苍天之气，清净则志意治，顺之则阳气固，虽有贼邪，弗能害也。故圣人传精神，服天
气而
通神明。按“传”，当作“专”，言精神专一，则清净弗扰，犹苍天之气也。老子所谓专气
致柔；太史公所谓精神专一，动合无形，瞻足万物；班氏所谓专精神以辅天年者是也。若作
“传”，与义难通。王注精神可传，惟圣人得道者乃能尔。予未知精神如何则传也？
因于寒、因于暑二节，丹溪重定章句，为是。
脉乍疏乍数者死，谓气乱而失常也。又少阳脉至，乍数、乍疏、乍短、乍长。夫少阳气
即未
齐，其脉大小不同已耳！何至失其常度耳？按扁鹊阴阳法云∶少阳之至，乍小、乍大、乍长、
乍短。大岂好异而云然哉！
春脉太过，则令人善忘，忽忽眩冒而巅疾。王氏谓“忘”当作“怒”，是。
解脉令人腰痛，痛而引肩，目KT KT 然，时遗溲。又云∶解脉令人腰痛如引带，常如折腰
状，
善怒。详本篇备举诸经腰痛，乃独遗带脉，而重出解脉。按带脉起于少腹之侧，季胁之下，
环身一周，如束带然。则此所谓腰痛如引带，常如折腰状者，自是带脉为病。云解脉者，传
写之误也。
血温身热者死。按∶“温”当作“溢”。夫血寒则凝而不流，热则沸而不宁，温则血之
常也
。身虽热，何遽至死，惟血既流溢，复见身热，则阳过亢而阴受逼，有不尽不已之势，故死
。今人失血之后，转增身热、咳嗽者，往往致死，概可见矣。
立而暑解，治其骸关。“暑解”当是“骨解”，言骨散堕如解也。“骨”与“暑”相似
，传写之误也。
诊法常以平旦，阴气未动，阳气未散，饮食未进，经脉未盛，络脉调匀，气血未乱，故
乃可
诊有过之脉。按营卫生会篇云∶平旦阴尽，而阳受气矣。夫阴方尽，何云未动？阳气方受，
何云未散？疑是“阳气未动，阴气未散”。“动”谓盛之着，“散”谓衰之极也。
The Qi of the High Heaven (Nature), when pure and clear, leads to a regulated will and mind; complying with it consolidates the Yang Qi. Even if there are pathogenic factors (Zei Xie), they cannot harm the body. Therefore, the sages concentrate their spirit, comply with the Heavenly Qi, and communicate with divine illumination. Note: The character "Chuan" (transmit) should be read as "Zhuan" (concentrate/focus). It means that when the spirit is focused, purity and clarity are not disturbed, similar to the Qi of the High Heaven. This corresponds to Laozi's saying "Concentrate the Qi to achieve softness"; Sima Qian's saying "With concentrated spirit, movement conforms to the formless, sufficient to nourish all things"; and Ban Gu's saying "Focus the spirit to assist the natural lifespan." If read as "Chuan," it does not fit the meaning well. Wang Bing's commentary states that spirit can be transmitted, which only those who have attained the Dao can do. I do not understand how spirit can be transmitted.
Regarding the sections on "Due to Cold" and "Due to Heat," Zhu Danxi's re-determination of the chapter sentences is correct.
A pulse that is suddenly slow and suddenly rapid indicates death, signifying chaotic Qi and loss of normal rhythm. Additionally, when the Shaoyang (Lesser Yang) pulse arrives, it may be suddenly rapid, suddenly slow, suddenly short, or suddenly long. The Qi of Shaoyang is not yet fully formed, so its pulse naturally varies in size! How could it lose its normal measure? According to Bian Que's Yin-Yang methods: When the Shaoyang pulse arrives, it is suddenly small, suddenly large, suddenly long, or suddenly short. Was this said merely for the sake of novelty?
Excessive Spring Pulse causes forgetfulness, sudden dizziness, vertigo, and diseases of the vertex (Dian Ji). Wang Bing considers that "Wang" (forget) should be read as "Nu" (anger), which is correct.
Jie Mai (Resolving Vessel) pathology causes lower back pain, with pain radiating to the shoulder, blurred vision (Kun Kun ran), and occasional urinary incontinence. It is also stated that Jie Mai pathology causes lower back pain as if pulled by a belt, often feeling like the waist is broken. Examining this chapter, which lists various meridians causing lower back pain, it omits the Dai Mai (Girdle Vessel) but repeats "Jie Mai." Note: The Dai Mai originates from the side of the lower abdomen, below the costal margin, encircling the body once like a girdle. Thus, the lower back pain described as being pulled by a belt and feeling like a broken waist is naturally a disease of the Dai Mai. Referring to it as "Jie Mai" is an error in transcription.
Blood that is warm and accompanied by body heat indicates death. Note: "Wen" (warm) should be read as "Yi" (overflow/spill). Cold blood coagulates and does not flow; hot blood boils and is restless; warm is the normal state of blood. Although the body is hot, why would it lead to death? Only when blood has already spilled/overflowed, and body heat is observed, does excessive Yang overact and Yin suffer coercion, leading to a trend of exhaustion without cessation, hence death. In modern times, after hemorrhage, if patients develop increased body heat and coughing, it often leads to death; this general principle can be inferred from the above.
Standing with loose joints ("Shu Jie") is treated at the Haiguan acupoint. "Shu Jie" should be "Gu Jie" (bone separation/dislocation), meaning the bones scatter and fall as if dislocated. The characters "Gu" (bone) and "Shu" (heat/solstice) are similar in shape, indicating a transcription error.
Pulse diagnosis is usually performed at dawn (Ping Dan). At this time, Yin Qi has not moved, Yang Qi has not dispersed, food and drink have not been taken in, the Jing Mai (Regular Meridians) are not full, the Luo Mai (Collaterals) are balanced, and Qi and Blood are not chaotic. Therefore, pathological pulses can be diagnosed. Note: The *Ying Wei Sheng Hui* chapter states: "At dawn, Yin Qi is exhausted, and Yang Qi receives Qi." If Yin Qi has just been exhausted, how can it be said to be "not moved"? If Yang Qi has just received Qi, how can it be said to be "not dispersed"? It is suspected that the original text should read "Yang Qi has not moved, Yin Qi has not dispersed." "Moved" refers to the manifestation of excess; "Dispersed" refers to the extreme of decline.