太极之前。有太易。太初。太始。太素。天地之道。不离乎五太。太者泰也。太易者。清浊未分也。太初者。阴阳
之初也。太始者。气形之始也。太素者。天地之本也。本立道生。太极者。万物之极也。否极泰来（董按此处应加“泰
极否来”句）阳极阴生。阴极阳生。物极则返。极者终也。终而复始。太极者。气形质之本也。无极而有极也。自无归
有。有必归无。无能生有。有无相生。无有尽时。列子曰。圣人自阴阳以统天地。夫有形者。生于无形。则天地安足生。
故曰。有太易。太初。太始。太素也。太易者。未见气也。太初者。气之始也。（董按此处应加“太始者。形之始也”句。）
太素者。质之始也。气形质具。而未相离。故曰浑沦。浑沦者。万物浑沦而未相离也。视之不见。听之不闻。循之不
得。故曰易也。易无形状。易变而为一。一变而为二。二变而为七。七变而为九。九变者究也。乃复变而为一。一者形
变之始也。列子曰。只言四者究也。究者极也。则吾所谓太极者是也。
夫太素者。本于五太。五太者即五行。五行即五太也。五行者阴阳也。阴阳则一。极而必返。终而复始。岂非先传
所
谓动极而静。静极复动。一动一静。互为其根之妙欤。太极者。天地无极之前。阴含阳也。有象之后。阴分阳也。阴
为阳母。阳为阴父。故阳生于子。极于巳。而一阴来 。阴生于午。而极于亥。
故一阳来复。阳根于阴。阴根于阳。故震为长男属火。火生于寅。巳为胞胎。巽为长女属水。水生于申。亥为胞胎。巳
亥为天地之门户。阴阳之根本也。夫天一生水。地六成之。地二生火。天七成之。天三生木。地八成之。地四生金。天
九成
之。天五生土。地十成之。盖奇偶之数。而以为类分。其奇数属阳。天之象也。偶数属阴。地之象也。天一者少阳。地
六者太阴也。少阳太阴。交而生水。地二者少阴也。天七者少阳也。少阴少阳。交而生火。天三者少阳也。地八者少
阴也。少
阴少阳交而生木。地四者少阴也。天九者太阳也。少阴太阳交而生金。天五地十交于中而生土也。此阴阳太少判合。万
物生成变化之道也。
夫水火者坎离也。坎在北方阴位。而卦属阳。离在南方阳位。而卦属阴。坎以阳而生在上。离以阴而生在下。则天
下
地上而交泰。水上火下而既济矣。使阳出于上。阴复于下。则天自天。地自地。水火不交。安有阴阳交济之理哉。
天地未分。浑沦莫测。天地既判。人位乎中。人受天地之中以生。莫不禀阴阳以成。故易曰干道成男。坤道成女。
而
成夫妇之道。夫妇之道立。而生意无穷。
夫人者禀阴阳五形之秀气以生。身居天地之中。心居人身之内。备万物之理。为万物之灵。识天时。知地理。通人
事。明物情。善万物声色气味。故灵于万物者人也。主人之一身者心也。夫五运六气。乃天地阴阳营运升降之常道也。
五
运流行。有太过不及之异。天地升降。有逆从胜复之明。天气动而变。地气静而常。乃备五行之化气。然后合其用。凡
万
物未有不赖天地之气而化生者也。
善脉者。知阴则知阳。知阳则知阴。然而可以心察。可以指别。可以类求。可以意识。可以全生。至道玄微。变化
无
穷。熟知其源。形表气里而为相成也。夫寒热欲发之气。如阳未并阴。阴未并阳。因而调之。真气乃安。邪气乃正。经
云。
圣人治未病之前。不治已病之后。
夫天若失土。则不能荣养万物。盖天地万物。皆以土为本。故万物之旺。由土而生。万物之衰。由土而归也。
夫荣卫者。阴阳之纲纪。脾胃者。阴阳之男女。左右者。阴阳之道路也。呼吸。数也。循环不息。应有常变。同天
运之无穷。乃一身之主宰。养肌和胃。神悟灵机。心识微妙。心为君主。乃顺中和脾土为邦。主上下五脏六腑之病。阴
阳虚实之理。血少血盛。脉少脉盛。此为反也。反之则病。实则气入。虚则气出。气实则热。气虚则寒。
夫气实者。寒湿之气也。若有若无。病疾不可知也。察后与先者。知病也。知先后与虚实者。工勿失其法。得若生
者。不离其法也。补泻之时。各有所宜也。
夫脉者。阳在阴中。阴在阳中为顺。阴在阳中。阳在阴中。为逆。易曰。一阴一阳之谓道是也。独阴不生。独阳不
成。阴阳乃生成之道。不可缺也。
夫五行者。阳盛阴盛。阴阳逆也。阳生阴。阴生阳。顺者。金木水火土相生也。逆者。水火金木土相克也。
夫五行之有干支也。干数十。支数十二。盖天之中数五。故气原乎天者无不五。五气合一。一阴一阳。故倍之成干。
地之中数六。故气原乎地者无不六。六气合一。一阴一阳。故倍之而成支。以此观之。莫非天理之自然也。
去五行火生于寅属木。火旺在午。正南而火旺。绝在亥。亥属水克火。水生在申。申属金。金生水。水旺在子。子
正北而水旺。水绝在巳。巳属土。土克水。水生在亥。亥属水。水生木。木旺在卯。卯位正东而木旺。木绝在申。申属
金。金
克木。金生在巳巳属火。火能克金。何以言金生于巳。巳虽属火而真土在焉。盖十干戊己属土戊禄在巳。巳禄在午。巳
午土位。巳有真土之性。故火生土。土生金。金旺在酉。正西而金旺。金绝在寅。寅木能生火火故克金也。此则是无极
太
极之说。阴阳消长之理。如循环之无端也。
五行相克所不胜者为贼邪。其难治宜矣。至于可胜者。为微邪。虽不治而自愈。叔和云。春得脾而莫疗。冬见心而
不治。夏见肺而难瘥。秋见肝以何疑。（董按此句应改“秋见肝而不救”董按。此句下原本仅有男子以东四字。语气未尽。
兹据珍秘抄本。细加校勘。应补加下列八句始全。）反以为微邪而可畏也。何也。及观灵枢经曰。木明而火明。火炎而土
胜。土盈而金生。
金胜而水盈。男子以东南气运。离巽震坤是也。
在太极形成之前，存在太易、太初、太始、太素这四个阶段。天地的运行规律，离不开这“五太”（指宇宙生成的五个阶段：太易、太初、太始、太素、太极）。“太”意为通达、安泰。所谓太易，是指清气与浊气尚未分化的状态；太初，是阴阳二气刚刚萌生的初始状态；太始，是气开始具备形态的起始状态；太素，则是天地构成的物质基础确立的状态。根本确立了，道便由此产生。太极，是万物的终极本源。否极泰来（董氏按语：此处应当加上“泰极否来”一句），阳极则阴生，阴极则阳生，事物发展到极端就会向相反方向转化。“极”意为终结，终结之后又重新开始。太极，是气、形、质的根本，是从无极到有极的过程。从虚无回归到实有，实有最终必然回归虚无，虚无能产生实有，有无相互生成，没有穷尽的时候。列子说：“圣人通过阴阳来统摄天地。”凡是具有形体的人或物，都生于无形之中，那么天地又怎能单独产生万物呢？所以说，存在太易、太初、太始、太素。太易，是连气都看不见的状态；太初，是气的起始状态。（董氏按语：此处应当加上“太始，是形的起始状态”一句。）太素，是质的起始状态。当气、形、质都具备但尚未分离时，就称为“浑沦”。浑沦，是指万物混沌未分、彼此不分离的状态。看它看不见，听它听不到，摸它摸不着，所以称之为“易”。易没有固定的形状，易变而化为“一”，一变而为“二”，二变而为“七”，七变而为“九”。“九”代表穷尽，然后又变回“一”。“一”是形体变化的开始。列子说：只提到这四者作为探究的对象。“究”意为极致，这就是我所称的“太极”。
太素源于“五太”，“五太”即五行，五行也就是五太。五行即是阴阳，阴阳归于一，到了极点必然返回，终结之后又重新开始。这难道不是先师所说的“动到极致转为静，静到极致复转为动，一动一静，互为根基”的奥妙吗？在太极之前、天地未分之时，阴中蕴含着阳；在有形象显现之后，阴分化出阳。阴是阳的母亲，阳是阴的父亲。所以阳气生于子时，盛于巳时，而在亥时开始有一阴来复；阴气生于午时，盛于亥时。因此一阳来复，阳根植于阴，阴根植于阳。震卦代表长男，属火，火生于寅时，巳时为火的胞胎；巽卦代表长女，属水，水生于申时，亥时为水的胞胎。巳和亥是天地的门户，也是阴阳的根本。天一生水，地六成之；地二生火，天七成之；天三生木，地八成之；地四生金，天九成之；天五生土，地十成之。这是奇数和偶数的分类，奇数属阳，象征天；偶数属阴，象征地。一为少阳，六为太阴，少阳与太阴相交而生水；二为少阴，七为少阳，少阴与少阳相交而生火；三为少阳，八为少阴，少阴与少阳相交而生木；四为少阴，九为太阳，少阴与太阳相交而生金；五与十在中宫相交而生土。这是阴阳太少判合，万物生成变化的道理。
水和火对应坎卦和离卦。坎卦位于北方阴位，但卦象属阳；离卦位于南方阳位，但卦象属阴。坎以阳爻居上而生于下，离以阴爻居下而生于上，这样天下地上，阴阳交泰，水上水下，水火既济。如果阳出于上，阴复归于下，那么天就是天，地就是地，水火不交，哪里还有阴阳交济的道理呢？
天地未分时，混沌不可测度；天地分开后，人处于天地之间。人禀受天地之中的正气而生，无不禀赋阴阳而成形。所以《易经》说：乾道成就男性，坤道成就女性，从而确立夫妇之道。夫妇之道确立，生生不息之意便无穷无尽。
人禀受阴阳五行秀美的精气而生，身体居于天地之中，心脏居于人身之内，具备万物的理法，是万物之灵。人能认识天时，知晓地理，通晓人事，明白物情，善于辨别万物的声色气味。因此，比万物更有灵性的是人。主宰一个人身体的，是心。五运六气，是天地阴阳运行升降的常规法则。五运流行，有过盛和不足的区别；天地升降，有逆乱、顺从、胜复的明显表现。天气变动而变化，地气静止而恒定，备具五行的化气，然后才能发挥作用。大凡万物没有不依赖天地之气而化生的。
善于诊脉的人，知道阴就能知道阳，知道阳就能知道阴。然而可以通过心去体察，通过手指去辨别，通过类比去推求，通过意识去领悟，从而保全生命。大道玄妙细微，变化无穷。只有熟知其源头，才能理解形表与气里相互成就的关系。那些寒热欲发的气机，如阳未合并阴，阴未合并阳，此时加以调理，真气就能安宁，邪气就能恢复正常。经书说：“圣人在病发之前治疗，而不是在病发之后治疗。”
如果天失去了土的承载，就不能滋养万物。因为天地万物都以土为本，所以万物的旺盛由土而生，万物的衰败也由土而归。
荣气和卫气，是阴阳的纲纪；脾胃，是阴阳的男女（比喻生化之源）；左右，是阴阳运行的道路。呼吸，是有节律的，循环不息，应有常态和变化，如同天运一样无穷无尽，是一身的主宰。呼吸能滋养肌肉、调和胃气，神悟灵机，心识微妙。心为君主之官，顺应中和之道；脾土为邦，主管上下五脏六腑的疾病，以及阴阳虚实、血多血少、脉盛脉弱的道理。出现这些反常现象就是病，反之则生病。实证是气入内，虚证是气外出。气实则热，气虚则寒。
所谓气实，是指寒湿之气。若有若无，疾病的状况难以确切知晓。观察病证的先后顺序，是为了了解病情。知晓先后与虚实，医生就不会违背法则。得到生机的人，是不离开法则的。补法和泻法的运用时间，各有适宜的时机。
脉象中，阳在阴中、阴在阳中为顺；阴在阳中、阳在阴中为逆。《易经》说：“一阴一阳叫做道。”独阴不能生长，独阳不能成就，阴阳是生成的道理，不可缺失。
五行中，阳盛阴盛是阴阳逆乱。阳生阴、阴生阳，顺行是指金木水火土相生；逆行是指水火金木土相克。
五行中有天干地支。天干十个，地支十二个。大概因为天的中数是五，所以源于天的气无不包含五，五气合一，一阴一阳，所以加倍成为天干。地的中数是六，所以源于地的气无不包含六，六气合一，一阴一阳，所以加倍成为地支。以此观之，无不是天理的自然体现。
五行中，火生于寅，属木；火旺于午，正南方火最旺；火绝于亥，亥属水克火。水生于申，申属金，金生水；水旺于子，正北方水最旺；水绝于巳，巳属土，土克水。水生於亥，亥属水，水生木；木旺于卯，正东方木最旺；木绝于申，申属金，金克木。金生于巳，巳属火，火能克金，为什么说金生于巳呢？巳虽然属火，但其中含有真土。十天干中戊己属土，戊禄在巳，巳禄在午，巳午是土的位置，巳具有真土的性质，所以火生土，土生金。金旺于酉，正西方金最旺；金绝于寅，寅木能生火，火故克金。这就是无极太极的说法，阴阳消长的道理，像循环一样没有开端和结尾。
五行相克中，所不胜的一方称为贼邪，这种病很难治疗。至于可胜的一方，称为微邪，即使不治疗也能自愈。王叔和说：“春天见到脾脉（木克土，反侮）无法治疗，冬天见到心脉（水克火，反侮）无法治疗，夏天见到肺脉（火克金，反侮）难以痊愈，秋天见到肝脉（金克木，反侮）还有什么疑问呢？”（董氏按语：此句应改为“秋见肝而不救”。董氏按语：此句下原本仅有男子以东四字，语气未尽，现据珍秘抄本，细加校勘，应补加下列八句始全。）反而将其视为微邪而感到畏惧，为什么呢？等到观看《灵枢经》说：“木明则火明，火炎则土胜，土盈则金生，金胜则水盈。”男子以东南方的气运为主，离、巽、震、坤卦即是。
Before the formation of Taiji (Supreme Ultimate), there existed Taiyi (Great Simplicity), Taichu (Great Beginning), Taishi (Great Origin), and Taisu (Great Element). The way of heaven and earth does not depart from these "Five Tais" (five stages of cosmic generation: Taiyi, Taichu, Taishi, Taisu, Taiji). "Tai" means smooth or prosperous. Taiyi refers to the state where clear and turbid energies have not yet differentiated. Taichu is the initial stage where yin and yang energies first emerge. Taishi is the beginning where qi starts to acquire form. Taisu is the establishment of the material basis for heaven and earth. When the root is established, the Dao arises. Taiji is the ultimate source of all things. When Pi (Stagnation) reaches its extreme, Tai (Prosperity) arrives; when Yang reaches its extreme, Yin is born; when Yin reaches its extreme, Yang is born. When things reach their extreme, they revert to their opposites. "Ji" means termination, and after termination, a new cycle begins. Taiji is the root of qi, form, and substance, transitioning from Wuji (Non-Ultimate) to Ji (Ultimate). Returning from non-existence to existence, and existence ultimately returning to non-existence, non-existence generates existence, and existence and non-existence generate each other without end. Liezi said: "The sage governs heaven and earth through yin and yang." All things with form are born from the formless; thus, how can heaven and earth alone generate all things? Therefore, it is said that Taiyi, Taichu, Taishi, and Taisu exist. Taiyi is the state where qi is not yet visible. Taichu is the beginning of qi. (Dong's note: Here, "Taishi is the beginning of form" should be added.) Taisu is the beginning of substance. When qi, form, and substance are present but not yet separated, it is called "Hunlun" (Chaos/Undifferentiated Unity). Hunlun means all things are undifferentiated and inseparable. It cannot be seen, heard, or touched; therefore, it is called "Yi" (Change/Ease). Yi has no fixed shape. Yi changes into One, One changes into Two, Two changes into Seven, Seven changes into Nine. "Nine" represents exhaustion, then it changes back to One. One is the beginning of form change. Liezi said: Only mentioning these four as objects of investigation. "Jiu" (Exhaustion/Investigation) means the extreme, which is what I call Taiji.
Taisu originates from the Five Tais, and the Five Tais are the Five Elements (Wu Xing); the Five Elements are also the Five Tais. The Five Elements are yin and yang. Yin and yang unite into one; reaching the extreme, they must return, and after termination, they restart. Is this not the profound mystery previously transmitted: "Movement at its extreme turns to stillness, stillness at its extreme turns to movement; one movement and one stillness serve as roots for each other"? Before Taiji and the differentiation of heaven and earth, yin contained yang. After the appearance of forms, yin divided into yang. Yin is the mother of yang, and yang is the father of yin. Thus, yang qi is born at Zi hour, peaks at Si hour, and at Hai hour, a trace of yin begins to return. Yin qi is born at Wu hour and peaks at Hai hour. Therefore, the return of one yang occurs; yang is rooted in yin, and yin is rooted in yang. The Zhen trigram represents the eldest son and belongs to Fire, which is born at Yin hour, with Si hour being its conception point. The Xun trigram represents the eldest daughter and belongs to Water, which is born at Shen hour, with Hai hour being its conception point. Si and Hai are the gates of heaven and earth and the roots of yin and yang. Heaven generates Water with number One, and Earth completes it with Six. Earth generates Fire with number Two, and Heaven completes it with Seven. Heaven generates Wood with number Three, and Earth completes it with Eight. Earth generates Metal with number Four, and Heaven completes it with Nine. Heaven generates Earth with number Five, and Earth completes it with Ten. This classifies odd and even numbers: odd numbers belong to Yang, representing Heaven; even numbers belong to Yin, representing Earth. One is Shao Yang (Lesser Yang), and Six is Tai Yin (Greater Yin); Shao Yang and Tai Yin intersect to generate Water. Two is Shao Yin (Lesser Yin), and Seven is Shao Yang; Shao Yin and Shao Yang intersect to generate Fire. Three is Shao Yang, and Eight is Shao Yin; Shao Yin and Shao Yang intersect to generate Wood. Four is Shao Yin, and Nine is Tai Yang (Greater Yang); Shao Yin and Tai Yang intersect to generate Metal. Five and Ten intersect in the center to generate Earth. This is the way of yin and yang intersection and combination, the path of the generation and transformation of all things.
Water and Fire correspond to the Kan (Abysmal/Water) and Li (Clinging/Fire) trigrams. Kan is located in the northern yin position, but its trigram nature is yang. Li is located in the southern yang position, but its trigram nature is yin. Kan generates upwards with yang, and Li generates downwards with yin; thus, heaven above and earth below achieve mutual harmony (Tai), and water above and fire below achieve mutual completion (Ji). If yang emerges above and yin returns below, then heaven remains heaven and earth remains earth, water and fire do not interact, and how could there be a principle of yin-yang mutual interaction?
When heaven and earth were undifferentiated, chaos was unfathomable. Once heaven and earth were separated, humanity occupies the middle. Humans are born receiving the central energy of heaven and earth, formed by inheriting yin and yang. Thus, the I Ching states: The Way of Qian creates males, the Way of Kun creates females, establishing the way of husband and wife. With the establishment of the husband-wife relationship, the endless process of life generation continues.
Humans are born from the exquisite qi of yin, yang, and the five elements. The body resides in the center of heaven and earth, and the heart resides within the human body, possessing the principles of all things, making humans the spirit of all beings. Humans understand heavenly timing, know earthly geography, comprehend human affairs, and clarify the nature of things, excelling in discerning the sounds, colors, smells, and tastes of all things. Thus, humans are more spiritual than other beings. The heart masters the body. The Five Movements (Wu Yun) and Six Qi (Liu Qi) are the normal laws of the operation, ascent, and descent of heaven and earth yin and yang. The flow of the Five Movements has differences of excess and deficiency. The ascent and descent of heaven and earth show clear patterns of rebellion, compliance, overcoming, and recovery. Heavenly qi moves and changes; earthly qi is still and constant. Possessing the transforming qi of the five elements, they then combine for use. All things rely on the qi of heaven and earth for transformation and generation.
Those skilled in pulse diagnosis know yin to understand yang, and know yang to understand yin. However, this can be perceived by the mind, distinguished by fingers, sought through analogy, understood through consciousness, and thereby preserve life. The Great Dao is mysterious and subtle, with infinite changes. Only by knowing its source can one understand how surface form and interior qi mutually support each other. For qi manifesting as cold or heat, if yang has not merged with yin and yin has not merged with yang, regulating it at this stage allows true qi to be peaceful and evil qi to become correct. The Classics say: "The sage treats before disease arises, not after it has occurred."
If heaven loses the earth, it cannot nourish all things. Since heaven and earth and all things take earth as their root, the prosperity of all things arises from earth, and their decline returns to earth.
Ying (Nutritive) and Wei (Defensive) qi are the guidelines of yin and yang. Spleen and Stomach are the male and female (sources of generation) of yin and yang. Left and right are the pathways of yin and yang. Respiration is rhythmic, circulating endlessly, having constants and variations, similar to the infinite movement of heaven, serving as the master of the body. Respiration nourishes muscles and harmonizes the stomach, awakening spiritual insight and subtle mental awareness. The Heart is the Sovereign Monarch, complying with the mean and harmony; Spleen Earth acts as the state, governing diseases of the upper and lower five zang and six fu organs, and the principles of yin-yang deficiency and excess, blood scarcity or abundance, and pulse weakness or strength. These reversals indicate disease; deviation leads to illness. Excess involves qi entering inward; deficiency involves qi exiting outward. Qi excess causes heat; qi deficiency causes cold.
Qi excess refers to cold-damp qi. It may seem present or absent, making the disease difficult to ascertain. Observing the sequence of symptoms helps diagnose the disease. Knowing the sequence and deficiency/excess ensures the physician does not lose the method. Those who gain vitality adhere to the method. The timing of tonification and sedation has specific appropriateness.
In pulse diagnosis, yang within yin and yin within yang is favorable (Shun); yin within yang and yang within yin is unfavorable (Ni). The I Ching says: "One yin and one yang is called the Dao." Solitary yin cannot generate; solitary yang cannot complete. Yin and yang are the way of generation and cannot be lacking.
In the Five Elements, excessive yang and excessive yin represent yin-yang reversal. Yang generating yin and yin generating yang is the順 (Shun/Favorable) order, referring to the mutual generation of Metal, Wood, Water, Fire, and Earth. The Ni (Ni/Unfavorable) order refers to the mutual overcoming of Water, Fire, Metal, Wood, and Earth.
The Five Elements involve Heavenly Stems (Gan) and Earthly Branches (Zhi). There are ten stems and twelve branches. The central number of Heaven is five; thus, qi originating from Heaven always involves five. Five qi unite, one yin and one yang, doubled to form the stems. The central number of Earth is six; thus, qi originating from Earth always involves six. Six qi unite, one yin and one yang, doubled to form the branches. Viewing this, nothing is not natural according to Heavenly Principle.
Among the Five Elements, Fire is born at Yin and belongs to Wood; Fire is prosperous at Wu (noon), directly south, where Fire is strongest; Fire is extinguished at Hai, where Hai belongs to Water which overcomes Fire. Water is born at Shen, where Shen belongs to Metal, and Metal generates Water; Water is prosperous at Zi (midnight), directly north, where Water is strongest; Water is extinguished at Si, where Si belongs to Earth which overcomes Water. Water is born at Hai, Hai belongs to Water, and Water generates Wood; Wood is prosperous at Mao (east), directly east, where Wood is strongest; Wood is extinguished at Shen, where Shen belongs to Metal, and Metal overcomes Wood. Metal is born at Si, where Si belongs to Fire, and Fire can overcome Metal. Why is it said Metal is born at Si? Although Si belongs to Fire, it contains True Earth. Among the Ten Stems, Wu and Ji belong to Earth; Wu's Lu (prosperity) is at Si, and Si's Lu is at Wu. Si and Wu are positions of Earth; Si possesses the nature of True Earth. Thus, Fire generates Earth, and Earth generates Metal. Metal is prosperous at You (west), directly west, where Metal is strongest; Metal is extinguished at Yin, where Yin Wood generates Fire, and Fire thus overcomes Metal. This is the theory of Wuji and Taiji, the principle of yin-yang waxing and waning, like a cycle without beginning or end.
In the mutual overcoming of the Five Elements, the unsurpassable side is called "Ze Xie" (Thief Evil), which is difficult to treat. The surpassable side is called "Wei Xie" (Minor Evil), which heals spontaneously even without treatment. He Suhe said: "Spring seeing Spleen pulse [Wood overacting on Earth] is incurable; Winter seeing Heart pulse [Water overacting on Fire] is untreatable; Summer seeing Lung pulse [Fire overacting on Metal] is hard to cure; Autumn seeing Liver pulse [Metal overacting on Wood]—what doubt?" (Dong's note: This sentence should be changed to "Autumn seeing Liver pulse is incurable." Dong's note: Originally, only "Men East" followed this sentence, leaving the meaning incomplete. Now, based on the Precious Secret manuscript, carefully collated, the following eight sentences should be added to complete it.) Instead regarding it as minor evil, why fear it? Upon observing the Ling Shu Jing: "When Wood is bright, Fire is bright; when Fire flares, Earth prevails; when Earth is full, Metal is generated; when Metal prevails, Water is abundant." Men follow the qi movement of the Southeast, corresponding to the Li, Xun, Zhen, and Kun trigrams.