代则动而中止，不能自还，因而复动，名曰代阴。凡促结等脉，皆属此类。不似促结之虽见歇止，
而复来有力也。（语出张璐。又濒湖体状诗曰∶动而中止不能还，复动因而作代看；病者得之犹可疗，平人却
与寿相关。相类诗曰∶数而时止名为促，缓止须将结脉呼；止不能回方为代，结代生死自殊途。）代为
元气垂绝之候。戴同父曰∶代为脾绝之征，脾主信，故止歇有时。故无病而见脉代，最为可危。即或血气骤
损，元神不续，或七情太过，或颠仆重伤，并形体赋时经隧有阻，流行蹇涩，而见脉代者，亦必止歇不匀，或
云可治。若使歇止有常，则生气已绝，安望其有再生之日乎。惟妊娠恶阻呕吐最剧者，恒见代脉，谷入既少，
血气尽并于胎，是以脉气不能接续。然在初时或有，若至四月胎已成形，当无歇止之脉矣。（李时珍曰∶脉一息
五至，五脏之气皆足。故五十动而一息，合大衍之数，谓之平脉；反此则止乃见焉。肾气不能至，则四十动一
止；肝气不能至，则三十动一止。盖一脏之气衰，则他脏之气代至也。）
散则举之散漫，按之无有，或如吹毛，或如散叶，或如悬雍，或如羹上肥，或如火薪然，来去不明，
根蒂无有。不似虚脉之重按虽虚，而不至于散漫也。（李濒湖体状诗曰∶散似杨花散漫飞，去来无定至难齐；
产为生兆胎为堕，久病逢之不必医。难经曰∶散脉独见则危。）散为元气离散之象，
肾绝之应。盖肾脉本沉。而脉按之反见浮散，是先天之根本已绝，如伤寒咳逆上气，脉见散象必死，与经言
代散则死之意，即书有言热退而身安，泄利止而浆粥入，云或可生，亦非必定之辞耳。（散为死脉，故不主病。）
代脉表现为脉搏跳动时有中止，不能自行恢复，随后再次跳动，这种脉象称为代阴。凡是促脉、结脉等脉象，都属于这一类。它们不像促脉和结脉那样，虽然出现间歇，但再次搏动时仍然有力。（这段话出自张璐。另外李时珍在《濒湖脉学》的体状诗中说：脉搏跳动中止不能恢复，再次跳动因而形成代脉；患病之人得了此脉还有救治希望，健康人出现此脉则与寿命长短相关。在相类诗的对比中说道：数脉而时常停止名为促脉，缓脉而停止应当称为结脉；只有停止后不能立即恢复才称为代脉，结脉和代脉在生死预后上有着截然不同的途径。）代脉是元气即将断绝的征候。戴同父说：代脉是脾气绝灭的征兆，脾主守信用（信），所以脉搏停止有固定的时间规律。因此，没有疾病的人如果出现代脉，是最为危险的。即使是因为气血突然受损，元神无法接续，或者七情过激，或者跌倒重伤，以及先天形体禀赋导致经络阻滞，气血运行不畅而出现代脉的情况，也一定是停止间歇不均匀的，或许还可以治疗。如果停止间歇有固定规律，那么生机已经断绝，哪里还指望有重生的日子呢？只有在妊娠恶阻呕吐最剧烈的时候，常常出现代脉，因为进食很少，气血都汇聚到胎儿身上，所以脉气不能接续。然而在怀孕初期或许会有这种情况，如果到了四个月胎儿已经成形，就不应该再出现有间歇的脉象了。（李时珍说：脉搏一息跳动五次，五脏之气都充足。所以五十次跳动为一息，符合大衍之数，这叫做平脉；与此相反就会出现停止。肾气不能到达，则四十次跳动停止一次；肝气不能到达，则三十次跳动停止一次。大概是一脏之气衰弱，其他脏之气就代为补充到达。）
散脉表现为轻取时脉搏散漫无力，重按时感觉不到，或者像吹散的羽毛，或者像飘散的树叶，或者像悬雍垂（小舌头），或者像肉汤上面的浮油，或者像燃烧的柴火（火焰飘忽不定），来去不明，根基全无。它不像虚脉那样，虽然重按感到虚弱，但不至于散漫无根。（李时珍在《濒湖脉学》的体状诗中说：散脉像杨花散漫飞舞，去来不定难以整齐；孕妇见此脉为生兆，胎产见此脉则堕胎，久病之人遇到此脉不必医治。《难经》说：散脉单独出现则危险。）散脉是元气离散的象征，也是肾气绝灭的反应。因为肾脉本来应该是沉脉，如果脉象重按反而出现浮散，说明先天的根本已经断绝，比如伤寒病中出现咳嗽气逆上冲，脉象呈现散象必定死亡，这与经文所说的“代脉和散脉出现则死”的意思一致。虽然医书中有说热退身安、泄利停止且能喝进米汤浆粥，或许可以存活，但这也不是必定能活的说法。（散脉属于死脉，所以不主具体的病症。）
The Dai pulse (Intermittent Pulse) presents with a pause in the beat that cannot recover spontaneously, followed by resumption of the beat; this is named Dai Yin. All pulses such as Cu (Rapid Intermittent) and Jie (Slow Intermittent) belong to this category. They differ from Cu and Jie pulses, which, although showing pauses, resume with force. (This passage is attributed to Zhang Lu. Additionally, Li Shizhen's poem on pulse characteristics states: "When the beat stops and cannot return, and resumes due to this, it is seen as Dai; if the patient has it, it may still be treatable, but for a healthy person, it relates to lifespan." In the poem comparing similar pulses: "Fast with occasional stops is called Cu, slow with stops should be called Jie; only when the stop does not immediately return is it Dai, while Jie and Dai lead to different paths of life and death.") The Dai pulse is a sign that Yuan Qi (Original Qi) is on the verge of exhaustion. Dai Tongfu stated: "Dai is a sign of Spleen Qi exhaustion; since the Spleen governs trustworthiness (Xin), the pauses occur at regular intervals." Therefore, seeing a Dai pulse in a disease-free individual is most perilous. Even if caused by sudden loss of Blood and Qi, discontinuation of Yuan Shen (Original Spirit), excessive Seven Emotions, severe trauma from falls, or congenital obstruction of meridians causing sluggish circulation, resulting in a Dai pulse, the pauses must be irregular, and perhaps it remains treatable. However, if the pauses are regular, then the vital energy is already exhausted, and there is no hope for regeneration. Only in cases of severe hyperemesis gravidarum (morning sickness) during pregnancy is the Dai pulse commonly seen; because food intake is scant, Blood and Qi converge entirely to nourish the fetus, causing the pulse Qi to fail to connect continuously. However, this might occur in early pregnancy; by the fourth month, when the fetus is formed, a pulsating pulse with pauses should no longer be present. (Li Shizhen said: "Five beats per breath indicate sufficient Qi in the five Zang organs. Thus, fifty beats per breath align with the number of Great Expansion (Dayan), known as a Normal Pulse; deviating from this results in pauses. If Kidney Qi fails to arrive, there is one pause after forty beats; if Liver Qi fails to arrive, there is one pause after thirty beats. This is because when the Qi of one Zang organ declines, the Qi of another Zang organ takes over to arrive.")
The San (Scattered) pulse feels diffuse upon light palpation and disappears upon heavy pressure. It may resemble blown feathers, scattered leaves, the uvula, fat floating on soup, or burning firewood. Its arrival and departure are unclear, lacking any root. It differs from the Xu (Deficiency) pulse, which, although weak upon heavy pressure, does not feel diffuse. (Li Binhu's poem on pulse characteristics states: "Scattered like willow catkins flying diffusely, coming and going without certainty, difficult to unify; for childbirth, it is an omen of birth, for pregnancy, an omen of miscarriage; for chronic illness, encountering it means it need not be treated." The *Nan Jing* states: "If the Scattered pulse appears alone, it is critical.") The San pulse is a manifestation of the dispersion of Yuan Qi (Original Qi) and corresponds to the exhaustion of the Kidneys. Since the Kidney pulse is naturally deep, finding it floating and scattered upon pressure indicates that the congenital root is exhausted. For instance, in Cold Damage diseases presenting with coughing and rebellious Qi ascending, if the pulse shows a Scattered image, death is certain. This aligns with the canonical meaning that "Dai and San pulses indicate death." Although texts mention that if fever subsides and the body feels comfortable, or if diarrhea stops and grain broth can be ingested, survival might be possible, these are not definitive guarantees. (Since the Scattered pulse is a Death Pulse, it does not primarily indicate specific diseases.)