邪气脏腑病形篇曰∶诸急者多寒，缓者多热，大者多气少血，小者气血皆少，滑者阳气盛，微
有热，涩者少血少气，微有寒。诸小者，阴阳形气俱不足，勿取以针，而调以甘药也。
按∶本篇正文曰∶涩者多血少气，微有寒。多血二字，乃传写之误也。观本篇下文曰∶刺涩者，
无令其血出。其为少血可知。仲景曰∶涩者，营气不足，是亦少血之谓。
脉要精微论曰∶推而外之，内而不外，有心腹积也。推而内之，外而不内，身有热也。推而上
之，上而不下，腰足清也。推而下之，下而不上，头项痛也。
邪气脏腑病形篇曰∶见其色，知其病，命曰明；按其脉，知其病，命曰神；问其病，知其处，
命曰工。夫
色脉与尺之相应也，如桴鼓影响之不得相失也，此亦本末根叶之出候也，根死则叶枯矣。故知一则
为工，知二则为神，知三则神且明矣。色青者，其脉弦也、赤者，其脉钩也；黄者，其脉代也；白
者，其脉毛；黑者，其脉石。见其色而不得其脉，反得其相胜之脉，则死矣。得其相生之脉，则病
已矣。
五色篇雷公曰∶病之益甚，与其方衰如何？黄帝曰∶外内皆在焉。切其脉口，滑小紧以沉者，
病益甚，在中；人迎气大紧以浮者，其病益甚，在外。其脉口浮滑者，病日进；人迎沉而滑者，病
日损。其脉口滑以沉者，病日进，在内；其人迎脉滑盛以浮者，其病日进，在外。人迎盛坚者，伤
于寒；气口盛坚者，伤于食。
详人迎本足阳明之经脉，在结喉两傍；气口乃手太阴之经脉，在两手寸口。人迎为腑脉，所以
候表；气口为脏脉，所以候里。故曰∶气口独为五脏主，此《内经》之旨也，所以后世但诊气口，
不诊人迎。盖以脉气流经，经气归于肺，而肺朝百脉，故寸口为脉之大会，可决死生，而凡在表在
里之病，但于寸口诸部皆可察也。自王叔和误以左手为人迎，右手为气口，且云左以候表，右以候
里，岂左无里而右无表乎？讹传至今，其误甚矣。详义见后十六卷劳倦内伤门，及《类经·脏象类
第十一》篇。
《灵枢·邪气脏腑病形篇》说：脉象紧急的多属寒证，脉象弛缓的多属热证，脉象大的多气少血，脉象小的气血都少，脉象滑的阳气盛而有微热，脉象涩的少血少气而有微寒。凡是脉象细小的，说明阴阳、形体和正气都不足，此时不要用针刺治疗，而应用甘味药物来调理。
按语：本篇正文中说：“脉象涩的多血少气，有微寒。”其中“多血”二字，是传抄书写时的错误。看本篇后文说：“针刺涩脉时，不要让血液流出。”由此可知是少血。张仲景说：“脉象涩，是因为营气不足”，这也是指少血的意思。
《素问·脉要精微论》说：将脉象向外推求（指诊察阳分），若脉象反而向内（沉取方得），说明心腹有积块。将脉象向内推求（指诊察阴分），若脉象反而向外（浮取即得），说明身体有发热。将脉象向上推求（指诊察上部），若脉象只见于上部而不见于下部，说明腰脚寒冷。将脉象向下推求（指诊察下部），若脉象只见于下部而不见于上部，说明头项疼痛。
《灵枢·邪气脏腑病形篇》说：观察面色就能知道病情，称为高明；切按脉象就能知道病情，称为神妙；询问病情就能知道病位，称为工巧。面色与脉象以及尺肤（前臂内侧皮肤）之间的相应关系，就像鼓槌敲击鼓面、物体发出影子那样，绝不会不相符合，这也是根本与枝叶的关系体现，根枯死了枝叶就会干枯。所以懂得一种诊法（色或脉）可以成为工，懂得两种（色与脉）可以成为神，懂得三种（色、脉、尺肤）就既神且明了了。面色青的，其脉象应为弦脉；面色赤的，其脉象应为钩脉（洪脉）；面色黄的，其脉象应为代脉；面色白的，其脉象应为毛脉（浮脉）；面色黑的，其脉象应为石脉（沉脉）。如果见到某种面色却得不到相应的脉象，反而得到相克制的脉象，那么病人就会死亡；如果得到相生之脉，那么疾病就会痊愈。
《灵枢·五色篇》中雷公问：病情加重和病情衰退的情况是怎样的？黄帝说：这取决于病在体内还是体外。切按脉口（寸口脉），如果脉象滑小紧且沉，说明病情加重，病位在里；人迎脉（颈动脉）气盛大紧且浮，说明病情加重，病位在表。如果脉口浮滑，说明病情日益进展；人迎脉沉而滑，说明病情日益减轻。如果脉口滑且沉，说明病情日益进展，病位在里；人迎脉滑盛且浮，说明病情日益进展，病位在表。人迎脉盛大坚硬的，是伤于寒邪；气口（寸口脉）盛大坚硬的，是伤于饮食。
详查人迎穴属于足阳明胃经，位于结喉两侧；气口即手太阴肺经的寸口脉，位于两手手腕处。人迎脉主候腑病，用来诊察表证；气口脉主候脏病，用来诊察里证。所以说“气口独为五脏之主”，这是《内经》的宗旨，因此后世只诊察气口，不诊察人迎。大概因为脉气流经经脉，经气汇聚于肺，而肺朝会百脉，所以寸口是脉气大会之处，可以决断生死，凡是在表或在里的疾病，只需通过寸口各部位的脉象都可以察知。自从王叔和错误地将左手定为人迎、右手定为气口，并且说左脉候表、右脉候里，难道左边没有里证而右边没有表证吗？这种讹误流传至今，错误非常严重。详细义理见后十六卷劳倦内伤门，以及《类经·脏象类第十一》篇。
The chapter "Pathogenic Factors, Zang-Fu Organs, Disease Forms" in the *Ling Shu* (Spiritual Pivot) states: Pulse tension (Ji, 急) indicates cold; pulse relaxation (Huan, 缓) indicates heat; a large pulse indicates excess Qi and deficient Blood; a small pulse indicates deficiency of both Qi and Blood; a slippery pulse (Hua, 滑) indicates abundant Yang Qi with slight heat; a choppy pulse (Se, 涩) indicates deficient Blood and Qi with slight cold. In cases where the pulse is consistently small, it indicates deficiency in Yin-Yang, physical form, and Qi. Acupuncture should not be used in such cases; instead, sweet herbs (Gan Yao, 甘药) should be employed to regulate the condition.
Commentary: The main text of this chapter states: "A choppy pulse indicates abundant Blood and deficient Qi, with slight cold." The phrase "abundant Blood" is a transcription error. As stated later in the same chapter: "When needling a choppy pulse, do not allow blood to flow out." This confirms that it indicates deficient Blood. Zhang Zhongjing stated: "A choppy pulse signifies insufficiency of Ying Qi (Nutritive Qi)," which also refers to deficient Blood.
The chapter "Essential Subtleties of the Pulse" in the *Su Wen* (Basic Questions) states: When pushing the pulse outward (investigating the exterior/Yang), if the pulse is found inwardly (deep upon pressure), it indicates accumulation in the heart and abdomen. When pushing the pulse inward (investigating the interior/Yin), if the pulse is found outwardly (superficial upon light touch), it indicates fever in the body. When pushing the pulse upward (investigating the upper body), if the pulse is present above but absent below, it indicates coldness in the waist and feet. When pushing the pulse downward (investigating the lower body), if the pulse is present below but absent above, it indicates pain in the head and neck.
The chapter "Pathogenic Factors, Zang-Fu Organs, Disease Forms" in the *Ling Shu* states: Observing the complexion to know the disease is called "Ming" (Bright/Perceptive); palpating the pulse to know the disease is called "Shen" (Divine/Miraculous); asking about the symptoms to know the location is called "Gong" (Skilled). The correspondence between complexion, pulse, and Chi skin (skin on the inner forearm) is like the striking of a drum or the shadow following an object; they never fail to correspond. This reflects the relationship between root and branches; if the root dies, the branches wither. Therefore, knowing one aspect makes one a "Gong" (Skilled practitioner); knowing two aspects makes one "Shen" (Divine); knowing three aspects makes one both Shen and Ming. A bluish complexion corresponds to a Xian pulse (Wiry); a reddish complexion corresponds to a Gou pulse (Hook/Crimson); a yellowish complexion corresponds to a Dai pulse (Intermittent); a whitish complexion corresponds to a Mao pulse (Feather/Floating); a blackish complexion corresponds to a Shi pulse (Stone/Deep). If the complexion is seen but the corresponding pulse is not obtained, and instead a controlling (clashing) pulse is found, death will ensue. If a generating pulse is found, the disease will resolve.
In the chapter "Five Colors" in the *Ling Shu*, Lei Gong asked: How can one distinguish between worsening and improving conditions? Huang Di replied: It depends on whether the pathogen is in the interior or exterior. Palpating the Mai Kou (Pulse Gate/Radial artery): if the pulse is slippery, small, tight, and deep, the disease is worsening and located in the interior. If the Ren Ying pulse (Carotid artery at the neck) is large, tight, and floating, the disease is worsening and located in the exterior. If the Mai Kou is floating and slippery, the disease progresses daily; if the Ren Ying is deep and slippery, the disease diminishes daily. If the Mai Kou is slippery and deep, the disease progresses daily and is internal; if the Ren Ying pulse is slippery, vigorous, and floating, the disease progresses daily and is external. A Ren Ying pulse that is vigorous and firm indicates injury by Cold; a Qi Kou (Radial pulse) pulse that is vigorous and firm indicates injury by food stagnation.
Detailed analysis: The Ren Ying point belongs to the Foot Yangming Stomach Meridian, located on both sides of the Adam's apple. The Qi Kou refers to the Hand Taiyin Lung Meridian at the Cun Kou (Radial pulse) on both wrists. The Ren Ying pulse governs Fu organs and is used to inspect the exterior; the Qi Kou pulse governs Zang organs and is used to inspect the interior. Thus, it is said that "the Qi Kou alone serves as the master of the five Zang organs," which is the principle of the *Nei Jing*. Consequently, later generations only palpated the Qi Kou and not the Ren Ying. This is because pulse Qi flows through the meridians, and meridian Qi returns to the Lung; since the Lung oversees all vessels, the Cun Kou is the great assembly of pulses, capable of determining life and death. All diseases, whether in the exterior or interior, can be discerned through various positions of the Cun Kou. Since Wang Shuhe erroneously designated the left wrist as Ren Ying and the right wrist as Qi Kou, claiming the left inspects the exterior and the right inspects the interior, he implied that there is no interior on the left and no exterior on the right. This error has been transmitted to the present day and is significant. For detailed meaning, see Volume XVI, section on Fatigue and Internal Injury, and *Lei Jing* (Classified Classic), Chapter 11 of the Zang-Xiang category.