太阳藏何象？岐伯曰∶象三阳而浮也。曰∶少阳藏何象？曰∶象一阳也。一阴误文，阴藏者，滑而不实
也。曰∶阳明藏何象？曰∶象大浮也。太阴脏搏言伏鼓也。二阴搏至，肾沉不浮也。
此名象藏者，六经之本脉也。象三阳而浮者，太阳主表，为诸阳之极盛而在上，故象三阳而浮也。
象一阳者，轻虚以滑是也，象大浮者，阳明胃气之海，其气本大而升，故象浮大也。太阴脏搏，言伏鼓者
，伏言其主阴主内，鼓言其有力，所谓大而缓，不浮者也。二阴搏至，即所谓沉滑者也。其一阳藏者，
滑而不实句，实一阴之误文。盖滑而不实，可言一阴，而不可言一阳。一阳者，轻虚带滑，其滑从浮见。
一阴者，滑而不实，其不实从滑见。要其地为纯阴，阳之所起，实在于此，此为阴阳相错之地，不沉为阴，
故滑而不实也。
所谓三阳者，太阳也。三阳脉至手太阴，弦浮而不沉，决
以度，察以心，合之阴阳之论。
所谓二阳者，阳明也。至手太阴，弦而沉急不鼓，炅至以病皆死。
一阳者，少阳也。至手太阴，上连人迎，弦急悬不绝，此少阳之病也，专阴则死。
三阴者，六经之所主也，交于太阴，伏鼓不浮，上空志心。
二阴至肺，其气归膀胱，外连脾胃。
一阴独至，钩而滑，经绝，气浮不鼓。
此六脉者，乍阴乍阳，交属相并，谬通五脏，合于阴阳，先至为主，后至为客。
前明六经之脉象，此明六部之至寸口而弦急者，当察也。太阳当浮，今乃带弦，则当约以四时高
下之度而决断之，必又察以心，而合之阴阳之论。此不特太阳而然，凡五部皆然也。
阳明浮大，今弦沉急不鼓，是阴胜阳，木乘土也。若是炅至以病，是阳明之阴绝，死矣。
少阳之脉轻虚以滑，今至手太阴上出人迎，脉来弦急而长，浮露不断，则失其所以为少阳矣
。若弦急太甚，是真脏脉见，谓之专阴，可以征其死也。
三阴即脾，故为六经之所主，有母万物之象，和缓基本脉。今见伏鼓不浮，则阴盛阳衰，当病上焦
空虚，志心为阴所伤，皆致不足，故曰上空志心。
二阴至肺者，肾脉上行入肺，出气口，又主水，与肺行降下之令，通调水道，其气归膀胱也。肾能
升降，又即与脾胃，知升降之柄，故曰外连脾胃。外者肾，对肺言，即二阴，为里之义。
一阴独至，则经绝于中，气浮于外，故不能鼓，钩而滑，但弦无胃，生意竭矣。
此六脉者，阴阳皆至于手太阳，是交属相并，谬通五脏，故能合于阴阳也。张景岳曰∶六脉之交，
至有先后，有以阴见阳者，有以阳见阴者。阳脉先至，阴脉后至，则阳为主而阴为客；阴脉先至，阳
脉后至，则阴为主而阳为客。主先至为主，后至为客之谓也。然至有常变，有真假。常阳变阴，常
阴变阳，常者主也，变者客也。变有真假，真变则殆，假变无虞，真者主也，假者客也。客主之义，有
脉体焉，有运气焉，有久暂焉，有顺逆焉，有主之先而后之客者焉，诊之精妙在此。
太阳脏的脉象是什么？岐伯说：其象表现为三阳之脉且浮。问：少阳脏的脉象是什么？答：其象表现为一阳。此处“一阴”为误文，正确应为“阴脏”，即太阴脏，其脉滑而不实。问：阳明脏的脉象是什么？答：其象表现为大且浮。太阴脏搏动有力，表现为伏而鼓指。二阴（少阴）脉至，表现为肾脉沉而不浮。
这被称为“象藏”，是六经的根本脉象。所谓“象三阳而浮”，是因为太阳主表，为诸阳之极盛且在上方，所以脉象表现为三阳且浮。所谓“象一阳”，是指脉轻虚而滑。所谓“象大浮”，是因为阳明为胃气之海，其气本大而升，所以脉象表现为浮大。太阴脏搏动有力，说它“伏鼓”，“伏”指其主阴、主内，“鼓”指其有力，即所谓脉大但缓，不浮。二阴脉至，即所谓沉滑之脉。其中关于“一阳脏者，滑而不实”一句，实为“一阴”的误文。因为“滑而不实”可以说是一阴（太阴），而不能说是一阳（少阳）。一阳（少阳）之脉，轻虚带滑，其滑象从浮象中显现；一阴（太阴）之脉，滑而不实，其不实从滑象中显现。归根结底，其部位属纯阴，阳气所起之处实在于此，这是阴阳交错之地，若不沉则为阴，故表现为滑而不实。
所谓三阳，指的是太阳。其脉至手太阴经部位，表现为弦浮而不沉，应当以四时度数为标准来决断，用心观察，并与阴阳理论相合。
所谓二阳，指的是阳明。其脉至手太阴经部位，表现为弦而沉急，不鼓指，若伴有热邪至而发病，则多致死。
一阳，指的是少阳。其脉至手太阴经部位，上连人迎穴，表现为弦急悬绝不断，这是少阳的病脉，若专见阴脉则死。
三阴，是六经的主宰，交于太阴，脉象伏鼓而不浮，上部空虚，志心受扰。
这六种脉象，乍阴乍阳，交互相并，谬通五脏，符合阴阳规律。先到的脉为主，后到的脉为客。
前面阐明了六经的脉象，这里阐明六部脉至寸口而呈现弦急者，应当仔细察辨。太阳脉本当浮，如今却带弦象，则应当参照四时高下之度数来决断，必须又用心察辨，并与阴阳理论相合。这不仅太阳如此，凡其他五部脉皆如此。
阳明脉本应浮大，如今却弦沉急而不鼓，这是阴胜阳，木乘土。若是热邪至而发病，则是阳明之阴气绝，必死。
少阳之脉本应轻虚以滑，如今至手太阴经部位，上出人迎，脉来弦急而长，浮露不断，这就失去了少阳脉的特征。若弦急太过，便是真脏脉现，称为专阴，可以据此推断其死期。
三阴即脾，所以为六经之主，有母养万物之象，是和缓的基本脉。如今见到伏鼓不浮，则是阴盛阳衰，应当病在上焦空虚，志心被阴邪所伤，皆导致不足，所以说“上空志心”。
二阴至肺，是指肾脉上行入肺，出于气口，又主水，与肺行降下之令，通调水道，其气归于膀胱。肾能升降，又与脾胃相关，知晓升降的关键，所以说“外连脾胃”。这里的“外”指肾，相对于肺而言，即二阴，属于里的含义。
一阴独至，则经脉之气绝于中，气浮于外，所以不能鼓指，脉象钩而滑，但只有弦象而无胃气，生机已竭。
这六脉，阴阳皆至于手太阴经，是交互相并，谬通五脏，所以能合于阴阳。张景岳说：六脉之交至，有先后之分，有以阴见阳者，有以阳见阴者。阳脉先至，阴脉后至，则阳为主而阴为客；阴脉先至，阳脉后至，则阴为主而阳为客。这就是先至为主、后至为客的意思。然而脉至有常变，有真假。常阳变为阴，常阴变为阳，常者为主，变者为客。变有真假，真变则危险，假变无虞，真者为主，假者为客。客主的意义，涉及脉体、运气、久暂、顺逆等方面，有主先至而后至为客的情况，诊脉的精妙就在这里。
What is the pulse image of the Taiyang (Greater Yang) organ? Qibo said: Its image manifests as three-yang and floating. Question: What is the pulse image of the Shaoyang (Lesser Yang) organ? Answer: Its image manifests as one-yang. The phrase "one-yin" here is a textual error; it should refer to the Yin organ, i.e., the Taiyin (Greater Yin) organ, whose pulse is slippery but not solid. Question: What is the pulse image of the Yangming (Bright Yang) organ? Answer: Its image manifests as large and floating. The pulsation of the Taiyin organ is forceful, manifesting as deep and drumming. When the Er-Yin (Lesser Yin / Shaoyin) pulse arrives, it manifests as the Kidney pulse being deep and not floating.
These are called "pulse images of organs," which are the fundamental pulses of the six meridians. The phrase "image of three-yang and floating" exists because Taiyang governs the exterior and represents the peak abundance of all yang energies located superiorly; thus, its pulse image is three-yang and floating. The phrase "image of one-yang" refers to the pulse being light, void, and slippery. The phrase "image of large and floating" exists because Yangming is the sea of Stomach Qi, whose energy is originally large and ascending; thus, its pulse image is floating and large. Regarding the forceful pulsation of the Taiyin organ described as "deep and drumming": "deep" indicates it governs yin and the interior; "drumming" indicates it is forceful, meaning the pulse is large but slow, and not floating. The arrival of the Er-Yin pulse corresponds to the so-called deep and slippery pulse. The sentence regarding the "One-Yang organ being slippery but not solid" is actually a textual error for "One-Yin." Because "slippery but not solid" can describe One-Yin (Taiyin), but cannot describe One-Yang (Shaoyang). The pulse of One-Yang (Shaoyang) is light, void, and carries slipperiness, where its slipperiness is revealed through floatingness. The pulse of One-Yin (Taiyin) is slippery but not solid, where its lack of solidity is revealed through slipperiness. Fundamentally, its location is pure yin, yet the place where yang originates truly lies here; this is a region where yin and yang intermingle. If it does not sink, it is yin, hence it manifests as slippery but not solid.
The so-called Three-Yang refers to Taiyang. When its pulse reaches the position of the Hand-Taiyin Lung meridian, it is wiry, floating, and not deep. It must be judged according to the measure of the four seasons, observed with the mind, and integrated with theories of yin and yang.
The so-called Two-Yang refers to Yangming. When its pulse reaches the position of the Hand-Taiyin Lung meridian, it is wiry, deep, urgent, and does not drum. If accompanied by heat arriving and causing disease, death ensues.
One-Yang refers to Shaoyang. When its pulse reaches the position of the Hand-Taiyin Lung meridian, it connects upwards to the Renying (ST9) point, appearing wiry, urgent, suspended, and unbroken. This is the pathological pulse of Shaoyang; if only yin pulses are seen, death occurs.
Three-Yin is the master of the six meridians, intersecting with Taiyin. Its pulse is deep and drumming, not floating, with emptiness in the upper region affecting the Zhi-Shen (spirit-mind) of the heart.
When the Er-Yin (Shaoyin) pulse reaches the Lung, its qi returns to the Bladder, connecting externally to the Spleen and Stomach.
When One-Yin arrives alone, the pulse is hook-like and slippery; the meridians are severed, the qi floats without drumming.
These six pulses alternate between yin and yang, intersecting and combining, erroneously connecting to the five zang organs, and conforming to yin and yang. The pulse that arrives first is the host (zhu); the pulse that arrives later is the guest (ke).
The preceding text clarified the pulse images of the six meridians; this section clarifies that when the six positions' pulses reach the Cun-Kou (inch position) and appear wiry and urgent, they must be carefully examined. The Taiyang pulse should naturally be floating; now that it carries a wiry quality, one must judge it by the degree of height and depth corresponding to the four seasons, observe it with the mind, and integrate it with yin-yang theory. This applies not only to Taiyang but to all other five positions as well.
Yangming pulse should naturally be floating and large; now that it is wiry, deep, urgent, and non-drumming, this indicates yin overcoming yang, or wood overacting on earth. If heat arrives causing disease, this signifies the exhaustion of yin in Yangming, leading to death.
The Shaoyang pulse should naturally be light, void, and slippery. Now that at the Hand-Taiyin position, extending above to Renying, the pulse comes wiry, urgent, long, floating, exposed, and unbroken, it has lost its characteristic Shaoyang nature. If the wiry urgency is excessive, it reveals the True Zang pulse, termed "exclusive yin," allowing one to predict death.
Three-Yin refers to the Spleen, thus serving as the master of the six meridians, possessing the image of nurturing all things, representing the harmonious and moderate basic pulse. Now seeing deep, drumming, and non-floating qualities indicates yin excess and yang deficiency. Disease should occur in the upper jiao emptiness, with the Zhi-Shen of the heart injured by yin pathogens, resulting in insufficiency; hence it is said "emptiness in the upper region affecting the Zhi-Shen."
"Er-Yin reaching the Lung" means the Kidney pulse ascends into the Lung, emerges at the Qi-Kou (Cun-Kou), governs water, and works with the Lung to execute descending commands, regulating water passages, with its qi returning to the Bladder. The Kidney can ascend and descend, and is connected to the Spleen and Stomach, understanding the pivot of ascent and descent; hence it is said "externally connected to the Spleen and Stomach." Here, "external" refers to the Kidney relative to the Lung; i.e., Er-Yin, signifying the interior.
When One-Yin arrives alone, the meridian qi is severed within, and qi floats externally, thus unable to drum. The pulse is hook-like and slippery, but purely wiry without Stomach Qi; life energy is exhausted.
Regarding these six pulses, both yin and yang reach the Hand-Taiyin position; they intersect and combine, connecting to the five zang organs, thereby conforming to yin and yang. Zhang Jingyue stated: The intersection of the six pulses has sequence. Some show yang through yin, some show yin through yang. If yang pulses arrive first and yin pulses later, yang is the host and yin is the guest; if yin pulses arrive first and yang pulses later, yin is the host and yang is the guest. This is what is meant by "first arrival is host, later arrival is guest." However, pulse arrival has constancy and variation, truth and falsehood. Constant yang changing to yin, constant yin changing to yang: the constant is the host, the variable is the guest. Variations have truth and falsehood; true variation is perilous, false variation is harmless. The true is the host, the false is the guest. The meaning of host and guest involves pulse morphology, vital qi dynamics, duration, and favorable/unfavorable trends. There are cases where the host arrives first and the guest later; the subtlety of diagnosis lies here.