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The *Mai Jing* (Pulse Classic) describes the Dai pulse (Intermittent Pulse) as: the pulse beats rapidly, pauses in the middle, cannot recover on its own, and then moves again. This discussion is the clearest. "Lai shu" (Coming rapid) refers to a rapid rate; "Zhong zhi" (Middle pause) refers to an irregular and sparse rhythm; "Bu neng zi huan" (Cannot self-recover) refers to extreme deficiency of Zheng Qi (Upright Qi); "Yin er fu dong" (Then moving again) refers to only weak pulsation without Stomach Qi (Wei Qi). This aligns perfectly with the statements in two chapters of the *Huangdi Neijing* (Yellow Emperor's Inner Canon). From this, we know that "Zhong zhi" differs from "Qu, Ruan, Ruo, Zhi" (Departure, Soft, Weak, Stop) by only a step: having Stomach Qi manifests as Ruan Ruo (Soft and Weak), while lacking Stomach Qi manifests as Zhong Zhi (Pause). When Stomach Qi is present, although the force is insufficient, the movement still feels regular within irregularity; thus, it is merely called "Zha Shu Zha Shu" (Suddenly rapid, suddenly slow). When Stomach Qi is absent, although there is movement, it is extremely weak and persists for a long time; thus, it is called "Ruo" (Weak) accompanied by "Zha Shu Zha Shu". In *Suwen: Yuji Zhenzang Lun* (Chapter 13: Jade Machine Treatise on True Visceral Pulses), it states that when the true Pi pulse (Spleen Pulse) arrives, it is "weak and suddenly rapid, suddenly slow." This is likely the basis for the *Mai Jing*! In *Suwen: Pingren Qixiang Lun* (Chapter 2: Plain Person Qi Phenomena Treatise), it says that during the late summer season, a pulse that is slightly soft and weak indicates the presence of Stomach Qi and is normal; if there is only a Dai pulse without Stomach Qi, it indicates death. This also clearly explains that Ruan Ruo represents the presence of Stomach Qi, while Dai pulse represents its absence. Moreover, it does not say "Dai without Stomach Qi," but specifically "Dan Dai Wu Wei" (Only Dai, no Stomach Qi), because one sees only the irregularity within the softness and weakness, but not the harmonious Qi within them; hence, it is called "Dan Dai." Wang Bing's commentary interprets "Ruan Er Ruo" (Soft and Weak) as explaining the Dai pulse in the *Xuanming Pian* chapter, while directly interpreting "Dan Dai" as "movement pauses in the middle, cannot self-recover"; both interpretations are appropriate and consistent. Furthermore, *Suwen: Maiyao Jingwei Lun* (Chapter 4: Essential Secrets of Pulse Examination Treatise) mentions the Dai pulse twice. For "Shu Dong Yi Dai" (One pause after several beats), Wang Bing notes: "Dai means stop"; for "Dai Ze Qi Shuai" (Dai implies Qi decline), he notes: "Movement pauses in the middle, cannot self-recover"; these are also apt. However, his explanation of the Dai pulse in the *Sanbu Jiuhou Lun* (Treatise on Three Regions and Nine Positions) is excessive, which can be understood by observing the *Canggong Zhuan* (Biography of Master Cang). In summary, to explain pulses, one must first clarify the original and extended meanings of the characters, so that the gains, losses, differences, and similarities of predecessors can be examined and known.

The *Suwen* states: Among the five visceral pulses, beating with one Yang is called Gou (Hook) pulse; beating with one Yin is called Mao (Feather) pulse; beating with Yang prevailing and urgent is called Xian (Bowstring) pulse; beating with Yang reaching extremity and cutting off is called Shi (Stone) pulse; and Yin and Yang passing through each other is called Liu (Sliding/Flowing) pulse.
Commentary: "One Yang" and "One Yin" mean exclusively Yang or exclusively Yin. "Yi" is interchangeable with "Yi" (One/Single). "Yi" means exclusive/special. In summer, Yang Qi is vigorous, and Yin Qi cannot contend with it, so it is called "One Yang," corresponding to the Gou pulse. In autumn, Yang Qi is peeled away and dissipated, unable to contend with Yin, so Yin becomes exclusive, hence "One Yin," corresponding to the Mao pulse. These two describe the extremes of Yin-Yang contention. "Yang Sheng" (Yang Prevailing) means contending with Yin and winning. In spring, although Yang Qi is gradually strengthening, it is still obscured by Yin, so its manifestation is urgent, corresponding to the Xian pulse. "Yang Zhi" (Yang Reaching) means unable to contend with Yin, hence only "Zhi" is said. In winter, Yin is abundant and Yang is scarce, so Yang sinks and hides, resulting in a pulse that comes and goes abruptly/cut off, corresponding to the Shi pulse. These two describe the quantity of Yin-Yang contention. The Liu pulse is not described as "beating" because it is extremely weak; this is a state where Yin and Yang have no contention, belonging to Middle Qi (Zhong Qi). This scripture elucidates the meaning of four-season visceral pulses with utmost precision, using words like "Yi," "Sheng," "Zhi," "Guo," each of which can be investigated. The meanings of "Sheng" and "Zhi" are not fully resolved, thus sufficient to describe "Ji" (Urgent) and "Jue" (Cut off). Readers should seek the meaning through the text. Wang Bing erred by forcing "One Yang" and "One Yin" to connect with the San Jiao (Triple Burner) and Liver mentioned earlier, leading to far-fetched interpretations and losing the original intent of the scripture. Consequently, those discussing visceral pulses only know what happens, but not why it happens.