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If there are no pauses in fifty beats, the body is free of disease. If pauses occur within the count, life and death can be determined accordingly.

The previous pulse formula takes forty-five beats as the standard. Why does this formula take fifty beats as the standard? Generally speaking, the previous formula examines the left and right hands for pauses; upon finding a pause, it uses the number of pauses to reference the numerology of "five" and "nine" from the *Book of Documents* (*Hongfan*) to judge life and death. This corresponds to Jiegu's (Zhang Yuansu) discussion stating that "those who overcome each other die." This formula speaks generally of the pulse, focusing solely on whether the Qi of the Five Zang organs is complete or incomplete to determine life and death. Therefore, it employs the Great Expansion Number of fifty. Broadly speaking, human pulse circulation continues day and night without cessation. Each beat circulates through one Zang organ; five beats circulate through the Five Zang organs. After fifty beats, the cycle has passed through the Five Zang organs ten times and continues without end, indicating that all Five Zang organs have received Qi, fulfilling the requirement of the Great Expansion Number. This corresponds to Jiegu's statement that "those who generate each other recover." Thus, it is said: if the body is healthy, but within fifty beats a Dai pulse (a regular intermittent pulse) suddenly appears, and subsequent beats show the same interval pattern, the time of death can be estimated based on the frequency of these intervals. Xiong Zongli's interpretation that a pause after forty beats indicates the premature exhaustion of Kidney Qi is incorrect. Does death necessarily begin with the failure of the Kidneys?

When examining another person's pulse, one must clear the mind and calm the spirit, following methods such as the "Seven Diagnoses," before palpating the patient. The pulse of one hand should be counted for over fifty beats without observing any pause; then the other hand should also be counted for over fifty beats without pause. Only then should specific positions be palpated. Each position must be counted for over forty-five beats without pause to ensure there is no major pathology. If a pause is felt in one or both hands, or in one or several positions, counting should restart from the first beat after the pause to determine the interval (whether constant or variable) to judge auspiciousness or inauspiciousness. Note that examining one hand for over fifty beats amounts to one hundred beats for both hands. Examining one position for over forty-five beats totals two hundred seventy beats for all six positions. Adding the previous one hundred beats, the total reaches three hundred seventy beats. Furthermore, assessing exterior-interior, Yin-Yang, deficiency-excess, and cold-heat requires considerable effort. Why do contemporary practitioners, after placing their fingers on the pulse for less than the time it takes to drink a cup of tea, claim, "I already understand the condition"? They rely on superficial familiarity to deceive the ignorant. While the shape of the pulse can be mastered through practice, the rate and rhythm cannot be rushed by mere familiarity. Deceiving others in this manner is essentially self-deception. Future scholars should strive to avoid this.

A pause after forty-one beats indicates the exhaustion of one Zang organ, leading to death after approximately four years. A pause after thirty-one beats indicates death within three years. A pause after twenty-one beats indicates death within two years. A pause after fifteen beats indicates death within one year. Pauses occurring fewer than fifteen beats should be evaluated in the context of sudden acute diseases.

The *Mai Jing* (Pulse Classic) states: If the pulse completes fifty beats without interruption, it means the Five Zang organs have received Qi, indicating no disease. A pause after forty beats indicates one Zang organ lacks Qi, leading to death after four years. Down to a pause after ten beats indicates four Zang organs lack Qi, leading to death within the year. This aligns perfectly with the current verse. However, Dai Qizong cited this text to question it, arguing: "Kidney exhaustion leads to death in six days, Liver exhaustion in eight days, Heart exhaustion in one day. If these Zang organs are truly exhausted, how can they wait four or three years?" This argument caused later generations to doubt the *Mai Jing*. They failed to realize that within the Five Zang organs exist Essence, Qi, Spirit, Pre-heaven Primordial Yin, Post-heaven Primordial Yin, Pre-heaven Primordial Yang, and Post-heaven Primordial Yang; these are not merely physical flesh structures. The verses and the *Mai Jing* refer to the formless Essence and Qi of the Five Zang organs. When these cannot flow and fill the body, over months and years, they gradually deteriorate until physical decay occurs, leading to death. Hence, pauses appear on the pulse years before death. The scripture says: "Forty beats with one pause indicates one Zang lacks Qi; down to ten beats with one pause indicates four Zangs lack Qi." Dai Qizong misread the character "Qi" in "one Zang lacks Qi" as referring to physical decay, which was an error. Regarding the *Neijing* statements that Kidney exhaustion causes death in six days, Liver in eight days, and Heart in one day: these refer to the sudden exhaustion of the Essence, Qi, and Spirit due to emotional trauma, desires, or pathogenic factors. Hence, it is stated: "Pauses below fifteen beats should be viewed as acute conditions." This is distinct from the chronic depletion discussed here.