健人脉病号行尸。病患脉健〔亦如之〕（审言之。）短长肥瘦并如此。〔细心诊候有依稀〕
（脉病相违亦若斯。）
内经曰。形气有余。脉气不足。死。脉气有余。形气不足。生。仲景曰。脉病患不病。名曰行尸。
以无王气。卒眩仆不识人。则死。人病脉不病。名曰内虚。以无谷。神虽困无苦。今脉诀曰亦如之。
是与行尸同也。故改之。
仲景曰肥人责浮。瘦人责沉。肥人当沉。今反浮。故责之。瘦人当浮。今反沉。故责之。脉经曰
当视其人大小长短。皆如其人之形性。则吉。反之则为逆。肥人脉细小如丝。身涩而脉来往滑。身滑而
脉来往涩。皆死。前言形脉相反。又有脉病相反。不可不备举。难经所谓脉不应病。病不应脉者是也。
素问曰。形盛脉细。少气。不足以息者。死。形瘦脉大。胸中多气者。死。形气相得者。生。三五
不调者。病。形肉已脱。九候
虽调。犹死。病热脉静。泄而脉大。脱血而脉实。病在中。脉实坚。病在外。脉不实坚者。皆难治。
难经曰。病若闭目不欲见人。脉当得肝脉弦急而长。而反得肺脉浮涩而短者。死也。病若闭目而渴。
心下牢者。脉当得紧实而数。反得沉濡而微者。死。此类皆脉病相反。脉诀所缺。今改此歌末句以着之。
春得秋脉定知死。死在庚辛申酉里。夏得冬脉亦如然。还于壬癸为期尔。严冬诊得四季脉。
戊己辰戌还是厄。秋得夏脉亦同前。为缘丙丁相刑克。季月季夏得春脉。克在甲寅应病极。直逢乙卯
亦非良。此是五行相鬼贼。
内经难经并以天干五行论克贼。脉诀又以地支并论。若用支干上下纯为鬼邪之日为死。必六十日
方遇。若死期之近何以克之。不若以天干一旬为期。根据内经为断。不失之拘也。内经又曰夫邪气之
客于身也。以胜相加。至其所生而愈。（谓我所生者）至其所不胜而甚。至其所生而持。（谓生我者）
自得其位而起。必定五脏之脉。乃可言间甚之期。
身体健壮而脉象显示有病的人，被称为“行尸”。患病之人若脉象看似健康（也属于这种情况）（审察而言）。无论脉象长短、体型肥瘦，情况都是如此。（细心诊察会有隐约的征兆）（脉象与病情相违背也是像这样。）
《内经》说：形体正气有余，但脉气不足，主死；脉气有余，但形体正气不足，主生。张仲景说：脉象显示无病而人患有疾病，称为“行尸”。因为缺乏旺盛的生气，突然眩晕跌倒、不省人事，就会死亡。人患有疾病但脉象正常，称为“内虚”，因为缺乏水谷精微滋养，虽然精神困顿但没有痛苦。现在的《脉诀》说这种情况也类似（指行尸），这与“行尸”的情况相同。因此予以修改。
张仲景说：对于肥胖的人，要责求其脉是否浮取有力；对于消瘦的人，要责求其脉是否沉取有力。肥胖之人脉象应当沉，现在反而浮，所以要责求其异常。消瘦之人脉象应当浮，现在反而沉，所以要责求其异常。《脉经》说：应当观察病人的大小、长短，脉象都应当符合病人的形体特征，这样为吉；反之则为逆证。肥胖之人脉象细小如丝，但身体涩滞而脉往来滑利；或者身体滑利而脉往来涩滞，都属于死证。前面讲的是形与脉相反，还有脉与病相反，不可不全面列举。这就是《难经》所说的“脉不应病，病不应脉”的情况。
《素问》说：形体壮盛但脉象细弱，气息短少，呼吸困难者，主死。形体消瘦但脉象洪大，胸中气多者，主死。形与气相协调者，主生。脉象三五不调者，主病。形体肌肉已经脱失，即使九候脉象调和，仍然主死。患热病而脉象静迟，泄泻而脉象盛大，失血而脉象实大，病在体内而脉象实坚，病在体表而脉象不实不坚的，都难以治疗。
《难经》说：如果病人闭眼不愿见人，脉象应当得到肝脉弦急而长，如果反而得到肺脉浮涩而短，主死。如果病人闭眼且口渴，心下痞硬，脉象应当得到紧实而数，如果反而得到沉濡而微，主死。这类情况都是脉与病相反，《脉诀》中所缺失的内容，现在修改这首歌的末句以明确这一点。
春季出现秋季的脉象，必定知道会死亡，死亡的时间在庚辛日或申酉时。夏季出现冬季的脉象也是如此，期限在于壬癸日。严冬诊得四季土旺之脉，在戊己日或辰戌时仍是灾厄。秋季出现夏季的脉象也与前述相同，这是因为丙丁火克金所致。季月（每季最后一个月）和六月（季夏）出现春季的脉象，克制发生在甲寅日，应验于病情极重。如果遇到乙卯日也不吉利，这是五行相克（鬼贼）的表现。
《内经》和《难经》都用天干五行来论述相克贼害的关系，《脉诀》又用地支一并论述。如果用干支上下纯为鬼邪之日作为死期，必须等待六十天才能遇到。如果死期很近，何以用克贼来推断？不如以天干一旬为期，根据《内经》来判断，就不会失之拘泥了。《内经》又说：邪气侵犯人体，是以胜相加的方式进行的。到了我所生的日子痊愈（指我生者）。到了我所不胜的日子病情加重。到了生我的日子病情持稳（指生我者）。到了自身当令的日子病情好转。必须确定五脏的脉象，才可以谈论病情间甚的日期。
A person who is physically robust but presents with a pulse indicating disease is termed "Xing Shi" (Walking Corpse). A patient whose pulse appears healthy [also falls into this category] (as examined and stated). Whether the pulse is short or long, and whether the body is fat or thin, the situation is similar. [Careful examination reveals subtle indications] (When the pulse contradicts the disease, it is likewise so.)
The *Nei Jing* (Inner Canon) states: If the form and qi are abundant but the pulse qi is deficient, death ensues. If the pulse qi is abundant but the form and qi are deficient, survival is possible. Zhang Zhongjing stated: When the pulse indicates health while the person is diseased, it is called "Xing Shi" (Walking Corpse). Due to the lack of vigorous vital energy, sudden dizziness, collapse, and loss of consciousness lead to death. When a person is diseased but the pulse is normal, it is called "Nei Xu" (Internal Deficiency), due to the lack of grain-derived essence; although the spirit is weary, there is no suffering. The current *Mai Jue* (Pulse Secrets) states that this situation is also similar, which equates it to "Xing Shi". Therefore, it has been corrected.
Zhang Zhongjing stated: For obese individuals, one must investigate if the pulse is floating upon light pressure; for emaciated individuals, one must investigate if the pulse is deep upon heavy pressure. An obese person's pulse should be deep; if it is now floating, it warrants investigation as abnormal. An emaciated person's pulse should be floating; if it is now deep, it warrants investigation as abnormal. The *Mai Jing* (Pulse Classic) states: One should observe the size and length of the patient; the pulse should correspond to the patient's physical constitution, which is auspicious. The reverse is inauspicious. If an obese person has a pulse fine as silk, yet the body feels rough while the pulse flows smoothly; or the body feels smooth while the pulse flows roughly, both indicate death. The preceding text discussed the contradiction between form and pulse; there is also the contradiction between pulse and disease, which must be comprehensively listed. This refers to what the *Nan Jing* (Classic of Difficult Issues) calls "pulse not corresponding to disease, disease not corresponding to pulse."
The *Su Wen* (Plain Questions) states: If the form is full but the pulse is thin, with shortness of breath and inability to breathe fully, death ensues. If the form is emaciated but the pulse is large, with excessive qi in the chest, death ensues. If form and qi are harmonious, survival is indicated. If the pulse is irregular (three-five unregulated), disease is present. If the flesh and muscles have already wasted away, even if the nine pulses are regulated, death still ensues. In heat diseases, if the pulse is quiet; in diarrhea, if the pulse is large; in blood loss, if the pulse is excess; in internal diseases, if the pulse is solid and firm; in external diseases, if the pulse is not solid and firm—all these are difficult to treat.
The *Nan Jing* states: If a patient closes their eyes and does not wish to see people, the pulse should reflect the Liver pulse: wiry, rapid, and long. If instead, the Lung pulse is obtained: floating, choppy, and short, death ensues. If a patient closes their eyes, feels thirsty, and has a hard mass below the heart, the pulse should be tight, solid, and rapid. If instead, a deep, soft, and faint pulse is obtained, death ensues. These cases all represent the contradiction between pulse and disease, content missing from the *Mai Jue*. The last line of this song has been modified to clarify this.
In spring, obtaining the autumn pulse definitely indicates death; death occurs on Geng/Xin days or Shen/You hours. In summer, obtaining the winter pulse is similarly fatal; the deadline lies in Ren/Gui days. In severe winter, obtaining the pulse of the four seasons (Earth pulses); Wu/Ji days or Chen/Xu hours remain ominous. In autumn, obtaining the summer pulse is the same as before, due to the mutual destruction of Bing/Ding (Fire). In the last month of each season and the sixth month (Late Summer), obtaining the spring pulse; the restriction occurs on Jia/Yin days, corresponding to extreme illness. Even encountering Yi/Mao days is not favorable; this is the mutual destruction (Ghostly Theft) of the Five Elements.
The *Nei Jing* and *Nan Jing* discuss mutual destruction using Heavenly Stems and the Five Elements. The *Mai Jue* additionally discusses Earthly Branches. If one uses the upper and lower positions of Stems and Branches purely as Ghost/Evil days for death, one must wait sixty days to encounter them. If the time of death is near, how can destruction be applied? It is better to use a ten-day period of Heavenly Stems as the timeframe, judging according to the *Nei Jing*, avoiding rigidity. The *Nei Jing* further states: When pathogenic qi invades the body, it acts through superiority and inferiority. Recovery occurs when reaching the element I produce (that which I generate). Worsening occurs when reaching the element that overcomes me. Stability occurs when reaching the element that produces me (that which generates me). Improvement occurs when reaching its own ruling position. One must determine the pulses of the five Zang organs to speak of the periods of remission and worsening.