左心小肠肝胆肾。
左者。左手也。此言左手寸关尺之三部也。左寸心与小肠。动脉所出。左
关肝与胆。动脉所出。左尺肾与膀胱。动脉所出。歌内不言膀胱者。盖由
字多包括不尽也。
右肺大肠脾胃命。
右者。右手也。此言右手寸关尺之三部也。右寸肺与大肠。动脉所出。右
关脾与胃。动脉所出。右尺命门三焦。动脉所出。歌内不言三焦者。亦因
包括不尽也。三十六难曰。藏各有一耳。肾独有两者何也。然肾两者。非
皆肾也。其左者为肾。右者为命门。命门者。诸精神之所含。元气之所系
也。故男子以藏精。女子以系胞。此扁鹊之言也。戴起宗既知扁鹊之论。
何必反改肾字为命字也。当与后右手命门歌内参看。
按脉经第七脉法赞云。肝心出左。脾肺出右。肾与命门。俱出尺部。魂魄
谷神。皆现寸口。左主司官。右主司府。左大顺男。右大顺女。关前一分。人
命之主。左为人迎。右为气口。神门诀断。两在关后。人无二脉。病死不愈。
诸经损减。各随其部。察按阴阳。谁与先后。阴病治官。阳病治府。奇邪所
舍。如何捕取。审而知之。针入病愈。心部在左手关前寸口是也。即手少
阴经也。与手太阳为表里。以小肠合为府。合于上焦名曰神庭。在龟尾。
（鸠尾下五分。）肝部在左。手关上是也。足厥阴经也。与足少阳为表里。以胆合为
府。合于中焦。名曰胞门。在太仓左右三寸。肾部在左手。关后尺中是也。
足少阴经也。与足太阳为表里。以膀胱合为府。合于下焦。在关元左。肺
部在右手关前寸口是也。手太阴经也。与手阳明为表里。以大肠合为
府。合于上焦。为呼吸之府。在云门。脾部在右手关上是也。足太阴经也。
与足阳明为表里。以胃合为府。合于中焦脾胃之间。名曰帝门。在季胁
下前一寸半。肾部在右手关后尺中是也。足少阴经也。与足太阳为表
里。以膀胱合为府。合于下焦。在关元右。左属肾。右为子户。名曰三焦。
女人反此背看之。尺脉第三同断病。
此言男子之脉。两尺常弱。女人反此背看者。谓惟两尺。当常盛也。至于
心肝脾肺肾。亦如男子之分。列部位。初无异也。
按经云。天地者。万物之父母也。阴阳者。气血之男女也男子负阴而抱
阳。女子负阳而抱阴。南方阳也。北方阴也。男子面南而生。则两寸在南
而得其阳。故寸脉洪大。而尺脉微弱也。女子面北而生。则两寸在北。而
得其阴。故寸脉微弱。尺脉洪大也。男得女脉为不足。女得男脉为太过。
脉诀云。女人反此背看之。尺脉第三同断病。正谓此也。
心与小肠居左寸。肝胆同归左关定。肾居尺脉亦如之。用意调和审安静。
肺与大肠居右寸。脾胃脉从关里认。命门还与肾脉同。用心仔细须寻趁。
其说已见上文。
若诊他脉覆手取。
凡诊他人之脉。医人必自覆其手。以食指候病患之寸。中指候病患之
关。无名指候病患之尺。此其常也。故曰。覆手取。戴起宗误以为病患之
手。而改为诊脉皆须仰手看。不通甚焉。
按薛立斋云脉诀之言。谓诊他。则覆手。自诊则仰手。取手便而已。刊误
盖误认歌意。以医之覆手诊人。为覆病患之手也。自此以后。有似此者
则去之而不辨。
要自看时仰手认。！
若诊自己之脉。亦必以食指候寸。中指候关。无名指候尺。若亦覆手以
诊。则指法颠倒矣。凡欲诊自己左手之脉。必以右手从左手背后。仰操
向上曲指取之。若诊右手之脉。以左手从右手背后仰操向上曲指取
之。则指法亦如诊他人之脉矣。
三部须教指下明。九候了然心里印。
其说已见脉赋。
大肠共肺为传送。
张世贤云。大肠者。肺之府。乃传道之官。传送不洁之物。而变化出焉。其
传道也。必待气往下行。肺主气。故共为传送也。经曰。阳明之上。燥气治
之。中见太阴。
按经云。肺者。相傅之官。治节出焉。大肠者。传道之官。变化出焉。
心与小肠为受盛。
张世贤云。心者。火之属也。火主时令。则万物皆盛小肠者。心之府。乃受
盛之官。承奉胃司而受盛糟粕。心属火。火能化物。糟粕受已。复化传入
大肠。故云心与小肠为受盛经曰。少阴之上火气治之。中见太阳。
按经云。心者君主之官。神明出焉。小肠者。受盛之官。化物出焉。
脾胃相通五谷消。
经云。脾胃者。仓廪之官。五味出焉。盖胃主纳谷。脾主化谷。洁古曰。脾胃
之气常通和。故曰脾胃相通五谷消也。
膀胱肾合为津庆。
经云。肾者。作强之官。伎巧出焉。膀胱者。州都之官。津液藏焉。五脏虽各
有其液。而所主者为肾。故曰膀胱肾合为津庆也。戴起宗谓非肾与膀
胱所专主。则谬矣。
三焦无状空为名。寄在胸中膈相应。
所谓无状空有名者。此即内经所云。上焦如雾。中焦如沤。下焦如渎者
是也。又难经云。上焦者。在心下。下膈在胃上口。主内而不出。其治在膻
中。玉堂下一寸六分。直两乳间陷者。是中焦者。在胃中脘。不上不下。主
腐。熟水谷。其治在脐傍。下焦者。在脐下。当膀胱上口。主分别清浊。主出
而不内。以传道也。其治在脐下一寸。故名曰三焦。此焦字当读作平声。
无有月旁。故曰无状。空有名也。至于下文肾脏歌内所云。两耳通为窍。
三附在斯之三 。准经脉篇为手厥阴之府。配十二经络。乃有形有
名。有经络者。其字读作去声。并有月旁。不可以无状有名之三焦。混作
有状有名有经络之三 也。
肝胆同为津液府。能通眼目为清净。
经云。肝者将军之官。谋虑出焉。胆者中正之官。决断出焉。又胆为清净
之府。肝开窍于目。故能通眼目为清浮也。
智者能调五脏和。自然察认诸家病。
医者。五脏安和。则出入息匀。然后能诊他人之脉。不至差忒也。
掌后高骨号为关。骨下关脉形宛然。
言医者。以中指对病患之掌后高骨。转而向前。则为关脉矣。
以此推排名尺泽。三部还须仔细看。
上文既以中指定其关脉。则关前为寸。关后为尺。不言而喻矣。
关前为阳名寸口。关后为阴直下取。
中部而名之曰关者。正以关前为阳。关后为阴。而为阴阳之关隘。此又
非所论于寸关尺之三部而言之也。
按脉经云。关前为阳。关后为阴。阳数则吐血。阴微则下利。阳弦则头痛。
阴弦则腹痛。阳微则发汗。阴微则自下。阳数口生疮。阴数如征必恶寒。
而烦扰不得眠也。阴附阳则狂。阳附阴则癫。得阳属腑。得阴属脏。无阳
则厥。无阴则呕。阳微则不能呼。阴微则不能吸。呼吸不足。胸中短气。根据
此阴阳以察病也。
阳弦头痛定无疑。阴弦腹痛何方走。
弦为少阳。主半表半里。然从阳化则热。从阴化则寒。今弦脉见于阳部。
为少阳有火。而作头痛。此从阳化则热也。阴部见弦。则为少腹有寒痛。
此从阴化则寒也。弦为气血收敛之脉。而见于关前。则为风寒外来。见
于关后。则为阴寒内生。
阳数即吐兼头痛。阴微即泻脐中吼。
要知吐兼头痛。足少阳阳明。皆有此证。倘诊得关前之脉。数而带弦。则
为足少阳胆经之火。上攻于头。故吐而头痛也。若诊得关前之脉。数而
带洪。则为足阳明胃经之火。上攻于头。故亦吐而头痛也。阴脉见微。则
下焦之真火衰。衰则脾失其温养之源。故脾虚而作泻矣。然脐者。脾之
关也。吼有声也。
阳实应知面赤风。
关前。阳部也。面。诸阳之会也。实脉。阳火也。今阳部而见实脉。则热极生
风。故面赤而为风热也。或曰。数为热。实亦为热。同一热。何以证脉之不
同也。答曰。数脉者。火之从下而冲上也。或有虚实之分。实脉者。火之从
内而达外也。但实而无虚。
阴微盗汗劳兼有。
汗者。血所化也。凡人寤则阳用事。寐则阴用事。盗汗者。人当寐时。则阳
不用事。阳不用事。而营气外泄。盗其不知而出也。上文既云阴微即泻。
而此复云阴微盗汗。何一脉而两病也。盖以其人兼有劳证。复得阴部
脉微。则为阴虚盗汗之证矣。
阳实大滑应舌强。
大则为火。实则为火有余。滑则为痰。火有余则热。热则生风。风火相煽。
则痰随火上关前阳部也。心居膈上。亦阳位。舌为心之外应。阳部而见
实大且滑之脉。则风火生痰。窒塞心窍。故舌因之而强也。
阴数脾热并口臭。
脾主中州。与胃为表里。虽赖下焦之相火熏蒸。得以腐熟水谷。行其津
液。然亦不可过旺。关后为阴。阴数则相火反乘脾土。脾热则传于胃。胃
为阳明。阳明开窍于口。故浊气上升。而口为之具矣。
阳微浮弱定心寒。
关前为阳。微浮弱为阳气衰。心主火。居于膈上。今阳部而见微浮弱脉。
则为阳气衰微。心火不足。故曰定心寒也。
阴滑食注脾家咎。
食注者。完谷不化也。滑主壅多阴。脉见滑。是脾胃失其运化之机。不能
腐熟水谷。故作食注而下矣。
关前关后辨阴阳。察病根源应不朽。
夫九老。阳之数也。十老。阴之数也。欲辨关前关后阴阳之数。准难经所
云。阴得尺中一寸。阳得寸内九分。
一息四至号平和。更加一至大无 。
考平人气象论中岐伯曰。人一呼脉再动。一吸脉亦再动。呼吸定息。脉
五动。闰以大息。命曰平人。平人者。不病也。王冰释云。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。
三迟二败冷危困。
凡人身之经脉。周身共计一十六丈二尺。一呼脉行三寸。一吸脉行三
寸。呼吸定息。共行六寸若至二百七十息。得一千三百五十动。脉行一
十六丈二尺。始一周于身。一日一夜。如是五十周于身。共计一万三千
五百息。脉行八百一十丈。而足大衍之数也。今脉见迟息。则犹是其脉
之行也。减平人之二。是二百七十息中。脉行止得九丈七尺二寸。较平
人一十六丈二尺之数。尚余六丈四尺八寸。不能一周于身。而以一昼
夜五十营共计之。则一万三千五百息。而脉仅行四百八十丈。是不能
满足五十营之数矣。故曰迟也。二败者。校之迟脉。则又损一至。又损一
至。则是二百七十息中。脉止行得六丈四尺八寸。准之平人脉。尚余九
丈七尺二寸。不能一周于身。以一昼夜。五十营共计之止得六百零五
丈矣。仅平人之一半。故为败也。三迟为冷。损二至则迟而又迟矣。故曰
冷。危困也。
六数七极热生多。八脱九死十归墓十一十二绝魂瘥。
六数者。较平人一息五至。而加一至也。平人脉呼吸定息。共六寸。二百
七十息。共一千三百五十动。脉行一十六丈二尺为一周于身。今诊得
脉数。是于平人脉一息五动之中。加一至也。既加一至。则二百七十息
中。加二百七十动。是于一周身外。又过行三丈二尺四寸。若以一昼夜
五十营共计之。是于八百一十丈外。又过行一百六十二丈矣。故曰。数
也。七极者。较平人一息五至。而加二至也。既加二至。则二百七十息中。
加五百四十动。是于一周身外。又过行六丈四尺八寸。若以一昼夜五
十营。共计之是于八百一十丈外。又过行三百二十四丈矣。故曰极也。
数则为数。六至七至。岂非热生多乎。八脱者。较平人一息五至。而加三
至也。既加三至。则二百七十息中。加八百一十动。是于一周身外。又过
行九丈七尺二寸。若以一昼夜五十营共计之。是于八百一十丈外。又
过行四百八十六丈矣。故曰脱也。九死者。较平人一息五至。而加四至
也。既加四至。则二百七十息中。加一千零八十动是于一周身外。又过
行十二丈九尺六寸。若以一昼夜五十营共计之。是于八百一十丈外。
又过行六百四十八丈矣。故曰死也。十归墓者。较平人一息五至而倍
加之也。息则犹是。而动数倍加。动数既倍加。则丈尺亦倍加。岂非二百
七十息中。已两周于身。而于一昼夜间。已一百周于身矣。故曰归墓也。
十一者。较平人一息五至。加一倍又多一动也。既加一倍有余。是于二
百七十息中。即行三十五丈六尺四寸。于周身外。又多行三丈二尺四
寸。若以一万三千五百息计之。则一昼夜一百营于身。又加一百六十
二丈矣。十二者。设平人一息五至加一倍。又多二动也。既加一倍。又多
二动。是于二百七十息中。已行三十八丈八尺八寸。是一昼夜得一百
营于身。而又过行三百二十四丈矣。此至之极也。此脉至之极。故曰绝
魂也。譬诸一骑。日行百里以为常。若加一二十里。或可强而行之。若加
之八九十里。乃至一倍之外。则必倒毙而死矣。
三至为迟一二败。两息一至死非怪。
此足上文从迟而益减为损之极也。若曰三迟二败。上文已详言矣。若
左手寸、关、尺三部对应心与小肠、肝与胆、肾与膀胱。
所谓“左”，即左手。这里讲的是左手寸、关、尺三部脉象。左手寸部脉动出自心与小肠；左手关部脉动出自肝与胆；左手尺部脉动出自肾与膀胱。歌诀中没有提到膀胱，是因为字数太多无法一一列举涵盖。
右手寸、关、尺三部对应肺与大肠、脾与胃、命门与三焦。
所谓“右”，即右手。这里讲的是右手寸、关、尺三部脉象。右手寸部脉动出自肺与大肠；右手关部脉动出自脾与胃；右手尺部脉动出自命门与三焦。歌诀中没有提到三焦，也是因为无法一一列举涵盖。《难经·三十六难》说：五脏各有一个，唯独肾脏有两个，这是为什么呢？回答说：这两个肾并不都是通常所说的肾。左边的是肾，右边的是命门（生命之门户，元气所在）。命门，是精神蕴藏的地方，元气系结之处。所以男子靠它贮藏精气，女子靠它维系子宫。这是扁鹊的说法。戴起宗既然知道扁鹊的论述，为什么反而把“肾”字改为“命”字呢？应当与后文右手命门歌诀对照参看。
按《脉经》第七篇《脉法赞》说：肝和心的脉气出于左手，脾和肺的脉气出于右手，肾与命门的脉气都出于尺部。魂、魄、谷神，都显现于寸口脉。左手主司脏（阴），右手主司腑（阳）。左手脉大对男子为顺，右手脉大对女子为顺。关前一分处，是人命的根本。左手关前为人迎脉，右手关前为气口脉。神门穴在关后两侧。人如果没有这两条脉，病重则难以痊愈。各条经脉若有亏损减弱，要随其所在的部位进行诊察。辨别阴阳，谁先谁后？阴病治脏，阳病治腑。对于奇邪所停留的部位，如何捕捉诊断？若能审察清楚，下针后病即可愈。
心脏的脉位位于左手关前寸口处，即手少阴心经。它与手太阳小肠经互为表里，与小肠合为腑，归属于上焦，名为神庭，位置在鸠尾骨下五分。
肝脏的脉位位于左手关部，即足厥阴肝经。它与足少阳胆经互为表里，与胆合为腑，归属于中焦，名为胞门，位置在太仓（胃）左右三寸。
肾脏的脉位位于左手关后尺部，即足少阴肾经。它与足太阳膀胱经互为表里，与膀胱合为腑，归属于下焦，位置在关元穴左侧。
肺脏的脉位位于右手关前寸口处，即手太阴肺经。它与手阳明大肠经互为表里，与大肠合为腑，归属于上焦，为呼吸之腑，位置在云门穴。
脾脏的脉位位于右手关部，即足太阴脾经。它与足阳明胃经互为表里，与胃合为腑，归属于中焦脾胃之间，名为帝门，位置在季胁下前一寸半。
肾脏（此处指右尺对应的命门/肾区域）的脉位位于右手关后尺部，即足少阴肾经。它与足太阳膀胱经互为表里，与膀胱合为腑，归属于下焦，位置在关元穴右侧。左手尺部属肾，右手尺部为子户，名为三焦。女子的脉象与此相反，需反向观察。尺脉第三候同断疾病。
这里讲的是男子的脉象，两尺脉通常较弱。女子与之相反，反向观察是指只有两尺脉应当常盛。至于心、肝、脾、肺、肾的分布，也像男子一样分列部位，起初没有不同。
按经文说：天地是万物的父母，阴阳是气血的男女象征。男子背负阴而怀抱阳，女子背负阳而怀抱阴。南方属阳，北方属阴。男子面南而生，则两寸脉在南边而得阳气，所以寸脉洪大，而尺脉微弱。女子面北而生，则两寸脉在北边而得阴气，所以寸脉微弱，尺脉洪大。男子出现女脉（尺大寸小）为不足，女子出现男脉（寸大尺小）为太过。《脉诀》说：“女人反此背看之，尺脉第三同断病。”正是说的这个意思。
心与小肠居左手寸部，肝胆同在左手关部定位，肾居尺脉也是如此，用意调和审察安静。
肺与大肠居右手寸部，脾胃脉从关部辨认，命门还与肾脉相同，用心仔细寻查。
这些说法已见上文。
若诊察他人的脉象，医生需反覆自己的手来取脉。
凡是诊察病人的脉，医生必须反覆自己的手，用食指候诊病人的寸部，中指候诊病人的关部，无名指候诊病人的尺部。这是常规方法。所以说“覆手取”。戴起宗误以为是病人的手，改为“诊脉皆须仰手看”，这非常不通。
按薛立斋说，《脉诀》中的话，意思是诊察他人时，医生反手；诊察自己时，医生仰手。这只是为了取手方便而已。刊误者错误地理解了歌诀的意思，把医生反手诊病人，误解为反覆病人的手。从此以后，有类似的情况就去除而不加辨析。
若要诊察自己的脉，需仰手辨认。
如果诊察自己的脉，也必须用食指候诊寸部，中指候诊关部，无名指候诊尺部。如果也反覆手去诊，那么指法就颠倒了。凡是要诊察自己左手的脉，必须用右手从左手背后，仰掌向上弯曲手指来取脉。如果要诊察右手的脉，用左手从右手背后仰掌向上弯曲手指来取脉，这样指法也就如同诊察他人的脉一样了。
三部脉必须在指下清晰明了，九候脉象了然于心。
这些说法已在《脉赋》中见到。
大肠与肺共同负责传导传送。
张世贤说：大肠是肺的腑，是传道之官，传送不洁之物，从而产生变化。其传导过程，必须等待气向下运行。肺主气，所以二者共同负责传送。经文说：阳明之上，燥气主治，中见太阴。
按经文说：肺是相傅之官，治理调节由此而出；大肠是传道之官，变化由此而出。
心与小肠共同负责受纳和盛受。
张世贤说：心属于火，火主宰时令，万物皆盛。小肠是心的腑，是受盛之官，承接胃的功能而受纳糟粕。心属火，火能化物，糟粕受纳后，再转化传入大肠。所以说心与小肠共同负责受纳。经文说：少阴之上，火气主治，中见太阳。
按经文说：心是君主之官，神明由此而出；小肠是受盛之官，化物由此而出。
脾胃相通，五谷得以消化。
经文说：脾胃是仓廪之官，五味由此而出。大概胃主接纳谷物，脾主消化谷物。洁古说：脾胃之气常通和，所以说脾胃相通，五谷得以消化。
膀胱与肾结合，共同管理津液。
经文说：肾是作强之官，技巧由此而出；膀胱是州都之官，津液藏于此。五脏虽然各有其液，但主要归肾主管，所以说膀胱与肾结合共同管理津液。戴起宗认为这不是肾与膀胱所专管，那就错了。
三焦没有具体形状，只是空有名目，寄托在胸中膈膜相应之处。
所谓无状空有名，这就是《内经》所说的：上焦如雾，中焦如沤，下焦如渎。又《难经》说：上焦，在心下，下膈在胃上口，主摄入而不排出，其治疗部位在膻中，玉堂穴下一寸六分，正对两乳间凹陷处。中焦，在胃中脘，不上不下，主腐熟水谷，其治疗部位在脐旁。下焦，在脐下，当膀胱上口，主分别清浊，主排出而不摄入，以传导为主，其治疗部位在脐下一寸。所以叫三焦。这个“焦”字应当读作平声，没有月字旁，所以说无状空有名。至于下文肾脏歌诀中所说的“两耳通为窍，三附在斯之三”，根据经脉篇，那是手厥阴心包络的腑，配合十二经络，是有形有名、有经络的，那个字读作去声，并有月字旁。不可以把无状有名的三焦，混同为有形有名有经络的三焦。
肝胆同为津液之府，能通达眼目，保持清净。
经文说：肝是将军之官，谋虑由此而出；胆是中正之官，决断由此而出。又说胆为清净之府，肝开窍于目，所以能通达眼目保持清净。
智者能调理五脏平和，自然能察认各家病症。
医者自身五脏安和，则呼吸均匀，然后才能诊察他人的脉象，不至于出差错。
手腕后方高起的骨头称为关，骨下的关脉形态宛然可见。
说的是医者，用中指对准病人手腕后方的高骨，转而向前，就是关脉了。
以此类推命名寸、尺、泽，三部脉还需要仔细看。
上文既已用中指定出关脉，那么关前为寸，关后为尺，是不言而喻的。
关前为阳，名为寸口；关后为阴，直接向下取脉。
中部命名为关，正是因为关前为阳，关后为阴，是阴阳的关隘。这又不是仅就寸、关、尺三部而言的。
按《脉经》说：关前为阳，关后为阴。阳脉数则吐血，阴脉微则下利。阳脉弦则头痛，阴脉弦则腹痛。阳脉微则发汗（宜），阴脉微则自下（滑泄）。阳脉数则口生疮，阴脉数如征必恶寒而烦扰不得眠。阴附阳则狂，阳附阴则癫。得阳脉属腑，得阴脉属脏。无阳则四肢厥冷，无阴则呕吐。阳脉微则不能呼气，阴脉微则不能吸气。呼吸不足，胸中短气。根据这些阴阳脉象来诊察疾病。
阳脉弦定是头痛无疑，阴脉弦腹痛该用什么方药？
弦脉属少阳，主半表半里。然而从阳化则为热，从阴化则为寒。现在弦脉见于阳部，为少阳有火，导致头痛，这是从阳化热。阴部见弦脉，则为少腹有寒痛，这是从阴化寒。弦脉是气血收敛的脉象，见于关前，则为风寒外来；见于关后，则为阴寒内生。
阳脉数即呕吐兼头痛，阴脉微即腹泻脐中作响。
要知道呕吐兼头痛，足少阳经和足阳明经都有此证。倘若诊得关前之脉，数而带弦，则为足少阳胆经之火上攻于头，所以呕吐而头痛。若诊得关前之脉，数而带洪，则为足阳明胃经之火上攻于头，所以也呕吐而头痛。阴脉见微，则下焦真火衰微，衰微则脾失去温养之源，所以脾虚而作泻。然而脐部是脾的关隘，吼有声。
阳实应知面赤生风。
关前是阳部，面是诸阳之会。实脉是阳火。现在阳部见到实脉，则热极生风，所以面赤而为风热。有人说：数为热，实也为热，同样是热，为什么脉证不同？回答说：数脉是火从下向上冲，或有虚实之分。实脉是火从内达外，只实不虚。
阴微盗汗劳损兼有。
汗是由血化生的。凡人醒时阳用事，睡时阴用事。盗汗是人在睡眠时，阳不用事。阳不用事，营气外泄，偷偷不知不觉地流出。上文既说阴微即泻，这里又说阴微盗汗，为什么一脉而有两种病？大概因为此人兼有劳损证，再加上阴部脉微，就是阴虚盗汗的证候了。
阳脉实大滑应舌体强硬。
大为火，实为火有余，滑为痰。火有余则热，热则生风，风火相煽，则痰随火上炎。关前是阳部，心居膈上，也是阳位，舌为心之外应。阳部见到实大且滑的脉，则风火生痰，窒塞心窍，所以舌因此僵硬。
阴脉数脾热并口臭。
脾主中州，与胃互为表里。虽然依赖下焦相火熏蒸，得以腐熟水谷，行其津液，但也不可过旺。关后为阴，阴脉数则相火反乘脾土，脾热则传于胃。胃为阳明，阳明开窍于口，所以浊气上升，口为之臭。
阳脉微浮弱定是心寒。
关前为阳，微浮弱为阳气衰。心主火，居于膈上。现在阳部见到微浮弱脉，则为阳气衰微，心火不足，所以说定是心寒。
阴脉滑食注脾家之咎。
食注是指完谷不化。滑主壅滞多阴。脉见滑，是脾胃失去运化之机，不能腐熟水谷，所以造成食注而下泄。
关前关后辨别阴阳，诊察病根源应不朽失。
夫九是老阳之数，十是老阴之数。想要辨别关前关后阴阳之数，依据《难经》所说：阴得尺中一寸，阳得寸内九分。
一息四至号为平和，再加一至为大无根（或作“大无比”）。
考《平人气象论》中岐伯说：人一呼脉跳动两次，一吸脉也跳动两次，呼吸定息，脉跳动五次，闰以大息，称为平人。平人就是不生病的人。王冰解释说：经脉一周于身，共长十六丈二尺。呼吸脉各动两次，定息脉又动一次，就是五次。计二百七十定息，气可环周全身。然而尽五十营，以一万三千五百定息，气都行八百一十丈。这样则应天常度，脉气无不及太过，气象平调，所以叫平人。
三迟二败冷危困。
凡人身之经脉，周身共计一十六丈二尺。一呼脉行三寸，一吸脉行三寸，呼吸定息，共行六寸。若至二百七十息，得一千三百五十动，脉行一十六丈二尺，始一周于身。一日一夜，如是五十周于身，共计一万三千五百息，脉行八百一十丈，符合大衍之数。现在脉见迟，则是其脉之行也，减平人之二，是二百七十息中，脉行只得九丈七尺二寸，较平人一十六丈二尺之数，尚余六丈四尺八寸，不能一周于身。而以一昼夜五十营共计之，则一万三千五百息，而脉仅行四百八十丈，是不能满足五十营之数了。所以说迟。二败者，校之迟脉，则又损一至，又损一至，则是二百七十息中，脉止行得六丈四尺八寸，准之平人脉，尚余九丈七尺二寸，不能一周于身。以一昼夜五十营共计之，止得六百零五丈矣，仅平人之一半，故为败。三迟为冷，损二至则迟而又迟矣，故曰冷，危困也。
六数七极热生多，八脱九死十归墓十一十二绝魂瘥。
六数者，较平人一息五至，而加一至也。平人脉呼吸定息，共六寸，二百七十息，共一千三百五十动，脉行一十六丈二尺为一周于身。今诊得脉数，是于平人脉一息五动之中，加一至也。既加一至，则二百七十息中，加二百七十动，是于一周身外，又过行三丈二尺四寸。若以一昼夜五十营共计之，是于八百一十丈外，又过行一百六十二丈矣。故曰数也。七极者，较平人一息五至，而加二至也。既加二至，则二百七十息中，加五百四十动，是于一周身外，又过行六丈四尺八寸。若以一昼夜五十营共计之，是于八百一十丈外，又过行三百二十四丈矣。故曰极也。数则为数，六至七至，岂非热生多乎。八脱者，较平人一息五至，而加三至也。既加三至，则二百七十息中，加八百一十动，是于一周身外，又过行九丈七尺二寸。若以一昼夜五十营共计之，是于八百一十丈外，又过行四百八十六丈矣。故曰脱也。九死者，较平人一息五至，而加四至也。既加四至，则二百七十息中，加一千零八十动，是于一周身外，又过行十二丈九尺六寸。若以一昼夜五十营共计之，是于八百一十丈外，又过行六百四十八丈矣。故曰死也。十归墓者，较平人一息五至而倍加之也。息则犹是，而动数倍加。动数既倍加，则丈尺亦倍加。岂非二百七十息中，已两周于身，而于一昼夜间，已一百周于身矣。故曰归墓也。十一者，较平人一息五至，加一倍又多一动也。既加一倍有余，是于二百七十息中，即行三十五丈六尺四寸，于周身外，又多行三丈二尺四寸。若以一万三千五百息计之，则一昼夜一百营于身，又加一百六十二丈矣。十二者，设平人一息五至加一倍，又多二动也。既加一倍，又多二动，是于二百七十息中，已行三十八丈八尺八寸，是一昼夜得一百营于身，而又过行三百二十四丈矣。此至之极也。此脉至之极，故曰绝魂也。譬诸一骑，日行百里以为常，若加一二十里，或可强而行之。若加之八九十里，乃至一倍之外，则必倒毙而死矣。
三至为迟一二败，两息一至死非怪。
这是总结上文从迟而益减为损之极也。若曰三迟二败，上文已详言矣。若
The left cun, guan, and chi positions correspond to the Heart and Small Intestine, Liver and Gallbladder, Kidney and Bladder.
"Left" refers to the left hand. This discusses the three positions (cun, guan, chi) of the left hand's pulse. The pulse at the left cun position originates from the Heart and Small Intestine; the pulse at the left guan position originates from the Liver and Gallbladder; the pulse at the left chi position originates from the Kidney and Bladder. The song does not mention the Bladder because there are too many characters to list them all comprehensively.
The right cun, guan, and chi positions correspond to the Lung and Large Intestine, Spleen and Stomach, Mingmen (Gate of Life) and Sanjiao (Triple Burner).
"Right" refers to the right hand. This discusses the three positions (cun, guan, chi) of the right hand's pulse. The pulse at the right cun position originates from the Lung and Large Intestine; the pulse at the right guan position originates from the Spleen and Stomach; the pulse at the right chi position originates from the Mingmen and Sanjiao. The song does not mention the Sanjiao because it is also impossible to list everything comprehensively. *Nan Jing* (Classic of Difficult Issues), Chapter 36, states: Each zang organ has one, but the Kidney uniquely has two. Why? The answer is: These two kidneys are not both the ordinary kidney. The left one is the Kidney, and the right one is the Mingmen. The Mingmen is where spirit and essence are stored and where Yuan Qi (Original Qi) is anchored. Thus, in men, it stores essence; in women, it sustains the uterus. This is the words of Bian Que. Since Dai Qizong knew Bian Que's theory, why did he change the character "Kidney" to "Mingmen"? It should be compared with the later song on the right-hand Mingmen position.
According to Chapter 7, "Pulse Method Praise," of *Mai Jing* (Pulse Classic): The pulses of the Liver and Heart emerge from the left side; the pulses of the Spleen and Lung emerge from the right side; the pulses of the Kidney and Mingmen both emerge from the chi position. Hun (Ethereal Soul), Po (Corporeal Soul), and Gu Shen (Grain Spirit) all manifest at the cunkou (radial artery) position. The left side governs the Zang organs (Yin), and the right side governs the Fu organs (Yang). A larger pulse on the left is favorable for men, and a larger pulse on the right is favorable for women. One fen anterior to the guan is the master of life. The anterior part of the left guan is the Yingxiang (Human Welcome) pulse, and the anterior part of the right guan is the Qikou (Qi Mouth) pulse. Shenmen is located bilaterally posterior to the guan. If a person lacks these two pulses, severe illness will not recover. If any meridian shows deficiency or reduction, examine according to its location. Distinguish Yin and Yang; determine priority. Treat Zang organs for Yin diseases and Fu organs for Yang diseases. How to capture the pathogenic factors residing in unusual locations? If examined accurately, needle insertion will cure the disease.
The Heart's pulse position is at the cunkou anterior to the guan on the left hand, which is the Hand-Shaoyin Heart Meridian. It forms an exterior-interior relationship with the Hand-Taiyang Small Intestine Meridian, combining with the Small Intestine as a Fu organ, belonging to the Upper Jiao, named Shenting, located five fen below Jiwei (Jiwei bone).
The Liver's pulse position is at the guan on the left hand, which is the Foot-Jueyin Liver Meridian. It forms an exterior-interior relationship with the Foot-Shaoyang Gallbladder Meridian, combining with the Gallbladder as a Fu organ, belonging to the Middle Jiao, named Baomen, located three cun lateral to Taicang (Stomach).
The Kidney's pulse position is at the chi posterior to the guan on the left hand, which is the Foot-Shaoyin Kidney Meridian. It forms an exterior-interior relationship with the Foot-Taiyang Bladder Meridian, combining with the Bladder as a Fu organ, belonging to the Lower Jiao, located to the left of Guanyuan.
The Lung's pulse position is at the cunkou anterior to the guan on the right hand, which is the Hand-Taiyin Lung Meridian. It forms an exterior-interior relationship with the Hand-Yangming Large Intestine Meridian, combining with the Large Intestine as a Fu organ, belonging to the Upper Jiao, serving as the residence of respiration, located at Yunmen.
The Spleen's pulse position is at the guan on the right hand, which is the Foot-Taiyin Spleen Meridian. It forms an exterior-interior relationship with the Foot-Yangming Stomach Meridian, combining with the Stomach as a Fu organ, belonging to the Middle Jiao between the Spleen and Stomach, named Dimen, located one and a half cun anterior to the costal margin.
The Kidney (referring here to the Mingmen/Kidney area corresponding to the right chi) pulse position is at the chi posterior to the guan on the right hand, which is the Foot-Shaoyin Kidney Meridian. It forms an exterior-interior relationship with the Foot-Taiyang Bladder Meridian, combining with the Bladder as a Fu organ, belonging to the Lower Jiao, located to the right of Guanyuan. The left chi belongs to the Kidney, and the right chi is the Zi Hu (Child's House), named Sanjiao. Women's pulse patterns are the reverse of this and should be observed inversely. The third division of the chi pulse diagnoses disease similarly.
This describes the pulse pattern of men, where the two chi pulses are usually weak. For women, the inverse observation means that only the two chi pulses should be consistently strong. As for the distribution of the Heart, Liver, Spleen, Lung, and Kidney, it is the same as in men, listed by position, initially without difference.
According to the classics: Heaven and Earth are the parents of all things; Yin and Yang are the male and female aspects of Qi and Blood. Men carry Yin and embrace Yang; women carry Yang and embrace Yin. The South is Yang, and the North is Yin. Men are born facing south, so their two cun positions are in the South and obtain Yang Qi; thus, the cun pulse is surging (Hong) and large, while the chi pulse is weak. Women are born facing north, so their two cun positions are in the North and obtain Yin Qi; thus, the cun pulse is weak, and the chi pulse is surging and large. A man having a woman's pulse indicates insufficiency; a woman having a man's pulse indicates excess. *Mai Jue* says: "Women reverse this and observe backwards; the chi pulse's third division diagnoses disease equally." This precisely refers to this principle.
The Heart and Small Intestine reside at the left cun; the Liver and Gallbladder are fixed at the left guan; the Kidney resides at the chi pulse likewise. Use intention to harmonize and examine calmly.
The Lung and Large Intestine reside at the right cun; the Spleen and Stomach pulse is recognized from the guan; the Mingmen shares the same pulse as the Kidney. Examine carefully with diligence.
These explanations have been seen in the text above.
If diagnosing another person's pulse, the doctor must invert their hand to take the pulse.
Whenever diagnosing a patient's pulse, the doctor must invert their own hand: using the index finger to palpate the patient's cun, the middle finger for the guan, and the ring finger for the chi. This is the standard method. Hence it is called "Fu Shou Qu" (Inverted Hand Retrieval). Dai Qizong mistakenly thought it referred to the patient's hand and changed it to "diagnosing pulse requires looking at the palm up," which is extremely illogical.
Xue Lizhai stated regarding *Mai Jue*: The phrase "diagnose others, then invert hand" implies that when diagnosing oneself, one uses the palm-up position. It is merely for convenience of hand placement. The editor of the corrected version misunderstood the song's meaning, interpreting the doctor's inverted hand diagnosing the patient as inverting the patient's hand. Since then, similar instances have been removed without differentiation.
When diagnosing one's own pulse, use the palm-up position to recognize it.
If diagnosing one's own pulse, one must still use the index finger for cun, middle finger for guan, and ring finger for chi. If one also inverts the hand to diagnose, the finger methods would be reversed. To diagnose the left hand's pulse, one must use the right hand from behind the left hand, palm up, curving the fingers upward to take the pulse. To diagnose the right hand's pulse, use the left hand from behind the right hand, palm up, curving the fingers upward. In this way, the finger method is the same as diagnosing another person's pulse.
The three positions must be clear under the fingers; the nine inspections should be imprinted in the mind.
These explanations can be found in *Mai Fu* (Pulse Ode).
The Large Intestine and Lung jointly handle transmission and delivery.
Zhang Shixian said: The Large Intestine is the Fu organ of the Lung, the official of transmission, delivering unclean matter and producing transformation. Its transmission relies on Qi moving downward. The Lung governs Qi, so they jointly handle transmission. The classics state: Above Yangming, Dryness Qi governs, revealing Taiyin internally.
According to the classics: The Lung is the official of assistance and regulation, from which governance and rhythm emerge; the Large Intestine is the official of transmission, from which transformation emerges.
The Heart and Small Intestine jointly handle reception and containment.
Zhang Shixian said: The Heart belongs to Fire. Fire governs seasons, causing all things to flourish. The Small Intestine is the Fu organ of the Heart, the official of reception, receiving waste from the Stomach's function. The Heart belongs to Fire, and Fire transforms substances. After receiving waste, it transforms and transmits it to the Large Intestine. Thus, it is said that the Heart and Small Intestine jointly handle reception. The classics state: Above Shaoyin, Fire Qi governs, revealing Taiyang internally.
According to the classics: The Heart is the sovereign official, from which divine illumination emerges; the Small Intestine is the official of reception, from which transformation emerges.
The Spleen and Stomach communicate, allowing the digestion of grains.
The classics state: The Spleen and Stomach are the officials of the granary, from which the five flavors emerge. Generally, the Stomach receives grains, and the Spleen transforms them. Jiegu said: The Qi of the Spleen and Stomach is always harmonious and communicating, hence it is said that the Spleen and Stomach communicate, allowing grains to digest.
The Bladder and Kidney combine to manage Jin Ye (Body Fluids).
The classics state: The Kidney is the official of strength and ingenuity, from which skills emerge; the Bladder is the official of the reservoir, storing Jin Ye. Although each Zang organ has its associated fluid, the primary control lies with the Kidney. Thus, it is said that the Bladder and Kidney combine to manage Jin Ye. Dai Qizong claimed this is not exclusively managed by the Kidney and Bladder, which is erroneous.
Sanjiao (Triple Burner) has no form and exists only as a name,寄 (entrusted) in the chest corresponding to the Diaphragm.
What is meant by "no form and empty name" is what *Nei Jing* (Inner Canon) calls: Upper Jiao like mist, Middle Jiao like foam, Lower Jiao like a ditch. Also, *Nan Jing* states: Upper Jiao is below the heart, below the diaphragm at the upper opening of the stomach, governing intake without excretion; its treatment point is Danzhong, one cun six fen below Yutang, in the depression between the two breasts. Middle Jiao is in the middle of the stomach, neither high nor low, governing the rotting and ripening of water and grain; its treatment point is beside the navel. Lower Jiao is below the navel, at the upper opening of the bladder, governing the separation of clear and turbid, governing excretion without intake, for transmission; its treatment point is one cun below the navel. Hence it is called Sanjiao. This character "Jiao" should be pronounced with the level tone, without the moon radical, hence "no form, empty name." As for the later Kidney song mentioning "two ears connect as orifices, Three attaches here as Three," according to the Meridian Chapter, this is the Fu organ of the Hand-Jueyin Pericardium, paired with the twelve meridians. It has form, name, and meridians; that character is pronounced with the departing tone and has the moon radical. One cannot confuse the formless-named Sanjiao with the formed-named-and-meridianed Sanjiao.
The Liver and Gallbladder are both the residences of Jin Ye, capable of connecting to the eyes and maintaining purity.
The classics state: The Liver is the general official, from which strategy emerges; the Gallbladder is the upright official, from which decision emerges. Furthermore, the Gallbladder is the pure and clear Fu organ. The Liver opens into the eyes, thus it can connect to the eyes and maintain clarity.
A wise person can harmonize the five Zang organs, naturally enabling the recognition of various diseases.
If a physician's five Zang organs are peaceful and harmonious, their breathing will be even, allowing them to diagnose others' pulses without error.
The high bone behind the palm is called Guan; beneath the bone, the Guan pulse shape is visible.
This refers to the physician placing the middle finger against the patient's high bone behind the palm and turning forward to locate the Guan pulse.
Deducing the names Cun, Chi, and Ze from this, the three positions require careful examination.
Since the Guan pulse was defined by the middle finger above, it is self-evident that anterior to Guan is Cun and posterior to Guan is Chi.
Anterior to Guan is Yang, named Cunkou; posterior to Guan is Yin, taken directly downward.
The middle position is named Guan precisely because anterior to Guan is Yang and posterior to Guan is Yin, serving as the pass of Yin and Yang. This is not merely discussing the three positions of Cun, Guan, and Chi.
According to *Mai Jing*: Anterior to Guan is Yang, posterior to Guan is Yin. A Yang-numerate pulse causes hematemesis; a Yin-micro pulse causes diarrhea. A Yang-wiry pulse causes headache; a Yin-wiry pulse causes abdominal pain. A Yang-micro pulse indicates sweating is appropriate; a Yin-micro pulse indicates spontaneous diarrhea. A Yang-numerate pulse causes mouth ulcers; a Yin-numerate pulse resembles a string and causes aversion to cold, restlessness, and insomnia. Yin attaching to Yang causes mania; Yang attaching to Yin causes epilepsy. Obtaining a Yang pulse indicates a Fu organ disease; obtaining a Yin pulse indicates a Zang organ disease. No Yang leads to cold limbs; no Yin leads to vomiting. Yang-micro prevents exhalation; Yin-micro prevents inhalation. Insufficient respiration leads to shortness of breath in the chest. Based on these Yin and Yang pulses, diseases are examined.
Yang-wiry definitely indicates headache; what prescription for Yin-wiry abdominal pain?
Wiry pulse belongs to Shaoyang, governing half-exterior and half-interior. However, transforming from Yang leads to heat; transforming from Yin leads to cold. Now, if a wiry pulse appears in the Yang position, it indicates Shaoyang fire causing headache, which is transforming from Yang to heat. If a wiry pulse appears in the Yin position, it indicates cold pain in the lower abdomen, which is transforming from Yin to cold. The wiry pulse is a pulse of Qi and Blood contraction. Appearing anterior to Guan, it indicates external wind-cold; appearing posterior to Guan, it indicates internal Yin-cold.
Yang-numerate indicates vomiting accompanied by headache; Yin-micro indicates diarrhea with roaring sounds in the umbilicus.
One must know that vomiting with headache occurs in both Foot-Shaoyang and Foot-Yangming channels. If the pulse anterior to Guan is numerate and wiry, it is fire from the Foot-Shaoyang Gallbladder channel attacking the head, causing vomiting and headache. If the pulse anterior to Guan is numerate and surging, it is fire from the Foot-Yangming Stomach channel attacking the head, also causing vomiting and headache. If the Yin pulse is micro, the true fire in the Lower Jiao is deficient. Deficiency causes the Spleen to lose its source of warmth and nourishment, leading to Spleen deficiency and diarrhea. The umbilicus is the gate of the Spleen, and "roar" refers to sound.
Yang-excess indicates red face and wind generation.
Anterior to Guan is the Yang position; the face is the meeting place of all Yang. Excess pulse represents Yang fire. Now, seeing an excess pulse in the Yang position indicates extreme heat generating wind, resulting in a red face and wind-heat. Some ask: Numerate indicates heat, excess also indicates heat. Since both are heat, why do the pulse and symptoms differ? The answer is: Numerate pulse is fire rushing up from below, possibly with deficiency or excess distinctions. Excess pulse is fire reaching outward from within, purely excess without deficiency.
Yin-micro indicates night sweats and consumptive disease.
Sweat is transformed from Blood. When awake, Yang functions; when asleep, Yin functions. Night sweat occurs when sleeping, Yang does not function. When Yang does not function, Ying Qi leaks externally, escaping secretly without awareness. The text above stated Yin-micro causes diarrhea, and here it states Yin-micro causes night sweats. Why does one pulse present two diseases? It is because the person concurrently has a consumptive disease, and combined with a micro pulse in the Yin position, it becomes a syndrome of Yin deficiency and night sweats.
Yang-excess-large-slippery indicates tongue stiffness.
Large indicates fire; excess indicates excessive fire; slippery indicates phlegm. Excessive fire leads to heat; heat generates wind; wind and fire stir each other, causing phlegm to rise with fire. Anterior to Guan is the Yang position. The Heart resides above the diaphragm, also a Yang position. The tongue is the external manifestation of the Heart. Seeing an excess, large, and slippery pulse in the Yang position indicates wind-fire generating phlegm, obstructing the Heart orifice, causing tongue stiffness.
Yin-numerate indicates Spleen heat and bad breath.
The Spleen governs the Central Region and forms an exterior-interior relationship with the Stomach. Although it relies on the warming steaming of the Lower Jiao's ministerial fire to rot and ripen water and grain and circulate fluids, it must not be overly vigorous. Posterior to Guan is Yin. If the Yin pulse is numerate, ministerial fire counter-attacks the Spleen Earth. Spleen heat transmits to the Stomach. The Stomach is Yangming, which opens into the mouth. Thus, turbid Qi rises, causing bad breath.
Yang-micro-floating-weak definitively indicates Heart cold.
Anterior to Guan is Yang. Micro, floating, and weak indicate Yang Qi decline. The Heart governs Fire and resides above the diaphragm. Now, seeing a micro, floating, and weak pulse in the Yang position indicates declining Yang Qi and insufficient Heart Fire, hence it is definitively Heart cold.
Yin-slippery indicates food retention due to Spleen fault.
Food retention refers to undigested food in stool. Slippery indicates stagnation and excess Yin. A slippery pulse indicates the Spleen and Stomach have lost their transformative mechanism and cannot rot and ripen water and grain, causing food retention and diarrhea.
Distinguishing Yin and Yang between anterior and posterior Guan ensures the root of disease is never lost.
Nine is the number of old Yang; Ten is the number of old Yin. To distinguish the Yin and Yang numbers anterior and posterior to Guan, refer to *Nan Jing*: Yin obtains one cun in the chi position; Yang obtains nine fen in the cun position.
Four beats per breath signify peace; adding one beat signifies extreme excess.
Examining *Ping Ren Qi Xiang Lun* (Treatise on the Manifestations of Healthy People), Qibo said: In one exhalation, the pulse moves twice; in one inhalation, the pulse also moves twice. At the pause between breaths, the pulse moves five times, adjusted for deep breathing. This is called a healthy person. A healthy person is one who is not ill. Wang Bing explained: The meridians circle the body once, totaling sixteen zhang and two chi. With each breath cycle (exhale twice, inhale twice, plus one at the pause), the pulse moves five times. Counting two hundred seventy pauses, Qi circles the body. Completing fifty circuits takes thirteen thousand five hundred pauses, during which Qi travels eight hundred ten zhang. This corresponds to the constant measure of Heaven, with pulse Qi neither insufficient nor excessive, qi and image in harmony, hence called a healthy person.
Three slow beats indicate defeat; cold danger and distress.
The meridians in the human body total sixteen zhang and two chi. In one exhalation, pulse travels three cun; in one inhalation, three cun. At the pause, it travels six cun. If reaching two hundred seventy pauses, yielding one thousand three hundred fifty movements, the pulse travels sixteen zhang and two chi, completing one circuit. In one day and night, circling the body fifty times, totaling thirteen thousand five hundred pauses, the pulse travels eight hundred ten zhang, matching the Great Expansion number. Now, if the pulse is slow, its travel is reduced by two beats compared to a healthy person. In two hundred seventy pauses, the pulse travels only nine zhang, seven chi, and two cun. Compared to the healthy person's sixteen zhang and two chi, it falls short by six zhang, four chi, and eight cun, unable to complete one circuit. Calculating over one day and night for fifty circuits, in thirteen thousand five hundred pauses, the pulse travels only four hundred eighty zhang, failing to meet the requirement of fifty circuits. Hence it is called "slow." "Two defeats" means compared to the slow pulse, it loses another beat, and yet another beat. In two hundred seventy pauses, the pulse travels only six zhang, four chi, and eight cun. Compared to the healthy person's pulse, it falls short by nine zhang, seven chi, and two cun, unable to complete one circuit. Calculating over one day and night for fifty circuits, it reaches only six hundred five zhang, half of a healthy person's distance, hence called "defeat." Three slowness indicates cold; losing two beats makes it slower again, hence called "cold," indicating danger and distress.
Six numerate, seven extreme, heat generates much; eight depletion, nine death, ten return to tomb, eleven and twelve soul severance recovers poorly.
Six numerate: Compared to the healthy person's five beats per breath, it adds one beat. A healthy person's pulse travels six cun per breath pause, one thousand three hundred fifty movements in two hundred seventy pauses, traveling sixteen zhang and two chi for one circuit. Now, diagnosing a numerate pulse means adding one beat to the healthy person's five beats per breath. Adding one beat means adding two hundred seventy movements in two hundred seventy pauses, traveling an extra three zhang, two chi, and four cun beyond one circuit. Calculating over one day and night for fifty circuits, it travels an extra one hundred sixty-two zhang beyond eight hundred ten zhang. Hence it is called "numerate." Seven extreme: Compared to the healthy person's five beats per breath, it adds two beats. Adding two beats means adding five hundred forty movements in two hundred seventy pauses, traveling an extra six zhang, four chi, and eight cun beyond one circuit. Calculating over one day and night for fifty circuits, it travels an extra three hundred twenty-four zhang beyond eight hundred ten zhang. Hence it is called "extreme." Numerate is numerate; six to seven beats, is this not excessive heat? Eight depletion: Compared to the healthy person's five beats per breath, it adds three beats. Adding three beats means adding eight hundred ten movements in two hundred seventy pauses, traveling an extra nine zhang, seven chi, and two cun beyond one circuit. Calculating over one day and night for fifty circuits, it travels an extra four hundred eighty-six zhang beyond eight hundred ten zhang. Hence it is called "depletion." Nine death: Compared to the healthy person's five beats per breath, it adds four beats. Adding four beats means adding one thousand and eighty movements in two hundred seventy pauses, traveling an extra twelve zhang, nine chi, and six cun beyond one circuit. Calculating over one day and night for fifty circuits, it travels an extra six hundred forty-eight zhang beyond eight hundred ten zhang. Hence it is called "death." Ten return to tomb: Compared to the healthy person's five beats per breath, it doubles the beats. The breath remains the same, but the movement count doubles. Since the movement count doubles, the distance traveled also doubles. Is it not two circuits in two hundred seventy pauses, and one hundred circuits in one day and night? Hence it is called "return to tomb." Eleven: Compared to the healthy person's five beats per breath, it doubles plus one more beat. Doubling plus one means traveling thirty-five zhang, six chi, and four cun in two hundred seventy pauses, traveling an extra three zhang, two chi, and four cun beyond the body. Calculating over thirteen thousand five hundred pauses, it completes one hundred circuits in one day and night, adding one hundred sixty-two zhang. Twelve: Assuming the healthy person's five beats per breath doubles plus two more beats. Doubling plus two means traveling thirty-eight zhang, eight chi, and eight cun in two hundred seventy pauses, completing one hundred circuits in one day and night, and exceeding by three hundred twenty-four zhang. This is the extreme limit. This extreme limit of pulse arrival is called "severing the soul." Imagine a horse riding a hundred li daily as normal. Adding ten or twenty li might be forced. Adding eighty or ninety li, or doubling the distance, will surely cause it to collapse and die.
Three beats is slow; one or two defeats. Two pauses for one beat, death is not strange.
This summarizes the previous text, reducing from slow to the extreme of loss. Regarding "three slow, two defeats," the previous text detailed it. If...