雷公问曰∶外揣言浑束为一，未知其所谓，敢问约之奈何？黄帝答曰∶寸口主内，
人迎主外，两者相应，俱往俱来，若引绳，大小齐等，春夏人迎微大，秋冬寸口微大者，如
是者名曰平人。人迎大一倍于寸口，病在少阳，再倍病在太阳，三倍病在阳明。盛则
为热，虚则为寒，紧则为痛痹，代则乍甚乍间。盛则泻之，虚则补之，紧则取之分肉，代则
取之血络，且饮以药，陷下者则从而灸之，不盛不虚者，以经取之，名曰经刺。人迎四倍
名曰外格。外格者，且大且数。则死不治。必审按其本末，察其寒热，以验其脏腑之病。寸
口大一倍于人迎，病在厥阴，再倍病于少阴。盛则胀满，寒则食不消化，虚则热中出糜
，少气溺色变，紧则为痛痹，代则乍寒乍热，下热上寒（《太素》作代则乍痛乍止）。盛则
泻之，虚则补之，紧则先刺之而后灸之，代则取血络而后调（《太素》作泄字）之，陷下者
则从而灸之。陷下者，其脉血结于中，中有着血则血寒，故宜灸。不盛不虚，以经取之。寸
口四倍者，名曰内关。内关者，且大且数，则死不治。必审按其本末，察其寒热，以验其
脏腑之病，通其荥俞，乃可传于大数。大曰盛则从泻，小曰虚则从补。紧则从灸刺之，且饮
药。陷下则从灸之。不盛不虚，以经取之。所谓经治者，饮药，亦用灸刺。脉急则引，脉代
（一本作脉大以弱）则欲安静，无劳用力。
黄帝问曰∶病之益甚，与其方衰何如？岐伯对曰∶外内皆在焉。切其脉口滑小紧以沉
者，病益甚在中；人迎脉大紧以浮者，病益甚在外。其脉口浮而滑者病日进，人迎沉
而滑者病日损。其脉口滑而沉者，病日进在内；其人迎脉滑盛以浮者，病日进在外。
脉之浮沉及人迎与气口气大小齐等者，其病难已。病在脏，沉而大者其病易已，以小为逆
；病在腑，浮而大者，其病易已。人迎盛紧者伤于寒，脉口盛紧者伤于食。其脉滑大以代而
长者，病从外来。目有所见，志有所存，此阳之并也，可变而已。曰∶平人何如？曰∶人一
呼脉再动，一吸脉亦再动，呼吸定息，脉五动，闰（疑误）以太息，名曰平人。平人者，不
病也。常以不病之人，以调病患。医不病，故为病患平息以调之。人一呼脉一动，一吸脉
一动者，曰少气。人一呼脉三动而躁，尺热曰病温，尺不热脉滑曰病风（《素》作脉涩
曰痹）。人一呼脉四动以上曰死，脉绝不至曰死，乍疏乍数曰死。人常禀气于胃，脉以胃气
为本，无胃气曰逆，逆者死。持其脉口，数其至也，五十动而不一代者，五脏皆受气矣。
四十动而一代者一脏无气，三十动而一代者二脏无气，二十动而一代者三脏无气，
十动而一代者四脏无气，不满十动而一代者五脏无气，与之短期，要在终始，所谓五十
而一代者，以为常也，以知五脏之期也。与之短期者，乍数乍疏也。
肝脉弦，心脉钩，脾脉代，肺脉毛，肾脉石。
心脉来，累累然如连珠，如循琅 曰平。累累（《素》作喘喘）连属，其中微曲
曰病，前钩后居，如操带钩曰死。
肺脉来，厌厌聂聂，如循（《素问》作落）榆叶曰平。不上不下，如循鸡羽曰病。如
物之浮，如风吹毛曰死。
肝脉来，软弱招招，如揭长竿末梢曰平。盈实而滑，如循长竿曰病。急而益劲，
如新张弓弦曰死。
脾脉来，和柔相离，如鸡足践地曰平。实而盈数，如鸡举足曰病。坚锐如鸟之喙，
如鸟之距，如屋之漏，如水之流曰死。
肾脉来，喘喘累累如钩，按之坚曰平。来如引葛，按之益坚曰病。发如夺索，辟辟
如弹石曰死。
脾脉虚浮似肺，肾脉小浮似脾，肝脉急沉散似肾。
曰∶见真脏曰死，何也？曰∶五脏者皆禀气于胃，胃者五脏之本。脏气者，皆不能自致
于手太阴，必因于胃气乃能至于手太阴。故五脏各以其时，自为而至于手太阴。故邪气胜
者，精气衰也。故病甚者，胃气不能与之俱至于手太阴，故真脏之气独见，独见者病胜脏也
，故曰死。
春脉，肝也，东方木也，万物之所始生也。故其气软弱轻虚而滑，端直以长，故曰弦。
反此者病。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。太过
则令人善忘，忽忽眩冒而癫疾；不及则令人胸满（一作痛）引背，下则两胁 满。
夏脉，心也，南方火也，万物之所盛长也。故其气来盛去衰，故曰钩。反此者病，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，病在内。太过则令人身
热而骨痛（一作肤痛），为浸淫；不及则令人烦心，上见咳唾，下为气泄。
秋脉，肺也，西方金也，万物之所收成也。故其气来轻虚以浮，来急去散故曰浮。反
此者病。其来毛而中央坚，两傍虚，此谓太过，病在外；其气来毛而微，此谓不及，病在中
。太过则令人逆气而背痛，愠愠然；不及则令人喘呼，少气而咳，上气见血，下闻病音。
冬脉，肾也，北方水也，万物之所合藏也。故其气来沉以濡（《素问》作搏），故曰营。
反此者病。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。太过则
令人解 ，脊脉痛而少气，不欲言；不及则令人心悬如病饥。（《素问》下有 中
清，脊中痛，小腹满，小便变赤黄四句）
脾脉，土也，孤脏，以灌四傍者也。其善者不可见，恶者可见。其来如水之流者，此谓
太过，病在外；如鸟之喙者，此谓不及，病在中。太过则令人四肢不举；不及则令人九窍不
通，名曰重强。
雷公问道：“外揣篇中说‘浑束为一’，我不明白这是什么意思，冒昧请问如何概括总结呢？”黄帝回答说：“寸口脉主要反映内脏的情况，人迎脉主要反映体表（六腑/阳经）的情况，两者相互呼应，一起跳动，就像拉紧的绳子一样，大小相等。春夏季节人迎脉略微大一些，秋冬季节寸口脉略微大一些，像这样的人称为平人（健康人）。人迎脉比寸口脉大一倍，病在少阳经；大两倍，病在太阳经；大三倍，病在阳明经。脉盛则为热证，脉虚则为寒证，脉紧则为痛痹，脉代则病情时轻时重。脉盛用泻法，脉虚用补法，脉紧则在分肉间取穴治疗，脉代则在血络处放血，并且服用药物，脉陷下的就用灸法治疗，不盛不虚的，直接取本经穴位治疗，这叫做经刺。人迎脉大四倍，叫做外格。外格的症状是脉象既大又快，如果出现这种情况，就会死亡且无法治愈。必须仔细审查疾病的根本和末梢，观察寒热情况，以验证脏腑的疾病。寸口脉比人迎脉大一倍，病在厥阴经；大两倍，病在少阴经。脉盛则出现胀满，寒证则食物不消化，虚证则心中发热、吐出糜烂物、气短、小便颜色改变，脉紧则为痛痹，脉代则忽冷忽热，下部热上部寒（《太素》记载为：脉代则忽痛忽止）。脉盛用泻法，脉虚用补法，脉紧先针刺后灸治，脉代先刺破血络然后调理（《太素》记载为：泄之），脉陷下的就用灸法治疗。所谓脉陷下，是指脉搏血液结聚在中焦，中焦有瘀血则血液寒冷，所以适宜用灸法。不盛不虚的，直接取本经穴位治疗。寸口脉大四倍的，叫做内关。内关的症状是脉象既大又快，如果出现这种情况，就会死亡且无法治愈。必须仔细审查疾病的根本和末梢，观察寒热情况，以验证脏腑的疾病，疏通荥穴和俞穴，才可以掌握大的原则。脉大表示盛证，从泻法治疗；脉小表示虚证，从补法治疗。脉紧从灸刺治疗，并且服药。脉陷下从灸法治疗。不盛不虚的，直接取本经穴位治疗。所谓经治，就是服药，也使用灸法和针刺。脉急则牵引经络，脉代（另一版本作脉大以弱）则希望安静，不要劳累用力。
黄帝问道：“病情加重和病情逐渐衰退，各是什么表现呢？”岐伯回答说：“内外都有表现。切诊寸口脉，如果滑小紧而沉，说明病情加重且病位在中（里）；人迎脉大紧而浮，说明病情加重且病位在外（表）。寸口脉浮而滑，说明病情每日进展；人迎脉沉而滑，说明病情每日减轻。寸口脉滑而沉，说明病情每日进展且在内部；人迎脉滑盛而浮，说明病情每日进展且在外部。脉象的浮沉以及人迎与寸口脉大小相等的，其病难愈。病在脏，脉沉而大的容易痊愈，脉小为逆证；病在腑，脉浮而大的容易痊愈。人迎脉盛紧是受寒邪损伤，寸口脉盛紧是受饮食损伤。脉象滑大且代且长的，病从外来。眼睛看到东西，意志有所存留，这是阳气并合的表现，是可以改变的。问：什么是平人？答：人一呼脉跳两次，一吸脉也跳两次，呼吸之间停顿的一息，脉跳五次，偶尔因深长呼吸（太息）多跳一次，这叫平人。平人就是不生病的人。通常用不生病的人的脉象，来调校病人的脉象。医生自己不生病，所以用病人平静时的呼吸来调校脉象。人一呼脉跳一次，一吸脉跳一次的，叫做少气。人一呼脉跳三次而且躁动，尺部皮肤发热的是温病，尺部不发热但脉滑的是风病（《素问》记载为：脉涩的是痹证）。人一呼脉跳四次以上的，主死；脉绝不再来的，主死；忽快忽慢的，主死。人常禀受胃气于胃，脉象以胃气为本，没有胃气叫做逆，逆者死。持住寸口脉，数它的跳动次数，五十次跳动而没有一次代脉的，说明五脏都接受了胃气。四十次跳动出现一次代脉的，说明有一脏无气；三十次跳动出现一次代脉的，说明有两脏无气；二十次跳动出现一次代脉的，说明有三脏无气；十次跳动出现一次代脉的，说明有四脏无气；不满十次跳动就出现一次代脉的，说明五脏无气，给病人定出短期死亡的时间，关键在于始终，所谓五十次跳动出现一次代脉的，视为正常，用来判断五脏的期限。给病人定出短期死亡时间的，是指脉象忽快忽慢。
肝脉呈弦象，心脉呈钩象，脾脉呈代象，肺脉呈毛象，肾脉呈石象。
心脉来时，累累然像连珠，像抚摸琅玕玉那样，称为平脉。累累相连属（《素问》作喘喘），其中微曲，称为病脉。前钩后居，像拿着带钩的腰带那样，称为死脉。
肺脉来时，厌厌聂聂，像抚摸榆叶那样，称为平脉。不上不下，像抚摸鸡羽那样，称为病脉。像物体漂浮，像风吹羽毛那样，称为死脉。
肝脉来时，软弱招招，像举起长竿的末梢那样，称为平脉。盈实而滑，像抚摸长竿那样，称为病脉。急而更加劲硬，像新拉开的弓弦那样，称为死脉。
脾脉来时，和柔相离，像鸡足踏地那样，称为平脉。实而盈数，像鸡举足那样，称为病脉。坚锐像鸟嘴，像鸟爪，像屋顶漏水滴落，像水流淌那样，称为死脉。
肾脉来时，喘喘累累像钩脉，按之坚实，称为平脉。来时像牵拉葛藤，按之更加坚实，称为病脉。发如争夺绳索，辟辟像弹石那样，称为死脉。
问：见到真脏脉为什么主死？答：五脏都禀受胃气，胃是五脏的根本。脏气本身不能自行到达手太阴肺经，必须依赖胃气才能到达手太阴。所以五脏各自在其当令之时，依靠胃气到达手太阴。所以邪气胜的时候，精气就衰败了。所以病重的，胃气不能随脏气一同到达手太阴，所以真脏之气单独显现，单独显现说明病胜过了脏气，所以说主死。
春脉对应肝，属于东方木，是万物开始生长的季节。所以它的脉气软弱轻虚而滑，端直以长，所以叫弦脉。与此相反的即为病脉。脉气来势实而强，这叫做太过，病在表；脉气来势不实而微弱，这叫做不及，病在里。太过则使人健忘，恍惚眩晕甚至癫疾；不及则使人胸满（一作胸痛）牵引背部，向下则两胁胀满。
夏脉对应心，属于南方火，是万物盛大生长的季节。所以它的脉气来盛去衰，所以叫钩脉。与此相反的即为病脉。脉气来势盛，去势也盛，这叫做太过，病在表；脉气来势不盛，去势反而盛，这叫做不及，病在里。太过则使人身体发热且骨痛（一作肤痛），发生浸淫疮；不及则使人烦心，向上见咳唾，向下见气泄。
秋脉对应肺，属于西方金，是万物收成季节。所以它的脉气轻虚以浮，来势急去势散，所以叫浮脉。与此相反的即为病脉。来势如毛但中央坚实，两旁虚弱，这叫做太过，病在表；脉气如毛但微弱，这叫做不及，病在里。太过则使人逆气且背痛，郁郁不乐；不及则使人喘呼，气短且咳，向上见咯血，向下听到病变的声音。
冬脉对应肾，属于北方水，是万物闭藏的季节。所以它的脉气沉而濡（《素问》作搏），所以叫营脉。与此相反的即为病脉。脉气来时像弹石，这叫做太过，病在表；脉气去时像数脉，这叫做不及，病在里。太过则使人肢体懈怠，脊脉痛且少气，不想说话；不及则使人心里悬空像饥饿的感觉。（《素问》在此之下还有四句：腹中清，脊中痛，小腹满，小便变赤黄）
脾脉属土，是孤脏，用来灌溉四方其他脏腑。好的脾脉表现不可见，坏的脾脉表现可见。脉来如水流动，这叫做太过，病在表；像鸟嘴那样，这叫做不及，病在里。太过则使人四肢不能举起；不及则使人九窍不通，名叫重强。
Lei Gong asked, "The chapter 'Wai Chuai' states that the myriad phenomena are 'condensed into one,' but I do not understand what this means. May I ask how to summarize it?" The Yellow Emperor replied, "The Cun Kou (Cun Kou pulse, located at the radial artery of the wrist) primarily reflects the interior (Zang organs), while the Ren Ying (Ren Ying pulse, located at the carotid artery) primarily reflects the exterior (Yang meridians). The two should correspond with each other, moving together as if they were a single taut rope, equal in size. In spring and summer, the Ren Ying pulse is slightly larger; in autumn and winter, the Cun Kou pulse is slightly larger. Such a person is called a Ping Ren (healthy person). If the Ren Ying pulse is one times larger than the Cun Kou pulse, the disease is in the Shaoyang (Lesser Yang) meridian; two times larger, in the Taiyang (Greater Yang) meridian; three times larger, in the Yangming (Bright Yang) meridian. A full pulse indicates heat; a deficient pulse indicates cold; a tight pulse indicates painful obstruction (Tong Bi); a choppy or intermittent pulse (Dai Mai) indicates fluctuating severity. For a full pulse, use draining (Xie); for a deficient pulse, use tonifying (Bu). For a tight pulse, treat at the muscle spaces (Fen Rou); for a choppy pulse, treat at the blood collaterals (Xue Luo) and administer herbal medicine. For a sunken pulse, apply moxibustion. For neither full nor deficient pulses, treat by selecting points on the affected meridian directly, which is called Jing Ci (Meridian Needling). If the Ren Ying pulse is four times larger, it is called Wai Ge (External Grid). Wai Ge presents with a large and rapid pulse. This indicates death and is incurable. One must carefully examine the root and branch, observe cold and heat, to verify the diseases of the Zang and Fu organs. If the Cun Kou pulse is one time larger than the Ren Ying pulse, the disease is in the Jueyin (Terminal Yin) meridian; two times larger, in the Shaoyin (Lesser Yin) meridian. A full pulse causes distension and fullness; a cold pulse causes indigestion; a deficient pulse causes internal heat, vomiting of eroded material, shortness of breath, and changes in urine color. A tight pulse indicates painful obstruction; a choppy pulse indicates alternating cold and heat, with heat below and cold above (Tai Su records: 'a choppy pulse indicates alternating pain and cessation'). For a full pulse, use draining; for a deficient pulse, use tonifying. For a tight pulse, needle first then apply moxibustion; for a choppy pulse, puncture blood collaterals then regulate (Tai Su records: 'drain') them. For sunken pulses, apply moxibustion. Sunken pulses indicate blood stasis in the middle jiao; since blood stagnation leads to cold, moxibustion is appropriate. For neither full nor deficient pulses, treat by selecting points on the affected meridian directly. If the Cun Kou pulse is four times larger, it is called Nei Guan (Internal Closure). Nei Guan presents with a large and rapid pulse, indicating death and incurability. One must carefully examine the root and branch, observe cold and heat, to verify the diseases of the Zang and Fu organs, unblock the Ying-Spring and Shu-Stream acupoints, and thereby grasp the general principles. A large pulse indicates excess, so drain; a small pulse indicates deficiency, so tonify. A tight pulse requires moxibustion and needling, along with herbal medicine. A sunken pulse requires moxibustion. Neither full nor deficient pulses require direct meridian treatment. This so-called 'Jing Zhi' (Meridian Treatment) involves herbal medicine, moxibustion, and needling. An urgent pulse requires drawing out tension; a choppy pulse (or another version: large and weak) requires quietude, avoiding exertion.
The Yellow Emperor asked, "How can we distinguish between worsening conditions and gradually declining conditions?" Qi Bo replied, "Both occur internally and externally. If the Cun Kou pulse is slippery, small, tight, and deep, the disease is worsening and located in the interior; if the Ren Ying pulse is large, tight, and floating, the disease is worsening and located in the exterior. If the Cun Kou pulse is floating and slippery, the disease progresses daily; if the Ren Ying pulse is deep and slippery, the disease improves daily. If the Cun Kou pulse is slippery and deep, the disease progresses internally; if the Ren Ying pulse is slippery, full, and floating, the disease progresses externally. If the floating/sinking nature of the pulse and the sizes of the Ren Ying and Cun Kou pulses are equal, the disease is difficult to cure. For diseases in the Zang organs, a deep and large pulse indicates easy recovery, while a small pulse is adverse. For diseases in the Fu organs, a floating and large pulse indicates easy recovery. A full and tight Ren Ying pulse indicates injury from cold; a full and tight Cun Kou pulse indicates injury from food. A slippery, large, choppy, and long pulse indicates disease coming from outside. Visual perceptions and mental fixations indicate the merging of Yang qi, which can be altered. Question: What defines a healthy person? Answer: When a person exhales, the pulse beats twice; when they inhale, the pulse beats twice. During the pause between breaths, the pulse beats five times, occasionally beating six times due to a deep sigh (Tai Xi). This is called a healthy person. A healthy person is one without disease. We often use the pulse of a healthy person to calibrate the patient's pulse. Since the physician is healthy, they use their own calm breathing to measure the patient. If the pulse beats once per exhalation and once per inhalation, it is called Shao Qi (Deficient Qi). If the pulse beats three times per exhalation and is rapid, with heat in the Chi area (wrist), it is a Wen Bing (Warm Disease); if the Chi area is not hot but the pulse is slippery, it is a Feng Bing (Wind Disease) (Su Wen records: 'a涩 [rough] pulse indicates Bi Syndrome'). If the pulse beats more than four times per exhalation, it indicates death; if the pulse ceases completely, it indicates death; if the pulse is irregularly slow and fast, it indicates death. Humans derive Qi from the Stomach; the pulse is rooted in Stomach Qi. Without Stomach Qi, it is Ni (Rebellious), and Ni leads to death. Holding the Cun Kou pulse and counting its beats: fifty beats without a single choppy beat indicate that all five Zang organs have received Qi. Forty beats with one choppy beat indicate one Zang organ lacks Qi; thirty beats with one choppy beat indicate two Zang organs lack Qi; twenty beats with one choppy beat indicate three Zang organs lack Qi; ten beats with one choppy beat indicate four Zang organs lack Qi; less than ten beats with one choppy beat indicate all five Zang organs lack Qi. This allows us to predict the short-term prognosis. The key lies in the beginning and end. Fifty beats with one choppy beat is considered normal, used to determine the lifespan of the Zang organs. Predicting a short life involves an irregularly slow and fast pulse.
The Liver pulse is Xian (String-like); the Heart pulse is Gou (Hook-like); the Spleen pulse is Dai (Intermittent); the Lung pulse is Mao (Feather-like); the Kidney pulse is Shi (Stone-like).
When the Heart pulse arrives, it comes continuously like pearls, smooth like touching Langgan jade; this is a Ping Pulse (Normal Pulse). If it comes continuously but curves slightly within, it is a Disease Pulse. If it hooks forward and stays fixed backward, like holding a belt hook, it is a Death Pulse.
When the Lung pulse arrives, it is gentle and light, like touching elm leaves; this is a Ping Pulse. If it is neither rising nor falling, like touching chicken feathers, it is a Disease Pulse. If it floats like an object or blows like wind-blown feathers, it is a Death Pulse.
When the Liver pulse arrives, it is soft and swaying, like the tip of a long bamboo pole held aloft; this is a Ping Pulse. If it is full, solid, and slippery, like touching the length of a bamboo pole, it is a Disease Pulse. If it is rapid and stiff, like a newly strung bowstring, it is a Death Pulse.
When the Spleen pulse arrives, it is harmonious and distinct, like the foot of a chicken stepping on the ground; this is a Ping Pulse. If it is solid, full, and rapid, like a chicken lifting its foot, it is a Disease Pulse. If it is sharp and hard like a bird's beak or claws, or like water leaking from a roof or flowing away, it is a Death Pulse.
When the Kidney pulse arrives, it comes rapidly and continuously like a Hook pulse, firm upon pressure; this is a Ping Pulse. If it arrives like pulling on a vine and becomes firmer upon pressure, it is a Disease Pulse. If it feels like ropes being pulled apart, or crackles like stones being struck, it is a Death Pulse.
A deficient and floating Spleen pulse resembles the Lung pulse; a small and floating Kidney pulse resembles the Spleen pulse; a rapid, deep, and scattered Liver pulse resembles the Kidney pulse.
Question: Why does seeing the True Zang Pulse indicate death? Answer: The five Zang organs all derive Qi from the Stomach; the Stomach is the root of the five Zang organs. Zang Qi cannot reach the Hand-Taiyin (Lung) meridian on its own; it must rely on Stomach Qi to arrive there. Thus, each Zang organ, in its respective season, relies on Stomach Qi to reach the Hand-Taiyin. When pathogenic factors prevail, essential Qi declines. In severe disease, Stomach Qi cannot accompany the Zang Qi to the Hand-Taiyin, so the True Zang Qi appears alone. Appearance of isolated True Zang Qi means the disease has overcome the Zang organ, hence death.
Spring pulse corresponds to the Liver, East Wood, the time when all things begin to grow. Its Qi is soft, light, empty, slippery, straight, and long, hence called Xian (String-like). Deviation from this indicates disease. If the Qi arrives solid and strong, this is Excess (Tai Guo), disease in the exterior; if the Qi arrives not solid and weak, this is Deficiency (Bu Ji), disease in the interior. Excess causes forgetfulness, dizziness, vertigo, and epilepsy; Deficiency causes chest fullness (or pain) radiating to the back, and below, hypochondriac fullness.
Summer pulse corresponds to the Heart, South Fire, the time when all things flourish and grow. Its Qi arrives strong and departs weak, hence called Gou (Hook-like). Deviation from this indicates disease. If the Qi arrives strong and departs strong, this is Excess, disease in the exterior; if the Qi arrives weak but departs strong, this is Deficiency, disease in the interior. Excess causes body heat and bone pain (or skin pain), leading to spreading sores; Deficiency causes vexation, coughing and spitting upwards, and gas leakage downwards.
Autumn pulse corresponds to the Lung, West Metal, the time when all things are harvested. Its Qi is light, empty, and floating, arriving rapidly and dispersing, hence called Fu (Floating). Deviation from this indicates disease. If it arrives feather-like but is firm in the center and empty on the sides, this is Excess, disease in the exterior; if the Qi is feather-like but weak, this is Deficiency, disease in the interior. Excess causes rebellious Qi and back pain, with a sense of oppression; Deficiency causes panting, shortness of breath, cough, hemoptysis upwards, and pathological sounds heard downwards.
Winter pulse corresponds to the Kidney, North Water, the time when all things are stored. Its Qi is deep and moist (Su Wen records: 'pulsating'), hence called Ying (Nourishing/Internal). Deviation from this indicates disease. If the Qi arrives like striking stones, this is Excess, disease in the exterior; if it departs like a rapid pulse, this is Deficiency, disease in the interior. Excess causes flaccidity, spinal pain, shortness of breath, and reluctance to speak; Deficiency causes a feeling of emptiness in the heart as if hungry. (Su Wen adds below: coldness in the abdomen, spinal pain, lower abdominal fullness, and reddish-yellow urine).
The Spleen pulse belongs to Earth, the solitary Zang organ, which irrigates the four surrounding organs. Its healthy manifestation is not visible; only its pathological manifestations are visible. If the pulse flows like water, this is Excess, disease in the exterior; if it is like a bird's beak, this is Deficiency, disease in the interior. Excess causes inability to lift the limbs; Deficiency causes obstruction of the nine orifices, named Chong Qiang (Heavy Rigidity).