（素问平人气象论）
太阳脉至，洪大以长。（此言人之脉气，必随天地阴阳之化，而为之卷舒也。太阳之气王于谷雨后六十日，是时阳气
太盛，故其脉洪大而长也。）少阳脉至，乍数乍疏，乍短乍长。（少阳之气，王于冬至后六十日，是时阳气尚微，阴气未
退，故长数为阳，疏短为阴，而进退未定也。）阳明脉至，浮大而短。（阳明之气，王于雨水后六十日，是时阳气未盛，
阴气尚存，故脉虽浮大而仍兼短也。愚按∶此论但言三阳而不及三阴，诸家疑为古文脱简者是也。及阅七难所载，则阴
阳俱全。其言少阳之至乍大乍小，乍短乍长。阳明之至，浮大而短。太阳之至，洪大而长。与此皆同。至谓太阴之至，
紧大而长。少阴之至，紧细而微。厥阴之至，沉短而敦。此三阴三阳之辨，乃气令必然之理，盖阴阳有更变，脉必随乎
时也。又曰∶其气以何月各王几日？然。冬至之后得甲子少阳王，复得甲子阳明王，复得甲子太阳王，复得甲子太阴王，
复得甲子少阴王，复得甲子厥阴王。王各六十日，六六三百六十日，以成一岁。此三阳三阴之王时日大要也。据此二说，
则逐节推之可知矣。又按∶至真要大论曰∶厥阴之至其脉弦，少阴之至其脉钩，太阴之至其脉沉，少阳之至大而浮，阳
明之至短而涩，太阳之至大而长。义若与此有不同者，何也？盖此篇以寒暑分阴阳，彼以六气分阴阳也。观者宜各解其
义。详运气类三十一。）
*Suwen: Pingren Qixiang Lun* records: When the Taiyang pulse arrives, it appears surging (Hong), large (Da), and long (Chang). (This states that human pulse qi must contract and expand in accordance with the changes of heaven and earth's yin and yang. The Qi of Taiyang reigns for sixty days after Guyu; at this time, yang qi is excessively abundant, hence the pulse is surging, large, and long.) When the Shaoyang pulse arrives, it is intermittently rapid (Shuo) and sparse (Shu), intermittently short (Duan) and long (Chang). (The Qi of Shaoyang reigns for sixty days after Dongzhi; at this time, yang qi is still slight, and yin qi has not yet receded. Thus, 'long' and 'rapid' represent yang, while 'sparse' and 'short' represent yin, indicating that their advance and retreat are not yet settled.) When the Yangming pulse arrives, it is floating (Fu), large (Da), and short (Duan). (The Qi of Yangming reigns for sixty days after Yushui; at this time, yang qi is not yet abundant, and yin qi still exists. Therefore, although the pulse is floating and large, it also possesses a short quality.) My commentary notes: This discussion only mentions the three Yang pulses and omits the three Yin pulses. Various scholars suspect this is due to missing bamboo slips in the ancient text, which is correct. Upon reviewing the content recorded in *Nanjing: Chapter 7*, both yin and yang are complete. It states: At the arrival of Shaoyang, the pulse is intermittently large and small, short and long; at the arrival of Yangming, it is floating, large, and short; at the arrival of Taiyang, it is surging, large, and long. These correspond with the present text. Regarding the Yin pulses: at the arrival of Taiyin, it is tight (Jin), large, and long; at the arrival of Shaoyin, it is tight, fine (Xi), and minute (Wei); at the arrival of Jueyin, it is deep (Chen), short, and solid (Dun). The distinction among these three yin and three yang pulses is the inevitable principle of seasonal qi commands, as yin and yang undergo alternation, and the pulse must follow the seasonal timing. It further asks: In which months does each qi reign, and for how many days? The answer is: After Dongzhi, upon encountering a Jiazi day, Shaoyang reigns; upon encountering another Jiazi day, Yangming reigns; upon encountering another Jiazi day, Taiyang reigns; upon encountering another Jiazi day, Taiyin reigns; upon encountering another Jiazi day, Shaoyin reigns; upon encountering another Jiazi day, Jueyin reigns. Each reigns for sixty days. Six times sixty equals three hundred and sixty days, completing one year. This is the general outline of the reign periods for the three yin and three yang pulses. Based on these two statements, one can deduce them by each solar term. I further note: *Suwen: Zhiyao Dalun* states: At the arrival of Jueyin, its pulse is wiry (Xian); at the arrival of Shaoyin, its pulse is hook-like (Gou); at the arrival of Taiyin, its pulse is deep (Chen); at the arrival of Shaoyang, it is large and floating; at the arrival of Yangming, it is short and choppy (Se); at the arrival of Taiyang, it is large and long. The meaning seems different from this passage. Why? This chapter distinguishes yin and yang based on cold and heat, whereas that chapter distinguishes them based on the Six Qi (Liuqi). Readers should understand the meaning in each context. See *Yunqi Lei*, Chapter 31, for details.)