting it is not Yang Excess. Day is for activity; Night is for rest. Peaceful lying implies quiet Qi. Pulse is the house of Blood; rapid pulse indicates moving Blood. Thus, peaceful lying with exuberant pulse indicates Blood Loss. After Blood Loss, lying is usually uneasy due to Yin deficiency.)
If Chi skin is Choppy/Dry and Chi pulse is Slippery, it indicates Profuse Sweating. (Dry Chi skin indicates dried-up Ying Blood. Slippery Chi pulse indicates remaining Yang Qi inside. Dried Blood with remaining Yang Qi causes profuse sweating with this pulse.)
If Chi skin is Cold and pulse is Fine, it indicates Diarrhea (Hou Xie). (Chi governs Lower Jiao/intestines. Cold skin and fine pulse indicate diarrhea. Note: Stomach controls bowel/bladder. Kidney deficiency and Cold cause diarrhea (Kidney Diarrhea). Using Ginseng and Atractylodes to tonify Yang in such cases worsens diarrhea, which is lamentable.)
If the Chi pulse is Coarse/Rough and constantly Hot, it indicates Heat in the Middle. (Note: Coarse Chi pulse and dry-hot Chi skin indicate Yin deficiency and Yang Excess, causing internal heat.)
Liver pulse appearing on Geng/Xin days leads to Death. (Geng/Xin are Metal, chopping Liver Wood.) Heart pulse appearing on Ren/Gui days leads to Death. (Ren/Gui are Water, extinguishing Heart Fire.) Spleen pulse appearing on Jia/Yi days leads to Death. (Jia/Yi are Wood, overcoming Spleen Earth.) Lung pulse appearing on Bing/Ding days leads to Death. (Bing/Ding are Fire, melting Lung Metal.) Kidney pulse appearing on Wu/Ji days leads to Death. (Wu/Ji are Earth, punishing Kidney Water.) This is called True Zang appearance, all indicating Death. (Note: Death occurs due to what overcomes the organ. This is also called True Zang, not just "Only Dai without Stomach Qi".)
If the neck pulse throbs, accompanied by rapid panting and cough, it indicates Water Disease. (Note: Water entering the Lung causes panting and cough; rising Qi causes neck pulse throbbing.) If the inner eye lid swells slightly, resembling a silkworm, it indicates Water Disease. (Ping Re Bing Lun states: "Water is Yin; under-eye is Yin; abdomen is Supreme Yin. Water in abdomen causes under-eye swelling.") If urine is yellow-red and the person lies peacefully, it indicates Jaundice. (Kidney labor and bladder heat cause yellow-red urine. Zheng Li Lun calls it Lao Dan, obtained from female labor.) If one feels hungry after eating, it indicates Stomach Dan (Jaundice). (This is Stomach Heat. Heat consumes grain, causing hunger after eating.) If the eyes are yellow, it indicates Jaundice. (Yang trapped above, heat accumulating in chest, Yang Qi flaming upward causes yellow eyes.) Facial swelling indicates Wind Disease. (Note: Head is chief of all Yang; face is Yang within Yang. Yin pathogens cannot enter; only Yang pathogens invade, causing swelling. Wind is Yang pathogen.) Lower leg swelling indicates Water Disease. (Note: Dampness rises from below. Feet are lower Yin; Water is Yin pathogen. Water entering lower part causes leg swelling. Note: Wang's edition places "Yellow eyes indicate Jaundice" below, but moved it up due to context.)
If the Hand Shaoyin pulse moves vigorously in women, it indicates pregnancy. (...Note: Quan Yuanqi's edition says Foot/Hand Yin, but this says Hand Shaoyin. Both are valid. Hand Shaoyin is Heart; Foot Shaoyin is Kidney. Kidney governs Essence; Heart governs Blood. Essence and Blood combine for conception. Thus, vigorous Shaoyin pulse indicates pregnancy. "Move" means Slippery and Rapid.)
Humans rely on Water and Grain; thus, cutting off Water and Grain leads to death, and pulse lacking Stomach Qi also leads to death. Lack of Stomach Qi means obtaining only True Zang pulse, without Stomach Qi. Pulse lacking Stomach Qi means Liver is not Wiry, Kidney is not Stone. (Note: Stomach stores grain, leading the twelve meridians, showing its importance. Pulse without Stomach Qi reveals True Zang; it should say "Liver only Wiry, Kidney only Stone," but says "Not Wiry, Not Stone." Why only Liver/Kidney, not Heart/Lung/Spleen? Harmonious pulse is Stomach Qi. Wiry/Stone must be harmonious to be called Wiry/Stone. Pure Wiry/Stone without harmony is True Zang, not even Wiry/Stone. Hence "Not Wiry, Not Stone." Wiry/Stone implies Hook/Mao/Dai are present; this is ellipsis.)
Taiyang pulse arrives: Surging, Large, and Long. (Qi is Excess. Note: Lu Guang says "Taiyang rules May/June, Qi is great," hence this.) Shaoyang pulse arrives: Sometimes Rapid, sometimes Slow; sometimes Short, sometimes Long. (Qi is not fully smooth. Note: Lu Guang says "Shaoyang rules Jan/Feb, Qi is slight, hence pulse fluctuates.") Yangming pulse arrives: Floating, Large, and Short. (Grain Qi is full. Note: Lu Guang says "Yangming rules Mar/Apr, Qi is budding/not full," hence this. New Correction says: