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The *Mai Jue* (Pulse Aphorisms) has been in circulation for a long time. Yet now, there are those who criticize it. Why? Because its language is superficial while its meaning is profound. Precisely because the language is superficial, those who despise convention and favor novelty consider the aphorisms unworthy of emulation, instead speaking out to slander them. Precisely because the meaning is profound, those who are rash and ignorant simply echo the crowd, retreating in awe and fear. Thus, Wang Shuhe’s theories remain obscure, which constitutes a major calamity for the *Mai Jue*.

Since childhood, I heard my father recite these aphorisms. By the time I was twenty-four, I was devoted solely to Confucian studies. Seeing that I was frail and prone to illness, my father ordered me to abandon Confucianism and turn to medicine. His intention was likely to enable me to benefit myself and thereby benefit others. When I began studying medical texts, he admonished me: "Medicine is indeed difficult, and pulse diagnosis is particularly so. Others, such as Cui Zixu, Hua Bo Ren, Li Binhu, and various other authors, though each having merits, represent only walls reaching one's shoulder [a metaphor for shallow learning]. How can they compare to Wang Shuhe's *Mai Jue*, which is sweet inside and out, truly the 'Milky Sea' [metaphor for the source or fundamental classic] of the medical school? However, because commentaries by various schools have their respective strengths and weaknesses, they deviate from the author's original intent, causing later students to fall forever into mountains of doubt. When you study, you should only investigate the original text, without being constrained by old commentaries. Only if you derive understanding from your own mind and body can you converse with the ancients."

I therefore strictly obeyed this solemn command, personally copying one volume of the original text of the *Mai Jue*, deleting the commentaries, reading it repeatedly, and carefully pondering it. Even filler words and redundant sentences were carefully considered, never lightly dismissed. For meanings already clear, I kept them in mind; for meanings not yet clear, I then consulted various commentaries. Those interpreted well were selected; those poorly interpreted were temporarily set aside, after which I returned to investigate the original text. Some grasped its essence within days, some within months, and some only after years. Alas! The principles of the *Mai Jue* are so profound and subtle. No wonder rash and shallow-minded individuals cannot find the door to enter.

Some say: Wang Shuhe had only the *Mai Jing* (Pulse Classic), but no *Mai Jue*; the *Mai Jue* is a false work by Gao Yangsheng. I say: This is incorrect. The *Mai Jing* is undoubtedly Wang Shuhe's work, and the *Mai Jue* is also Wang Shuhe's work. The *Mai Jing* is a book compiled by Wang Shuhe gathering theories from various schools, possessing the merit of inheritance and elaboration. The *Mai Jue* is a book written based on Wang Shuhe's personal clinical experiences and insights, possessing the subtlety of ease and mastery. In short, both are works of Wang Shuhe. After the *Mai Jue* was published, people throughout history have praised it endlessly; every word is exquisite, every character meticulous. Even white-haired elders and yellow-haired children know of this book, rivaling the sun and moon in brilliance. If it were truly authored by Gao Yangsheng, why would he not sign it as the work of the Gao Yang clan, yet willingly yield this glory to Wang Shuhe? The so-called falsehood of Gao Yangsheng lacks evidentiary basis and is merely fabricated by busybodies. Even if Gao Yangsheng existed, he merely took Wang Shuhe's core methods and versified them for easier dissemination among the world.

Just as the *Su Wen* (Basic Questions) and *Ling Shu* (Spiritual Pivot) are works of Huang Di and Qi Bo, they do not consist entirely of their original words. How do we know this? Observe the chapters of the *Shang Shu* (Book of Documents); the language is concise. Moreover, Huang Di and Qi Bo lived before Yao and Shun, so their writing style must have been simple and rough. The reason the texts appear so pure and magnificent is that Han dynasty scholars polished and refined the language, making it accessible to common people. Would one also claim that the *Nei Jing* (Inner Canon) is a forgery by Han scholars and not the work of Huang Di and Qi Bo?

Others might object: Since you emulate Huang Di and Qi Bo, you must take the *Nei Jing* as the standard. The *Nei Jing · Mai Yao Jing Wei Lun* states: "The inner sides of the chi position correspond to the hypochondrium. The outer side of chi corresponds to the kidneys; the inner side of chi corresponds to the abdomen. Above the guan position (shang fu shang), the left outer side corresponds to the liver, and the inner side to the diaphragm; the right outer side corresponds to the stomach, and the inner side to the spleen. Further above (shang shang fu), the right outer side corresponds to the lungs, and the inner side to the chest center; the left outer side corresponds to the heart, and the inner side to the Dan Zhong. The anterior corresponds to the anterior body, and the posterior to the posterior body. The end of the cun position upwards relates to the chest and throat; the end of the chi position downwards relates to the lower abdomen, waist, thighs, knees, calves, and feet." Such is the wording of the classic. What the classic calls "chi" is what we now call the chi position; what the classic calls "zhong fu shang" is the guan position; what the classic calls "shang fu shang" is the cun position. Because the cun is superior, it corresponds to the heart and lungs. Because the chi is inferior, it corresponds to the kidneys and abdomen. Now, if you follow the method of the *Mai Jue*, you place the heart and small intestine together at the left cun, and the lungs and large intestine together at the right cun. The heart and lungs are superior, so corresponding them to the cun position is appropriate. But the small and large intestines are located at the lowest part of the body, yet you wish to correspond them to the highest position. Does this not greatly contradict the intent of the classic?

I reply: True. According to your argument, pulse diagnosis must be based on the *Nei Jing*, and the diagnostic method should follow the *Mai Yao Jing Wei Lun*. In that case, anything superior must be diagnosed at the cun, and anything inferior at the chi. Have you not seen elsewhere in the *Mai Yao Jing Wei Lun*: "If the heart pulse is rapid and tense, what disease is this? What are the symptoms?" Qi Bo answered: "The disease is named Xin Shan (Heart Hernia), and there should be visible signs in the lower abdomen." The Emperor asked: "Why do you say so?" Qi Bo replied: "The heart is a Yin organ, and the small intestine is its envoy." From this, we see that even within the same chapter, the distinction between upper and lower regions is not rigidly adhered to. Furthermore, the *Ping Ren Qi Xiang Lun* states: "A cunkou pulse that feels long upon palpation indicates pain in the lower legs." It also states: "A cunkou pulse that is deep and weak indicates Shan Jia (hernia and masses) and lower abdominal pain." Additionally, the *Ling Shu · Shi Zhong Pian* uses the Ren Ying pulse (one-fold, two-fold, three-fold excess) to diagnose the six Yang meridians of the hands and feet, and the Mai Kou pulse to diagnose the six Yin meridians. Yet it does not rigidly adhere to upper/lower or left/right distinctions. If one insists on holding to a single view, would the books of Huang Di and Qi Bo be self-contradictory?

However, your statement stems from being confused by Dai Qizong's erroneous theories, and those who bark at shadows and echoes barks have joined in advocating that the *Mai Jue* is unworthy of emulation. This makes them sinners against Wang Shuhe. If the *Mai Jue* were truly unworthy of emulation, why did great physicians throughout history frequently cite its aphorisms as proof when writing their works? Therefore, Wang Haizang noted the difficulty of this matter, stating at the beginning: "There are ten things worthy of emulation in medicine, and the *Mai Jue* is one of them." Did Wang Haizang speak without insight? Generally, if one studies medicine without thoroughly mastering Wang Shuhe's *Mai Jue*, even if one extensively collects other books, one will ultimately not follow the orthodox path. Thus, my father earnestly advised calling it the "Milky Sea." "Ru" (Milk) implies that nursing comes first; "Hai" (Sea) implies boundless containment and depth. Therefore, I do not hesitate to offer my limited perspective, explaining section by section, so that the learning of ancient sages and worthies may be clearly illuminated, preventing later gentlemen from being blinded by erroneous theories. I have retained the title *Ru Hai* for this book.