一、仲景之书。精入无伦。非善读。未免滞于语下。诸家论述。各有发明。而聊摄成氏引经析义。尤称详洽。虽
牾附会。间或时有。然诸家莫能胜之。初学不能舍此索途也。悉依旧本。不敢去取。
一、诸家善发仲景之义者。无过南阳。外此如叔维、潜善、洁古、安常、东垣、丹溪、安道。近代如三阳、宇泰诸
君子。单词短语。虽不尽拘长沙辙迹。实深得长沙精义。急为采入。以补六经未发之旨也。
一、是书仲景自序原为十六卷。至叔和次为三十六卷。今坊本仅得十卷。而七八卷又合两为一十卷。仅次遗方。先
后详略。非复仲景叔和之旧矣。今根据辨平脉法为第一卷。自伤寒大例及六经。次第。不复。妄有诠次。止以先后匀适。
约为六卷。其遗方并入论集。便于简阅。大抵因三阳王氏义例云。
问曰。脉有阴阳者。何谓也。答曰。凡脉大、浮、数、动、滑。此名阳也。脉沉、
涩、弱、弦、微。此名阴也。凡阴病见阳脉者生。阳病见阴脉者死。
内经曰。微妙在脉。不可不察。察之有纪。从阴阳始。始之有经。从五行生。兹
首论曰。脉之阴阳者。以脉从阴阳始故也。阳脉有五。阴脉有五。以脉从五行生故也。
阳道常饶。大浮数动滑五者。比之平脉也有余。故谓之阳。阴道常乏。沉涩弱弦
微五者。比之平脉也不及。故谓之阴。伤寒之为病。邪在表。则见阳脉。邪在里。则
见阴脉。阴病见阳脉而主生者。则邪气自里之表。欲汗而解也。如厥阴中风。脉微浮为
欲愈。不浮为未愈者是也。阳病见阴脉而主死者。则邪气自表入里。正虚邪胜。如谵
言妄语。脉沉细者死是也。金匮要略曰。诸病在外者可治。入里者即死。此之谓也。
王三阳云。阴病见阳脉。邪气虽盛。而元气未脱也。阳病见阴脉。邪气既盛。而元
气已脱也。此皆初起便是阴症。便是阳症。固非后来自里之表。自表之里也。何也。
若邪既传里。难得复之表而发汗。况邪气自表入里。此又阳症传阴之常。岂可便断为
死乎。惟阳症脉沉。则阴脉见矣。沉又不数而反见微弱。方是死脉。然则此非元气脱
而何。故成引厥阴中风谵言妄语二条。是自里之表自表之里二句。不能无疑也。
问曰。脉有阳结阴结者。何以别之。答曰。其脉浮而数。能食。不大便者。此为
实。名曰阳结也。期十七日当剧。其脉沉而迟。不能食。身体重。大便反硬名曰阴结
也。期十
四日当剧。
结者。气偏结固。阴阳之气。不得而杂之。阴中有阳。阳中有阴。阴阳相杂以为和。
不相杂以为结。浮、数、阳脉也。能食而不大便。里实也。为阳气结固。阴不得而杂之。
是名阳结。沉、迟、阴脉也。不能食。身体重。阴病也。阴病见阴脉。则当下利。今大
便硬者。为阴气结固。阳不得而杂之。是名阴结。论其数者。伤寒之病。一日太阳。二
日阳明。三日少阳。四日太阴。五日少阴。六日厥阴。至六日为传经尽。七日当愈。七
日不愈者。谓之再传。经言再传经者。再自太阳而传。至十二日再至厥阴。为传经尽。
十三日当愈。十三日不愈者。谓之过经。言再传过太阳之经。亦以次而传之也。阳结
为火。至十七日传少阴水。水能制火。火邪解散则愈。阴结属水。至十四日传阳明土。
土能制水。水邪解散则愈。彼邪气结甚。水又不能制火。土又不能制水。故当剧。内经
曰。一候后则病。二候后则病甚。三候后则病危也。
王文禄云。伤寒传经。阳三日。阴
三日。结者。阴阳偏剧。阳剧于参天。故十七日。阴剧于两地。故十四日。
问曰。病有洒淅恶寒而复发热者何。答曰。阴脉不足。阳往从之。阳脉不足。阴往
乘
之。曰何谓阳不足。答曰。假令寸口脉微。名曰阳不足。阴气上入阳中。则洒淅恶寒
也。曰何谓阴不足。答曰。假令尺脉弱。名曰阴不足。阳气下陷入阴中。则发热也。
一阴一阳谓之道。偏阴偏阳谓之疾。阴偏不足。则阳得而从之。阳偏不足。则阴
得而乘之。阳不足。则阴气上入阳中。为恶寒者。阴胜则寒矣。阴不足。则阳气下陷
入阴中。为发热者。阳胜则热矣。
张兼善云。此章论所以然之理。非病已发于外而言也。凡病伤寒者。皆因荣卫不
足。是以尺寸之脉皆微弱。外邪因得相袭。使阴阳相乘。故洒淅恶寒而复发热也。
阳脉浮。阴脉弱者。则血虚。血虚。则筋急也。
阳为气。阴为血。阳脉浮者。卫气强也。阴脉弱者。荣血弱也。难经曰。气主 之。
血主濡之。血虚则不能濡润经络。故筋急也。
张卿子云。论中卫强荣弱。强字往往失解。
其脉沉者。荣气微也。
内经云。脉者。血之府也。脉实则血实。脉虚则血虚。此其常也。脉沉者。知荣
血内
微也。
其脉浮而汗出如流珠者。卫气衰也。
针经云。卫气者。所以温分肉。充皮毛。肥腠理。司开阖者也。脉浮。汗出如流
珠者。腠理不密。开阖不司。为卫气外衰也。浮主候卫。沉主候荣。以浮沉别荣卫之衰
微。理固然矣。然而衰甚于微。所以于荣言微。而卫言衰者。以其汗出如流珠。为阳
气外脱。所以卫病甚于荣也。
荣气微者。加烧针。则血流不行。更发热而躁烦也。
卫、阳也。荣、阴也。烧针益阳而损阴。荣气微者。谓阴虚也。内经曰。阴虚而内
热。方其内热。又加烧针以补阳。不惟两热相合。而荣血不行。必更外发热。而内躁烦
也。
唐不岩云。流、或作留。非。方其始也。虽微而不得不流者。烧针以迫之也。及其
既也。已衰而不得复行者。烧针以竭之也。
脉蔼蔼如车盖者。名曰阳结也。
蔼蔼如车盖者。大而厌厌聂聂也。为阳气郁结于外。不与阴气和杂也。
王宇泰云。按车盖言浮大。即前浮数之阳结也。
脉累累如循长竿者。名曰阴结也。
累累如循长竿者。连连而强直也。为阴气郁结于内。不与阳气和杂也。
王宇泰云。按长竿者。紧弦也。即前沉迟之阴结也。
脉瞥瞥如羹上肥者。阳气微也。
轻浮而阳微也。
脉萦萦如蜘蛛丝者。阳气衰也。
萦萦、滞也。若萦萦惹惹之不利也。如蜘蛛丝者。至细也。微为阳微。细为阳衰。脉
要曰。微为气微是未至于衰。内经曰。细则气少。以至细为阳衰宜矣。
脉绵绵如泻漆之绝者。亡其血也。
绵绵者。连绵而软也。如泻漆之绝者。前大而后细也。正理论曰。天枢开发。精移
气变。阴阳交会。胃和脉生。脉复生也。阳气前至。阴气后至。则脉前为阳气。后为
阴气。脉来前大后细。为阳气有余而阴气不足。是知亡血。
脉来缓。时一止复来者。名曰结。脉来数。时一止复来者。名曰促。脉阳盛则促。
阴盛
则结。此皆病脉。
脉一息四至曰平。一息三至曰迟。小快于迟曰缓。一息六至曰数。时有一止者。
阴阳之气。不得相续也。阳行也速。阴行也缓。缓以候阴。若阴气胜而阳不能相续。
则脉来缓而时一止。数以候阳。若阳气胜而阴不能相续。则脉来数而时一止。伤寒有
结代之脉。动而中止。不能自还。为死脉。此结促之脉。止是阴阳偏胜而时有一止。即
非脱绝而止。云此皆病脉。
王宇泰云。结、促、代、皆动而中止。但自还为结促。不能自还为代。无常数为
结促。
有常数为代。结促为病脉。代为死脉。不可不辨。
阴阳相搏名曰动。阳动则汗出。阴动则发热。形冷恶寒者。此三焦伤也。
动为阴阳相搏。方其阴阳相搏。而虚者则动。阳动为阳虚故汗出。阴动为阴虚。故
发热也如不汗出发热。而反形冷恶寒者。三焦伤也。三焦者。原气之别使。主行气于阳。
三焦既伤。则阳气不通而微。致身冷而恶寒也。金匮要略曰。阳气不通即身冷。经曰
阳微则恶寒。
若数脉见于关上。上下无头尾。如豆大。厥厥动摇者。名曰动也。
脉经云。阳出阴入。以关为界。关为阴阳之中也。若数脉见于关上。上下无头尾。
如豆大。厥厥动摇者。是阴阳之气相搏也。故名曰动。
王宇泰云。阳升阴降。二者交通。上下往来于尺寸之内。方且冲和安静。焉睹所谓
动者哉。惟夫阳欲升而阴逆之。阴欲降而阳逆之。两者相搏。不得上下。击鼓之势。陇
然高起。而动脉之形着矣。
阳脉浮大而濡。阴脉浮大而濡。阴脉与阳脉同等者。名曰缓也。
阳脉。寸口也。阴脉。尺中也。上下同等。无有偏胜者。是阴阳之气和缓也。非若
迟缓之有邪也。阴阳偏胜者为结为促。阴阳相搏者为动。阴阳气和者为缓。学人不可不
知也。
脉浮而紧者。名曰弦也。弦者。状如弓弦。按之不移也。脉紧者。如转索无常也。
脉经云。弦与紧相类。以弦为虚。故虽紧如弦。而按之不移。不移。则不足也。经曰。
弦则为减。以紧为实。是切之如转索无常而不散。金匮要略曰。脉紧如转索无常者。有
宿食也。
许叔微云。少阳之气通于春。春脉弦者。以应春阳时令之脉也。如浮大而弦。洪
长而弦。浮滑而弦。浮数而弦者。皆为阳也。若夫沉微而弦。沉涩而弦。沉细而弦。
皆为阴症之脉也。仲景以弦脉分阴阳二用之理。其义微矣。
脉弦而大。弦则为减。大则为芤。减则为寒。芤则为虚。寒虚相搏。此名为革。
妇人则半产漏下。男子则亡血失精。
弦则为减。减则为寒。寒者。谓阳气少也。大则为芤。芤则为虚。虚者。谓血少
不足也。所谓革者。言其既寒且虚。则气血改革。不循常度。男子得之。为真阳减而不
能内固。故主亡血失精。妇人得之。为阴血虚而不能滋养。故主半产漏下。
问曰。病有战而汗出。因得解者。何也。答曰。脉浮而紧。按之反芤。此为本虚。
故当战而汗出也。其人本虚。是以发战。以脉浮。故当汗出而解也。
浮为阳。紧为阴。芤为虚。阴阳争则战。邪气将出。邪与正争。其人本虚。是以发
战。正气胜则战。战已。复发热而大汗解也。
若脉浮而数。按之不芤。此人本不虚。若欲自解。但汗出耳。不发战也。
浮、数、阳也。本实阳胜。邪不能与正争。故不发战也。
问曰。病有不战而汗出解者。何也。答曰。脉大而浮数。故知不战汗出而解也。
阳胜则热。阴胜则寒。阴阳争则战。脉大而浮数。皆阳也。阳气全胜。阴无所争。何
战之有。
问曰。病有不战不汗出而解者。何也。答曰。其脉自微。此以曾经发汗。若吐若下。若
亡血。以内无津液。此阴阳自和。必自愈。故不战不汗出而解也。
脉微者。邪气微也。邪气已微。正气又弱。脉所以微。既经发汗、吐下、亡阳、亡
血。内无津液。则不能作汗。得阴阳气和而自愈也。
王宇泰云。此三脉。皆于病将解之时而候之也。
问曰。伤寒三日。脉浮数而微。病患身凉和者。何也。答曰。此为欲解也。解以夜
半。脉浮而解者。 然汗出也。脉数而解者。必能食也。脉微而解者。必大汗出也。
伤寒三日。阳去入阴之时。病患身热。脉浮数而大。邪气传也。若身凉和。脉浮数
而微者。则邪气不传而欲解也。解以夜半者。阳生于子也。脉浮。主 然汗出而解者。
邪从外散也。脉数。主能食而解者。胃气和也。脉微。主大汗出而解者。邪气微也。
王宇泰云。上言脉微。故不汗出而解。此言脉微而解。必大汗出。上以曾经吐下
亡血。邪正俱衰。不能作汗而解。此以未经汗下。血气未伤。正盛邪衰。故大汗出而解。
问曰。脉病欲知愈未愈者。何以别之。答曰。寸口关上尺中三处。大小浮沉迟数同
等。虽有寒热不解者。此脉阴阳为和平。虽剧当愈。
三部脉均等。即正气已和。虽有余邪。何害之有。王三阳云。三处浮沉迟数同等者。
非如成云均等也。各照本部应得脉看。如肺脉当浮。肾脉当沉之谓也。
立夏得洪大脉。
是其本位。其人病。身体苦疼重者。须发其汗。若明日身不疼不重者。不须发汗。若汗
自出者。明日便解矣。何以言之。立夏得洪大脉。是其时脉。故使然也。四时仿此。
脉来应时。为正气内固。虽外感邪气。但微自汗出而亦解尔。内经曰。脉得四时之
顺者。病无他。
问曰。凡病欲知何时得。何时愈。答曰。假令夜半得病。明日日中愈。日中得病。
夜半愈。何以言之。日中得病。夜半愈者。以阳得阴则解也。夜半得病。明日日中愈者。
以阴得阳则解也。
日中得病者。阳受之。夜半得病者。阴受之。阳不和。得阴则和。是解以夜半。阴
不和。得阳则和。是解以日中。经曰。用阳和阴。用阴和阳。
寸口脉浮为在表。沉为在里。数为在腑。迟为在脏。假令脉迟。此为在脏也。
经曰。诸阳浮数为乘腑。诸阴迟涩为乘脏。
趺阳脉浮而涩。少阴脉如经也。其病在脾。法当下利。何以知之。若脉浮大者。气
实血虚也。今趺阳脉浮而涩。故知脾气不足。胃气虚也。以少阴脉弦而浮。才见此为调脉。
故称如经也。若反滑而数者。故知当屎脓也。
趺阳者。胃之脉。诊得浮而涩者。脾胃不足也。浮者以为气实。涩者以为血虚者。
一、张仲景的著作，精妙绝伦，无人能比。如果不善于阅读，难免会拘泥于文字表面。各家论述，各有发明创造，而聊摄（地名）成无己引用经典分析义理，尤其被称为详尽妥帖。虽然偶尔有违背原意或牵强附会的地方，但其他各家都不能胜过他。初学者不能舍弃此书来寻找门径。因此全部依照旧本，不敢随意删减或增补。
二、各家善于阐发张仲景义理的，没有超过南阳（指张仲景）的。除此之外，如叔维、潜善、洁古、安常、东垣、丹溪、安道，近代如三阳、宇泰诸位君子，他们的单词短语，虽然不完全拘泥于长沙（指张仲景，曾任长沙太守）的足迹，但实际上深得长沙的精义。急忙采录进来，以补充六经辨证中未阐发的旨趣。
三、这本书张仲景自序原本为十六卷，到了王叔和整理编次成为三十六卷。现在的坊间刻本仅得十卷，而且第七、第八两卷又合两为一，变成十卷，只剩下遗留的方剂。先后详略，已不再是张仲景和王叔和的原貌了。现在根据《辨平脉法》作为第一卷，从伤寒的大例及六经次第，不再胡乱编排次序，只是按照先后顺序匀称适宜，约分为六卷。将遗留的方剂并入论集中，便于简要阅览。大抵是依据三阳（王三阳）王氏的义例而来。
问：脉象有阴脉和阳脉之分，这是什么意思？
答：凡是脉象大、浮、数、动、滑的，这叫做阳脉。脉象沉、涩、弱、弦、微的，这叫做阴脉。凡是阴病见到阳脉的预后良好（生），阳病见到阴脉的预后不良（死）。
《内经》说：脉理的微妙之处，不可不仔细考察。考察它有纲纪，从阴阳开始。开始有经络，从五行产生。这里首先论述脉之阴阳，是因为脉从阴阳开始的原因。阳脉有五种，阴脉有五种，是因为脉从五行产生的缘故。阳道通常有余，大、浮、数、动、滑这五种脉，比起平脉（正常脉象）来说有余，所以称为阳。阴道通常不足，沉、涩、弱、弦、微这五种脉，比起平脉来说不及，所以称为阴。伤寒这种病，邪气在表，则见阳脉；邪气在里，则见阴脉。阴病见到阳脉而主生的，是因为邪气从里出表，想要通过出汗而解除。比如厥阴中风，脉象微浮表示快要痊愈，不浮表示未愈，就是这个道理。阳病见到阴脉而主死的，是因为邪气从表入里，正气虚弱邪气盛实，比如胡言乱语、神志不清，脉象沉细的死，就是这个道理。《金匮要略》说：各种病邪在表的可以治愈，入里的即死，说的就是这个意思。
王三阳说：阴病见到阳脉，邪气虽然盛实，但元气没有脱失。阳病见到阴脉，邪气既盛实，而元气已经脱失。这些都是初起就是阴证、就是阳证，本来就不是后来从里出表、从表入里。为什么呢？如果邪气已经传入里，很难再回到表而发汗，况且邪气从表入里，这是阳证传阴证的常规情况，怎么可以就断定必死呢？只有阳证出现沉脉，才是见到了阴脉。沉脉如果不数反而出现微弱，这才是死脉。既然是这样，那不就是元气脱失吗？所以成无己引用厥阴中风、谵言妄语两条，是从里出表、自表入里这两句，我不能不怀疑。
问：脉象有阳结和阴结，如何区别它们？
答：脉象浮而数，能进食，不大便的，这是实证，叫做阳结。预计十七日病情会加重。脉象沉而迟，不能进食，身体沉重，大便反而硬结的，叫做阴结。预计十四日病情会加重。
结，是指气机偏聚固结，阴阳之气不能相互混杂。阴中有阳，阳中有阴，阴阳相互混杂才叫和谐，不相互混杂就叫结。浮、数是阳脉，能进食而不大便，是里实。因为阳气结固，阴气不能与之混杂，所以叫阳结。沉、迟是阴脉，不能进食，身体沉重，是阴病。阴病见到阴脉，本该下利，现在大便硬结，是因为阴气结固，阳气不能与之混杂，所以叫阴结。论及其天数，伤寒的病，第一天太阳，第二天阳明，第三天少阳，第四天太阴，第五天少阴，第六天厥阴。到第六天传经完毕，第七天应当痊愈。七天不愈的，叫做再传。经文说再传经，是再次从太阳开始传，到第十二天再次传到厥阴，为传经完毕。第十三日应当痊愈。十三日不愈的，叫做过经。意思是再次传过太阳之经，也依次而传。阳结属火，到第十七日传到少阴水，水能制火，火邪解散则痊愈。阴结属水，到第十四日传到阳明土，土能制水，水邪解散则痊愈。那些邪气结滞很甚，水又不能制火，土又不能制水，所以应当病情加重。《内经》说：一候之后病，二候之后病重，三候之后病危。
王文禄说：伤寒传经，阳三日，阴三日。结者，是阴阳偏剧。阳剧于参天（比喻阳盛极），所以是十七日；阴剧于两地（比喻阴盛极），所以是十四日。
问：有病表现为洒淅恶寒然后又发热的，是什么原因？
答：阴脉不足，阳气往从之；阳脉不足，阴气往乘之。问：什么叫阳不足？答：假如寸口脉微，叫做阳不足。阴气上入阳中，就会洒淅恶寒。问：什么叫阴不足？答：假如尺脉弱，叫做阴不足。阳气下陷入阴中，就会发热。
一阴一阳叫做道，偏阴偏阳叫做疾。阴偏不足，则阳得以从之；阳偏不足，则阴得以乘之。阳不足，则阴气上入阳中，表现为恶寒，这是阴胜则寒。阴不足，则阳气下陷入阴中，表现为发热，这是阳胜则热。
张兼善说：这一章论述的是所以然之理，不是病已经发于外表而言的。凡是患伤寒的人，都是因为营卫不足，所以尺寸之脉都微弱。外邪趁机侵袭，使阴阳相互乘袭，所以洒淅恶寒然后又发热。
阳代表气，阴代表血。阳脉浮，说明卫气强。阴脉弱，说明营血弱。《难经》说：气主煦之，血主濡之。血虚则不能濡润经络，所以筋脉拘急。
张卿子说：论述中卫强营弱，强字往往失去解释。
《内经》说：脉是血的府库。脉实则血实，脉虚则血虚，这是常态。脉沉的，可知营血内微。
《针经》说：卫气，是用来温养分肉，充实皮毛，肥厚腠理，主管开阖的。脉浮，汗出如流珠，是腠理不致密，开阖功能失常，属于卫气外衰。浮主候卫，沉主候营，用浮沉来辨别营卫的衰微，道理固然如此。然而衰败比微弱更严重，所以对营说微，对卫说衰，是因为汗出如流珠，是阳气外脱，所以卫病比营病严重。
卫是阳，营是阴。烧针助阳而损阴。营气微弱，是指阴虚。《内经》说：阴虚而生内热。正当内热时，又加烧针以补阳，不仅两热相合，而且营血不行，必定更加外发热，内躁烦。
唐不岩说：流，有的版本作留，不对。刚开始时，虽然微弱但不得不流动，是因为烧针逼迫它。等到后来，已经衰败而不能复行，是因为烧针耗竭了它。
脉象蔼蔼如车盖的，叫做阳结。
蔼蔼如车盖，是大而厌厌聂聂的样子。这是阳气郁结于外，不与阴气和杂。
脉象累累如循长竿的，叫做阴结。
累累如循长竿，是连连而强直的样子。这是阴气郁结于内，不与阳气和杂。
脉象萦萦如蜘蛛丝的，是阳气衰败。
萦萦，是滞涩的意思。像萦萦惹惹那样不利索。像蜘蛛丝一样，极其细微。微是阳微，细是阳衰。《脉要》说：微是气微，这还未至于衰。《内经》说：细则气少。以至细为阳衰，是很适宜的。
脉象绵绵如泻漆之绝的，是亡血。
绵绵，是连绵而软的样子。如泻漆之绝，是前大而后细。《正理论》说：天枢开发，精移气变，阴阳交会，胃和脉生。脉复生。阳气前至，阴气后至，则脉前为阳气，后为阴气。脉来前大后细，是阳气有余而阴气不足，由此可知是亡血。
脉来缓，时而一次停止后又来的，叫做结脉。脉来数，时而一次停止后又来的，叫做促脉。脉阳盛则促，阴盛则结。这都是病脉。
一息四至叫做平脉。一息三至叫做迟脉。比迟稍快一点叫做缓脉。一息六至叫做数脉。时而有一次停止，是阴阳之气不能相继。阳行速，阴行缓。缓以候阴，如果阴气胜而阳不能相继，则脉来缓而时有一止。数以候阳，如果阳气胜而阴不能相继，则脉来数而时有一止。伤寒有结代脉，动而中止，不能自还，是死脉。这种结促脉，只是阴阳偏胜而时有一止，并不是脱绝而止。所以说这都是病脉。
王宇泰说：结、促、代，都是动而中止。但能自还的叫结促，不能自还的叫代。无常数的是结促，有常数的是代。结促是病脉，代是死脉，不可不分辨。
阴阳相搏叫做动。阳动则汗出，阴动则发热。形体寒冷恶寒的，这是三焦受伤。
动是阴阳相搏，当阴阳相搏时，虚的一方则动。阳动是因为阳虚所以汗出。阴动是因为阴虚所以发热。如果不汗出发热，反而形体寒冷恶寒，是三焦受伤。三焦是原气的别使，主要运行气于阳。三焦既伤，则阳气不通而微弱，导致身冷而恶寒。《金匮要略》说：阳气不通即身冷。经文说：阳微则恶寒。
如果在关上出现数脉，上下无头尾，像豆子大，厥厥动摇的，叫做动脉。
《脉经》说：阳出阴入，以关为界。关是阴阳之中。如果在关上出现数脉，上下无头尾，像豆子大，厥厥动摇的，是阴阳之气相搏，所以叫做动。
王宇泰说：阳升阴降，二者交通，上下往来于尺寸之内，正处于冲和安静状态，哪里能看到所谓的动呢？只有当阳欲升而阴逆之，阴欲降而阳逆之，两者相搏，不得上下，击鼓之势，陇然高起，而动脉的形状才显现出来。
阳脉浮大而濡，阴脉浮大而濡，阴脉与阳脉同等大小的，叫做缓脉。
阳脉是寸口，阴脉是尺中。上下同等，没有偏胜的，是阴阳之气和缓。不像迟缓那样有邪气。阴阳偏胜的为结为促，阴阳相搏的为动，阴阳气和的为缓。学者不可不知道。
脉浮而紧的，叫做弦脉。弦，形状像弓弦，按之不移。脉紧的，像转索无常。
《脉经》说：弦与紧相似，以弦为虚，所以虽然紧如弦，但按之不移。不移，则不足。经文说：弦则为减。以紧为实，是切之如转索无常而不散。《金匮要略》说：脉紧如转索无常的，有宿食。
许叔微说：少阳之气通于春。春脉弦，是以应春阳时令之脉。如浮大而弦，洪长而弦，浮滑而弦，浮数而弦的，都为阳。如果是沉微而弦，沉涩而弦，沉细而弦的，都为阴症之脉。仲景以弦脉分阴阳二用的道理，其意义微妙。
脉弦而大，弦则为减，大则为芤。减则为寒，芤则为虚。寒虚相搏，这叫做革脉。妇人则半产漏下，男子则亡血失精。
弦则为减，减则为寒。寒，是指阳气少。大则为芤，芤则为虚。虚，是指血少不足。所谓革，是说它既寒且虚，则气血改革，不循常度。男子得之，为真阳减而不能内固，所以主亡血失精。妇人得之，为阴血虚而不能滋养，所以主半产漏下。
问：有病战栗而汗出，因而得解的，是什么原因？
答：脉浮而紧，按之反芤，这是因为本虚，所以应当战栗而汗出。其人本虚，所以发战。因为脉浮，所以应当汗出而解。
浮为阳，紧为阴，芤为虚。阴阳争则战。邪气将要外出，邪与正争，其人本虚，所以发战。正气胜则战，战罢，再发热而大汗解。
如果脉浮而数，按之不芤，此人本不虚。如果想要自解，只是汗出而已，不发战。
问：有病不战而汗出解的，是什么原因？
答：脉大而浮数，所以知道不战汗出而解。
阳胜则热，阴胜则寒。阴阳争则战。脉大而浮数，都是阳。阳气全胜，阴无所争，有什么可战的？
问：有病不战不汗出而解的，是什么原因？
答：其脉自微，这是因为曾经发汗，或者吐，或者下，或者亡血，因为内无津液，这是阴阳自和，必定自愈，所以不战不汗出而解。
脉微，是邪气微。邪气已微，正气又弱，脉所以微。既然经过发汗、吐下、亡阳、亡血，内无津液，则不能作汗，得到阴阳气和而自愈。
王宇泰说：这三脉，都是在病将要解的时候诊察的。
问：伤寒三天，脉浮数而微，病人身体凉和的，是什么原因？
答：这是欲解。解在夜半。脉浮而解的，是濈然汗出。脉数而解的，必定能食。脉微而解的，必定大汗出。
伤寒三天，是阳去入阴之时。病人身热，脉浮数而大，是邪气传经。如果身凉和，脉浮数而微，则邪气不传而欲解。解在夜半，是因为阳生于子。脉浮，主濈然汗出而解，是邪从外散。脉数，主能食而解，是胃气和。脉微，主大汗出而解，是邪气微。
王宇泰说：上面说脉微，所以不汗出而解。这里说脉微而解，必大汗出。上面是因为曾经吐下亡血，邪正俱衰，不能作汗而解。这里是因为未经汗下，血气未伤，正盛邪衰，所以大汗出而解。
问：脉病想知道愈未愈，如何区别？
答：寸口、关上、尺中三处，大小浮沉迟数同等，虽然有寒热不解的，此脉阴阳为和平，虽然病重也会愈。
三部脉均等，即正气已和，虽然有残余邪气，有什么害处？王三阳说：三处浮沉迟数同等，不像成无己说的均等。各照本部应得的脉看，如肺脉当浮，肾脉当沉之类。
立夏得洪大脉，是其本位。其人病，身体苦疼重的，须发其汗。如果明天身体不疼不重，不须发汗。如果汗自出的，明天便解了。为什么这样说？立夏得洪大脉，是此时的脉，所以使其然。四季仿照此例。
脉来应时，为正气内固，虽然外感邪气，但微自汗出而亦解。《内经》说：脉得四时之顺者，病无他。
问：凡病想知道何时得，何时愈？
答：假如夜半得病，明日日中愈。日中得病，夜半愈。为什么这样说？日中得病，夜半愈，是因为阳得阴则解。夜半得病，明日日中愈，是因为阴得阳则解。
日中得病者，阳受之。夜半得病者，阴受之。阳不和，得阴则和，是解以夜半。阴不和，得阳则和，是解以日中。经文说：用阳和阴，用阴和阳。
寸口脉浮为在表，沉为在里，数为在腑，迟为在脏。假如脉迟，此为在脏。
趺阳脉浮而涩，少阴脉如经也。其病在脾，法当下利。怎么知道？如果脉浮大，是气实血虚。现在趺阳脉浮而涩，所以知脾气不足，胃气虚。因为少阴脉弦而浮，才见此为调脉，所以称如经。如果反滑而数，所以知当屎脓。
1. Zhang Zhongjing's writings are exquisitely profound, unparalleled. If one is not adept at reading them, one may easily become stuck on the literal words. Various commentaries have their own innovations, but Cheng Wuji from Liaocheng, by citing classics to analyze meanings, is particularly praised for being detailed and accurate. Although there are occasional instances of contradiction or forced interpretation, no other school can surpass him. Beginners cannot abandon this text to find a path. Therefore, I have retained the old editions entirely, daring not to make any deletions or additions.
2. Among various schools, none excels in elucidating Zhang Zhongjing's principles more than Nanyang (referring to Zhang Zhongjing). Besides him, such figures as Shuwei, Qianshan, Jiegu, Anchang, Dongyuan, Danxi, and Andao, and in recent times, scholars like Sanyang and Yutai, though their concise phrases do not strictly adhere to Changsha's (Zhang Zhongjing) footsteps, actually deeply grasp his essence. I hasten to collect them to supplement the unelucidated aspects of the Six Channels.
3. In Zhang Zhongjing's preface, the original work consisted of sixteen volumes. Later, Wang Shuhe reorganized it into thirty-six volumes. Current printed editions only contain ten volumes, with volumes seven and eight merged, leaving only residual prescriptions. The sequence and detail differ significantly from the originals of Zhang Zhongjing and Wang Shuhe. Now, based on "Differentiating Normal Pulse Methods" as Volume One, covering general principles of Cold Damage and the sequence of the Six Channels, without arbitrary rearrangement, but arranging them logically and appropriately, I have condensed it into approximately six volumes. Residual prescriptions are incorporated into the discussions for easier reference. This generally follows the principles of Mr. Wang Sanyang.
Question: What does it mean that pulses have Yin and Yang?
Answer: Pulses that are large, floating, rapid, moving, and slippery are named Yang pulses. Pulses that are deep, choppy, weak, string-taut, and minute are named Yin pulses. Generally, if a Yin disease presents with a Yang pulse, survival is indicated; if a Yang disease presents with a Yin pulse, death is indicated.
The *Neijing* states: The subtlety lies in the pulse, which must not be overlooked. Examination has its guidelines, starting with Yin and Yang. Guidelines have their classics, originating from the Five Elements. Here, we first discuss the Yin and Yang of pulses because pulses begin with Yin and Yang. There are five Yang pulses and five Yin pulses, reflecting the generation from the Five Elements. The Way of Yang is usually abundant; the five pulses—large, floating, rapid, moving, slippery—are surplus compared to the normal pulse, hence called Yang. The Way of Yin is usually deficient; the five pulses—deep, choppy, weak, string-taut, minute—are insufficient compared to the normal pulse, hence called Yin. In Cold Damage disease, when pathogens are in the exterior, Yang pulses appear; when pathogens are in the interior, Yin pulses appear. When a Yin disease presents with a Yang pulse indicating survival, it means pathogens are moving from interior to exterior, seeking resolution through sweating. For example, in Jueyin wind strike, a slightly floating pulse indicates impending recovery, while a non-floating pulse indicates no recovery. Conversely, when a Yang disease presents with a Yin pulse indicating death, it means pathogens move from exterior to interior, with righteous Qi deficient and pathogens victorious. For instance, delirious speech and a deep, fine pulse indicate death. The *Jingui Yaolue* states: Diseases where pathogens remain in the exterior are treatable; those entering the interior are fatal. This refers to this principle.
Wang Sanyang says: When a Yin disease presents with a Yang pulse, although pathogens are vigorous, the primal Qi has not collapsed. When a Yang disease presents with a Yin pulse, pathogens are vigorous, and primal Qi has collapsed. These refer to conditions that are Yin or Yang syndromes from the onset, not necessarily shifting from interior to exterior or vice versa later. Why? Once pathogens transmit to the interior, it is difficult to return them to the exterior for sweating. Moreover, pathogens moving from exterior to interior is the normal progression of Yang syndrome transmitting to Yin. How can one immediately declare death? Only if a Yang syndrome presents with a deep pulse, revealing a Yin pulse, and if the deep pulse is neither rapid but instead weak and minute, is it a death pulse. Thus, isn't this a collapse of primal Qi? Therefore, I have doubts about Cheng Wuji's citation of the two cases of Jueyin wind strike and delirious speech regarding "moving from interior to exterior" and "from exterior to interior."
Question: How to distinguish between Yang Jie (binding/knotting) and Yin Jie?
Answer: If the pulse is floating and rapid, the patient can eat but has no bowel movement, this is excess, named Yang Jie. It is expected to worsen on the seventeenth day. If the pulse is deep and slow, the patient cannot eat, feels heavy, and has hard stool, this is named Yin Jie. It is expected to worsen on the fourteenth day.
Jie refers to qi binding firmly, where Yin and Yang qi do not mix. Yin contains Yang, Yang contains Yin; harmony arises from their mixture, while binding arises from lack thereof. Floating and rapid are Yang pulses; ability to eat but no bowel movement indicates interior excess. Due to Yang qi binding firmly, Yin qi cannot mix, hence Yang Jie. Deep and slow are Yin pulses; inability to eat and heaviness indicate Yin disease. A Yin disease presenting with a Yin pulse should typically result in diarrhea; however, hard stool here indicates Yin qi binding firmly, preventing Yang qi from mixing, hence Yin Jie. Regarding the days: In Cold Damage, Day 1 is Taiyang, Day 2 Yangming, Day 3 Shaoyang, Day 4 Taiyin, Day 5 Shaoyin, Day 6 Jueyin. Transmission completes on Day 6. Recovery is expected on Day 7. If not recovered by Day 7, it is called "re-transmission," restarting from Taiyang to Jueyin by Day 12. Recovery is expected on Day 13. If not recovered by Day 13, it is called "passing the meridian," continuing transmission past Taiyang. Yang Jie belongs to Fire; by Day 17, it transmits to Shaoyin Water, which controls Fire, leading to resolution. Yin Jie belongs to Water; by Day 14, it transmits to Yangming Earth, which controls Water, leading to resolution. If pathogens bind severely, Water cannot control Fire, nor Earth control Water, so the condition worsens. The *Neijing* states: After one pentad, illness occurs; after two pentads, illness worsens; after three pentads, illness becomes critical.
Wang Wenlu says: In Cold Damage transmission, Yang takes three days, Yin takes three days. Binding implies extreme imbalance. Yang extreme corresponds to "Can Tian" (high heaven), hence seventeen days; Yin extreme corresponds to "Di Li" (earthly places), hence fourteen days.
Question: Why does a patient experience chills followed by fever?
Answer: When Yin pulse is deficient, Yang qi moves to join it; when Yang pulse is deficient, Yin qi moves to invade it. What is Yang deficiency? If the Cun (inch) pulse is minute, it is called Yang deficiency. Yin qi ascending into the Yang region causes chills. What is Yin deficiency? If the Chi (cubit) pulse is weak, it is called Yin deficiency. Yang qi sinking into the Yin region causes fever.
One Yin and one Yang constitute the Dao; partial Yin or partial Yang constitutes disease. If Yin is partially deficient, Yang can join it; if Yang is partially deficient, Yin can invade it. Yang deficiency leads to Yin qi entering the Yang region, causing chills (Yin excess brings cold). Yin deficiency leads to Yang qi sinking into the Yin region, causing fever (Yang excess brings heat).
Zhang Jianshan says: This chapter discusses the underlying mechanism, not just external symptoms. All Cold Damage cases stem from deficiency of Ying and Wei, resulting in weak Cun and Chi pulses. External pathogens exploit this, causing Yin and Yang to invade each other, leading to chills and fever.
If Yang pulse is floating and Yin pulse is weak, blood is deficient. Blood deficiency leads to tendon tension.
Yang represents Qi, Yin represents Blood. A floating Yang pulse indicates strong Wei Qi. A weak Yin pulse indicates weak Ying Blood. The *Nanjing* states: Qi warms, Blood moistens. Blood deficiency fails to moisten meridians, causing tendon tension.
Zhang Qingzi notes: In discussions of strong Wei and weak Ying, the character "strong" is often misunderstood.
A deep pulse indicates weak Ying Qi.
The *Neijing* states: The pulse is the residence of Blood. Full pulse means full Blood; empty pulse means deficient Blood. This is the norm. A deep pulse indicates internal deficiency of Ying Blood.
A floating pulse with sweat beads flowing like pearls indicates declining Wei Qi.
The *Zhenjing* states: Wei Qi warms muscles, fills skin, thickens pores, and controls opening/closing. A floating pulse with profuse sweating indicates loose pores and failed control, signifying external decline of Wei Qi. Floating monitors Wei, Deep monitors Ying; using floating/deep to distinguish Ying/Wei decline is logical. However, decline is more severe than weakness. Hence, Ying is described as "weak" and Wei as "declining," because profuse sweating indicates external collapse of Yang Qi, making Wei pathology more severe than Ying.
In cases of weak Ying Qi, applying moxibustion (burning needle) impedes blood flow, causing further fever and restlessness.
Wei is Yang, Ying is Yin. Moxibustion boosts Yang but damages Yin. Weak Ying Qi implies Yin deficiency. The *Neijing* states: Yin deficiency generates internal heat. Adding moxibustion to boost Yang during internal heat combines heat sources, impeding Ying Blood, causing external fever and internal restlessness.
Tang Buyan clarifies: "Flowing" should not be read as "staying." Initially, despite weakness, flow is compelled by moxibustion. Later, having declined, flow ceases due to exhaustion by moxibustion.
A pulse resembling a chariot canopy is named Yang Jie.
Resembling a chariot canopy, it is large yet gentle, indicating Yang qi bound externally, failing to harmonize with Yin.
Wang Yutai notes: Describing a chariot canopy implies floating and large, corresponding to the previously mentioned floating/rapid Yang Jie.
A pulse resembling touching a long bamboo pole is named Yin Jie.
Resembling a long bamboo pole, it is continuous and rigid, indicating Yin qi bound internally, failing to harmonize with Yang.
Wang Yutai notes: Long bamboo implies tight and string-taut, corresponding to the previously mentioned deep/slow Yin Jie.
A pulse resembling fat floating on soup indicates weak Yang Qi.
Lightly floating and Yang-deficient.
A pulse resembling a spider's silk indicates declining Yang Qi.
"Yingying" implies sluggishness. Like a spider's silk, it is extremely thin. Minute indicates weak Yang; thin indicates declining Yang. The *Mai Yao* states: Minute indicates weak Qi, not yet declined. The *Neijing* states: Thin indicates little Qi. Thus, extreme thinness signifies declining Yang.
A pulse continuous like the end of pouring lacquer indicates loss of Blood.
Continuous and soft. Like the end of pouring lacquer, it is large initially then thin. The *Zheng Li Lun* states: Heavenly pivot opens, essence shifts, Qi changes, Yin-Yang meets, Stomach harmonizes, Pulse generates. Pulse regeneration involves Yang Qi arriving first, Yin Qi later. Pulse large initially then thin indicates Yang excess and Yin deficiency, confirming blood loss.
A slow pulse with intermittent stops is named Jie (knotted). A rapid pulse with intermittent stops is named Cu (hasty). Yang excess causes Cu; Yin excess causes Jie. These are pathological pulses.
Four breaths per cycle is normal. Three breaths is slow. Slightly faster than slow is緩 (slow/gentle). Six breaths is rapid. Intermittent stops indicate failure of Yin and Yang Qi to succeed each other. Yang moves fast, Yin moves slow. Monitoring Yin via slowness: if Yin excess prevents Yang succession, the pulse is slow with stops. Monitoring Yang via speed: if Yang excess prevents Yin succession, the pulse is rapid with stops. Cold Damage features Jie and Dai pulses, stopping and failing to return, indicating death. Jie and Cu pulses stop due to Yin/Yang imbalance but return, unlike Dai which fails to return. Hence, they are pathological, not terminal.
Wang Yutai clarifies: Jie, Cu, and Dai all stop intermittently. Returning is Jie/Cu; not returning is Dai. Irregular intervals are Jie/Cu; regular intervals are Dai. Jie/Cu are pathological; Dai is terminal. Distinction is crucial.
Interaction of Yin and Yang is named Dong (moving). Yang Dong causes sweating; Yin Dong causes fever. Cold body and aversion to cold indicate Sanjiao injury.
Dong results from Yin-Yang interaction. Deficiency causes movement. Yang Dong (Yang deficiency) causes sweating. Yin Dong (Yin deficiency) causes fever. If no sweating/fever but cold body/aversion, it is Sanjiao injury. Sanjiao is the envoy of Yuan Qi, governing Qi movement in Yang. Injury blocks Yang Qi, causing cold and aversion. The *Jingui Yaolue* states: Blocked Yang Qi causes cold. Scripture states: Minute Yang causes aversion.
If a rapid pulse appears at Guan (barrier), without head or tail, bean-sized, trembling, it is named Dong.
The *Mai Jing* states: Yang exits, Yin enters, bounded by Guan. Guan is the center of Yin/Yang. Rapid pulse at Guan, bean-sized, trembling, indicates Yin-Yang interaction, hence Dong.
Wang Yutai explains: Yang rises, Yin descends, communicating within Cun and Chi. In harmony, no movement is seen. When Yang seeks to rise but Yin opposes, and Yin seeks to descend but Yang opposes, they clash, unable to move up/down, creating a drum-beat effect, manifesting as Dong.
If Yang pulse is floating, large, and soft, and Yin pulse is floating, large, and soft, equal in magnitude, it is named Huan (relaxed/slow).
Yang pulse is Cun; Yin pulse is Chi. Equal magnitude without excess indicates harmonious Yin-Yang Qi, unlike Chi/Huan which involve pathogens. Excess Yin/Yang causes Jie/Cu; interaction causes Dong; harmony causes Huan. Scholars must know this.
Floating and tight pulse is named Xian (string-taut). Xian resembles a bowstring, firm upon pressure. Tight pulse resembles twisting cords.
The *Mai Jing* states: Xian and Jin are similar. Xian is deficiency; though tight like a string, it remains firm, indicating insufficiency. Scripture: Xian implies reduction. Jin is excess; feels like twisting cords without scattering. *Jingui Yaolue*: Tight pulse like twisting cords indicates food retention.
Xu Shimicro says: Shaoyang Qi connects to Spring. Spring pulse is Xian, responding to Spring Yang season. Floating-large-Xian, surging-long-Xian, floating-slippery-Xian, floating-rapid-Xian are all Yang. Deep-micro-Xian, deep-choppy-Xian, deep-thin-Xian are all Yin syndrome pulses. Zhang Zhongjing's differentiation of Xian into Yin/Yang uses is subtle.
Xian and large pulse: Xian implies reduction (cold); Large implies Kou (hollow) (deficiency). Reduction implies cold; Kou implies deficiency. Cold and deficiency combine, named Ge (leather) pulse. In women, it indicates miscarriage or bleeding; in men, blood loss or essence depletion.
Xian implies reduction (cold), meaning low Yang Qi. Large implies Kou (hollow), meaning low Blood Qi. Ge pulse indicates both cold and deficiency, altering Qi/Blood norms. Men get it due to true Yang deficiency failing to secure interior, causing blood/essence loss. Women get it due to Yin Blood deficiency failing to nourish, causing miscarriage/bleeding.
Question: Why does a patient shiver then sweat to resolve?
Answer: Floating-tight pulse, hollow upon pressure, indicates root deficiency. Hence, shivering and sweating occur. Root deficiency causes shivering. Floating pulse indicates resolution via sweating.
Floating is Yang, Tight is Yin, Kou is deficiency. Yin-Yang struggle causes shivering. Pathogens exiting struggle with Righteous Qi. Root deficiency causes shivering. Victory of Righteous Qi leads to shivering, then fever, then profuse sweating for resolution.
If floating-rapid pulse, not hollow upon pressure, root is not deficient. Resolution comes via simple sweating, no shivering.
Floating/Rapid are Yang. Root excess, Yang victory, pathogens cannot struggle with Righteous Qi, hence no shivering.
Question: Why does a patient resolve via sweating without shivering?
Answer: Large-floating-rapid pulse indicates resolution without shivering.
Yang excess brings heat; Yin excess brings cold. Yin-Yang struggle causes shivering. Large-floating-rapid are all Yang. Complete Yang victory leaves no room for Yin struggle, hence no shivering.
Question: Why does a patient resolve without shivering or sweating?
Answer: Micro pulse indicates prior sweating, vomiting, purging, or blood loss, leading to internal fluid depletion. Yin-Yang self-harmonization ensures spontaneous recovery. Hence, no shivering or sweating.
Micro pulse indicates weak pathogens. Pathogens weak, Righteous Qi also weak, hence micro pulse. After sweating/vomiting/purging/blood loss, internal fluids are depleted, preventing sweating. Harmony of Yin-Yang Qi leads to recovery.
Wang Yutai notes: These three pulses are observed when illness is about to resolve.
Question: On Day 3 of Cold Damage, pulse is floating-rapid-micro, body is cool and harmonious. Why?
Answer: This indicates impending resolution, occurring at midnight. Floating pulse resolves with slight sweating. Rapid pulse resolves with appetite return. Micro pulse resolves with profuse sweating.
Day 3 is transition from Yang to Yin. Fever with floating-rapid-large pulse indicates transmission. Cool body with floating-rapid-micro pulse indicates no transmission, impending resolution. Midnight resolution aligns with Yang birth at Zi hour. Floating pulse indicates external dispersion via sweating. Rapid pulse indicates Stomach Qi harmony via appetite. Micro pulse indicates pathogen weakness via profuse sweating.
Wang Yutai clarifies: Previously, micro pulse meant no sweating resolution due to prior treatments depleting Qi/Blood. Here, micro pulse with resolution implies profuse sweating because no prior treatments harmed Qi/Blood; Righteous Qi is strong, pathogens weak.
Question: How to distinguish recovery from non-recovery in pulse disease?
Answer: If Cun, Guan, and Chi pulses are equal in size, floating/deep, slow/rapid, even if fever/chill persists, Yin-Yang are peaceful. Severe illness will recover.
Equal三部 (Three Positions) indicate harmonized Righteous Qi. Residual pathogens pose no threat. Wang Sanyang clarifies: Equality does not mean identical pulses everywhere. Each position should reflect its organ's normal pulse (e.g., Lung floating, Kidney deep).
Obtaining a洪大 (Surging-Large) pulse at Start of Summer is its proper seasonal pulse. If patient suffers body pain/heaviness, induce sweating. If pain/heaviness cease next day, no sweating needed. If spontaneous sweating occurs, recovery follows next day. Why? Surging-Large at Start of Summer is the seasonal pulse, facilitating this. Seasons follow this pattern.
Pulse matching seasons indicates internal Righteous Qi stability. Even with external pathogens, mild sweating suffices for resolution. *Neijing*: Pulse following Four Seasons' order means no other complications.
Question: How to determine onset and recovery time?
Answer: Illness starting at midnight recovers at noon. Illness starting at noon recovers at midnight. Why? Noon onset (Yang) recovers at midnight (Yin) as Yang gains Yin harmony. Midnight onset (Yin) recovers at noon (Yang) as Yin gains Yang harmony.
Noon onset affects Yang; Midnight onset affects Yin. Yang disharmony resolves with Yin (midnight recovery). Yin disharmony resolves with Yang (noon recovery). Scripture: Use Yang to harmonize Yin, use Yin to harmonize Yang.
Cun pulse floating indicates Exterior; Deep indicates Interior; Rapid indicates Fu organs; Slow indicates Zang organs. Slow pulse indicates Zang involvement.
Scripture: All Yang floating-rapid indicates Fu invasion; All Yin slow-choppy indicates Zang invasion.
Fu Yang pulse floating-choppy, Shao Yin pulse normal. Disease in Spleen, likely diarrhea. Why? Floating-large indicates Qi excess/Blood deficiency. Current Fu Yang floating-choppy indicates Spleen Qi deficiency and Stomach Qi weakness. Shao Yin pulse string-taut-floating is considered normal/tuned. If slippery-rapid instead, pus in stool is expected.
Fu Yang is Stomach pulse. Floating-choppy indicates Spleen/Stomach deficiency. Floating interpreted as Qi excess, Choppy as Blood deficiency.