《千金》卷十三心脏篇云∶夏三月主心、小肠病，曰赤脉KT 。“KT ”字经传少见，医书
仅见
于此。考《礼·中庸》君子之道费而隐。注∶费犹诡也，道不费则仕。《释文》云∶本又作
拂。费字无诡训，原本必作拂。拂之别体作KT ，故又省作费。若KT 省贝为拂，则有 为费，
理固然也。若经本作费，郑当破读云费当为拂矣。《诗·大雅·皇矣》四方以无拂礼。《大
学》是谓拂人之性。笺注皆云拂犹KT 也，与《中庸》注同，可证也。《千金》赤脉KT 云者，
谓邪气KT 其脉气也。后人不知此义，宋许叔微伤寒九十论引庞安常《伤寒总病论》赤脉攒，
攒即KT 之误，KT 语正本之《千金》，而字误作攒，则不可通矣。
“ ”字《说文》所无，以食亦推之，当为“亦”，亦通于射。古今人表曹严公亦姑，
师古
曰∶即射姑也。《诗》抑矧可射思、射厌也。然则解 云者，谓懈怠而厌事也。射又通于夜
，《荀子·劝学》∶西方有木焉。名曰夜干，亦作射干。《左·昭廿五传》∶狐夜姑。《
释
文》本作射，夜从亦省声。《说文》∶夜舍也，天下休舍也。然则解 云者，谓懈怠而休舍
也。夜又通于液。周有叔液鼎，即八士之叔夜，而《周官·考工》弓人春液角，近朱骏声谓
液解也。然则解 云者，即解字之重言也。此王太仆寒不甚、热不甚、弱不甚、强不甚之训
，所以不可易也。又案食亦云者，即临食不甚喜好之称，故曰瘦人以其未食时若欲食，及临
食则不甚欲食，故曰善食而瘦人。（善读如彼为善之之善。）两症名义并同。
《千金方》卷十三心脏篇说道：夏季三个月主要对应心和小肠的疾病，称为“赤脉解（懈怠、弛缓）”。“解”字在经典文献中较少见，仅在医书中见于此处。考证《礼记·中庸》中说：“君子之道费而隐。”注解说：“费通‘诡’（奇异），道如果不‘诡’就能出仕。”《经典释文》说：“原本又写作‘拂’。”‘费’字没有‘诡’的训释，原本必定写作‘拂’。‘拂’的异体字写作“KT”，所以又简省为‘费’。如果‘KT’省去‘贝’旁成为‘拂’，那么就有‘费’和‘费’的关系，道理固然如此。如果经文原本作‘费’，郑玄应当破读说‘费’当作‘拂’。《诗经·大雅·皇矣》中说：“四方以无拂礼。”《大学》中说：“是谓拂人之性。”笺注都说“拂”通“KT”，与《中庸》的注解相同，可以证明这一点。《千金方》所说的“赤脉解”，意思是邪气使脉气懈怠弛缓。后人不知道这个含义，宋代许叔微在《伤寒九十论》中引用庞安常《伤寒总病论》中的“赤脉攒”，“攒”即“解”的误字，“解”语正本出自《千金方》，但字形误写为“攒”，这就讲不通了。
“解”字在《说文解字》中没有收录，根据从“食”从“亦”推测，应当是“亦”字，“亦”通于“射”。古今人表中曹严公“亦姑”，颜师古说：就是“射姑”。《诗经》中有“抑矧可射思”、“射厌”等说法。既然这样，所谓“解”的意思，是指懈怠并且厌恶事务。 “射”又通于“夜”，《荀子·劝学》中说：“西方有木焉，名曰夜干”，也写作“射干”。《左传·昭公二十五年》中说：“狐夜姑”，《经典释文》本作“射”，“夜”从“亦”省声。《说文解字》说：“夜，舍也，天下休舍也。”既然这样，所谓“解”的意思，是指懈怠并且休息停歇。“夜”又通于“液”。周朝有“叔液鼎”，即八士之一的“叔夜”，而《周礼·考工记·弓人》中说：“春液角”，近人朱骏声认为“液”通“解”。既然这样，所谓“解”的意思，就是“解”字的叠用。这是王冰（王太仆）对“寒不甚、热不甚、弱不甚、强不甚”的解释，所以不可更改。另外考察“食亦”这个词，是指临近吃饭时不太喜欢进食的状态，所以说瘦人在未吃饭时好像想吃，等到临吃饭时却不太想吃，所以叫“善食而瘦人”（“善”读音如同“彼为善之”的“善”）。这两种病症的名称意义是相同的。
The *Qianjin Fang* (Prescriptions Worth a Thousand Gold), Volume 13, Heart Chapter, states: "During the three months of summer, diseases of the Heart and Small Intestine are predominant, referred to as 'Chi Mai Jie' (Red Pulse with Sluggishness/Relaxation)." The character "Jie" is rarely seen in classical texts and appears only here in medical literature. Examining the *Book of Rites · Doctrine of the Mean*, it says: "The Way of the gentleman is extensive yet subtle." The commentary notes: "Jie (費) is akin to 'Gui' (strange/unusual); if the Way is not 'Gui', one can serve in office." The *Jingdian Shiwen* (Explanations of Classics) states: "It is also written as 'Fu' (拂). The character 'Fei' has no definition of 'Gui'; the original text must have been 'Fu'. 'Fu' has an variant form written as 'KT', hence it was further abbreviated to 'Fei'. If 'KT' drops the 'Bei' radical to become 'Fu', then there is a relationship between 'Fei' and 'Fei', which is logically consistent. If the original text had been 'Fei', Zheng Xuan would have broken the reading stating 'Fei' should be read as 'Fu'. The *Classic of Poetry · Great Odes · Huang Yi* states: 'The four directions shall have no Fu (rebellion/violation).' The *Great Learning* states: 'This is called violating human nature.' Both commentaries state that 'Fu' is synonymous with 'KT', consistent with the commentary in the *Doctrine of the Mean*, which serves as proof. What the *Qianjin Fang* means by 'Chi Mai Jie' is that pathogenic factors cause the pulse qi to become sluggish and relaxed. Later generations did not understand this meaning. Xu Shuwei of the Song Dynasty, in his *Ninety Cases of Cold Damage*, cited Pang Anchang's *General Treatise on Cold Damage* mentioning 'Chi Mai Zan' (Gathering of Red Pulses). 'Zan' is a miswriting of 'Jie'. Since the term 'Jie' originates from the *Qianjin Fang*, but the character was erroneously written as 'Zan', the meaning becomes unintelligible.
The character "Jie" is not recorded in the *Shuowen Jiezi*. Inferring from the components 'Shi' (Food) and 'Yi', it should be the character "Yi", and "Yi" is interchangeable with "She" (Shoot). In the *Gujin Renbiao* (Table of Persons Ancient and Modern), Cao Yan Gong's name is given as "Yi Gu". Yan Shigu stated: This is "She Gu". The *Classic of Poetry* contains phrases like "Yi Shen Ke She Si" and "She Yan". Therefore, what is meant by "Jie" is to be slack and weary of duties. "She" is also interchangeable with "Ye" (Night). The *Xunzi · Encouraging Learning* states: "In the west there is a tree, named Ye Gan," which is also written as "She Gan". The *Zuo Zhuan · Year 25 of Duke Zhao* mentions "Hu Ye Gu"; the *Jingdian Shiwen* originally wrote it as "She", where "Ye" derives its sound from the abbreviated form of "Yi". The *Shuowen Jiezi* states: "Ye means resting place; it is the place where all under heaven rest." Thus, what is meant by "Jie" is to be slack and take rest. "Ye" is also interchangeable with "Ye" (Liquid). There was a Ding vessel named "Shu Ye" in the Zhou dynasty, referring to Shu Ye, one of the Eight Sages. Furthermore, the *Rites of Zhou · Artificers · Bow Maker* states: "In spring, soak the horn." Zhu Junsheng, a modern scholar, believed that "Ye" implies loosening or dissolving. Thus, what is meant by "Jie" is the reduplication of the character "Jie" (loosening/slack). This corresponds to Wang Bing's (Wang Taipu) explanation regarding "cold not severe, heat not severe, weakness not severe, strength not severe," which therefore cannot be altered. Additionally, examining the term "Shi Yi," it refers to a state where one does not particularly desire food when approaching mealtime. Hence, it is said that thin people, when not having eaten, seem to want to eat, but when approaching the meal, they do not particularly want to eat; thus they are called "those who eat well yet remain thin" ("Shan" is pronounced as in "that good deed"). The meanings of these two conditions are identical.