小儿纯阳，脉常有六七至，甚有八九至者。室女血盛，脉上鱼际，亦常有六七至者。《脉经》但言脉上鱼
际，而不言数。余尝见上鱼际之脉，未有不数者。盖脉即血也，血盛则脉长而洪；血衰则脉短而涩。室女贞元
未亏，血海充满，其脉之数，亦固其所。但得娇姿艳丽，体态轻盈，谓之无病，可以勿药。惟是兰闺寂寞，
纱窗月静，绣幕风清，时觉气体不安，延医调冶，但见其脉数而以为病，则误矣。《脉经》曰∶“脉数惟有儿
童作吉看。”余即补之曰∶“脉数室女亦应作吉看。”
坤，顺德也，配乎干，则万物化醇；女，阴象
也，从乎阳，则万物化生。图书以七为少阳之数，逢阳则化，故七月生齿，七岁毁齿，二七十四而天癸至，是
乃先天一点真阳之水，《易》所谓男女媾精，《礼》所谓一阳来复，水泉始动者，此物此志也。积四千八百之
期，合一大藏经，于以充于中而溢于外。其象上应乎月，三五而盈，三五而缺，周三十日而旋转如环，故称
经焉。经者，正也，正直无私；经者，常也，经常不变。本坤之德，应月之精，以生男生女，原生生于不已。
乃或为药饵所伤，或以忧思而伤，孰为不及期？孰为过期？在前在后，无所不至矣。夫不及期为热，过期为寒，
此其常也。亦有不及期为寒，过期为热者，总分于迟数虚实之脉而已矣。其为药饵伤也，过服寒凉，弊为淤
阏；过服温补，备见沸腾。盖血，阴也，喜静而恶躁，静则培养，躁则消亡。尝见膏粱之家，未有妄服寒凉者。
火郁至极，不得而已斟酌服之。在医士擅长半属温补之方。胡为闺居气滞，本非虚也，而以为脾虚，辄予以黄
、白术；闲坐寒生，本无寒也，而以为命门不足，辄予以附子、干姜。至煎熬之极，或血因火动，一月数行，
或血为火灼，数月一行。讵知不及期与过期之俱关于药乎？其为忧思伤也，心地安舒，应期而至；心地抑郁，愆
期而来。盖血，营也，好聚而恶散，聚则充周，散则奔突。纵观闾阎之众，未有不乐安舒者。暴怒频加，不期
然而忧闷攻
之。彼女子善怀，本多抑郁之隐，甚至掣肘于翁姑，致血上溢，非有余也，而以为血满；罔顾其舋起勃溪，反
目于夫婿，致血横行，非不足也，而以为血亏；罔顾其悲由葑菲，至郁积日久，或稍如其意，行则后期，或仍
拂其意。行则前期，讵知前期与后期之皆系于忧乎？由是观之，伤于忧思而无子者，顺其心，养其神，犹可挽
回；伤于药饵而无子者，诵其经，祷其佛，难以救复。盖天地之大德曰生，而鼓其生机者，和风以散之，迟日
以暄之，雨露滋培，土膏润泽，自然生意婆娑。一经炎风之煽，烈日之焚，土脉焦枯，英华何由发越？天地犹
是也，而生机倦矣。人得天地之生以为生，而畅其生机者，静摄乃气，调和乃血，阴阳交错，子宫温暖，自觉
生育绵延。一经燥热之侵，辛温之耗，血元羞涩，胚胎奚自结凝？人则犹是也，而生机绝矣。道人一瓢一笠，
云游以来，见艰于嗣息求治者，盈门拥案。及阅前所服之药，无非温补之药；询前所延之医，无非温补之医。
比比皆然，令人万不可解。顾考其服药之初，亦觉与温补相宜，气体庞然而丰隆也，姿态嫣然而明媚也，饮食
纷然而并进也。医之用药，即此历之阶耳。惟是瓦积之场，不堪黍植；块存之体，安望熊占？所愿兰房淑媛，
绣阁名姝，体坤之道，顺月之恒，勿贪药饵，惟葆幽闲，以副天地好生之德，庶道人救世婆心（亦不至诋为饶舌耳）。
小儿属于纯阳之体，脉搏通常每分钟跳动六到七次，甚至有达到八到九次的。少女气血旺盛，脉搏可延伸至鱼际部位，也常表现为每分钟六到七次。《脉经》只提到脉搏上达鱼际，而没有提及脉率快慢。我曾观察到凡是脉搏上达鱼际的，没有不是脉数（脉搏跳动频率快）的。因为脉即是血，血液充盈则脉象长而洪大；血液衰少则脉象短而涩滞。少女先天元气未亏损，血海充满，其脉象数也是理所当然的。只要她容貌娇美艳丽，体态轻盈，称为无病，可以不用药物治疗。只是闺房寂寞，纱窗月静，绣幕风清，时常觉得身体气息不安，延请医生调理治疗，如果仅见其脉数就认为是生病，那就错了。《脉经》说：“脉数在儿童身上应看作吉兆。”我随即补充道：“脉数在少女身上也应看作吉兆。”
坤代表顺从的德行，配合乾卦，则万物化育醇厚；女代表阴的象征，顺应阳，则万物化生。图书学说以七为少阳之数，遇到阳则发生转化，所以婴儿七月长牙，七岁换牙，十四岁天癸至（月经初潮），这是先天一点真阳之水，《易经》所说的男女媾精，《礼记》所说的一阳来复，泉水开始流动，就是这个道理。积累四千八百个月的周期，合起来是一部大藏经，从而充实于体内并溢出于体外。它的形象对应月亮，十五月圆，十五月缺，三十天周而复始如环，所以称为“经”。经，就是正，正直无私；经，就是常，经常不变。本于坤的德行，顺应月亮的精华，以生男生女，原本生生不息。然而有的因药物损伤，有的因忧思损伤，谁是不及期（月经提前）？谁是过期（月经推迟）？提前的、推后的，无所不有。不及期属于热证，过期属于寒证，这是常规情况。也有不及期属于寒证，过期属于热证的，总归取决于迟数虚实的脉象罢了。如果是药物损伤，过服寒凉药，弊端在于淤血阻滞；过服温补药，表现为火热沸腾。血属阴，喜欢安静而厌恶躁动，安静则得以培养，躁动则消亡。曾见过富贵人家，没有乱服寒凉药的。火郁结到了极点，不得已才斟酌服用。在医生擅长使用的多为温补方剂。为何闺居气滞，本来并非虚证，却认为是脾虚，就给予黄、白术；闲坐感觉寒冷，本来没有寒邪，却认为是命门不足，就给予附子、干姜。直到煎熬至极，或者血因火动，一个月行经数次，或者血被火灼烧，几个月行经一次。哪里知道不及期和过期都与药物有关呢？如果是忧思损伤，心情安舒，月经按期而至；心情抑郁，月经延期而来。血即营血，喜好聚敛而厌恶散失，聚敛则充周全身，散失则奔突妄行。纵观民间大众，没有不乐于安舒的。暴怒频繁施加，不知不觉忧闷攻心。那些女子多愁善感，本来多有抑郁的隐情，甚至受公婆掣肘，导致血上溢，这并不是有余，却被认为是血满；不顾夫妻反目争吵，导致血横行，这并不是不足，却被认为是血亏；不顾悲伤源于卑微，以致郁积日久，如果稍微顺心，月经就会推迟，如果仍然拂逆心意，月经就会提前。哪里知道前期和后期都系于忧思呢？由此看来，因忧思损伤而无子的，顺应其心意，调养其精神，还可以挽回；因药物损伤而无子的，诵读经文，祈祷佛像，难以救回恢复。大概天地的大德叫做生，而鼓动其生机的，是和风来吹散它，是迟日（温暖的太阳）来温暖它，雨露滋润培育，土壤膏润泽被，自然生意婆娑。一旦经过炎风的煽动，烈日的焚烧，土壤脉络焦枯，花英精华由何发散？天地尚且如此，生机便疲倦了。人得天地之生气以为生命，而畅达其生机的，是静养以调气，调和以养血，阴阳交错，子宫温暖，自觉生育绵延不绝。一旦经过燥热的侵袭，辛温药物的耗损，血元羞涩，胚胎从何凝结？人也是如此，生机便断绝了。道人一瓢一笠，云游以来，见到难以生育求治的人，挤满了门庭和案头。等到阅读之前所服用的药物，无非是温补的药物；询问之前聘请的医生，无非是温补的医生。比比皆是，令人万万不可理解。考察他们服药之初，也觉得与温补适宜，身体气息庞大而丰隆，姿态嫣然明媚，饮食纷然而并进。医生的用药，也就是这登堂入室的阶梯罢了。只是瓦砾堆积的场所，不堪种植黍米；块状存在的躯体，怎能期望得到熊罴（指生子）的占梦？希望闺房中的淑媛，绣阁里的名姝，体悟坤道的原则，顺应月亮的恒常规律，不要贪恋药物，只保持幽静闲适，以符合天地好生的美德，或许道人救世的婆心（也不至于被指责为饶舌啰嗦）。
Children possess a "pure yang" constitution, and their pulse typically beats six to seven times per breath cycle, sometimes even eight to nine times. Young women with abundant blood often exhibit a pulse reaching the Yuji (Rabbit's Ridge, LI10) area, which also frequently presents as rapid (Shu, fast pulse). The *Mai Jing* (Pulse Classic) mentions only that the pulse reaches the Yuji, without specifying the rate. I have observed that whenever a pulse reaches the Yuji, it is invariably rapid. This is because the pulse reflects blood; when blood is abundant, the pulse is long and surging (Hong); when blood is deficient, the pulse is short and choppy (Se). A young woman’s primordial essence remains intact, her Sea of Blood is full, so a rapid pulse is indeed natural for her. As long as she possesses a delicate and beautiful appearance and a light physique, she is considered healthy and requires no medication. However, in the loneliness of the inner chambers, under quiet moonlight through gauze windows, and in the clear wind behind embroidered screens, she may occasionally feel physical discomfort and seek medical treatment. If a physician diagnoses illness solely based on a rapid pulse, this would be an error. The *Mai Jing* states: "A rapid pulse in children should be regarded as auspicious." I add: "A rapid pulse in young women should also be regarded as auspicious."
Kun represents the virtue of compliance; paired with Qian, it allows all things to mature thoroughly. Woman represents the yin image; following yang, it allows all things to generate. In numerology, seven is the number of Shaoyang (Lesser Yang); encountering yang triggers transformation. Thus, infants grow teeth at seven months, lose them at seven years, and experience Tian Gui (menarche/sexual maturity) at fourteen (two sevens). This refers to the primordial true yang water within, as described in the *I Ching* (Book of Changes) regarding the interaction of male and female essences, and in the *Li Ji* (Book of Rites) regarding the return of one yang qi and the movement of spring waters. After accumulating 4,800 periods (months), equivalent to a great canon, it fills the interior and overflows externally. Its form corresponds to the moon: waxing at fifteen days, waning at fifteen days, completing a cycle every thirty days like a ring, hence termed "Jing" (Menses/Meridian). "Jing" means correct/upright, free from selfishness; "Jing" means constant, unchanging. Rooted in the virtue of Kun and responding to the essence of the moon, the generation of sons and daughters arises from endless continuity. Yet, some are injured by medicines, others by worry and thought. Who experiences early menstruation (Bu Ji Qi)? Who experiences delayed menstruation (Guo Qi)? Both extremes occur. Early menstruation is typically due to heat; delayed menstruation is typically due to cold—this is the norm. However, early menstruation can also stem from cold, and delayed menstruation from heat; ultimately, these depend on the pulse characteristics of slow/fast and deficiency/excess. If injured by medicine: excessive consumption of cold-cooling herbs leads to blood stasis and obstruction; excessive consumption of warm-tonifying herbs leads to boiling fire. Blood is yin; it prefers stillness and dislikes agitation. Stillness nurtures it; agitation destroys it. I have rarely seen wealthy families recklessly consuming cold-cooling herbs. Fire stagnation must reach its peak before such measures are cautiously considered. Physicians often specialize in warm-tonifying prescriptions. Why is qi stagnation in the inner chambers, which is not a deficiency, diagnosed as Spleen deficiency, leading to the administration of Huangqi (Astragali Radix) and Baizhu (Atractylodis Macrocephalae Rhizoma)? Why is chills from sitting idly, which is not actual cold, diagnosed as Mingmen (Gate of Life) insufficiency, leading to the administration of Fuzi (Aconiti Lateralis Radix Praeparata) and Ganjiang (Zingiberis Rhizoma)? Until the煎熬 (simmering/agitation) becomes extreme: either blood moves due to fire, causing menstruation several times a month; or blood is scorched by fire, causing menstruation once every few months. How could one know that both early and delayed cycles are related to medication? If injured by worry and thought: a peaceful mind results in timely menstruation; a depressed mind results in delayed menstruation. Blood, which is Ying (Nutritive Qi), prefers gathering and dislikes scattering. Gathering makes it circulate fully; scattering causes it to rush wildly. Observing the common people, none are not joyful and at ease. Frequent anger adds up, unconsciously attacking with worry and depression. Women are naturally sentimental and prone to hidden depression. Even constrained by parents-in-law, leading to blood rushing upward, this is not excess, yet it is mistaken for blood fullness. Ignoring marital discord causing blood to flow recklessly, this is not deficiency, yet it is mistaken for blood depletion. Ignoring sorrow stemming from humble origins, leading to long-term accumulation: if wishes are slightly fulfilled, menstruation may be delayed; if wishes are thwarted, menstruation may be early. How could one know that both early and late cycles are tied to worry? From this, we see that infertility caused by worry and thought can still be reversed by aligning with their heart and nourishing their spirit. Infertility caused by medication is difficult to restore, no matter how much scripture is recited or Buddha is prayed to. The great virtue of Heaven and Earth is life. What stimulates this vital energy is gentle wind to disperse it, warm sun to brighten it, rain and dew to nourish it, and moist soil to润泽 (moisten) it, resulting in natural flourishing vitality. Once fanned by hot winds and burned by scorching suns, the soil cracks and dries, and how can floral essence emerge? Even Heaven and Earth are thus, and their vitality grows weary. Humans derive life from Heaven and Earth. To smooth this vital energy, one needs quiet cultivation to regulate Qi and harmony to nourish Blood. When Yin and Yang interweave and the uterus is warm, reproduction flows continuously. Once invaded by dry-heat and consumed by acrid-warm substances, the Yuan (Primordial) blood becomes shy/stagnant, and how can embryos form? Humans are similarly affected, and their vital energy is severed. The Daoist monk, carrying a gourd and a bamboo hat, traveling widely, sees doors filled with those struggling with infertility seeking treatment. Reviewing their previous medications, they were all warm-tonifying drugs; questioning their previous physicians, they were all warm-tonifying doctors. This is ubiquitous, utterly baffling. Examining the initial stages of taking these medicines, one might feel they suit the warm-tonifying approach: the body feels robust and plump, the demeanor charming and bright, and appetite increases rapidly. Physician’s use of such drugs is merely the stepping stone to this state. However, a pile of tiles cannot support millet planting; a rigid, block-like body cannot hope for the dream of bears (a symbol of bearing sons). I wish ladies of the inner chambers and beauties of the embroidered pavilions to embody the Way of Kun, follow the constancy of the moon, avoid greed for medicines, and preserve tranquility and leisure, thereby honoring the life-loving virtue of Heaven and Earth. Perhaps then, the monk’s compassionate heart to save the world (will not be dismissed as mere chatter).