素问·经脉别论 Treatise on Variances in the Channels and Vessels
黄帝问曰：人之居处动静勇怯，脉亦为之变乎。歧伯对曰：凡人之惊恐恚劳动静，皆为变也。是以夜行则喘出于肾，淫气病肺。有所堕恐，喘出于肝，淫气害脾。有所惊恐，喘出于肺，淫气伤心。度水跌仆，喘出于肾与骨，当是之时，勇者气行则已，怯者则著而为病也。故曰：诊病之道，观人勇怯骨肉皮肤，能知其情，以为诊法也。故饮食饱甚，汗出于胃。惊而夺精，汗出于心。持重远行，汗出于肾。疾走恐惧，汗出于肝。摇体劳苦，汗出于脾。故春秋冬夏，四时阴阳，生病起于过用，此为常也。
食气入胃，散精于肝，淫气于筋。淫气入胃，浊气归心，淫精于脉。脉气流经，经气归于肺，肺朝百脉，输精于皮毛。毛脉合精，行气于腑。腑精神明，留于四脏，气归于椎衡。权衡以平，气口成寸，以决死生。饮入于胃，游溢精气，上输于脾。脾气散精，上归于肺，通调水道，下输膀胱。水精四布，五经并行，合于四时五脏阴阳，揆度以为常也。
太阳藏独至，厥喘虚气逆，是阴不足阳有馀也，表里当俱写，取之下俞。阳明藏独至，是阳气重并也，当写阳补阴，取之下俞。少阳藏独至，是厥气也，蹻前卒大，取之下俞，少阳独至者，一阳之过也。太阴藏搏者，用心省真，五脉气少，胃气不平，三阴也，宜治其下俞，补阳写阴。一阳独啸，少阳厥也，阳并于上，四脉争张，气归于肾，宜治其经络，写阳补阴。一阴至，厥阴之治也，真虚㾓心，厥气留薄，发为白汗，调食和药，治在下俞。
帝曰：太阳藏何象。歧伯曰：象三阳而浮也。帝曰：少阳藏何象。歧伯曰：象一阳也，一阳藏者，滑而不实也。帝曰：阳明藏何象。歧伯曰：象大浮也，太阴藏搏，言伏鼓也。二阴搏至，肾沈不浮也。
Huangdi asked: Do a person's dwelling and posture, movement and rest, courage and timidity also cause the pulse to change accordingly? Qibo replied: In general, a person's fright, fear, anger, exertion, movement, and rest all cause change. Thus, when walking at night, panting arises from the kidney, and the overflowing qi brings disease to the lung. When there is a fall causing fear, panting arises from the liver, and the overflowing qi harms the spleen. When there is fright and fear, panting arises from the lung, and the overflowing qi injures the heart. When fording water and stumbling, panting arises from the kidney and the bones; at such times, in the courageous the qi moves on and the matter ends there, but in the timid it lodges and becomes disease. Hence it is said: the way of diagnosing disease is to observe a person's courage or timidity, and the state of the bones, flesh, and skin — being able to know these particulars constitutes the method of diagnosis. Thus, when eating and drinking to excessive fullness, sweat issues from the stomach. When startled so that essence is lost, sweat issues from the heart. When carrying heavy loads on a long journey, sweat issues from the kidney. When running swiftly in fear, sweat issues from the liver. When exerting the body in toil, sweat issues from the spleen. Therefore, throughout spring, autumn, winter, and summer, the yin and yang of the four seasons — disease arises from excessive use, and this is the constant rule.
When the qi of food enters the stomach, its essence is dispersed to the liver, and the overflowing qi extends to the sinews. The overflowing qi also enters the stomach; its turbid qi returns to the heart, and its overflowing essence extends to the vessels. The qi of the vessels flows through the channels, and the qi of the channels returns to the lung; the lung gathers all the vessels as at court and transports essence to the skin and body hair. The qi of the hair and vessels unite their essence and move qi to the bowels. The essence-qi of the bowels, luminous and clear, is retained in the four viscera, and this qi returns to the balance-beam of the pulse. When the balance is even, the qi opening at the wrist measures its proper inch, by which death and survival are determined. When drink enters the stomach, its overflowing essence-qi is transported upward to the spleen. The spleen qi disperses the essence, sending it upward to the lung, which regulates and clears the waterways, sending it downward to the bladder. The essence of water is thereby distributed to the four quarters, and the five channels move together in accord with it, in accordance with the four seasons and the yin and yang of the five viscera — estimating and measuring these is the constant standard.
When the Taiyang viscus-pulse arrives alone, there is reversal, panting, and deficient qi rebelling upward — this is insufficiency of yin and surplus of yang; both the exterior and interior should be drained together, taking points at the lower transport points. When the Yangming viscus-pulse arrives alone, this is a doubling and compounding of yang qi; one should drain the yang and supplement the yin, taking points at the lower transport points. When the Shaoyang viscus-pulse arrives alone, this is reversal qi, with the pulse at the yin heel vessel in front suddenly enlarged; take points at the lower transport points — when Shaoyang arrives alone, this is an excess of the one yang. When the Taiyin viscus-pulse beats abnormally, one must apply the mind carefully to discern the truth of the case: when the qi of the five pulses is scant and the stomach qi is not level, this is the three yin; one should treat the lower transport points, supplementing yang and draining yin. When the one yang howls alone, this is reversal of the Shaoyang; yang is doubled above, the four vessels contend and stretch taut, and the qi returns to the kidney; one should treat the channels and network vessels, draining yang and supplementing yin. When the one yin arrives, this is a matter of the Jueyin; there is true deficiency with a painful oppression at the heart, reversal qi lingering and pressing, manifesting as pale, cold sweat; regulate the diet and harmonize the medicine, with treatment at the lower transport points.
Huangdi said: What is the image of the Taiyang viscus-pulse? Qibo said: It resembles the three yang, and is floating. Huangdi said: What is the image of the Shaoyang viscus-pulse? Qibo said: It resembles the one yang; the one yang viscus-pulse is smooth and slippery, yet not full. Huangdi said: What is the image of the Yangming viscus-pulse? Qibo said: It resembles being large and floating. The beating of the Taiyin viscus-pulse is described as hidden yet drumming. When the two yin beat and arrive, this is the kidney, sunken and not floating.