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。
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.