一气先天名太极，太极生生是为易。易中造化分阴阳，分出阴阳运不息。刚柔相荡立干
坤，剥复 群生植，禀得先天成后天，气血原来是真的。阴阳气固可长生，龙虎
飞腾失家宅。造化钟人果几多？谁道些须亦当惜。顾惜天真有两端，人己机关宜辨格，自治
但存毋勉强，庄生最乐无心得。为人须慎保天和，岐伯深明无伐克，伐克从来性命仇，勉强
分明元气贼。肤切根源未了然，养气修真亦何益？漫将斯语等浮云，道在路旁人不识，余今
着此保天吟，愿效痴东奉佳客。
（一部位解见后章）
脉要精微论曰∶尺内两傍，则季胁也，尺外以候肾，尺里以候腹。中附上，左外以候肝，内以
候膈；右外以候胃，内以候脾。上附上，右外以候肺，内以候胸中，左外以候心，内以候膻中。前
以候前，后以候后。上竟上者，胸喉中事也；下竟下者，少腹腰股膝胫中事也。
五十营篇曰∶天周二十八宿，人经二十八脉，周身十六丈二尺，以应二十八宿。漏水下百刻以
分昼夜。故人一呼，脉再动，气行三寸，一吸，脉亦再动，气行三寸，呼吸定息，气行六寸，十息
，气行六尺；二百七十息，气行十六丈二尺，一周于身；五百四十息，气行再周于身，二千七百息，
气行十周于身；一万三千五百息，气行五十周于身，水下百刻，日行二十八宿，漏水皆尽，脉终矣
。故五十营备，得尽天地之寿，凡行八百一十丈也。
一气源于先天，名为太极；太极化生万物，即为“易”。易中包含的造化将阴阳分开，分出阴阳后运行不息。刚与柔相互激荡确立乾坤，剥卦与复卦象征群生的种植（生长），禀受先天之气而成就后天之体，气血原本是真实存在的。阴阳二气固守可以长生，但若龙虎（指心神与肾精）飞腾失其所居的家宅（即精气神不守舍）。造化赋予人的究竟有多少？谁说细微之处不值得珍惜。顾惜天真元气有两个方面，人己之间的机关界限应当辨别清楚。自我修养只需保持自然，不要勉强；庄子认为最快乐的是没有刻意之心。为人处世必须谨慎地保养天和之气，岐伯深刻明白不可过度攻伐克制。攻伐克制从来都是性命的仇敌，勉强作为分明是元气的贼害。如果肤浅地切诊却根源未明，那么养气修真又有什么益处？随意将这些话语看作浮云，道理就在路旁却无人识别。我如今撰写这篇《保天吟》，愿效仿愚钝的东家奉献给尊贵的客人。
（一部位的解释见后章）
《脉要精微论》说：尺部内侧两旁，对应季胁；尺部外侧以候察肾脏，尺部内侧以候察腹部。从尺部向上附接处，左手外侧以候察肝脏，内侧以候察膈膜；右手外侧以候察胃腑，内侧以候察脾脏。再向上附接处，右手外侧以候察肺脏，内侧以候察胸中，左手外侧以候察心脏，内侧以候察膻中。寸口脉的前面部分以候察身体前部的病症，后面部分以候察身体后部的病症。上竟上（寸口脉的上端），对应胸部和喉中的事情；下竟下（尺部脉的下端），对应少腹、腰、股、膝、胫等部位的事情。
《五十营篇》说：天周有二十八宿，人体经脉也有二十八脉，周身长度十六丈二尺，以对应二十八宿。漏水滴下一百刻来划分昼夜。所以人每呼一次，脉搏跳动两次，气运行三寸；每吸一次，脉搏也跳动两次，气运行三寸。呼吸定息（一呼一吸之间），气运行六寸。十息，气运行六尺；二百七十息，气运行十六丈二尺，在周身循环一周；五百四十息，气在周身循环两周；二千七百息，气在周身循环十周；一万三千五百息，气在周身循环五十周，此时水下尽一百刻，太阳行经二十八宿，漏水皆尽，脉气也就终了。所以五十营（五十次循环）完备，就能尽享天年，总共行走八百一十丈。
The One Qi originates from the Pre-Heaven, named Taiji (Supreme Ultimate); Taiji generates all things, which is Yi (Change). The creation within Yi divides Yin and Yang; once divided, their operation never ceases. Gang (firmness) and Rou (softness) interact to establish Qian (Heaven) and Kun (Earth). Bo (Decline) and Fu (Return) symbolize the planting/growth of all living beings. Endowed with Pre-Heaven Qi, one forms the Post-Heaven body; Qi and Blood are originally real. If Yin and Yang Qi are preserved, longevity can be achieved; but if Long Hu (Dragon and Tiger, referring to Heart Spirit and Kidney Essence) fly away and lose their residence (i.e., Jing-Qi-Shen do not remain in place), what is the result? How much has Creation endowed humans? Who says that even slight details should not be cherished? To cherish the True Nature (Zhen Tian), there are two aspects: the mechanisms between self and others must be distinguished. Self-cultivation requires maintaining naturalness without forcing; Zhuangzi considered the greatest joy to be having no deliberate intent. In dealing with others, one must carefully preserve the Heavenly Harmony (Tian He). Qibo deeply understood that one must not over-attack or suppress. Attack and suppression have always been enemies of life and nature; forcing actions clearly become thieves of Yuan Qi (Original Qi). If superficial pulse diagnosis fails to clarify the root, what benefit is there in nourishing Qi and cultivating truth? Disregarding these words as floating clouds, the Dao lies by the road yet remains unrecognized by people. I now compose this "Song for Preserving Heaven," wishing to emulate the foolish host offering fine wine to honored guests.
(The explanation of the first position is seen in the following chapter.)
The *Lun Yu Jing Mai Yao Wei* states: On both sides inside the Chi (Cun-Guan-Chi pulse position at the wrist), corresponds to the hypochondrium; the outside of Chi observes the Kidneys; the inside of Chi observes the Abdomen. Attaching upwards from the middle, the left outside observes the Liver; the inside observes the Diaphragm. The right outside observes the Stomach; the inside observes the Spleen. Attaching further upwards, the right outside observes the Lungs; the inside observes the Chest Center. The left outside observes the Heart; the inside observes the Dan Zhong (Pericardium/Center of Chest). The front part observes the anterior body; the back part observes the posterior body. The upper extreme of the pulse (Shang Jing Shang) concerns matters of the chest and throat; the lower extreme of the pulse (Xia Jing Xia) concerns matters of the lower abdomen, waist, thigh, knee, and shin.
The *Wu Shi Ying Pian* states: The heavens encompass twenty-eight mansions (lunar lodges); the human meridians also number twenty-eight. The total length of the body's meridians is sixteen zhang and two chi, corresponding to the twenty-eight mansions. Water drips for one hundred ke (time units) to divide day and night. Thus, with each exhalation, the pulse beats twice, and Qi moves three cun; with each inhalation, the pulse also beats twice, and Qi moves three cun. At the end of a breath cycle (inhale-exhale), Qi moves six cun. In ten breaths, Qi moves six chi; in 270 breaths, Qi moves sixteen zhang and two chi, completing one circuit around the body; in 540 breaths, Qi completes two circuits; in 2,700 breaths, Qi completes ten circuits; in 13,500 breaths, Qi completes fifty circuits around the body. At this point, water drains completely through one hundred ke, the sun traverses the twenty-eight mansions, the water clock empties, and the pulse ends. Therefore, when the fifty circuits (Wu Shi Ying) are complete, one can fully enjoy the lifespan of heaven and earth, traveling a total distance of eight hundred and ten zhang.