两动一止即三四。三动一止六七死。四动一止即八朝。以此推排但根据次。
池氏曰。暴病喜怒惊恐。其气暴逆。致风寒暑湿所侵。病生卒暴。损动胃
气而绝。即死不过数日也。脉两动而一止。乃胃气将绝。犹得三四日方
死三动而一止。乃胃气将尽。犹得六七日谷气绝尽方死。仿此而推。若
至十五动而一止。乃死期在于一年也。张世贤曰。脉两动而见一代。其
人死期三四日间。三动而见一代。死期六七日间。四动而见一代。死期
八日。以此推之。一动得两日之数。其故何也。十干系五行也。五行有阴
阳金木水火土。阴阳各得两日。二氏之说。皆为有理。愚谓前诀言常病。
是五脏无形之元气。渐渐损伤。以至有形之物败坏。故以几脏无气。断
死期之远近。此诀言暴病。是五脏有形之物依然。乃五脏无形之元气
暴绝。故以几脏尚存之气。断死期之远近。何也。盖以脉一动。循行一脏。
脉五动。循行五脏。今云二动而脉一代。则三脏之气已绝。故曰三四日
死。若三动而脉一代。则为二脏之气已绝。故曰六七日死。若脉四动而
一代。则为一脏之气已绝。尚可延至八日而死也。
健人脉病号行尸。
即如前诀所云。春中诊得夏须忧之类。又如前诀所云四十一止。四年
三十一止。三年之类。人虽无病。而脉已病。死期不远。而步履如常。故名
曰行尸耳。
病患脉健亦如之。
如病泄泻失血。产后形容羸瘦。脉反见洪大而数健者。为病脉相反。亦
死证也。又经曰。形肉已脱。九候虽调犹死也。
长短瘦肥并如此。细心诊候有依稀。
张世贤释云。长人脉短。短人脉长。肥人脉小。瘦人脉大。皆为死候。亦未
必然。何也。夫长人脉短。则诚是矣。若云短人脉长。肥人脉小。瘦人脉大。
比比皆然。而未见其死也。前脉赋中。男女长幼大小已详言之矣。不若
吴文炳释曰。肥脉沉结。瘦脉长浮。人短脉促。人长脉长。违反不和者死。
此说为当。
两动一止即三四。三动一止六七死。四动一止即八朝。以此推排但根据次。
脉搏跳动两次后出现一次停顿，预示患者将在三到四天内死亡；脉搏跳动三次后出现一次停顿，预示患者将在六到七天内死亡；脉搏跳动四次后出现一次停顿，预示患者将在八天内死亡。依照这种规律进行推算，只需依据次序即可判断。
池氏曰。暴病喜怒惊恐。其气暴逆。致风寒暑湿所侵。病生卒暴。损动胃气而绝。即死不过数日也。脉两动而一止。乃胃气将绝。犹得三四日方死三动而一止。乃胃气将尽。犹得六七日谷气绝尽方死。仿此而推。若至十五动而一止。乃死期在于一年也。张世贤曰。脉两动而见一代。其人死期三四日间。三动而见一代。死期六七日间。四动而见一代。死期八日。以此推之。一动得两日之数。其故何也。十干系五行也。五行有阴阳金木水火土。阴阳各得两日。二氏之说。皆为有理。愚谓前诀言常病。是五脏无形之元气。渐渐损伤。以至有形之物败坏。故以几脏无气。断死期之远近。此诀言暴病。是五脏有形之物依然。乃五脏无形之元气暴绝。故以几脏尚存之气。断死期之远近。何也。盖以脉一动。循行一脏。脉五动。循行五脏。今云二动而脉一代。则三脏之气已绝。故曰三四日死。若三动而脉一代。则为二脏之气已绝。故曰六七日死。若脉四动而一代。则为一脏之气已绝。尚可延至八日而死也。
池氏说：突发疾病多由喜怒、惊恐等情绪引起，导致人体气机突然逆乱，进而遭受风、寒、暑、湿等外邪侵袭。病情发生突然且猛烈，损伤并耗竭了胃气（维持生命活动的后天之本之气），因此死亡不会超过几天。如果脉搏跳动两次后出现一次停顿（代脉），说明胃气即将耗尽，患者还能存活三到四天才会死亡；如果脉搏跳动三次后出现一次停顿，说明胃气几乎耗尽，还需等到六七天谷物之气完全断绝才会死亡。依此类推，如果脉搏跳动十五次后出现一次停顿，那么死期就在一年之后。张世贤说：脉搏跳动两次出现一次代脉，患者的死期在三到四天之间；脉搏跳动三次出现一次代脉，死期在六七天之间；脉搏跳动四次出现一次代脉，死期在八天。以此类推，每一次脉搏跳动对应两天的时间。这是什么原因呢？十天干与五行相关联。五行包含阴和阳的金、木、水、火、土，阴阳各占两天。这两种说法都有道理。我认为前面的歌诀讲的是慢性病，是五脏无形的元气逐渐受损，直到有形的脏腑组织败坏，所以根据还有几个脏腑没有气来判断死期的远近。这首关于突发疾病的歌诀讲的是，五脏有形的结构依然存在，但五脏无形的元气突然断绝，所以根据还有几个脏腑存有气息来判断死期的远近。为什么呢？因为脉搏每跳动一次，气血就循环经过一个脏腑。脉搏跳动五次，就循环经过五脏。现在说脉搏跳动两次出现一次代脉，意味着三个脏腑的气已经断绝，所以说三到四天死亡。如果脉搏跳动三次出现一次代脉，意味着两个脏腑的气已经断绝，所以说六七天死亡。如果脉搏跳动四次出现一次代脉，意味着一个脏腑的气已经断绝，还可以延长到八天死亡。
健人脉病号行尸。即如前诀所云。春中诊得夏须忧之类。又如前诀所云四十一止。四年三十一止。三年之类。人虽无病。而脉已病。死期不远。而步履如常。故名曰行尸耳。
身体看似健康的人却出现病态的脉象，被称为“行尸”。就像前面歌诀所说的，春天诊出夏天才有的脉象需要担忧之类。又比如前面歌诀所说的，脉搏四十次跳动后出现一次停顿，预示四年后死亡；三十一次停顿，预示三年后死亡之类。人虽然表面上没有生病，但脉象已经表现出病态，死期临近，然而行走步伐却像平常一样，所以称之为“行尸”。
病患脉健亦如之。如病泄泻失血。产后形容羸瘦。脉反见洪大而数健者。为病脉相反。亦死证也。又经曰。形肉已脱。九候虽调犹死也。
病人身体虚弱却出现健康的脉象，情况也是如此。例如患有泄泻或失血病症，或者产后形体消瘦的人，脉象反而呈现洪大、快速且有力的状态，这是脉象与病情相反，也是死亡的征象。另外医经中说：如果肌肉已经极度消瘦脱失，即使三部九候的脉象调和，最终也会死亡。
长短瘦肥并如此。细心诊候有依稀。张世贤释云。长人脉短。短人脉长。肥人脉小。瘦人脉大。皆为死候。亦未必然。何也。夫长人脉短。则诚是矣。若云短人脉长。肥人脉小。瘦人脉大。比比皆然。而未见其死也。前脉赋中。男女长幼大小已详言之矣。不若吴文炳释曰。肥脉沉结。瘦脉长浮。人短脉促。人长脉长。违反不和者死。此说为当。
无论脉象长短，还是体型瘦肥，诊断原则都与此类似，需要仔细诊察才能有所察觉。张世贤解释称：身材高大的人脉象短小，身材矮小的人脉象长大，肥胖的人脉象细小，消瘦的人脉象粗大，这些都是死亡的预兆。但这也不一定正确。为什么呢？身材高大的人脉象短小，这确实是死兆。如果说身材矮小的人脉象长大、肥胖的人脉象细小、消瘦的人脉象粗大，这种情况普遍存在，但并未见到他们都死了。在前面的《脉赋》中，已经详细论述了男女、老少、高矮体型的脉象差异。不如吴文炳的解释恰当：肥胖之人脉象应沉而结滞，消瘦之人脉象应长而浮取，身材短小之人脉象应急促，身材高大之人脉象应长缓。如果脉象与体质相违背、不相协调的，就会死亡。这种说法更为妥当。
Two beats then one pause indicates death in three to four days. Three beats then one pause indicates death in six or seven days. Four beats then one pause indicates death in eight days. Deduction follows this sequence.
Chi Shi stated: Sudden illnesses often arise from extreme emotions such as anger, joy, fear, or fright, causing Qi (vital energy) to become abruptly rebellious. This makes the body susceptible to invasion by Wind, Cold, Summerheat, and Dampness pathogens. The disease manifests suddenly and violently, damaging and exhausting Stomach Qi (the postnatal vital energy derived from digestion), leading to death within a few days. If the pulse shows two beats followed by one pause, it indicates that Stomach Qi is about to be exhausted; the patient may survive for three to four more days before dying. If the pulse shows three beats followed by one pause, Stomach Qi is nearly depleted; death will occur after six or seven days when Grain Qi (nutritional essence) is completely exhausted. By analogy, if the pulse shows fifteen beats followed by one pause, the time of death is within one year. Zhang Shixian stated: If the pulse shows two beats followed by a Dai pulse (intermittent pulse with regular pauses), death will occur within three to four days. If three beats precede the pause, death will occur within six to seven days. If four beats precede the pause, death will occur on the eighth day. Based on this deduction, each beat corresponds to two days. Why is this so? The Ten Heavenly Stems are associated with the Five Elements (Wood, Fire, Earth, Metal, Water). Each element has Yin and Yang aspects, each accounting for two days. Both scholars' explanations are reasonable. I believe the previous verse referred to chronic diseases, where the formless Yuan Qi (original Qi) of the Zang organs (Liver, Heart, Spleen, Lung, Kidney) is gradually damaged until the formed organs deteriorate; thus, the proximity of death is judged by how many Zang organs have lost their Qi. This verse refers to sudden illnesses, where the formed structures of the Zang organs remain intact, but the formless Yuan Qi is abruptly severed; thus, the proximity of death is judged by how many Zang organs still retain their Qi. Why? Because each pulse beat circulates through one Zang organ. Five beats circulate through all five Zang organs. Now, if there are two beats followed by a Dai pulse, it means the Qi of three Zang organs has been severed, hence death in three to four days. If three beats precede the pause, the Qi of two Zang organs has been severed, hence death in six to seven days. If four beats precede the pause, the Qi of one Zang organ has been severed, allowing survival until the eighth day.
A healthy person with a diseased pulse is called a "Walking Corpse." This is like the previous verse stating that finding a Summer pulse pattern in Spring requires caution. Or like the previous verse stating that a pause every forty beats predicts death in four years, and a pause every thirty-one beats predicts death in three years. Although the person appears free of disease, the pulse is already diseased, indicating death is near, yet they walk normally. Hence the term "Walking Corpse."
A sick person with a healthy pulse is similar. For example, in cases of diarrhea or blood loss, or after childbirth when the physique is emaciated, if the pulse instead appears Hong (Surging), rapid, and robust, it is a contradiction between disease and pulse, which is also a sign of death. Furthermore, the Classics state: "If flesh and muscles are already wasted away, even if the Nine Palpation Positions (Jiu Hou) are harmonious, death will still occur."
Whether the pulse is long or short, and whether the body is thin or fat, the principle is the same; careful palpation reveals subtle signs. Zhang Shixian explained: A tall person with a short pulse, a short person with a long pulse, a fat person with a small pulse, and a thin person with a large pulse are all signs of death. However, this is not necessarily true. Why? It is indeed true that a tall person having a short pulse is a bad omen. But if a short person having a long pulse, a fat person having a small pulse, and a thin person having a large pulse were universally true indicators of death, we would see them dying frequently, which is not the case. The previous *Mai Fu* (Pulse Ode) had already detailed the differences for men and women, young and old, and various sizes. Wu Wenbing's explanation is better: In fat people, the pulse should be Chen (Deep) and Jie (Knotted); in thin people, it should be Chang (Long) and Fu (Superficial); in short people, it should be Cu (Rapid/Agitated); in tall people, it should be Chang (Long). If the pulse violates these norms and is discordant, death will ensue. This explanation is appropriate.