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Furthermore, we can also analyze from the perspective of the "Nineteen Pathogenesis Mechanisms" (Shijiu Bingji). Among the total nineteen pathogenesis mechanisms, five belong to the Five Zang Organs (Wu Zang), one belongs to the Upper Jiao (Upper Burner), and one belongs to the Lower Jiao (Lower Burner), totaling seven. The pathogenesis mechanisms for Wind-Cold-Dampness account for one each, adding up to ten. Thus, the remaining nine all pertain to Fire-Heat. If we add the mechanism concerning the Heart among the Five Zang, it becomes ten, exceeding half, effectively controlling the majority. At the beginning of the pathogenesis section, the Yellow Emperor stated, "The generation of a hundred diseases all arises from Wind, Cold, Summer-heat, Dampness, Dryness, and Fire." This implies that a hundred diseases are related to factors corresponding to the Five Directions (Wufang). However, why does Qibo set aside other factors when discussing specific pathogenesis mechanisms, focusing primarily on Fire-Heat and the South? This clearly echoes the doctrine of the Sovereign (Heart) in the preceding chapter *Suwen: Linglan Midian Lun* (Secrets of the Spiritual Palace). Although diseases are related to various factors, the most critical and decisive one is singular. Just as in a nation, all departments are important; one cannot say the Ministry of Foreign Affairs is important while the Ministry of Finance is not; all are important. Yet, these important factors must submit to a more critical factor. The reason the ancient sages who created characters chose "Bing" (丙) rather than "Jia" (甲) or others illustrates this point, which is profound. Through analyzing the structure of the character "Bing" (Disease/Illness), we have derived a series of questions mentioned above. As previously stated, if you truly comprehend the etymology of the character "Bing," your understanding of Traditional Chinese Medicine (TCM) will be "more than halfway there" (Si Guo Ban Yi). Do you think this statement is excessive? I do not believe so. Any medical science essentially studies two issues: first, which factors are related to the onset of disease; second, which factors are related to the treatment of disease. The structure of the character "Bing" evidently incorporates these two relational factors. Therefore, one should carefully study and ponder the character "Bing." When Mr. Zhou Ruchang first proposed that "analyzing words and chewing characters" (Yao Wen Jiao Zi - meticulous attention to wording) represents the highest realm of Chinese culture, we might have thought he was confused. "Analyzing words and chewing characters" seems like making trouble out of nothing; how can it represent the highest realm of Chinese culture? However, upon closer examination, one realizes that this highest realm must indeed be "analyzing words and chewing characters." It is not a simple matter; it requires deep accumulation and rich cultural foundation, involving both logical knowledge accumulation and intuitive recognition, judgment, and association. Without these, one cannot grasp the essence or discern the flavor. If one cannot grasp or discern, how can one speak of a realm? There is no realm to speak of, and it is not true "analyzing words and chewing characters." But once one grasps the essence and discerns the flavor, feeling an endless aftertaste with every bite, this realm naturally emerges. We may borrow the Buddhist concept of the natural outflow of wisdom in equanimity to describe this process of emergence. A truly learned scholar's words are sometimes weighty; describing them as "worth a thousand pieces of gold" is not an exaggeration. Mr. Zhou Ruchang's discussion of "analyzing words and chewing characters" is a prime example.

4. Interpretation of Pulse

(1) Etymology of the Character "Mai" (Pulse/Vessel)

First, let us look at the character formation. The character "Mai" (Pulse) is composed of "Yue" (Moon/Flesh radical) and "Yong" (Eternal/Long). Our current simplified character uses this form. Another variant is "Yue" plus "Zhe," which is considered the more standard writing. Here, "Yue" serves as the semantic component (form radical). Both the *Shuowen Jiezi* and the *Kangxi Dictionary* place it in the Meat (Flesh) radical category. Thus, "Yue" can function as two radicals: one meaning Moon, the other meaning Flesh (Meat). The *Shuowen Jiezi* and *Kangxi Dictionary* classify "Mai" (ancient form Fei) under the Meat radical. My opinion is that this is half right and half wrong. It is half right because, structurally, vessels are indeed composed of flesh. However, functionally and in a broader sense, classifying "Mai" under the Meat radical is inappropriate. It should be classified under the Moon radical. "Yue" refers to the moon. The *Shuowen Jiezi* defines "Yue" as the "essence of Supreme Yin" (Taiyin zhi jing). The *Records of the Grand Historian: Book of Celestial Offices* states, "The moon is the source of yin essence." Meanwhile, the *Huainanzi: Treatise on Astronomy* says, "The essence of water qi forms the moon." That is, the moon is formed by the condensation of the essence of water qi. "Yong" originally means long. Placed in history, this "long" signifies eternity. In nature, what matches this "long"? Only rivers and seas. Thus, the *Shuowen Jiezi* states, "Yong means long, resembling the length of the flow of water." When we often say "source is distant and stream is long" (Yuanyuan Liuchang), its original meaning refers to rivers. Consider the Yangtze River, originating from the Tanggula Mountains, flowing all the way to the sea, traversing the entire inland east-west direction. What is longer than this? Therefore, the original meaning of "Yong" is such: it represents rivers, specifically the main stream of a river. What about "Zhe"? It is also related to water, indicating the tributaries of a river. One main stream, one tributary; both discuss water. Therefore, the character "Mai" must be related to water.

(2) Meaning of "Mai"

As discussed earlier, the meanings of the phonetic and semantic components are clear. Regarding the semantic component, we focus on "Yue" (Moon). The moon belongs to Yin. Yin things are dark and should not have light. So why does the moon shine? The ancients explained this as "the Sun makes it bright." That is, the Yin moon has no inherent brightness; it becomes bright due to the Sun. Thus, the moon's brightness is primarily related to the Sun. We often say "moon in the water, flowers in the mirror," but actually, there is no moon in the water, nor flowers in the mirror. The moon's brightness operates similarly: it is like a mirror, a mirror of the Sun, a mirror of Yang Qi. Therefore, the changes in lunar phases reflect, from an astronomical perspective, the interrelationship between the Sun, Earth, and Moon; from a TCM perspective, they reflect the waxing and waning of Yang Qi. Thus, the moon's phases of darkness, fullness, and roundness do not illustrate anything else, but specifically the changes in Yang Qi. Today is the 11th day of the lunar month; four days later will be the 15th. From this point, the moon grows rounder day by day until reaching the full moon on the 15th. The moon belongs to Yin. Does a full moon mean Yin Qi is full? No. Quite the contrary, it reflects that Yang Qi is full, abundant, and majestic. This leads to the issue of the monthly cycle. Previously, we discussed annual and daily cycles. Some people's illnesses are closely related to the annual cycle. For instance, some gastric disease patients tend to flare up in spring, remaining relatively calm in other seasons, but experiencing discomfort every spring. Such a pattern suggests this disease is closely related to the East and Liver Wood, and treatment should consider this aspect. Other patients show no characteristics in the annual cycle but distinct features in the daily cycle; their discomfort occurs only in the evening, with peace at other times. Why? From our previous discussion on daily cycles, we know that evening corresponds to Autumn, linking to the West and Lung Metal. Here we propose the monthly cycle, implying that within each monthly cycle, there are also changes corresponding to Spring, Summer, Autumn, and Winter, and processes of growth, flourishing, harvesting, and storing. Based on the patient's illness patterns within the monthly cycle, we can make relevant judgments, aiding diagnosis and treatment. Wei Boyang of the Han Dynasty wrote the *Zhouyi Cantong Qi*. This book has been highly valued throughout history,享有 the title "King of Eternal Alchemical Classics." It describes lunar phase changes using I Ching hexagrams. For example, the 15th corresponds to the Qian Hexagram: "On the 15th, the Qian body is complete,盛满甲东方" (Fullness reaches the East). The Qian Hexagram consists of three solid yang lines, representing pure Yang. Using Qian to represent the full moon confirms that the full moon is when Yang Qi is most vigorous, releasing energy to its maximum. After the full moon, extreme Yang transforms into Yin; Yang Qi gradually turns inward, entering storage. The lunar phase gradually wanes from full to deficient. By the 22nd or 23rd, it becomes the last quarter moon, where the state of Yang Qi corresponds to Autumn. After the last quarter, the illuminated area of the moon further "shrinks" until the 30th, when nothing is visible except a shadow of the moon; this time is called "Hui" (Darkness/New Moon). Where has the moon gone during Hui? The moon is still there. Like our mirror, just now there were flowers in it, why are they gone now? Because you removed and hid the flowers, while the mirror remains. At this time, Yang Qi does not manifest; it is fully stored. Thus, the moon appears dim, becoming Hui. Therefore, Hui corresponds to Winter Storage. Consequently, the entire process of lunar phase changes actually illustrates the changes in Yang Qi. What the lunar phases present is nothing other than Yang Qi; hence, the moon is also called the "Yang Mirror." I do not know if the ancients used the term "Moon as Yang Mirror"; if not, let us claim it as our creation. Thus, the process of lunar phase changes is essentially a process of revealing Yang through Yin, manifesting Yang via Yin. Having discussed the significance of the moon, let us now turn to water. Water also belongs to Yin and is a static substance. It flows downward; hence we say, "People strive upward, water flows downward." However, exceptions occur; water can rise and fall, such as tidal ebbs and flows. This prompts us to consider the factors causing these fluctuations. CCTV recently broadcast the spectacle of viewing the tide in the Qiantang River. Everyone saw that this process is magnificent. Especially when two tidal waves collide and swirl, forming a natural Tai Yin-Yang diagram, reminding us of the concept of "Dao follows Nature." The things created by the ancients were not random fantasies but had basis; that basis is Nature. Why does such a static substance as water rise? And rise so violently? Similar to the moon, which has no light but shines due to Yang, water is static but moves due to Yang. Thus, this is entirely a matter of Yang Qi. Since it is a matter of Yang Qi, these fluctuations must relate to time and changes in Yang Qi. The ancients said "view tides at full moon," meaning tides generally rise when the moon is full. Full moon, rising tide; waning moon, ebbing tide. Why? From modern science, specifically oceanography, it is believed that at full moon, the gravitational pull between the Moon and Earth is greatest. Due to gravity, tidal changes occur; thus, tides are related to lunar-terrestrial gravity. This is the modern scientific explanation. However, in ancient times, the concept of gravity did not exist. What factor caused these tidal fluctuations? Since there are changes, one must seek Yin and Yang, as explicitly stipulated in the *Suwen: Yin Yang Ying Xiang Da Lun*. What factor can cause this Yin, static, and descending substance to rise? Nothing besides Yang. Yang governs movement and ascent; only through Yang's stirring action can water rise into a tide. Coincidentally, the full moon is when Yang Qi is most vigorous, aligning with modern scientific views. The role of Yang Qi causes the static to move and the low to rise high. Therefore, tidal fluctuations actually reflect changes in Yang Qi; "Yang added to Yin constitutes Tide," which shares the same principle as "Moon as Yang Mirror." In nature, ocean tides are influenced by lunar-terrestrial gravity and Yang Qi. So, in the human body? According to the principle of correspondence between Heaven and Humanity, the human condition should be similar to this process, and this similarity lies in the blood vessels. An article in *China Youth* magazine a few years ago supported this view. The article presented two points: first, primitive life originated in the ocean, a topic we will elaborate on in the Jueyin chapter. The origin of life is closely related to the Hetu (River Map) and the Five Elements; second, human blood is highly similar to seawater. Why? Human blood is salty, and seawater is salty. Therefore, just as nature has rivers, lakes, and seas, the human body has blood vessels. Blood is water. Blood is inherently static; why does it flow in vessels and generate pulses? Clearly, from a modern perspective, this is due to the continuous contraction of the heart. However, understanding it solely from this angle is insufficient. The ancients recognized that heart contractions produce pulses and attributed this to Stomach Qi. But to align pulse theory with general medical principles, pulse changes must be归结 to Yin and Yang. The tree desires stillness, but the wind does not cease; Yin blood desires stillness, but Yang stirs it. If we were to condense the entire pulse theory into one sentence to define "Mai," the definition would be: "Yang added to Yin is called Mai (Pulse)." Understanding this principle makes matters easier; you will understand why we palpate the pulse—to comprehend Yin and Yang. The *Neijing* states, "Pulses are used to observe Yin and Yang." Why can pulses observe Yin and Yang? Because the formation and changes of pulses possess the elements of Yin and Yang. Therefore, the fundamental and most significant meaning of palpating the pulse is to understand Yin and Yang. The *Suwen: Yin Yang Ying Xiang Da Lun* states, "Yin and Yang are the Way of Heaven and Earth, the net of all things, the parents of change, the root of life and death, the residence of spirit and enlightenment. In treating disease, one must seek the root." In Chapter 2, we discussed this "root"; the root is Yin and Yang. Because the occurrence, development, and change of all things are related to Yin and Yang, caused by changes in Yin and Yang, diseases are no exception. Now, to understand and investigate a disease, to see what factors cause it, where should we start? Naturally, from the root. Starting from the root involves Yin and Yang. Where do we learn about Yin and Yang? The Pulse! Since the pulse reflects Yin and Yang so well, TCM employs pulse diagnosis as a crucial method. Of course, if one could diagnose by sight like Bian Que, the pulse might be less important; one glance would reveal their Yin and Yang. However, we likely cannot achieve this, so we must rely on the pulse to distinguish Yin and Yang.

(3) Discussion on Four-Season Pulses

TCM pulseology is rich in content, with discussions on 28 pulses or 36 pulses. These are valuable experiences, but mastering them is not easy. The *Neijing* does not complicate pulse discussion; it focuses only on basic, important principles. For example, it discusses only the Four-Season Pulses, not 36 pulses. Once you clarify the Four-Season Pulses, the basic problems of pulseology are resolved. Let us now discuss the Four-Season Pulses.

① Spring String-like Pulse (Chun Xian)