大道之浑沦。莫知其源。然至道无言。非立言无以明其理。大象无形。非立象无以测其奥。道象之妙。
非言不明。尝试原之。脉者何也。非气非血。动而不息。荣行脉中。卫行脉外。经曰。脉者血之府也。自素问
而下。迄至于今。经所不载。无传记而莫闻其名焉。然而玄机奥妙。圣意幽微。虽英俊明哲之士。非轻易可
得而悟也。夫脉者果何物乎。脉者有三名。一曰命之本。二曰气之神。三曰形之道。经所谓天和者是也。至于
折一支。瞽二目。亦不为害生。而脉不可须臾失。失则绝命害生矣。经曰。春弦（一曰长）夏洪（一曰钩）秋
毛（一曰涩）冬石（一曰沉）。此言正脉。同天真造化之元气也。巡于春夏秋冬木火水金之位。生长收藏。参
和相
应。故禀二仪而生。不离于气。故脉有生死之验。经曰。脉者血之府也。如世之京都州县。有公府廨署也。
国因置者。所以禁小人为非道也。公府不立。则善者无以伸其枉。恶者无以罚其罪。邪正混同。贤愚杂处。而
乱之根也。经曰。五运阴阳者。天地之道也。万物之纲纪。变化之父母。生杀之本始。神明之府也。既阴阳为
神明之府。脉为血之府。而明可见焉。血之无脉。不得循其经络部分。周流于身。滂湃奔迫。或散或聚。气之
无脉。不能行其筋骨脏腑上下。或暴或蹶。故经曰。出入废则神机化灭。升降息则气立孤危。故气化则物生。
气变则物易。气盛则物壮。气弱则物衰。气绝则物死。气正则物和。气乱则物病。皆随气之盛衰而为变化也。
脉字者。从肉从永从爪从血。四肢百骸。得此真元之气。血肉筋骨爪发荣茂。可以倚凭而能生长也。长久永固
之道。故从肉从永者是也。从爪从血者。巡之如水分流而布遍周身。无有不通也。释名曰。脉。脉幕也。如
幔幕之遮复也。幕络一体之形。导太一真元之气也。元气者。在气非寒非热非暖非凉。在脉者非弦非洪非涩
非沉。不为气而浮沉。不为血而流停。乃冲和自然之气也。故春温夏热秋凉冬寒。所以然者。为元气动而不息。
巡于四方木火水金之位。温凉寒暑之化。生生相续。新新不停。日月更出。四序迭迁。脉不为息。故人有身形
之后。五脏既生。身中元气即生焉。故春弦夏洪秋毛冬石。此四时之气也。而脉者乃在其中矣。道经曰。视之
不见。听之不闻。搏之不得。迎之不见其首。随之不见其后。此如脉之谓也。又云。埏埴以为器。当其无有器
之用。故有之以为利。无之以为用。又曰。吾不知名。字之曰道。强为之名曰大。斯立脉之名之本意也。故道
者万物之奥。脉者百骸之灵。奥灵之妙。其道乃同。元气者无器不有。无所不至。血因此而行。气因此而生。
故荣行脉中。卫行脉外。瞻之在前。忽焉在后。而不匮者。皆由于脉也。分
而言之。曰气曰血曰脉。统而言之。惟脉营运血气而已。故经曰。血气者人之神。不可不谨养也。阴阳别论曰。
所谓阳者。胃脘之阳也。此阳者。言脉也。胃者土也。脉乃天真造化之元气也。若土无气。则何以生长收藏。
若气无土。何以养化万物。是无生灭也。以平人之气。常禀于胃。正理论曰。谷入于胃。脉道乃行。阴阳交会。
胃和脉行。人禀天地之候。故春胃微弦曰平。但弦而无胃曰死。夏胃微钩曰平。但钩而无胃曰死。长夏微软曰
平。但弱而无胃曰死。秋胃微毛曰平。但毛而无胃曰死。冬胃微石曰平。但石而无胃曰死。阴者真脏也。见则
为败。败则必死。五脏为阴。肝脉至。中外急。如循刀刃责责然。如按琴瑟弦。心脉至。坚而搏。如循薏苡子
累累然。肺脉至。大而虚。如以毛羽中人肤。肾脉至。搏而绝。如指弹石辟辟然。脾脉至。弱而乍数乍疏。夫
如此脉者。皆为脏脉独见而无胃脉。五脏皆至。悬绝而死。故经曰。别于阳者。知病忌时。别于阴者。知生死
之期。故人性候躁急 促。迟缓软弱。长短大小。皮坚肉浓。各随其状而脉应之。常以一息四至为准者。言呼
出心与肺。吸入肾与肝。五至者。胃兼主四旁。在呼吸之间也。数则为热。迟则为寒。如天之春秋二分。阴阳
两停。昼夜各得五十度。自此添一遭则热。减一遭则寒。脉之妙道。从此可知矣。或如散叶。或如燃薪。或如丸
泥。或如丝缕。或如涌泉。或如土颓。或如偃刀。或如转索。或如游鱼。假使千变万化。若失常者。乃真元之
气离绝。五脏六腑。不相管辖。如丧家之狗。元气散失而命绝矣。经曰。积阳为天。积阴为地。阳化气。阴成
形。此言一气判而清浊分也。元气者。天地之本。天和者。血气之根。华佗云。脉者谓血气之先也。孔子曰。
天不言。而四时行焉。百物生焉。而脉亦如之。又经曰。自古通天者。生之本。皆通乎天气也。通天者。谓通
元气天真也。然形体者。假天地之气而生。故奉生之气。通计于天。禀受阴阳而
为根本。天地合气。命之曰人。天气不绝。真灵内属。动静变化。悉与天通。易云。乾坤成列。而易立乎其中
矣。故天地之体。得易而后生。天地之化。得易而后成。故阳用事。则春生夏长。阴用事。则秋收冬藏。
寒往而暑来。暑往则寒来。始而终之。终而复始。天地之化也。而易也默然于其间。而使其四序各因时而成功。
至于寒不凌暑。暑不夺寒。无愆阳伏阴之变。而不至于大肃大温。故万物各得其冲气之和。然后不为过而皆中
节也。道经曰。万物负阴而抱阳。冲气以为和。百姓日用而不知。斯脉之道也。故脉不得独浮沉。独大小。
独盛衰。独阴阳。须可沉中有浮。浮中有沉。大中有小。小中有大。盛中有衰。衰中有盛。阴中有阳。阳中有
阴。充塞一身之中。盈溢百骸之内。无经络不有。无气血不至。养筋骨毛发。坚壮腻泽。非心非肾非肝非脾。
五脏之盛。真气固密。不为邪伤。若忧愁思虑。饥饱劳逸。风雨寒暑。大惊卒恐。真气耗乱。气血分离。为病
之本。噫。夫万物之中。五常皆备。审脉之道。而何独无五常之邪。夫仁固卫一身。充盈五脏。四肢百骸。
皆得荣养。无冲和之气。独真脏脉见则死矣。生则不见。死则独见。好生恶死。此仁之谓也。分布躯体。和调
气血。贵之在头目耳鼻。贱之在跖臀阴篡。不得上而有。不得下而无。无所不施。无所不至。此义之谓也。长
人脉长。短人脉短。肥人脉沉。瘦人脉浮。大人脉壮。小人脉弱。若长人短。短人长。肥人浮。瘦人沉。大人
弱。小人壮。夫如此者。皆不中理而为病。此礼之谓也。见在寸则上病。见在关则中病。见在尺则下病。五脏
有疾。各有部分而脉出见。不为潜藏伏匿。一一得察有余不足。而愈其病。此智之谓也。春弦夏洪。秋毛冬石。
太阳之至大而长。太阴之至其脉沉。少阴之至其脉钩。阳明之至短而涩。少阳之至大而浮。厥阴之至其脉弦。
四序不失其期。六气为常准者。此信之谓也。非探颐索隐。钩深致远。学贯天人。旁通物理
者。未能达于此矣。
大道的浑沦状态，没有人知道它的源头。然而至高无上的道是无声的，不建立言语就无法阐明其中的道理；宏大的形象是没有形状的，不建立象征就无法探测其中的奥秘。道与象的精妙之处，如果不通过言语是无法阐明的。我试着追溯其本源。脉是什么呢？它既不是气也不是血，而是动而不息的。营气行于脉中，卫气行于脉外。经典说：脉是血的府库。从《素问》以下，直到今天，经典中没有记载，没有传记可以听闻它的名字。然而玄机奥妙，圣人的意旨幽深微妙，即使是才智出众、明智哲思的人，也不轻易能够领悟。
脉究竟是什么呢？脉有三个名称：一是生命的根本，二是气的精神，三是形的道路。这就是经典所说的“天和”。至于折断一支肢体，弄瞎双眼，也不会危害生命，但脉不可片刻失去，一旦失去就会断绝生命、危害生存。经典说：春脉弦（一说为长），夏脉洪（一说为钩），秋脉毛（一说为涩），冬脉石（一说为沉）。这是说正常的脉，与天真造化的元气相同。巡行于春夏秋冬木火水金的位置，对应生长收藏，参和相应。因此禀受天地阴阳二气而生，不离于气。所以脉有判断生死的验证。经典说：脉是血的府库。就像世间的京都州县，有官府衙署一样。国家设置官府，是为了禁止小人做非法之事。如果官府不设立，那么善良的人无法伸张冤屈，邪恶的人无法惩罚罪行。邪正混杂，贤愚共处，这是混乱的根源。
经典说：五运阴阳，是天地的规律，万物的纲纪，变化的父母，生杀的根本，神明的府库。既然阴阳是神明的府库，脉是血的府库，那么道理就显而易见了。血如果没有脉，就不能沿着经络部分，在周身周流循环，会澎湃奔迫，或散或聚。气如果没有脉，就不能在筋骨脏腑上下运行，或暴厥或蹶逆。所以经典说：出入废止则神机化灭，升降停止则气立孤危。所以气化则物生，气变则物易，气盛则物壮，气弱则物衰，气绝则物死，气正则物和，气乱则物病。这些都随着气的盛衰而变化。
“脉”字，由肉、永、爪、血组成。四肢百骸，得到这个真元之气，血肉筋骨爪发才能繁荣茂盛，可以倚凭而能生长。这是长久永固的道理，所以从肉从永。从爪从血，是因为巡行像水分流一样布遍周身，没有不通达的地方。《释名》说：脉，就是幕。像幔幕遮盖复盖一样。幕络一体之形，引导太一真元之气。元气，在气方面非寒非热非暖非凉，在脉方面非弦非洪非涩非沉。不为气而浮沉，不为血而流停，乃是冲和自然之气。所以春温夏热秋凉冬寒，之所以如此，是因为元气动而不息，巡行于四方木火水金的位置，温凉寒暑的变化，生生相续，新新不停，日月更替，四序迭代迁移。脉不会停止，所以人有了身形之后，五脏既已生成，身中的元气也就产生了。所以春弦夏洪秋毛冬石，这是四时的气，而脉就在其中了。
《道经》说：视而不见，听而不闻，搏之不得，迎之不见其首，随之不见其后。这说的就是脉。又说：揉和陶土做成器皿，正因为中间是空的，才有器皿的作用。所以“有”带来便利，“无”发挥作用。又说：我不知道它的名字，称之为道，勉强给它起个名字叫大。这就是确立“脉”这个名字的本意。所以道是万物的奥秘，脉是百骸的灵秀。奥秘与灵秀的精妙，它们的道理是相同的。元气无处不在，无所不至。血因此而行，气因此而生。所以营行脉中，卫行脉外。瞻望它在前面，忽然又在后面，而永不枯竭的，都由于脉。
分开来说，叫气、叫血、叫脉；统而言之，只有脉营运血气罢了。所以经典说：血气是人的神明，不可不谨慎调养。《阴阳别论》说：所谓的阳，是胃脘之阳。这个阳，指的是脉。胃属土，脉是天真造化的元气。如果土没有气，那么凭什么生长收藏？如果气没有土，凭什么养育化生万物？就没有生灭了。以平人之气，常禀受于胃。《正理论》说：谷入于胃，脉道乃行，阴阳交会，胃和脉行。人禀受天地的气候，所以春胃微弦称为平脉，但弦而无胃气称为死脉；夏胃微钩称为平脉，但钩而无胃气称为死脉；长夏微软称为平脉，但弱而无胃气称为死脉；秋胃微毛称为平脉，但毛而无胃气称为死脉；冬胃微石称为平脉，但石而无胃气称为死脉。阴者是真脏脉，出现就是败象，败象出现必然死亡。
五脏属阴。肝脉至，中外急，像触摸刀刃责责然，像按压琴瑟弦；心脉至，坚而搏，像触摸薏苡子累累然；肺脉至，大而虚，像羽毛中人肤；肾脉至，搏而绝，像手指弹石辟辟然；脾脉至，弱而乍数乍疏。像这样的脉，都是脏脉独见而没有胃脉。五脏脉都出现悬绝而死。所以经典说：辨别阳脉的，知道疾病忌讳的时间；辨别阴脉的，知道生死的期限。
所以人的脉候躁急促，迟缓软弱，长短大小，皮坚肉浓，各随其状而脉应之。通常以一息四至为准，言呼出心与肺，吸入肾与肝，五至者，胃兼主四旁，在呼吸之间。数则为热，迟则为寒。如同天之春秋二分，阴阳两停，昼夜各得五十度。自此添一遭则热，减一遭则寒。脉的妙道，从此可知了。或者像散叶，或者像燃薪，或者像丸泥，或者如丝缕，或者如涌泉，或者如土颓，或者如偃刀，或者如转索，或者如游鱼。假使千变万化，若失常者，乃是真元之气离绝，五脏六腑不相管辖，如丧家之狗，元气散失而命绝矣。
经典说：积阳为天，积阴为地，阳化气，阴成形。这是说一气判分而清浊分离。元气是天地之本，天和是血气之根。华佗说：脉是血气之先导。孔子说：天不言，而四时行焉，百物生焉，而脉亦如之。又经典说：自古通天者，生之本，皆通乎天气也。通天者，谓通元气天真也。然而形体者，假天地之气而生，故奉生之气，通计于天，禀受阴阳而为根本。天地合气，命之曰人。天气不绝，真灵内属，动静变化，悉与天通。《易经》说：乾坤成列，而易立乎其中矣。所以天地之体，得易而后生；天地之化，得易而后成。所以阳用事，则春生夏长；阴用事，则秋收冬藏。寒往而暑来，暑往则寒来，始而终之，终而复始，这是天地之化，而易默然于其间，使其四序各因时而成功。至于寒不凌暑，暑不夺寒，无愆阳伏阴之变，而不至于大肃大温。所以万物各得其冲气之和，然后不为过而皆中节也。
《道经》说：万物负阴而抱阳，冲气以为和。百姓日用而不知，斯脉之道也。所以脉不得独浮沉，独大小，独盛衰，独阴阳。须可沉中有浮，浮中有沉，大中有小，小中有大，盛中有衰，衰中有盛，阴中有阳，阳中有阴。充塞一身之中，盈溢百骸之内，无经络不有，无气血不至，养筋骨毛发，坚壮腻泽。非心非肾非肝非脾，五脏之盛，真气固密，不为邪伤。若忧愁思虑，饥饱劳逸，风雨寒暑，大惊卒恐，真气耗乱，气血分离，为病之本。
噫！夫万物之中，五常皆备。审脉之道，而何独无五常之邪？夫仁固卫一身，充盈五脏，四肢百骸，皆得荣养。无冲和之气，独真脏脉见则死矣。生则不见，死则独见，好生恶死，此仁之谓也。分布躯体，和调气血，贵之在头目耳鼻，贱之在跖臀阴篡，不得上而有，不得下而无，无所不施，无所不至，此义之谓也。长人脉长，短人脉短，肥人脉沉，瘦人脉浮，大人脉壮，小人脉弱。若长人短，短人长，肥人浮，瘦人沉，大人弱，小人壮。夫如此者，皆不中理而为病，此礼之谓也。见在寸则上病，见在关则中病，见在尺则下病。五脏有疾，各有部分而脉出见，不为潜藏伏匿，一一得察有余不足，而愈其病，此智之谓也。春弦夏洪，秋毛冬石，太阳之至大而长，太阴之至其脉沉，少阴之至其脉钩，阳明之至短而涩，少阳之至大而浮，厥阴之至其脉弦。四序不失其期，六气为常准者，此信之谓也。非探颐索隐，钩深致远，学贯天人，旁通物理者，未能达于此矣。
The chaotic and undifferentiated state of the Great Dao (Dao, the Way) is such that no one knows its source. However, the Supreme Dao is wordless; without establishing language, its principles cannot be clarified. The grand image has no form; without establishing symbols, its mysteries cannot be probed. The subtlety of Dao and symbol cannot be elucidated without words. I attempt to trace its origin. What is the pulse? It is neither Qi (vital energy) nor Blood, but it moves ceaselessly. Ying (Nutritive) Qi circulates within the vessels, while Wei (Defensive) Qi circulates outside the vessels. The Classics state: "The vessels are the mansion of Blood." From the *Suwen* (Basic Questions) down to the present, the Classics do not record this, and there are no biographies from which to hear its name. Yet the profound mysteries and the subtle intentions of the Sages are such that even brilliant and wise individuals cannot easily comprehend them.
What exactly is the pulse? The pulse has three names: first, it is the root of life; second, it is the spirit of Qi; third, it is the path of form. This is what the Classics refer to as "Heavenly Harmony" (Tianhe). To break a limb or blind both eyes does not necessarily endanger life, but the pulse cannot be lost for an instant; if lost, life is cut off and survival is harmed. The Classics state: In spring, the pulse is wiry (also called long); in summer, it is surging (also called hooked); in autumn, it is floating (also called rough); in winter, it is deep (also called sunken). These describe the normal pulse, which corresponds to the primordial Qi of heavenly creation. It circulates through the positions of Wood, Fire, Water, and Metal corresponding to Spring, Summer, Autumn, and Winter, aligning with growth, flourishing, harvesting, and storing. Thus, it is born from the Yin and Yang of Heaven and Earth and never separates from Qi. Therefore, the pulse provides evidence for determining life and death. The Classics state: "The vessels are the mansion of Blood." Just as capitals and prefectures have government offices, so too does the body have these structures. The state establishes offices to prevent villains from committing illegal acts. If offices are not established, the virtuous cannot right their wrongs, and the wicked cannot be punished for their crimes. When evil and good are mixed, and the wise and foolish coexist, this is the root of chaos.
The Classics state: "The Five Movements and Yin-Yang are the way of Heaven and Earth, the guidelines of all things, the parents of change, the beginning of life and death, and the mansion of spiritual enlightenment." Since Yin-Yang is the mansion of spiritual enlightenment, and the vessels are the mansion of Blood, the principle becomes clear. Without vessels, Blood cannot circulate along the meridians and parts, flowing throughout the body; instead, it would surge and rush, scattering or gathering. Without vessels, Qi cannot move up and down among the sinews, bones, Zang, and Fu organs; instead, it might become sudden or collapse. Thus, the Classics state: "If entry and exit cease, the Spirit mechanism perishes; if ascent and descent stop, the Qi establishment stands alone in danger." Therefore, when Qi transforms, things are born; when Qi changes, things transform; when Qi is abundant, things grow strong; when Qi is weak, things decline; when Qi is exhausted, things die; when Qi is correct, things are harmonious; when Qi is chaotic, things become diseased. All these changes follow the abundance or deficiency of Qi.
The character "Mai" (Pulse/Vessel) consists of components meaning flesh, eternity, claw/nail, and blood. The four limbs and hundred bones receive this True Primordial Qi, allowing flesh, blood, sinews, bones, nails, and hair to flourish and thrive, relying on it for growth. This is the way of lasting permanence, hence the component for eternity. The components for claw and blood indicate that circulation flows like water branching out,遍布 the whole body without blockage. The *Shiming* (Explanation of Names) states: "Mai" means curtain or screen, covering and protecting like a canopy. The network of vessels forms a single entity, guiding the True Primordial Qi of Taiyi. Primordial Qi, in terms of nature, is neither cold, hot, warm, nor cool; in terms of pulse, it is neither wiry, surging, rough, nor deep. It does not float or sink due to Qi, nor flow or stagnate due to Blood; it is the naturally harmonious Qi. Thus, Spring is warm, Summer is hot, Autumn is cool, and Winter is cold. This is because Primordial Qi moves ceaselessly, circulating through the positions of Wood, Fire, Water, and Metal, driving the transformations of warmth, coolness, cold, and heat. Life generates life continuously, newness replaces oldness without stopping, days and months alternate, and the four seasons shift. The pulse does not rest. Therefore, after humans acquire physical form and the five Zang organs are formed, the Yuan Qi (Primordial Qi) within the body is generated. Thus, the wiry, surging, floating, and deep pulses correspond to the Qi of the four seasons, and the pulse exists within them.
The *Dao Jing* (Classic of the Way) states: "Look at it, yet you do not see it; listen to it, yet you do not hear it; grasp it, yet you do not get it. Meeting it, you do not see its head; following it, you do not see its back." This describes the pulse. It also says: "Mold clay to make a vessel; it is the emptiness inside that makes the vessel useful. Therefore, 'having' provides benefit, but 'non-being' provides function." It further says: "I do not know its name; I call it Dao, and force a name for it: Great." This is the original intent behind naming the pulse. Thus, Dao is the mystery of all things, and the pulse is the spirit of the hundred bones. The subtlety of mystery and spirit shares the same Dao. Primordial Qi exists in every vessel and reaches everywhere. Blood moves because of it, and Qi is generated because of it. Thus, Ying Qi circulates within the vessels, and Wei Qi circulates outside. It appears before one moment and behind the next, never depleting, all due to the pulse.
Speaking separately, we speak of Qi, Blood, and Pulse; speaking collectively, only the Pulse manages and transports Qi and Blood. Thus, the Classics state: "Qi and Blood are the spirit of humans; they must not fail to be carefully nourished." The *Yin Yang Bie Lun* (Treatise on Distinguishing Yin and Yang) states: "What is referred to as Yang is the Yang of the Stomach cavity." This Yang refers to the pulse. The Stomach belongs to Earth, and the pulse is the Primordial Qi of heavenly creation. If Earth lacks Qi, how can it support growth and storage? If Qi lacks Earth, how can it nourish and transform all things? There would be no generation or destruction. The Qi of a healthy person constantly receives nourishment from the Stomach. The *Zheng Li Lun* (Treatise on Correct Theory) states: "When grain enters the Stomach, the vessel pathways begin to flow; Yin and Yang intersect, the Stomach harmonizes, and the pulse moves." Humans inherit the climate of Heaven and Earth; thus, in Spring, a slight wiriness with Stomach Qi is considered normal (Ping), but wiriness without Stomach Qi indicates death. In Summer, a slight hooked quality with Stomach Qi is normal, but hooked without Stomach Qi indicates death. In Late Summer, a slight softness with Stomach Qi is normal, but weakness without Stomach Qi indicates death. In Autumn, a slight floating quality with Stomach Qi is normal, but floating without Stomach Qi indicates death. In Winter, a slight deep quality with Stomach Qi is normal, but deep without Stomach Qi indicates death. Yin refers to the True Zang Pulse; its appearance signifies decay, and decay inevitably leads to death.
The five Zang organs belong to Yin. When the Liver pulse arrives, it is tense inside and out, feeling like touching a knife edge or pressing a lute string. When the Heart pulse arrives, it is firm and beating, like touching a cluster of coix seeds. When the Lung pulse arrives, it is large and empty, like a feather brushing the skin. When the Kidney pulse arrives, it beats sharply and abruptly, like fingers striking stone. When the Spleen pulse arrives, it is weak and alternates between rapid and slow. Such pulses represent the exclusive appearance of Zang pulses without Stomach Qi. If pulses from all five Zang organs appear in a suspended and extreme manner, death ensues. Thus, the Classics state: "Distinguishing Yang allows one to know the timing禁忌 of disease; distinguishing Yin allows one to know the time of life and death."
Therefore, human pulse conditions vary—rapid, slow, weak, strong, long, short, with hard skin and thick flesh—and the pulse responds accordingly. Usually, four breaths per respiration are taken as the standard. Exhalation relates to the Heart and Lung; inhalation relates to the Kidney and Liver. Five beats per respiration relate to the Stomach, which governs the four directions, occurring within the cycle of breathing. Rapid indicates Heat; slow indicates Cold. This is like the equinoxes of Spring and Autumn, where Yin and Yang are balanced, with fifty degrees each for day and night. Adding one degree brings Heat; subtracting one brings Cold. The subtlety of the pulse can be understood from this. Pulses may resemble scattered leaves, burning firewood, clay balls, silk threads, gushing springs, crumbling earth, inverted knives, turning ropes, or swimming fish. If they undergo thousands of transformations and lose their norm, it signifies the separation of True Primordial Qi, where the five Zang and six Fu organs no longer control each other, like stray dogs, leading to the dispersion of Primordial Qi and the end of life.
The Classics state: "Accumulated Yang becomes Heaven; accumulated Yin becomes Earth. Yang transforms into Qi; Yin forms shape." This speaks of the division of one Qi into clear and turbid. Primordial Qi is the root of Heaven and Earth; Heavenly Harmony is the root of Qi and Blood. Hua Tuo said: "The pulse is the precursor of Qi and Blood." Confucius said: "Heaven does not speak, yet the four seasons proceed, and all things are born; the pulse is likewise." Another Classic states: "Since ancient times, those who connect with Heaven are the root of life, all connecting with Heavenly Qi." Connecting with Heaven means connecting with Primordial True Qi. The physical body is born borrowing Qi from Heaven and Earth; thus, the Qi sustaining life is calculated according to Heaven, inheriting Yin and Yang as its foundation. When Heaven and Earth combine their Qi, it is called Human. As long as Heavenly Qi does not cease, the true spirit remains internal. Movement and stillness, change and transformation, all communicate with Heaven. The *Yijing* (Book of Changes) states: "When Qian and Kun are arranged, Yi (Change) stands within them." Thus, the body of Heaven and Earth is born through Change, and its transformation is completed through Change. When Yang is active, Spring brings birth and Summer brings growth; when Yin is active, Autumn brings harvest and Winter brings storage. Cold goes and Heat comes; Heat goes and Cold comes. Beginning ends, and ending begins again; this is the transformation of Heaven and Earth, with Change silently operating within to allow the four seasons to succeed according to their time. Cold does not overwhelm Heat, nor Heat suppress Cold; there are no abnormalities of excessive Yang or hidden Yin, preventing extreme cold or heat. Thus, all things obtain the harmony of their intermediate Qi, avoiding excess and adhering to measure.
The *Dao Jing* states: "All things carry Yin and embrace Yang, achieving harmony through the blending of Qi." Common people use it daily without knowing it; this is the Dao of the pulse. Therefore, the pulse should not be exclusively floating or deep, large or small, abundant or deficient, Yin or Yang. It must contain floating within deep, deep within floating, large within small, small within large, abundant within deficient, deficient within abundant, Yin within Yang, and Yang within Yin. It fills the entire body, overflowing within the hundred bones. No meridian is without it; no Qi or Blood fails to reach it. It nourishes sinews, bones, hair, and nails, making them strong, smooth, and lustrous. It is not the Heart, Kidney, Liver, or Spleen specifically, but the prosperity of the five Zang organs ensures the solidity and density of True Qi, protecting it from pathogenic factors. If忧愁思虑 (worry and thought), hunger and fullness, overwork and rest, wind, rain, cold, and heat, or great fear and sudden fright cause True Qi to dissipate and become chaotic, and Qi and Blood to separate, this becomes the root of disease.
Alas! Among all things, the Five Constants (Wu Chang) are complete. Why should the study of the pulse lack the Five Constants? Benevolence (Ren) protects the whole body, filling the five Zang organs so that the four limbs and hundred bones are nourished. Without harmonious Qi, if only the True Zang pulse appears, death occurs. It does not appear during life, only appearing at death. Loving life and fearing death is called Benevolence. Distributing throughout the body and harmonizing Qi and Blood, valuing the head, eyes, ears, and nose, and considering the soles, buttocks, and genitals as lesser, ensuring nothing is above without presence and nothing below without absence, benefiting everything universally, this is called Righteousness (Yi). Long people have long pulses; short people have short pulses. Fat people have deep pulses; thin people have superficial pulses. Adults have strong pulses; children have weak pulses. If a long person has a short pulse, a short person has a long pulse, a fat person has a superficial pulse, a thin person has a deep pulse, an adult has a weak pulse, or a child has a strong pulse, these are unreasonable and indicate disease. This is called Propriety (Li). If the pulse appears at the Cun (inch) position, the disease is upper; at the Guan (bar) position, middle; at the Chi (cubit) position, lower. When the five Zang organs are diseased, the pulse manifests in specific areas, not hiding or lurking, allowing one to observe excess or deficiency and cure the disease. This is called Wisdom (Zhi). Wiry in Spring, surging in Summer, floating in Autumn, deep in Winter; Taiyang arrival is large and long; Taiyin arrival is deep; Shaoyin arrival is hooked; Yangming arrival is short and rough; Shaoyang arrival is large and superficial; Jueyin arrival is wiry. If the four seasons do not lose their timing, and the Six Qi serve as constant standards, this is called Trustworthiness (Xin). Only those who explore the profound, delve into the hidden, extend knowledge far and wide, integrate learning of Heaven and Humanity, and understand the principles of all things can reach this understanding.