小序 叔和《脉经》，似无遗用。乃长短二脉，缺而不载；牢革二脉，混而不分；未尽厥旨也。王常辟
伪诀七表、八里之陋，是矣，而复增长数二脉为九表，短细二脉为十里，又何说哉！脉之动静，固阴阳
所生，其变化不皆为名数所限也。是编二十八脉，悉皆即义辨形，衷极理要。至于主病略同者，则不
加诠释，引而申之，在于达者。
体象 浮在皮毛，如水漂木；举之有余，按之不足。
浮之为义，如木之浮水面也。其脉应于皮毛，故轻手可得，如水中漂木，虽按之使沉，亦将随手而起。
主病 浮脉为阳，其病在表。左寸浮者，头痛目眩。浮在左关，腹胀不宁。左尺得浮，膀胱风热。
右寸浮者，风邪喘嗽。浮在右关，中满不食。右尺得浮，大便难出。
六腑属阳，其应在表，故浮主表病也。高巅之上，惟风可到，杂乱其清阳之气，痛眩之自来。肝为风木之
藏，风胜则木张而肋胀。膀胱受风，风胜热淫，津液自燥，故令小便秘涩。肺受风邪，清肃之令不行，气高
而喘嗽。风木乘脾，中气惫而食减。肾家通主二便，风客下焦，大府燥而不快。
兼脉 无力表虚，有力表实。浮紧风寒，浮缓风湿。浮数风热，浮迟风虚。浮虚暑惫，浮芤失血。
浮洪虚热，浮濡阴虚。浮涩血伤，浮短气病。浮弦痰饮，浮滑痰热。浮数不热，疮疽之兆。
脉非一端，必有兼见之象。或外而偏于六淫，或内而偏于七情，则脉将杂至，然后揆其轻重，以别病情。
如浮脉当即见于皮毛，而取之无力，此气不能应，表虚之象；如力来太过，表实何疑。紧则紧敛，寒之性
也，风中有寒；缓则缓惰，湿之性也，风中有湿。数乃过于鼓动，为风热相搏；迟乃徐徐而至，为风虚无力。
暑伤乎气，气泄则脉虚；营行脉中，血失则脉芤。一则浮取之而如无，气外泄也；一则浮取之而则有，血
中脱也。炎炎上蒸，火之象也，但浮则有表无里，故曰虚热；衰薄之甚，若无其下，故曰阴虚。脉浮而涩，乃
肺脉之应于秋者，若加以身热，则火盛金衰，血日以损；浮涩而短，乃肺家之本脉，其象过短，是真气不
能会于寸口以成权衡，气将竭矣。水饮应沉而言浮者，上焦阳不能运，随着停留；若浮而滑者，则非弦
敛不鼓之象，寒当化热，饮当成痰。浮数理应发热，其不发热而反恶寒者，若有一定不移之痛处，疮疽
之兆矣。
按浮脉法天，轻清在上之象，在卦为干，在时为秋，在人为肺。《素问·玉机真藏论》曰∶“其气来毛而
中央坚，两旁虚，此谓太过，病在外。其气来毛而微，此谓不及，病在中。”又曰∶“太过则气逆而背痛；不及
则喘，少气而咳，上气见血。”《素问·平人气象论》曰∶“平肺脉来，厌厌聂聂，如落榆荚，曰肺平。病肺脉
来，不上不下，如循鸡羽，曰肺病。死肺脉来，如物之浮，如风吹毛，曰肺死。”然肺掌秋金，天地之气，至秋
而降，况金性重而下沉，何以与浮脉相应耶？不知肺金虽沉，而所主者实阳气也。乃自清浊肇分，天以
气运于外而摄水，地以形居中而浮于水者也。是气也，即天之谓也。人形象天，故肺主气，外应皮毛。阳
为外卫，非皮毛乎，此天之象也。其包裹骨肉腑脏于中，此地之象也。血行于皮里肉腠，昼夜周流无端，
此水之象也。合三者而观，非水浮地、天摄水、地悬于中乎？所以圣人作易，取金为气之象。盖大气至清
至刚至健、属乎金者也。非至刚不能摄此水，非至健不能营运无息，以举地之重，故以气属金，厥有旨
哉！王叔和云∶“举之有余，按之不足。”最合浮脉象天之义。黎氏以为如捻葱叶，则混于芤脉矣。崔氏云∶
“有表无里，有上无下。”则脱然无根，又混于散脉矣。伪诀云∶“寻之如太过。”是中候盛满，与浮之名义，
有何干涉乎？须知浮而盛大为洪，浮而软大为虚，浮而柔细为濡，浮弦芤为革，浮而无根为散，浮而中
空为芤。毫厘疑似，相去千里矣。
小序 王叔和的《脉经》，似乎没有遗漏任何用处。然而，长脉和短脉这两类脉象，书中缺失而未记载；牢脉和革脉这两类脉象，混淆而没有区分；未能完全揭示其深意。王常批评伪诀中“七表、八里”说法的陋习，这是正确的，但他又增加长脉、数脉为九表，增加短脉、细脉为十里，这又作何解释呢！脉象的动与静，固然由阴阳所产生，但其变化并不都被名称和数量所限制。本编对二十八脉，都是依据义理辨别形态，穷究理论的要旨。至于主病大致相同的，则不加解释，引申发挥，在于通达的人去领悟。
体象 浮脉位于皮毛之间，就像木头漂在水面上；轻取（举）时感觉有余，重按（按）时感觉不足。
浮脉的意义，就像木头漂浮在水面上一样。它的脉气应合于皮毛，所以轻手就能摸到，就像水中漂着的木头，虽然按压使它下沉，也会随手弹起。
主病 浮脉属于阳脉，其病位在表。左寸部出现浮脉，主头痛、目眩。浮脉出现在左关部，主腹胀、不安宁。左尺部出现浮脉，主膀胱风热。
右寸部出现浮脉，主风邪引起的喘咳。浮脉出现在右关部，主脘腹痞满、不想进食。右尺部出现浮脉，主大便难出。
六腑属阳，其反应在表，所以浮脉主表证。头顶高处，只有风能到达，扰乱了清阳之气，疼痛和眩晕自然而来。肝是风木之脏，风邪偏胜则肝木张弛而胁肋胀满。膀胱受风邪侵袭，风胜则热邪淫溢，津液自然干燥，所以导致小便涩滞不通。肺受风邪侵袭，清肃的功能不能行使，气机上逆而喘咳。风木之邪乘袭脾土，中气疲惫而食欲减退。肾家通管二便，风邪客居下焦，大肠燥结而不通畅。
兼脉 浮而无力主表虚，浮而有力主表实。浮紧脉主风寒，浮缓脉主风湿。浮数脉主风热，浮迟脉主风虚。浮虚脉主暑气伤身致疲乏，浮芤脉主失血。
浮洪脉主虚热，浮濡脉主阴虚。浮涩脉主血伤，浮短脉主气病。浮弦脉主痰饮，浮滑脉主痰热。浮数脉但不发热，是疮疽的先兆。
脉象不单一，必有兼见的征象。或者是外感偏于六淫（风、寒、暑、湿、燥、火），或者是内伤偏于七情（喜、怒、忧、思、悲、恐、惊），那么脉象就会混杂而至，然后揣度其轻重，以辨别病情。
比如浮脉应当见于皮毛，如果取之无力，这是气不能应指，是表虚的征象；如果力量来得太过，表实有什么可疑的呢？紧脉则是紧敛，是寒的特性，表示风中夹寒；缓脉则是缓惰，是湿的特性，表示风中夹湿。数脉乃是鼓动过于频繁，是风热相搏；迟脉乃是徐徐而至，是风邪致虚无力。
暑气伤害人体正气，气泄则脉象虚；营气行于脉中，血液丢失则脉象芤。一种是浮取时好像没有，是气向外泄脱；一种是浮取时有，但中空，是血中脱失。炎炎上蒸，是火的征象，但浮脉只有表而无里，所以说虚热；衰薄得很厉害，好像下面没有了，所以说阴虚。脉浮而涩，是肺脉应于秋季的表现，如果加上身体发热，就是火盛金衰，血日渐损耗；浮涩而短，是肺家的本脉，其象过短，是真气不能在寸口汇聚以形成权衡的标准，气将要竭尽了。水饮本应见沉脉却说浮脉，是因为上焦阳气不能运化，随着停留；如果是浮而滑，就不是弦紧收敛不鼓动的征象，寒应当化为热，饮应当化成痰。浮数脉按理应该发热，如果不发热反而恶寒，如果有固定不移的痛处，就是疮疽的先兆。
按浮脉法天，是轻清在上的征象，在八卦中对应乾卦，在季节对应秋季，在人对应肺。《素问·玉机真藏论》说：“脉气来毛刺而中央坚实，两旁虚弱，这叫太过，病在外。脉气来毛刺而微弱，这叫不及，病在内。”又说：“太过的话，气逆而背痛；不及的话，就喘，少气而咳，上气见血。”《素问·平人气象论》说：“正常的肺脉来，厌厌聂聂，像落下的榆荚，叫肺平。病的肺脉来，不上不下，像触摸鸡羽，叫肺病。死的肺脉来，像物体漂浮，像风吹毛发，叫肺死。”然而肺掌管秋金，天地之气，到了秋天就下降，况且金的性质沉重而下沉，为什么与浮脉相应呢？不知道肺金虽然沉，但它所主的其实是阳气。自从清浊开始分开，天以气运行在外而摄取水，地以形体居中而漂浮在水上。这个气，就是天的体现。人的形象效法天，所以肺主气，外应皮毛。阳作为外卫，不就是皮毛吗，这是天的征象。它包裹骨肉脏腑于其中，这是地的征象。血行于皮里肉腠，昼夜周流无端，这是水的征象。综合这三者来看，不是水浮地、天摄水、地悬于中间吗？所以圣人创作《易经》，取金为气的征象。大概大气至清、至刚、至健，属于金。非至刚不能摄取这水，非至健不能营运不息，以举起大地的重量，所以把气归属于金，其中确有深意啊！王叔和说：“举之有余，按之不足。”最符合浮脉象天的意义。黎氏认为像捻葱叶，那就混淆于芤脉了。崔氏说：“有表无里，有上无下。”那就脱然无根，又混淆于散脉了。伪诀说：“寻之如太过。”这是中候盛满，与浮脉的名义，有什么关系呢？须知浮而盛大为洪脉，浮而软大为虚脉，浮而柔细为濡脉，浮弦芤为革脉，浮而无根为散脉，浮而中空为芤脉。毫厘之间的疑似，相差千里了。
Preface Wang Shuhe's *Mai Jing* (Pulse Classic) seems to leave no utility unexploited. Yet, the Chang Mai (Long Pulse) and Duan Mai (Short Pulse) are missing and not recorded; the Lao Mai (Deep-Firm Pulse) and Ge Mai (Drum-Tapping Pulse) are confused and not distinguished; thus failing to fully reveal its profound meaning. Wang Chang correctly criticized the crude theory of "Seven Superficial and Eight Interior Pulses" in the false pulse manuals, but why did he further add Chang Mai (Long Pulse) and Shuo Mai (Rapid Pulse) to make nine superficial pulses, and Duan Mai (Short Pulse) and Xi Mai (Fine Pulse) to make ten interior pulses? The movement and stillness of pulses certainly arise from Yin and Yang, yet their variations are not limited by names and numbers. This compilation discriminates the forms of the twenty-eight pulses based on their meanings, exhausting the essential principles. For those whose governing diseases are roughly similar, no explanation is added; the extension and elaboration are left for the insightful to comprehend.
Physical Characteristics The Fu Mai (Floating Pulse) is located at the skin and hair level, like a piece of wood floating on water; it feels abundant when lifted lightly (Ju), but insufficient when pressed heavily (An).
The meaning of the Floating Pulse is like wood floating on the surface of water. Its pulse response corresponds to the skin and hair, so it can be felt with light touch, just like wood floating in water; even if pressed down to sink, it will rise back up immediately upon release.
Governing Diseases The Floating Pulse belongs to Yang, and the disease is in the Exterior (Biao). If the Floating Pulse appears at the Left Cun position, it indicates headache and dizziness. If the Floating Pulse appears at the Left Guan position, it indicates abdominal distension and restlessness. If the Floating Pulse is obtained at the Left Chi position, it indicates wind-heat in the Bladder.
If the Floating Pulse appears at the Right Cun position, it indicates wheezing and cough due to wind pathogen. If the Floating Pulse appears at the Right Guan position, it indicates epigastric fullness and loss of appetite. If the Floating Pulse is obtained at the Right Chi position, it indicates difficulty in defecation.
The Six Fu Organs belong to Yang, and their responses are in the Exterior; therefore, the Floating Pulse governs exterior diseases. At the high peak of the head, only wind can reach, disturbing the clear Yang Qi, leading inevitably to pain and dizziness. The Liver is the storehouse of Wind-Wood; when wind prevails, Wood expands, causing hypochondriac distension. When the Bladder is affected by wind, wind prevalence leads to excessive heat, drying the body fluids, thus causing difficult and scanty urination. When the Lung is invaded by wind pathogen, its function of clearing and descending fails, causing Qi to rise excessively resulting in wheezing and cough. Wind-Wood overacting on Spleen Earth exhausts Middle Qi, leading to reduced appetite. The Kidney system governs both urination and defecation; when wind pathogens lodge in the Lower Jiao, the Large Intestine becomes dry and uncomfortable.
Combined Pulses Floating and weak indicate Exterior Deficiency; Floating and forceful indicate Exterior Excess. Floating and Tight (Jin) indicate Wind-Cold; Floating and Slow/Relaxed (Huan) indicate Wind-Dampness. Floating and Rapid (Shuo) indicate Wind-Heat; Floating and Slow (Chi) indicate Wind-Deficiency. Floating and Empty (Xu) indicate exhaustion due to Summer-Heat; Floating and Scallion-Stalk (Kou) indicate blood loss.
Floating and Surging (Hong) indicate deficient heat; Floating and Soft (Ru) indicate Yin deficiency. Floating and Choppy (Se) indicate blood injury; Floating and Short (Duan) indicate Qi disorders. Floating and String-Taut (Xian) indicate phlegm-fluid retention; Floating and Slippery (Hua) indicate phlegm-heat. Floating and Rapid without fever is an omen of carbuncles and sores.
Pulses are not singular; there must be combined manifestations. Whether externally biased towards the Six Exogenous Pathogens (Wind, Cold, Summer-Heat, Dampness, Dryness, Fire) or internally biased towards the Seven Emotions (Joy, Anger, Worry, Thought, Grief, Fear, Fright), the pulse images will become mixed. Then, one must gauge their severity to distinguish the condition.
For instance, if the Floating Pulse should appear at the skin level but is felt as weak upon palpation, this indicates that Qi cannot respond to the finger, which is a sign of Exterior Deficiency; if the force comes too strongly, how can there be doubt about Exterior Excess? Tightness implies contraction, which is the nature of Cold, indicating wind combined with cold; slowness/relaxation implies lethargy, which is the nature of Dampness, indicating wind combined with dampness. Rapidity implies excessive pulsation, representing the struggle between wind and heat; Slowness implies a leisurely arrival, representing weakness due to wind-induced deficiency.
Summer-heat injures Qi; when Qi leaks, the pulse becomes empty. Ying-Qi (Nutritive Qi) circulates within the vessels; when blood is lost, the pulse becomes Kou-like (scallion-stalk). One type feels empty upon light palpation, indicating Qi leaking outward; the other type feels present upon light palpation but hollow inside, indicating depletion within the blood. Scorching upward evaporation is the image of Fire; however, since the Floating Pulse has only the exterior and lacks the interior, it is called deficient heat. Extreme thinning and weakness, feeling as if the lower part is absent, is called Yin deficiency. A Floating and Choppy pulse is the Lung pulse corresponding to Autumn; if accompanied by fever, it signifies Fire excess and Metal deficiency, with blood daily diminishing. Floating, Choppy, and Short is the fundamental pulse of the Lung; if the image is excessively short, it means True Qi cannot converge at the Cun-Kou position to form a standard of balance, indicating Qi is nearly exhausted. Fluid-retention should typically present as Deep (Chen); if it presents as Floating, it is because Upper Jiao Yang Qi fails to transport, allowing fluids to stagnate. If it is Floating and Slippery, it is not the image of string-tight contraction without pulsation; Cold transforms into Heat, and fluid retention transforms into Phlegm. A Floating and Rapid pulse should theoretically involve fever; if there is no fever but rather aversion to cold, and there is a fixed, immovable painful area, it is an omen of carbuncles and sores.
Regarding the Floating Pulse, it models Heaven, representing the quality of being light and clear and residing above. In the Bagua (Eight Trigrams), it corresponds to Qian (Heaven); in seasons, to Autumn; in humans, to the Lung. *Su Wen: Yu Ji Zhen Zang Lun* states: "When the Qi arrives prickling-like with a firm center and empty sides, this is termed 'Excessive,' indicating disease in the Exterior. When the Qi arrives prickling-like but faint, this is termed 'Insufficient,' indicating disease in the Interior." It also states: "Excess leads to rebellious Qi and back pain; insufficiency leads to panting, shortness of breath, and cough, with upper Qi manifesting blood." *Su Wen: Ping Ren Qi Xiang Lun* states: "A normal Lung pulse arrives gently and softly, like falling elm catkins, called Normal Lung. A diseased Lung pulse arrives neither up nor down, like tracing chicken feathers, called Diseased Lung. A dying Lung pulse arrives like a floating object, like wind blowing hair, called Dying Lung." However, the Lung governs Autumn-Metal. The Qi of heaven and earth descends in autumn; moreover, the nature of Metal is heavy and sinks downward. Why does it correspond to the Floating Pulse? One must understand that although Lung-Metal is heavy, what it actually governs is Yang Qi. Since the separation of Clear and Turbid, Heaven moves Qi outside to encompass Water, while Earth occupies the center with form and floats on Water. This Qi is essentially Heaven. Humans mirror Heaven; thus, the Lung governs Qi and corresponds externally to the skin and hair. Yang serves as the external defense, which is indeed the skin and hair; this is the image of Heaven. Encasing bones, flesh, and zang-fu organs within is the image of Earth. Blood circulating in the spaces between skin and muscle, flowing endlessly day and night, is the image of Water. Observing these three together, is it not Water floating Earth, Heaven encompassing Water, and Earth suspended in the middle? Therefore, the Sages created the I Ching, taking Metal as the image of Qi. Generally, the Great Qi is extremely pure, extremely strong, and extremely vigorous, belonging to Metal. Only extreme strength can encompass this Water; only extreme vigor can operate ceaselessly to lift the weight of Earth. Thus, attributing Qi to Metal has profound significance! Wang Shuhe said: "Abundant when lifted, insufficient when pressed." This best fits the meaning of the Floating Pulse modeling Heaven. Li Shi considered it like pinching a scallion stalk, which confuses it with the Kou Mai (Scallion-Stalk Pulse). Cui Shi said: "Having exterior but no interior, having upper but no lower." This describes a pulse detached and rootless, confusing it with the San Mai (Scattered Pulse). The false manual says: "Searching feels like excessive fullness." This refers to fullness at the intermediate pressure, having no relation to the name and meaning of the Floating Pulse. One must know: Floating and grand is the Hong Mai (Surging Pulse); Floating and soft-large is the Xu Mai (Empty Pulse); Floating and soft-fine is the Ru Mai (Soft Pulse); Floating, string-taut, and kou-like is the Ge Mai (Drum-Tapping Pulse); Floating and rootless is the San Mai (Scattered Pulse); Floating and hollow in the middle is the Kou Mai (Scallion-Stalk Pulse). A difference of a hair's breadth in similarity leads to a thousand miles of divergence.