《脉要精微论》曰∶诊法常以平旦，阴气未动，阳气未散，饮食未进，经脉未盛，络脉调匀，气血未乱，故
乃可诊有过之脉（人身营卫之气，昼则行于阳分，夜则行于阴分，至平旦皆会于寸口，故诊脉当以平旦为常也。
阴气正平而未动，阳气将盛而未散，饮食未进。虚实易明，经脉未盛，络脉调匀，气血未常因动作而扰乱，乃可诊
有过之脉。过者，病也）。切脉动静而视精
明，察五色，观五脏有余不足、六腑强弱，形之盛衰，以此参伍，决死生之分（切者，切近也，手按近体也。
切脉之动静，诊阴阳也；视目之精明，诊神气也，察五色以观脏腑之虚实，审形体以别病势之盛衰。以此数者，
与脉参伍推求，则阴阳表里、虚实寒热自无遁状，可以决死生之分矣。不齐之谓参，剖其异而分之也。相类
之谓伍，比其同而合之也。脉唯一端，诊有数法，此医家之要道也）。
尺内两傍，则季胁也（关前曰寸，关后曰尺。季胁，小肋也，在胁之下，为肾所近，故有季胁之下，皆
尺内主之）；尺外以候肾，尺里以候腹（尺外，尺脉前半部也；尺里，尺脉后半部也。前以候阳，后以候阴，
人身以背为阳，肾附于背，故外以候肾。腹为阴，故里以候腹，而大小肠、膀胱、命门皆在其中矣。诸部言左
右，此独不分者，以两尺皆主乎肾也）。中附上，左外以候肝，内以候膈（中附上者，言附尺之上而居乎中，即关
部也。左外言左关之前半部。内者，言左关之后半部也。肝为阴中之阳，而亦附近于背，故外以候肝。内以候
膈，举膈而中焦之膈膜、胆腑，皆在其中矣）；右外以候胃，内以候脾（右关前半候胃，右关后半候脾，脾胃
皆处中州，而以表里言之，则胃为阳，脾为阴，故外以候胃，内以候脾）。上附上，右外以候肺，内以候胸中
（上附上者，上而又上，则寸部也。五脏之位，肺处至高，故右寸前以候肺。右寸后以候胸中，言胸中而膈膜
之上皆是矣）；左外以候心，内以候膻中（左寸之前以候心，左寸之后以候膻中。膻中者，即心胞络也。按∶
《灵兰秘典》有膻中而无胞络，以膻中为臣使之官，喜乐出焉。《灵枢》叙经脉，有胞络而无膻中，而曰动则
喜笑不休，正与喜乐出焉之句相合。夫喜笑属火之司，则知膻中与心应，即胞络之别名也）。
《平人气象论》曰∶人一呼脉再动，一吸脉亦再动，呼吸定息脉五动，闰以太息，命曰平人。平人者，不病
也（动，至也。一呼再功，一吸再动，一呼一吸合为一息，是一息四至也。呼吸定息脉五动者，当其闰以太息之时
也。历
家三岁一闰，五岁再闰，人应天道，故三息闰一太息，五息再闰一太息。太息者，长息也。此言平人无病之脉。
当以四至为准。若五至便为太过，惟当闰以太息之时，故得五至，苟非太息，仍四至也）。
人一呼脉一动，一吸脉一动，曰少气（呼吸各一动，是一息二至也。二至为迟，迟主寒疾。夫气为阳，
气虚则阳虚，故曰少气）。人─呼脉三动，一吸脉三动而躁，尺热曰病温，尺不热、脉滑曰病风，脉涩曰痹（呼
吸各三动，是一息六至也。六至为数，躁者数之义也。尺热者，尺中六至也。病温犹言患热，非伤寒之温病也。
左尺为水，而数则水涸而热也；右尺为火，而数则火炎而热也，故咸曰病温。尺不数而诸脉滑者，阳邪盛也，故
当病风。涩为血凝气滞，故当病痹也）。人─呼脉四动以上曰死，脉绝不至曰死，乍疏乍数曰死（一呼四动，则
一息八至矣，况以上乎，故知必死。脉绝不至，则营卫已绝。乍疏乍数，则气血溃乱，不死安待）。
《灵枢·根结》篇曰∶一日一夜五十营，以营五脏之精，不应数者，名曰狂生（营者，运也。人之经
脉营运于身者，一日一夜凡五十周，以运五脏之精。凡周身上下、前后左右计二十七脉，共长十六丈二尺。
人之宗气积于胸中，主呼吸而行经络，一呼气行三寸，一吸气行三寸，呼吸定息，脉行六寸。以一息六寸推之，
则一昼一夜凡一万三千五百息，通计五十周于身，脉八百一十丈，其有太过不及，则不应此数矣。狂生者，妄生
也，其生未可保也）。所谓五十营者，五脏皆受气。持其脉口，数其至也（五十营者，五脏所受之气。持寸口
而数其至数，则虚实可考也）。
五十动而不一代者，以为常也，以知五脏之期（当作气）。予之短期者，乍数乍疏也（以为常者，经
常之脉也，可因以知五脏之气也。若乍数乍疏，则阴阳乖乱，死期近矣。短者，近也）。
《三部九候论》曰∶独小者病，独大者病，独疾者病，独迟者病，独热者病，独寒者病，独陷下者病（此言七
诊之法也。独者，谓于三部九候之中，以其独异于诸部者，而推其病之所在也）。
《方盛衰论》曰∶形气有余，脉气不足，死；脉气有余，形气不足，生（此言脉重于形气也。形气有余，
外貌无恙也。脉气不足，五内已伤也，故死。若形虽衰而脉未败，根本犹存，尚可活也。故《三部九候论》
曰∶形肉已脱，九候虽调，犹死，盖脱则大肉去尽，较之不足，殆有甚焉。脾主肌肉，肉脱者脾绝，决无生理）。
《脉要精微论》曰∶持脉有道，虚静为保（虚者，心空而无杂想也。静者，身静而不喧动也。保而不失，
此持脉之道也）。春日浮，如鱼之游在波（春阳虽动，而未全彰，故如鱼之游在波也）；夏日在肤，泛泛乎万
物有余（夏气畅达，万物皆备而无亏欠也。泛泛，盛满之貌）；秋日下肤，蛰虫将去（秋金清肃，盛者渐敛，
如蛰虫之将去而未去也）；冬日在骨，蛰虫周密，君子居室（冬令闭藏，沉伏在骨，如蛰畏寒，深居密处。君子
法天时而居室，退藏于密也）。故曰∶知内者按而纪之，知外者终而始之。此六者，持脉之大法（内言脏气，脏
象有位，故可按而纪也。外言经气，经脉有序，故可终而始也。明此四时内外六法，则病之表里阴阳，皆可灼然
明辨，故为持脉之大法）。
《玉机真藏论》曰，春脉者肝也，东方木也，万物之所以始生也，故其气来，软弱轻虚而滑，端直以长，
故曰弦，反此者病（端直以长，状如弓弦，则有力矣。然软弱轻虚而滑，则弦不至于太劲，宛然春和之象也）。
其气来实而强，此谓太过，病在外；其气来不实而微，此谓不及，病在中（实而强大，则不能软弱轻虚
矣，不实而微，不能端直以长矣，皆弦脉之反也。故上文曰反此者病。外病多有余，内病多不足，大抵然也）。
太过则令人善忘，忽忽眩冒而巅疾；其不及则令人胸痛引背，下则两胁 满（忘，当作怒。《本神》篇曰∶
肝气虚则恐，实则怒。《气交变大论》曰∶岁木太过，忽忽善怒，眩冒巅疾。眩者，目花也。冒者，神昏也。
足厥阴之脉会于巅，贯膈布胁，故见症乃尔）。
夏脉者心也，南方火也，万物之所以盛长也，故其气来盛去衰，故曰钩，反此者病（钩义如木之垂枝，即洪
脉也。其来则盛。其去则衰，阳盛之象）。
其气来盛去亦盛，此谓太过，病在外；其气来不盛去反盛，此谓不及，病在中（来盛去盛，钩之过也。来不
盛去反盛，钩之不及也。去反盛者，非强盛也。凡脉自骨出肤谓之来，自肤入骨谓之去）。
太过则令人身热而肤痛，为浸淫；其不及则令人烦心，上见咳唾，下为气泄（太过则阳有余而病在外，故身
热肤痛。浸淫者，湿热之甚也。不及则君火衰而病在内，故为心不足而烦，火乘金而咳。气泄者，阳气下陷也）。
秋脉者肺也，西方金也，万物之所以收成也，故其气来轻虚以浮，来急去散，故曰浮，反此者病（浮者，轻
虚之别名也。来急去散，亦是状浮之象也，即毛也）。
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（毛而有力为中央坚，
毛而无力为微）。
太过则令人逆气而背痛，愠愠然；其不及则令人喘，呼吸少气而咳，上气见血，下闻病音（肺主气，故太过
则气逆背痛。愠愠者，气郁貌。不及则气短而咳。气不归原，故上气。阴虚内损，故见血；下闻病音者，肠鸣
泄气也）。
冬脉者肾也，北方水也，万物之所以合藏也，故其气来沉以搏，故曰营，反此者病（营者，退藏于密之义也，即沉
石之义也）。
其气来如弹石者，此谓太过，病在外；其去如数者，此谓不及，病在中（弹石者，坚强之象也，如数者，非
真数也，言去之速也）。
太过则令人解 ，脊脉痛而少气不欲言，其不及则令人心悬如病饥， 中清，脊中痛，少腹满，小便变（解
者，懈怠而肢体不收也。 者，形迹困倦也。脊痛者，肾脉所过也。邪气太过，则正气少而不欲言矣。心肾不
交，故心中如饥。 中者，季胁下空软处，肾之所居也。肾脉贯脊属肾络膀胱，故为脊痛、腹满、便变诸症）。
脾脉者，土也，孤脏以灌四旁者也（脾属土，土为万物之母。营运水谷，变化精微，以灌溉于南心北肾、东
肝西肺，故曰四旁。孤脏者，位居中央，寄旺四时之末各十八日，四季共得七十二日。每季三月，各得九十日。
于九十中除去十八日，则每季只七十二日，而为五行分旺之数，总之五七三百五，二五一十，共得三百六十日
以成一岁也）。
善者不可得见，恶者可见（善者，脾之平脉也。脾何以无平脉可见乎？土无定位，亦无定象，古人强名之
曰不浮不沉，不大不小，不疾不徐。意思欣欣，悠悠扬扬，难以名状。此数语者，未尝有定象可指、定形可见也。
不可得见者，即难以名状也。恶者，即太过不及之病脉也）。
其来如水之流者，此谓太过，病在外；如乌之喙者，此谓不及，病在中（按《平人气象论》曰∶坚锐如乌
之喙，如水之流，故脾死。夫如乌之喙者，硬而不和，如水之流者，散而无纪，土德有惭，病在不治，即所谓
恶者可见也）。
《平人气象论》曰∶夫平心脉来，累累如连珠，如循琅 ，曰心平，夏以胃气为本（连珠、琅 ，喻其盛
满温润，即微钩之义也，即胃气之脉也，故曰心平）。病心脉来，喘喘连属，其中微曲，曰心病（喘喘连属，
急数之象也。其中微曲，钩多胃少之义也）。死心脉来，前曲后居，如操带钩，曰心死（前曲者，轻取之而坚大，后居者。
重取之而牢实，如持革带金钩，而冲和之意失
矣，故曰心死）。
平肺脉来，厌厌聂聂，如落榆荚，曰肺平，秋以胃气为本（厌厌聂聂，涩之象也，如落榆荚，毛之象也。轻
浮和缓，为有胃气。此肺之平脉也）。病肺脉来，不上不下，如循鸡羽，曰肺病（不上不下，亦涩也。如循鸡羽
，亦毛也，但毛多胃少，故曰肺病）。死肺脉来，如物之浮，如风吹毛，曰肺死（如物之浮，则无根矣。如风吹
毛，则散乱矣。但毛无胃，故曰肺死）。
平肝脉来，软弱招招，如揭长竿末梢，曰肝平，春以胃气为本（招招，犹迢迢也。揭，高举也。高揭长
竿，梢必和软，和缓弦长，弦而有胃气者也，为肝之平脉）。病肝脉来，盈实而滑，如循长竿，曰肝病（盈实而
滑，弦之太过也。长竿无梢，则失其和缓之意，此弦多胃少，故曰肝病）。死肝脉来，急益劲，如新张弓弦，
曰肝死（劲，强急也。新张弓弦，弦而太过，但弦无胃者也，故曰肝死）。
平脾脉来，和柔相离，如鸡践地，曰脾平，长夏以胃气为本（和柔者，悠悠扬扬也。相离者，不模糊也。
如鸡践地，缓而不迫。胃气之妙也，是为脾平）。病脾脉来，实而盈数，如鸡举足，曰脾病（实而盈数，强急不和
也。如鸡举足之象，此即弱多胃少，为脾之病）。死脾脉来，锐坚如乌之喙，如鸟之距，如屋之漏，如水之流，
曰脾死（如鸟之喙，硬也；如鸟之距，急也；如屋之漏，乱也；如水之流，散也。脾气已绝，见此必死）。
平肾脉来，喘喘累累如钩，按之而坚，曰肾平，冬以胃气为本（喘喘累累如钩，皆心脉之阳也，兼之沉石，则阴阳
和平，肾脉之有胃气者）。病肾脉来，如引葛，按之益坚，曰肾病（引葛者，牵连蔓引也。按之益坚，石多胃少也）。死
肾脉来，
发如夺索，辟辟如弹石，曰肾死（索而曰夺，则互引而劲急矣。辟辟如弹石，但石无胃矣，肾死之诊也）。
《脉要精微论》曰∶夫脉者，血之府也（营行脉中，故为血府。然行是血者，是气为之司也。《逆顺》篇
曰∶脉之盛衰者，所以候血气之虚实，则知此举一血而气在其中，即下文气治、气病，义益见矣）。长则气治，
短则气病（气足则脉长，气虚则脉短），数则烦心，大则病进（心为丙丁之原，故数则烦心。邪盛则脉满，故大
则病进），上盛则气高（上盛者，寸脉盛也。气高者，火亢气逆也），下盛则气胀（下盛者，关尺脉盛也。邪入
于下，故为胀满），代则气衰，细则气少（代脉见而气将绝，细脉见而气不充。曰衰，则少之甚者也），涩则
心痛（血凝气滞则脉涩，故主心痛），浑浑革至如涌泉，病进而色弊；绵绵其去如弦绝，死（浑浑者，汹涌之貌。
《脉要精微论》说：诊脉通常选择在清晨（平旦），此时阴气尚未扰动，阳气尚未耗散，饮食尚未摄入，经脉之气尚未充盛，络脉之气调和均匀，气血未受扰乱，因此才能诊察出有病的脉象（人身营卫之气，白天运行于阳分，夜晚运行于阴分，到了清晨都汇聚于寸口，所以诊脉以清晨为常规。阴气正平和而未扰动，阳气将盛而未耗散，饮食未进。虚实容易辨明，经脉未盛，络脉调和均匀，气血未因动作而扰乱，这才可以诊察出有病的脉象。所谓“过”，就是病）。切按脉搏的动静并观察眼睛的神采，审视面色五色，观察五脏有余或不足、六腑强或弱，以及形体的盛衰，将这些情况相互参照比较，从而决断生死界限（切，是切近的意思，即手按压贴近身体。切按脉搏的动静，是为了诊断阴阳；观察眼睛的精明神采，是为了诊断神气；审视五色以观察脏腑的虚实，审察形体以辨别病势的盛衰。用这几种方法，与脉象相互参伍推求，那么阴阳表里、虚实寒热自然无所遁形，可以决断生死的界限了。“不齐”叫做参，剖析其差异而分别看待；“相类”叫做伍，比较其相同而合并看待。脉象虽只取一端，但诊法有多种，这是医家的关键要领）。
尺部内侧两旁，对应季胁（关前称为寸，关后称为尺。季胁，即小肋，位于胁下，靠近肾脏，所以尺部内侧主候季胁）；尺部外侧用来候肾，尺部内侧用来候腹（尺外，指尺脉的前半部；尺里，指尺脉的后半部。前半部候阳，后半部候阴。人体背部属阳，肾附于背部，所以外侧候肾。腹部属阴，所以内侧候腹，而大小肠、膀胱、命门都在其中。其他部位都分左右，唯独这里不分左右，是因为两尺部都主候肾）。从尺部向上中部连接处，左手外侧候肝，内侧候膈（“中附上”是指附着在尺部之上而居于中间，即关部。左外指左关的前半部。内指左关的后半部。肝为阴中之阳，且也靠近背部，所以外侧候肝。内侧候膈，举膈而言，中焦的膈膜、胆腑都在其中）；右手外侧候胃，内侧候脾（右关前半部候胃，右关后半部候脾。脾胃都位于中州，若从表里来说，胃为阳，脾为阴，所以外侧候胃，内侧候脾）。再向上至上部，右手外侧候肺，内侧候胸中（“上附上”是指再往上，即寸部。五脏的位置，肺处于最高处，所以右寸前部候肺。右寸后部候胸中，言胸中则膈膜以上都是了）；左手外侧候心，内侧候膻中（左寸前部候心，左寸后部候膻中。膻中，即心包络。按：《灵兰秘典》中有膻中没有胞络，称膻中为臣使之官，喜乐由此发出。《灵枢》叙述经脉时，有胞络没有膻中，却说心动则喜笑不休，这与“喜乐出焉”的句子相吻合。喜笑属于火的管辖，就知道膻中与心相应，即是胞络的别名）。
《平人气象论》说：人每呼一次脉搏跳动两次，每吸一次脉搏也跳动两次，一呼一吸之间（定息）脉搏跳动五次，加上偶尔的长息（太息），称为平人（正常健康的人）。（动，即至。一呼两次，一吸两次，一呼一吸合为一息，即一息四至。呼吸定息时脉搏五动，是在偶尔出现长息的时候。历法三年一闰，五年两闰，人应天道，所以三息偶尔一次长息，五息偶尔两次长息。太息，即长息。这里说的是平人无病的脉象。应当以四至为标准。如果五至就算太过，只有在偶尔长息的时候，才能得到五至，如果不是长息，仍是四至）。
人每呼一次脉搏跳动一次，每吸一次脉搏也跳动一次，这叫少气（呼吸各一动，即一息二至。二至为迟脉，迟脉主寒证。气属阳，气虚则阳虚，所以叫少气）。人每呼一次脉搏跳动三次，每吸一次脉搏也跳动三次而且躁急，尺部皮肤发热，这是温病；尺部不发热，脉滑，这是风病；脉涩，这是痹证（呼吸各三动，即一息六至。六至为数脉，躁是数的含义。尺热，指尺部脉数。病温犹言患热病，不是伤寒中的温病。左尺属水，数则水涸而热；右尺属火，数则火炎而热，所以都叫病温。尺部不数而诸脉滑，是阳邪盛，所以当病风。涩是血凝气滞，所以当病痹）。人每呼一次脉搏跳动四次以上，叫死；脉搏断绝不再跳动，叫死；脉搏忽快忽慢，叫死（一呼四动，则一息八至了，何况更多呢，所以知道必死。脉搏断绝不至，说明营卫已绝。忽疏忽数，说明气血溃乱，不死还等什么）。
《灵枢·根结》篇说：一天一夜经脉循环五十周，以营运五脏的精气，如果不合这个数目，名叫狂生（妄生，生命不可保）。（营，即运。人的经脉在身体中运行，一天一夜共五十周，以运化五脏的精气。凡周身上下、前后左右共二十七脉，总长十六丈二尺。人的宗气积聚在胸中，主管呼吸并推动经络，一呼气行三寸，一吸气行三寸，呼吸定息，脉行六寸。以一息六寸推算，则一天一夜共一万三千五百息，总计五十周于身，脉行八百一十丈，如果有太过或不及，就不符合这个数目了。狂生，即妄生，他的生命未必能保全）。所谓五十营，是说五脏都受到气的滋养。持按其脉口，数它的跳动次数（五十营，是五脏所受的气。持寸口而数它的至数，就可以考察虚实了）。
脉搏跳动五十次而没有一次代脉（间歇），认为是常脉，借此可以了解五脏之期（当作气）。给予短期（死期临近）判断的，是脉搏忽快忽慢（认为是常脉，即经常的脉象，可以借此了解五脏之气。如果忽快忽慢，则阴阳乖乱，死期近了。短，即近）。
《三部九候论》说：独小的是病，独大的是病，独快的是病，独慢的是病，独热的是病，独冷的是病，独陷下的是病（这是说七诊的方法。独，是指在三部九候之中，以其与其他各部不同之处，来推断病变所在）。
《方盛衰论》说：形气有余，脉气不足，死；脉气有余，形气不足，生（这是说脉重于形气。形气有余，外貌无病态。脉气不足，内脏已受伤，所以死。如果形体虽衰而脉未败，根本犹存，还可以活。所以《三部九候论》说：形体肌肉已脱，九候虽然调匀，还是死，因为脱是大肉去尽，比不足更严重。脾主肌肉，肉脱者脾绝，绝无生理）。
《脉要精微论》说：持脉有道，虚心静意为保障（虚，指心中空灵而无杂念。静，指身体安静而不喧闹。保持不失，这就是持脉的要道）。春季脉象浮在表面，像鱼游在波浪中（春阳虽动，但未完全显露，所以像鱼游在波中）；夏季脉象在皮肤，泛泛然万物充满（夏气畅达，万物皆备而无亏欠。泛泛，是盛满的样子）；秋季脉象下沉至皮肤之下，像冬眠的虫即将离去（秋金清肃，盛者渐敛，像冬眠的虫将去而未去）；冬季脉象沉伏在骨，像冬眠的虫严密潜伏，君子像天时而居室，退藏于密（冬令闭藏，沉伏在骨，像冬眠虫畏寒，深居密处。君子效法天时而在室内居住，退藏于秘密之处）。所以说：了解内在脏气的，可以通过切按来记录；了解外在经气的，可以从终到始地推究。这六点，是持脉的大法（内指脏气，脏象有定位，所以可按而记录。外指经气，经脉有次序，所以可终而始。明了这四时内外六法，那么病的表里阴阳，都可以明显辨别，所以是持脉的大法）。
《玉机真藏论》说：春脉对应肝，属东方木，是万物开始生长的原因，所以它的脉气来时，软弱轻虚而滑，端直以长，所以叫弦脉，与此相反的即为病（端直以长，形状像弓弦，就有力量了。但软弱轻虚而滑，则弦不至于太劲，宛然是春和的景象）。脉气来时实而强，这叫太过，病在外；脉气来时不实而微弱，这叫不及，病在内（实而强大，就不能软弱轻虚了；不实而微，不能端直以长了，都是弦脉的反象。所以上文说反此者病。外病多有余，内病多不足，大体如此）。太过则使人易怒（原文作忘，据注校正为怒），恍惚眩晕而头顶痛；不及则使人胸痛牵引背部，向下则两胁胀满（忘，当作怒。《本神》篇说：肝气虚则恐，实则怒。《气交变大论》说：岁木太过，恍惚善怒，眩晕头顶痛。眩，眼花；冒，神昏。足厥阴肝经会于巅顶，贯膈布胁，所以出现这些症状）。
夏脉对应心，属南方火，是万物盛大生长的原因，所以它的脉气来时盛而去时衰，所以叫钩脉（洪脉），与此相反的即为病（钩义如树枝下垂，即洪脉。其来则盛，其去则衰，是阳盛的景象）。脉气来时盛，去时也盛，这叫太过，病在外；脉气来时不盛，去时反而盛，这叫不及，病在内（来盛去盛，是钩的过分。来不盛去反盛，是钩的不及。去反盛，并非强盛。凡脉自骨出肤称为来，自肤入骨称为去）。太过则使人身体发热而皮肤疼痛，发生浸淫疮；不及则使人烦心，向上见咳唾，向下为气泄（太过则阳有余而病在外，所以身热肤痛。浸淫，是湿热之甚。不及则君火衰而病在内，所以为心不足而烦，火乘金而咳。气泄，是阳气下陷）。
秋脉对应肺，属西方金，是万物收成原因，所以它的脉气来时轻虚而浮，来急去散，所以叫浮脉（毛脉），与此相反的即为病（浮，是轻虚的别名。来急去散，也是状浮的景象，即毛脉）。脉气来时像毛，中央坚两边虚，这叫太过，病在外；脉气来时像毛而微弱，这叫不及，病在内（毛而有力为中央坚，毛而无力为微）。太过则使人气逆而背痛，郁郁不乐；不及则使人喘，呼吸短气而咳，向上气逆见血，向下闻肠鸣泄气（肺主气，所以太过则气逆背痛。愠愠，是气郁的样子。不及则气短而咳。气不归原，故上气。阴虚内损，故见血；下闻病音，是肠鸣泄气）。
冬脉对应肾，属北方水，是万物合藏的原因，所以它的脉气来时沉而搏指，所以叫营脉（沉石脉），与此相反的即为病（营，是退藏于密的含义，即沉石的含义）。脉气来时像弹石，这叫太过，病在外；脉气去时像数脉（快速），这叫不及，病在内（弹石，是坚强的景象；像数，并非真数，是说去的速度快）。太过则使人懈怠，脊脉痛而少气不想说话；不及则使人心中悬空像饥饿感，季胁下清冷，脊中痛，少腹胀满，小便异常（解，是懈怠而肢体不收。 ，是形迹困倦。脊痛，是肾脉经过的地方。邪气太过，则正气少而不想说话。心肾不交，故心中如饥。 中，是季胁下空软处，肾所居之地。肾脉贯脊属肾络膀胱，所以为脊痛、腹满、便变诸症）。
脾脉属土，是孤脏，用来灌溉四方（脾属土，土为万物之母。营运水谷，变化精微，以灌溉南心北肾、东肝西肺，所以叫四旁。孤脏，位居中央，寄旺四季之末各十八日，四季共得七十二日。每季三月，各得九十日。在九十日中除去十八日，则每季只七十二日，而为五行分旺之数，总之五七三百五，二五一十，共得三百六十日以成一岁）。好的（平脉）看不见，坏的（病脉）才看得见（善，是脾的平脉。脾为什么没有平脉可见？土无定位，也无定象，古人勉强称之为不浮不沉，不大不小，不疾不徐。意思欣欣，悠悠扬扬，难以名状。这几句话，未曾有定象可指、定形可见。不可得见，即难以名状。恶，即太过不及的病脉）。脉气来时像水流一样，这叫太过，病在外；像乌鸦嘴一样，这叫不及，病在内（按《平人气象论》说：坚锐如乌鸦嘴，像水流一样，所以脾死。夫如乌鸦嘴，硬而不和；像水流，散而无纪，土德有惭，病在不治，即所谓恶者可见）。
《平人气象论》说：平人心脉来，累累如连珠，像抚摸琅玕（美玉），叫心平，夏季以胃气为本（连珠、琅玕，比喻其盛满温润，即微钩的含义，即胃气之脉，所以叫心平）。病人心脉来，喘喘连属，其中微曲，叫心病（喘喘连属，是急数的景象。其中微曲，是钩多胃少的含义）。死心脉来，前曲后居，像拿着带钩的革带，叫心死（前曲，轻取而坚大；后居，重取而牢实，像持革带金钩，而冲和之意失去了，所以叫心死）。
平人肺脉来，厌厌聂聂，像落下的榆荚，叫肺平，秋季以胃气为本（厌厌聂聂，是涩的景象，像落下的榆荚，是毛的景象。轻浮和缓，是有胃气。这是肺的平脉）。病人肺脉来，不上不下，像抚摸鸡羽，叫肺病（不上不下，也是涩。像抚摸鸡羽，也是毛，但毛多胃少，所以叫肺病）。死人肺脉来，像物体漂浮，像风吹毛，叫肺死（像物体漂浮，则无根了。像风吹毛，则散乱了。但毛无胃，所以叫肺死）。
平人肝脉来，软弱招招，像高举长竿的末梢，叫肝平，春季以胃气为本（招招，犹迢迢。揭，高举。高揭长竿，梢必和软，和缓弦长，弦而有胃气，是肝的平脉）。病人肝脉来，盈实而滑，像抚摸长竿，叫肝病（盈实而滑，是弦的太过。长竿无梢，则失其和缓之意，此弦多胃少，所以叫肝病）。死人肝脉来，急益劲，像新张开的弓弦，叫肝死（劲，强急。新张弓弦，弦而太过，但弦无胃，所以叫肝死）。
平人脾脉来，和柔相离，像鸡踩地，叫脾平，长夏以胃气为本（和柔，是悠悠扬扬。相离，是不模糊。像鸡踩地，缓而不迫。是胃气的妙处，这是脾平）。病人脾脉来，实而盈数，像鸡举足，叫脾病（实而盈数，强急不和。像鸡举足的景象，这是弱多胃少，为脾的病）。死人脾脉来，锐坚如乌鸦嘴，像鸟爪，像屋漏滴水，像水流，叫脾死（如鸟嘴，硬；如鸟爪，急；如屋漏，乱；如水，散。脾气已绝，见此必死）。
平人肾脉来，喘喘累累如钩，按之而坚，叫肾平，冬季以胃气为本（喘喘累累如钩，都是心脉的阳，兼之沉石，则阴阳和平，是肾脉有胃气）。病人肾脉来，像牵引葛藤，按之更坚，叫肾病（引葛，是牵连蔓引。按之益坚，是石多胃少）。死人肾脉来，发如夺索，辟辟如弹石，叫肾死（索而曰夺，则互引而劲急。辟辟如弹石，但石无胃，是肾死之诊）。
《脉要精微论》说：脉，是血的府库（营气行于脉中，所以为血府。然而运行血者，是气在主宰。《逆顺》篇说：脉的盛衰，是用来候测血气的虚实，就知道这里举一血而气在其中，即下文气治、气病，意义更加显现）。脉长则气治，脉短则气病（气足则脉长，气虚则脉短），脉数则烦心，脉大则病进（心为丙丁之原，所以数则烦心。邪盛则脉满，所以大则病进），上部盛则气高（上部盛，指寸脉盛。气高，是火亢气逆），下部盛则气胀（下部盛，指关尺脉盛。邪入于下，所以为胀满），代脉则气衰，细脉则气少（代脉见而气将绝，细脉见而气不充。曰衰，则是少的极致），涩脉则心痛（血凝气滞则脉涩，所以主心痛），脉象浑浑革至如涌泉，病进而色弊；脉去绵绵如弦绝，死（浑浑，是汹涌的样子。革至，是刚急而至。如涌泉，是来势凶猛。病进而色弊，是病情加重而神色败坏。绵绵其去如弦绝，是去势微弱如弦断，主死）。
The *Lunyu Jingwei* (Treatise on the Essential and Subtle Aspects of Pulse Diagnosis) states: Pulse diagnosis is usually performed at dawn (Pingdan), when Yin Qi (Yin Energy) has not yet stirred, Yang Qi (Yang Energy) has not yet dispersed, food and drink have not been ingested, the Jing Mai (Primary Meridians) are not yet full, the Luo Mai (Collateral Vessels) are harmonious and even, and the Ying Qi (Nutritive Energy) and Xue (Blood) are not yet disturbed. Therefore, only then can one diagnose abnormal pulses (The Ying and Wei energies circulate in the Yang aspects during the day and in the Yin aspects at night; by dawn, they all converge at the Cun Kou (Radial Artery). Thus, pulse diagnosis is conventionally done at dawn. Yin energy is peaceful and undisturbed, Yang energy is about to become abundant but not yet dispersed, and no food has been taken. Deficiency and excess are easily distinguished, the Primary Meridians are not yet full, the Collateral Vessels are harmonious, and the Nutritive Energy and Blood are not disturbed by movement. Only then can pathological pulses be diagnosed. "Guo" refers to disease). By palpating the dynamics of the pulse and observing the clarity of the eyes, examining the five complexions, and observing the excess or deficiency of the Zang Organs (Solid Organs) and the strength or weakness of the Fu Organs (Hollow Organs), as well as the flourishing or declining state of the body form, these factors are cross-referenced to determine the boundary between life and death (Qie means close proximity, i.e., pressing the hand against the body. Palpating the pulse's dynamics diagnoses Yin and Yang; observing the clarity of the eyes diagnoses Shen Qi (Spiritual Energy); examining the five colors observes the deficiency or excess of the Zang and Fu organs; assessing the body form distinguishes the flourishing or declining trend of the disease. By cross-referencing these methods with the pulse, Yin and Yang, Interior and Exterior, Deficiency and Excess, Cold and Heat will naturally reveal themselves, allowing one to determine the boundary of life and death. "Can" means irregularity, analyzing differences separately; "Wu" means similarity, comparing similarities together. Although pulse diagnosis takes one location, there are multiple diagnostic methods; this is the essential path for physicians).
The inner lateral aspect of the Chi position corresponds to the Ji Xie (lower ribs) (Cun is anterior to the Guan position; Chi is posterior to the Guan position. Ji Xie refers to the lower ribs, located below the costal margin, near the Kidney; thus, the inner Chi position governs the Ji Xie). The outer aspect of the Chi position候 (observes/diagnoses) the Kidney, and the inner aspect of the Chi position observes the Abdomen (Chi Wai refers to the anterior half of the Chi pulse; Chi Li refers to the posterior half of the Chi pulse. The anterior half observes Yang, and the posterior half observes Yin. The back of the body belongs to Yang, and the Kidney attaches to the back, so the outer aspect observes the Kidney. The abdomen belongs to Yin, so the inner aspect observes the abdomen, including the Large Intestine, Small Intestine, Bladder, and Ming Men (Gate of Vitality)). Moving up from the middle attachment, the left outer aspect observes the Liver, and the inner aspect observes the Diaphragm ("Zhong Fu Shang" means attaching above the Chi position and residing in the middle, which is the Guan position. Left Wai refers to the anterior half of the left Guan position. Nei refers to the posterior half of the left Guan position. The Liver is Yang within Yin and also near the back, so the outer aspect observes the Liver. The inner aspect observes the Diaphragm; mentioning the diaphragm includes the Middle Jiao (Middle Burner) diaphragm membrane and the Gallbladder). The right outer aspect observes the Stomach, and the inner aspect observes the Spleen (Right Guan anterior half observes the Stomach; Right Guan posterior half observes the Spleen. The Spleen and Stomach both reside in the Central Earth (Middle Jiao). Speaking of Exterior and Interior, the Stomach is Yang and the Spleen is Yin, so the outer aspect observes the Stomach and the inner aspect observes the Spleen). Moving further up to the upper attachment, the right outer aspect observes the Lung, and the inner aspect observes the Chest Center (Shang Fu Shang means moving further up, which is the Cun position. Among the Zang organs, the Lung is at the highest position, so the anterior right Cun observes the Lung. The posterior right Cun observes the Chest Center, meaning everything above the diaphragm). The left outer aspect observes the Heart, and the inner aspect observes the Tan Zhong (Pericardium) (Left Cun anterior observes the Heart; Left Cun posterior observes the Tan Zhong. Tan Zhong is the Pericardium. Note: The *Ling Lan Mi Dian* mentions Tan Zhong but not Pericardium, calling Tan Zhong the "Official of the Envoy," where joy and laughter arise. The *Ling Shu* describes meridians with Pericardium but not Tan Zhong, stating that heart movement causes incessant laughter, which aligns with "joy and laughter arise." Laughter belongs to Fire, indicating Tan Zhong corresponds to the Heart and is an alias for the Pericardium).
The *Ping Ren Qi Xiang Lun* (Treatise on the Normal Person's Qi and Manifestations) states: In one exhalation, the pulse beats twice; in one inhalation, the pulse also beats twice. Between the end of exhalation and inhalation (Ding Xi), the pulse beats five times, occasionally supplemented by a deep sigh (Tai Xi), which is called a Ping Ren (Normal/Healthy Person) (Dong means arrival. Two beats per exhalation, two per inhalation make one Xi (breath cycle), totaling four beats. Five beats occur during the occasional Tai Xi. Just as the calendar has leap years every three or five years, humans correspond to Heaven's Dao, having a Tai Xi every three or five breaths. Tai Xi is a long breath. This describes the pulse of a healthy person without disease. The standard should be four beats. If it is five beats, it is considered excessive; only during the occasional Tai Xi does it reach five beats. Otherwise, it remains four beats).
If a person's pulse beats once per exhalation and once per inhalation, it is called Shao Qi (Deficient Qi) (One beat per exhalation and one per inhalation makes two beats per Xi. Two beats is a Chi (Slow) pulse, which indicates Cold diseases. Qi belongs to Yang; Qi deficiency leads to Yang deficiency, hence Shao Qi). If a person's pulse beats three times per exhalation and three times per inhalation, and is rapid (Zao), with heat in the Chi position, it is a Wen Bing (Warm Disease); if the Chi position is not hot and the pulse is Slippery (Hua), it is a Feng Bing (Wind Disease); if the pulse is Choppy (Se), it is a Bi Syndrome (Obstruction) (Three beats per exhalation and three per inhalation make six beats per Xi. Six beats is a Shu (Rapid) pulse; Zao implies speed. Chi Re means the Chi pulse is rapid. "Bing Wen" here refers to suffering from heat, not specifically the Warm Diseases of Shang Han. The left Chi represents Water; rapidity indicates Water depletion and heat. The right Chi represents Fire; rapidity indicates Fire flaring and heat, so both are called Bing Wen. If the Chi is not rapid but other pulses are Slippery, it indicates excess Yang pathogenic factors, leading to Wind Disease. Se indicates blood coagulation and Qi stagnation, leading to Bi Syndrome). If a person's pulse beats more than four times per exhalation, it indicates death; if the pulse ceases completely, it indicates death; if the pulse is intermittently slow and rapid, it indicates death (Four beats per exhalation mean eight beats per Xi, let alone more, so death is certain. Complete cessation of the pulse means Ying and Wei energies are severed. Intermittent slowness and rapidity indicate chaotic Qi and Blood; death is inevitable).
The *Ling Shu · Gen Jie* chapter states: In one day and night, the Qi circulates fifty times to nourish the essence of the five Zang organs. If it does not conform to this number, it is called Kuang Sheng (Mad Generation/Life) (Ying means operation/circulation. The human meridians circulate through the body fifty times in a day and night to transport the essence of the five Zang organs. There are twenty-seven meridians throughout the body, totaling sixteen zhang and two chi in length. The Zong Qi (Gathering Qi) accumulates in the chest, governing respiration and moving the meridians. One exhalation moves three cun, one inhalation moves three cun, and between breaths, the pulse moves six cun. Calculating from six cun per Xi, there are thirteen thousand five hundred breaths in a day and night, completing fifty cycles in the body, covering eight hundred ten zhang of pulse travel. Any excess or deficiency would not match this number. Kuang Sheng means妄生 (arbitrary generation); life cannot be guaranteed). The so-called fifty cycles mean that all five Zang organs receive Qi. Holding the pulse at the Cun Kou and counting its beats (The fifty cycles refer to the Qi received by the five Zang organs. Holding the Cun Kou and counting its beats allows one to examine deficiency and excess).
Fifty beats without a single Dai pulse (intermittent pulse) is considered normal, allowing one to know the Qi of the five Zang organs. A short-term prognosis (approaching death) is indicated by intermittent slowness and rapidity (Normal refers to the constant pulse, which can reveal the Qi of the five Zang organs. If intermittent slowness and rapidity occur, Yin and Yang are disordered, and death is near. Duan means near).
The *San Bu Jiu Hou Lun* (Treatise on the Three Regions and Nine Positions) states: Uniquely small indicates disease; uniquely large indicates disease; uniquely rapid indicates disease; uniquely slow indicates disease; uniquely hot indicates disease; uniquely cold indicates disease; uniquely sunken indicates disease (This describes the Seven Diagnostic Methods. "Du" (Unique) means identifying the part that differs from the others among the Three Regions and Nine Positions to locate the disease).
The *Fang Sheng Shuai Lun* (Treatise on Approaching Fullness and Decline) states: If Xing Qi (Form and Qi) is in excess but Mai Qi (Pulse Qi) is deficient, death occurs; if Mai Qi is in excess but Xing Qi is deficient, survival is possible (This emphasizes that the pulse is more important than form and Qi. Xing Qi excess means the exterior appears healthy, but Mai Qi deficiency means the interior organs are injured, leading to death. If the form is depleted but the pulse is not failed, the root remains, and survival is possible. Thus, the *San Bu Jiu Hou Lun* states: If flesh is already wasted, even if the nine positions are harmonious, death still occurs, because wasting means complete loss of muscle, which is worse than deficiency. The Spleen governs muscles; muscle wasting indicates Spleen exhaustion, leaving no hope for life).
The *Lunyu Jingwei* states: There is a way to hold the pulse: emptiness and stillness are the guarantee (Xu means the mind is empty without distracting thoughts. Jing means the body is still without noise. Maintaining this without loss is the way of pulse diagnosis). In spring, the pulse floats like a fish swimming in waves (Spring Yang moves but is not fully revealed, like a fish in waves); in summer, it is on the skin, abundant like all things (Summer Qi is smooth and reaching, all things are complete without lack. Fanfan describes abundance); in autumn, it sinks to the skin, like hibernating insects about to leave (Autumn Metal is clear and肃 (solemn); abundance gradually收敛 (converges), like hibernating insects about to depart); in winter, it sinks to the bone, like hibernating insects densely packed, and the gentleman stays indoors (Winter closes and stores, sinking to the bone, like insects fearing cold and dwelling deeply. The gentleman follows Heaven's timing and dwells indoors, hiding in secrecy). Therefore, it is said: To understand the interior, press and record; to understand the exterior, follow from end to beginning. These six points are the great principles of pulse diagnosis (Interior refers to Zang Qi, which has fixed locations, so it can be pressed and recorded. Exterior refers to Jing Qi, which has order, so it can be followed from end to beginning. Understanding these four seasons' interior-exterior six methods allows clear differentiation of disease's interior/exterior and Yin/Yang, making them the great principles of pulse diagnosis).
The *Yu Ji Zhen Cang Lun* (Treatise on the Jade Machine and True Hidden Pulses) states: The Spring pulse corresponds to the Liver, Eastern Wood, the beginning of all things' growth. Thus, its Qi comes soft, weak, light, void, and slippery, straight and long, hence called Xian (String-like). Deviation from this indicates disease (Straight and long resembles a bowstring, implying strength. But being soft, weak, light, void, and slippery prevents the string-like quality from being too rigid, reflecting the harmony of spring). If the Qi comes solid and strong, this is called Tai Guo (Excess), with disease in the Exterior; if the Qi comes insubstantial and weak, this is called Bu Ji (Deficiency), with disease in the Interior (Solid and strong cannot be soft and weak; insubstantial and weak cannot be straight and long; both are deviations from the Xian pulse. Hence, deviation indicates disease. Exterior diseases often have excess, while Interior diseases often have deficiency, generally speaking). Tai Guo causes irritability, dizziness, and headache at the vertex; Bu Ji causes chest pain radiating to the back and distension in the hypochondrium (Wang should be Nu (anger). The *Ben Shen* chapter states: Liver Qi deficiency causes fear, excess causes anger. The *Qi Jiao Bian Da Lun* states: Year of Wood excess causes irritability, anger, dizziness, and vertex pain. Xuan is blurred vision; Mao is mental confusion. The Foot Jueyin Liver meridian meets at the vertex and spreads through the diaphragm and hypochondrium, causing these symptoms).
The Summer pulse corresponds to the Heart, Southern Fire, the cause of all things' flourishing growth. Thus, its Qi comes abundant and departs declining, hence called Gou (Hook). Deviation from this indicates disease (Gou resembles hanging branches, i.e., Hong (Surging) pulse. It comes abundant and departs declining, indicating Yang excess). If the Qi comes abundant and departs abundant, this is Tai Guo, disease in the Exterior; if the Qi comes not abundant but departs abundant, this is Bu Ji, disease in the Interior (Coming abundant and departing abundant is excessive Gou. Coming not abundant and departing abundant is deficient Gou. Departing abundant does not mean strong. Pulse coming out from bone to skin is Lai (coming); entering from skin to bone is Qu (departing)). Tai Guo causes body heat and skin pain, leading to Jin Yin (oozing sores); Bu Ji causes vexation, coughing and spitting upwards, and Qi leakage downwards (Tai Guo means Yang excess and exterior disease, causing heat and pain. Jin Yin is severe damp-heat. Bu Ji means Minister Fire deficiency and interior disease, causing Heart deficiency and vexation, Fire attacking Metal causing cough. Qi leakage is sinking of Yang Qi).
The Autumn pulse corresponds to the Lung, Western Metal, the cause of all things' harvest. Thus, its Qi comes light, void, and floating, rapid in arrival and scattered in departure, hence called Fu (Floating) or Mao (Feather). Deviation from this indicates disease (Fu is another name for light and void. Rapid arrival and scattered departure describe the Fu/Mao pulse). If the Qi comes like hair, firm in the center and void on the sides, this is Tai Guo, disease in the Exterior; if the Qi comes like hair but weak, this is Bu Ji, disease in the Interior (Hair-like with force is firm center; hair-like without force is weak). Tai Guo causes reverse Qi flow and back pain, feeling stifled; Bu Ji causes panting, shortness of breath, cough, upward Qi reversal with blood, and audible sounds downwards (Lung governs Qi; Tai Guo causes Qi reversal and back pain. Yunyun is Qi stagnation. Bu Ji causes shortness of breath and cough. Qi not returning to origin causes upward Qi. Yin deficiency and internal damage cause blood manifestation. Audible sounds downwards refer to intestinal rumbling and gas).
The Winter pulse corresponds to the Kidney, Northern Water, the cause of all things' storage. Thus, its Qi comes deep and pounding, hence called Ying (Camp/Nourishing) or Chen Shi (Deep Stone). Deviation from this indicates disease (Ying means hiding in secrecy, i.e., Deep Stone pulse). If the Qi comes like bouncing stones, this is Tai Guo, disease in the Exterior; if it departs like a rapid pulse, this is Bu Ji, disease in the Interior (Bouncing stones indicate hardness; departing like rapid pulse does not mean truly rapid, but fast departure). Tai Guo causes lethargy, spinal pain, shortness of breath, and unwillingness to speak; Bu Ji causes a feeling of hunger with a suspended heart, coldness in the Ji Xie area, spinal pain, lower abdominal fullness, and urinary changes (Jie is lethargy and limb relaxation. , is physical fatigue. Spinal pain is where the Kidney meridian passes. Excess pathogenic Qi reduces righteous Qi, causing unwillingness to speak. Heart-Kidney non-interaction causes hunger sensation. Zhong is the soft area below the lower ribs, residence of the Kidney. Kidney meridian connects to the spine, Kidney, and Bladder, causing spinal pain, abdominal fullness, and urinary changes).
The Spleen pulse belongs to Earth, the solitary organ that irrigates the four directions (Spleen belongs to Earth, mother of all things. It transports grain and water, transforms essences, and irrigates the South Heart, North Kidney, East Liver, and West Lung, hence "four directions." Solitary organ resides in the center, thriving at the end of each season for eighteen days, totaling seventy-two days. Each season has ninety days; removing eighteen leaves seventy-two, the number for Five Elements thriving. Totaling five sevens three hundred five, two fives ten, equals three hundred sixty days for a year). Good pulses are invisible, bad ones are visible (Good refers to the Spleen's normal pulse. Why is there no visible normal pulse? Earth has no fixed position or image. Ancients named it neither floating nor sunken, neither large nor small, neither rapid nor slow. It is vibrant, leisurely, hard to describe. These words imply no fixed image or form. Invisible means hard to describe. Bad refers to excess or deficient pathological pulses). If it comes like flowing water, this is Tai Guo, disease in the Exterior; like a crow's beak, this is Bu Ji, disease in the Interior (According to *Ping Ren Qi Xiang Lun*: Hard and sharp like a crow's beak, or like flowing water, indicates Spleen death. Crow's beak is hard and unharmonious; flowing water is scattered and unordered. Earth virtue is lacking, disease is incurable, i.e., bad pulses are visible).
The *Ping Ren Qi Xiang Lun* states: A normal Heart pulse comes like linked pearls, like touching Lang Gan (jade), called Xin Ping (Normal Heart), with Stomach Qi as the foundation in summer (Linked pearls and jade symbolize abundance and warmth, i.e., slight Gou, the pulse with Stomach Qi, hence Normal Heart). A diseased Heart pulse comes rapidly connected, slightly curved in the middle, called Xin Bing (Heart Disease) (Rapid connection is urgency; slight curvature means more Gou than Stomach Qi). A dying Heart pulse comes curved at the front and fixed at the back, like holding a belt with a hook, called Xin Si (Death of Heart) (Front curved means firm and large on light pressure; back fixed means solid on heavy pressure, like holding a leather belt with a gold hook, losing harmony, hence Death).
A normal Lung pulse comes gentle and fluttering, like falling elm seeds, called Fei Ping (Normal Lung), with Stomach Qi as the foundation in autumn (Gentle/fluttering is Se (Choppy); falling elm seeds is Mao (Feather). Light, floating, and slow indicates Stomach Qi. This is the normal Lung pulse). A diseased Lung pulse comes neither up nor down, like touching chicken feathers, called Fei Bing (Lung Disease) (Neither up nor down is Se; touching chicken feathers is Mao, but more Mao than Stomach Qi, hence Lung Disease). A dying Lung pulse comes like floating objects, like wind blowing feathers, called Fei Si (Death of Lung) (Floating objects lack root; wind-blown feathers are scattered. Mao without Stomach Qi indicates Death).
A normal Liver pulse comes soft and long, like the tip of a raised bamboo pole, called Gan Ping (Normal Liver), with Stomach Qi as the foundation in spring (Zhaozhao is long. Jie is raising high. Raising a long pole makes the tip soft; soft, slow, string-like, and long with Stomach Qi is the normal Liver pulse). A diseased Liver pulse comes full, solid, and slippery, like touching a long pole, called Gan Bing (Liver Disease) (Full, solid, slippery is excessive Xian. Long pole without tip loses softness; more Xian than Stomach Qi indicates Liver Disease). A dying Liver pulse comes urgent and stiff, like a newly tightened bowstring, called Gan Si (Death of Liver) (Jin is stiff. New bowstring is excessively Xian, with no Stomach Qi, hence Death).
A normal Spleen pulse comes harmonious and soft, distinct like a chicken stepping on ground, called Pi Ping (Normal Spleen), with Stomach Qi as the foundation in late summer (Harmonious is leisurely. Distinct is not blurry. Like a chicken stepping is slow and unhurried. This is the wonder of Stomach Qi, hence Normal Spleen). A diseased Spleen pulse comes solid, full, and rapid, like a chicken lifting its foot, called Pi Bing (Spleen Disease) (Solid, full, rapid is stiff and unharmonious. Like a chicken lifting foot indicates less Stomach Qi, hence Spleen Disease). A dying Spleen pulse comes sharp and hard like a crow's beak, like a bird's claw, like a leaking roof, like flowing water, called Pi Si (Death of Spleen) (Crow's beak is hard; bird's claw is urgent; leaking roof is chaotic; flowing water is scattered. Spleen Qi is exhausted, seeing this means death).
A normal Kidney pulse comes rapid and linked like a hook, firm upon pressure, called Shen Ping (Normal Kidney), with Stomach Qi as the foundation in winter (Rapid and linked like a hook is Heart Yang combined with Deep Stone, indicating Yin-Yang harmony and Stomach Qi in Kidney pulse). A diseased Kidney pulse comes like pulling vines, becoming firmer upon pressure, called Shen Bing (Kidney Disease) (Pulling vines means trailing. Firmer upon pressure means more Stone than Stomach Qi). A dying Kidney pulse comes like competing ropes, cracking like bouncing stones, called Shen Si (Death of Kidney) (Competing ropes mean mutual pulling and stiffness. Cracking like bouncing stones means Stone without Stomach Qi, indicating Kidney Death).
The *Lunyu Jingwei* states: The pulse is the mansion of Blood (Ying Qi flows in the vessels, hence the mansion of Blood. However, Qi governs the movement of Blood. The *Ni Shun* chapter states: Pulse excess/deficiency diagnoses Blood/Qi deficiency/excess, showing that mentioning Blood implies Qi, reinforcing the meanings of Qi health and Qi disease). Long pulse indicates regulated Qi; short pulse indicates Qi disease (Abundant Qi makes pulse long; deficient Qi makes pulse short). Rapid pulse causes vexation; large pulse indicates disease progression (Heart is the source of Bing Ding Fire; rapid pulse causes vexation. Pathogen excess fills the pulse, so large pulse indicates progression). Upper excess causes Qi rising (Upper excess means Cun pulse excess. Qi rising is Fire hyperactivity and Qi rebellion). Lower excess causes abdominal distension (Lower excess means Guan/Chi pulse excess. Pathogen entering lower causes distension). Dai pulse indicates Qi decline; fine pulse indicates Qi scarcity (Dai pulse suggests Qi exhaustion; fine pulse suggests Qi insufficiency. Decline is extreme scarcity). Se pulse causes Heart pain (Blood coagulation and Qi stagnation cause Se pulse, hence Heart pain). Pulse turbid and rigid arriving like a gushing spring indicates disease progression and deteriorated complexion; pulse going绵绵 (continuous/weak) like a broken string indicates death (Hunhun is turbulent. Rui Zhi is rigid arrival. Like a gushing spring is fierce arrival. Disease progression and deteriorated complexion mean worsening condition. Mianmian Qu Ru Xian Jue means weak departure like a broken string, indicating death).