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Clear and turbid, form and substance are distinct. Yin and Yang occupy their respective positions. The four seasons follow their order, and all things are born. Once flavors arise, illnesses manifest. Shennong tasted a hundred herbs; the Yellow Emperor established the Nine Needles; Qibo and Leigong thoroughly discussed pulse diagnosis; Hua Tuo and Bian Que extensively wrote various books, distinguishing the merits of string-like (Xian), hook-like (Gou), hair-like (Mao), and stone-like (Shi) pulses, and determining the roles of Sovereign (Jun), Minister (Chen), Assistant (Zuo), and Envoy (Shi). They established divine and skillful medical arts, discerning deficiency (Xu), excess (Shi), floating (Fu), and sinking (Chen) pulses. Later, practitioners diverged in their approaches, and famous doctors followed one after another, all exhausting profound mysteries and spreading their reputations. From ancient times to the present, they have succeeded each other in inheritance, their Way conforming to the salvation of the state, with aspirations to save people.

To be a physician, one must first master the *Jia Yi Jing* (Classic of Jia Yi), *Su Wen* (Basic Questions), *Ming Tang Zhen Jing* (Bright Hall Acupuncture Classic), *Yue Xue Liu Zhu* (Flowing and Pouring of Acupoints), and *Ben Cao Yao Dui* (Herbal Pairs); understand the Three Regions and Nine Observations (San Bu Jiu Hou), the Five Zang and Six Fu organs, exterior and interior, deficiency and excess, and the flourishing and declining states of Yin and Yang; and be thoroughly familiar with formulas and theories from various schools. Only then can one browse poetry and books, broadly comprehend Buddhist and Daoist teachings, fully possess the Four Teachings, and prepare with the Five Constants (Ren, Yi, Li, Zhi, Xin). One must understand the gate of Xi Yi (profound silence and emptiness) and tranquil indifference, and reach the essence of joy, giving, and compassion. If one does not thoroughly grasp the general principles, one will merely show off reputation and indulge in fame. With an unclear mind, the pulse under the fingers becomes difficult to interpret. To distinguish life from death would be highly rash. Thus it is said: "The physician is intent." It is an extraordinary state of mind. Therefore, the superior physician treats the state (society), the average physician treats the person, and the inferior physician treats the disease. It is also said: The superior physician listens to sounds, the average physician observes complexion, and the inferior physician diagnoses the pulse. Furthermore: The superior physician treats disease before it arises, the average physician treats disease as it is about to arise, and the inferior physician treats disease that has already arisen. In this way, one must penetrate the principles of things, understand human nature, comprehend the transformations of creation, and determine the key points of fortune and misfortune. By observing the exterior, one knows the interior; after diagnosis, one prescribes. One should always harbor the heart to save all beings and alleviate the suffering of sentient creatures. If medication is accurate, serious illnesses will surely be cured. If one pays attention to this and studies it in detail, the Way of medicine will be perfect, and one will be proficient in all matters.

Pulseology is the great enterprise of medicine. If one does not deeply investigate its principles, how can one become a physician? Therefore, wise physicians of old, whether awake or asleep, bowing or looking up, did not belong to the same realm as ordinary people. In haste, they were concerned with medicine; in adversity, they were concerned with medicine. Thus, a physician must be able to resonate with spirits and heaven and earth, capable of saving the multitude and worthy of reliance. If one mixes one's waves with those of ordinary people, then various affairs will be ruined, and upon what will living beings rely? From this perspective, students must discard worldly emotions.

The Classics state: The method of pulse diagnosis is usually performed at dawn (Ping Dan), when Yin Qi has not yet stirred, Yang Qi has not yet dispersed, food and drink have not been taken, the meridians are not yet full, the collaterals are harmonious, and Qi and Blood are not yet disturbed. Only then can the pulse be diagnosed. Observe the five colors, examine the clarity of the spirit, observe the excess and deficiency of the Five Zang organs, the strength and weakness of the Six Fu organs, and the flourishing and declining state of the body, and one can decide life and death.

Humans inherit forms and Qi; some are balanced, some are restless or quiet, each differing. The tide of Qi and pulse moves according to one's nature and rhythm. Thus, during exhalation, the pulse beats twice; during inhalation, the pulse beats twice; and once more between breaths, totaling five beats. This represents a balanced state. In spring and autumn, day and night are equal. Exhalation may have more beats, inhalation fewer; or inhalation more, exhalation fewer. This difference is due to the varying lengths of day and night in winter and summer. Generally, Qi and pulse respiration vary by day and night, imitating the four seasons. However, within a fixed respiratory cycle, the limit of five beats should be met without deficit or deviation, just as sundial marks correspond to the lengths of the four seasons, while the days of the year's work remain complete. If a person's appearance varies from emaciated to robust, although their respiration continues, the rate of breaths per day and night changes with the water clock (time). This is called "respiration mirroring day and night," varying and imitating the four seasons.