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Regarding the theory of *Taisu Mai* (Grand Pulse Divination), although it is considered unorthodox, there are aspects worth adopting. For instance, it states: When the pulse shape is round and clean, and the frequency (pulse beats per unit time) is distinct, it is called "Qing" (Clear); when the pulse shape is scattered and choppy, and the frequency is blurred, it is called "Zhuo" (Turbid). If both constitution and pulse are Qing, one is destined for wealth and honor with much joy; if both constitution and pulse are Zhuo, one is destined for poverty and low status with much worry. If the constitution is Qing but the pulse is Zhuo, this is termed "Qing within Zhuo," indicating outward wealth and honor but inward poverty and low status, with more moments of frustration than success. If the constitution is Zhuo but the pulse is Qing, this is termed "Zhuo within Qing," indicating outward poverty and low status but inward wealth and honor, with more moments of success than frustration. If neither Qing nor Zhuo is extreme, gains and losses are balanced, with no major fortune or misfortune. Those who are wealthy and long-lived have a Qing and long pulse; those who are poor and short-lived have a Zhuo and rapid pulse. A Qing pulse that is also rapid indicates wealth but short life; a Zhuo pulse that is long indicates poverty but long life. These are all points from *Taisu Mai* worth adopting. However, these theories cannot be separated from physiognomy (Fengjian). Therefore, practitioners of *Taisu Mai* need not strictly follow its dogmas but should study physiognomy; once physiognomy is mastered, the principles of *Taisu Mai* naturally become profound. As for the more extreme cases involving obscure and bizarre practices, they belong to the teachings of shamans. Confucius said, "To study heterodox doctrines is harmful." How can upright scholars engage in such things?

Discussing nobility and baseness, one cuts the pulse to judge Qing and Zhuo; discussing destitution and prominence, one judges by Slippery (Hua) and Choppy (Se) pulses; discussing longevity and early death, one judges by Floating (Fu) and Sinking (Chen) positions; discussing fortune and misfortune, one judges by Declining (Shuai) and Prosperous (Wang) pulse qualities; discussing auspiciousness and inauspiciousness, one judges by Slow (Huan) and Urgent (Ji) rates. All these resemble the profound principles of tonifying and reducing deficiency and excess found in the *Ling Shu* (Spiritual Pivot), mirroring heaven, earth, and humanity. If the pulses in both hands are so faint as to be almost imperceptible, this is a Pure Yin pulse, indicating nobility. If the pulses in both hands are both Full and Large (Hong Da), this is a Pure Yang pulse, indicating nobility.

In the *Shui Re Xue Lun* (Treatise on Water and Heat Acupoints) of the *Su Wen*, the Yellow Emperor asked: Why does injury by cold pathogens transmit into heat? Qibo replied: Because excessive cold generates heat.
For the incomplete explanations of various meanings and treatment methods regarding Shanghan (Cold Damage) in the *Nei Jing* (Inner Canon), supplementary materials are provided in the section on Plague Diseases (Wenyi Men), which should be consulted.

The Yellow Emperor stated: Current heat diseases all belong to the category of Shanghan. He further stated: Regarding any disease resulting from Shanghan that transforms into Warmth (Wen), if it occurs before the Summer Solstice, it is called Bing Wen (Disease of Warmth); if it occurs after the Summer Solstice, it is called Bing Shu (Disease of Summer Heat). These are explicit statements in the *Nei Jing*. Therefore, any Warm Disease (Wenbing) or Heat Disease (Rebing) caused by external pathogens originates from Cold. Thus, contemporary physicians call them all Shanghan, which is logically consistent. Recently, some have claimed that Warm Diseases and Heat Diseases are not true Shanghan; this stems from a failure to comprehend their underlying principles.