大道之浑沦，莫知其原。然至道无言无以明其理，大象无形，非立象无以测其奥，道象
之妙，非言不明。尝试原之脉者何也？非气非血，动而不息，营行脉中，卫行脉外，经曰∶
脉者，血之府也。自《素问》而下迄于今，经所不载，无传记而莫闻其名焉。然而玄机奥妙，
圣意幽微，虽英俊明哲之士，非轻易可得而悟也。夫脉者，果何物乎？脉者有三名，一曰命
之本，二曰气之神，三曰形之道。经谓天和者是也。至于折一肢瞽二目亦不为害，生而脉不
可须臾失，失则绝命害生矣。经曰∶春弦、（一曰长。）夏洪、（一曰钩。）秋毛、（一曰涩。）
冬石，（一曰沉。）此言正脉，同天真造化之元气也，巡于春夏秋冬，木火水金之位，生长收
藏，参和相应，故禀二仪而生不离于气，故于脉有生死之验。经曰∶脉者，血之府也。如世
之京都，州县有公府解署也。国因置者，所以禁小人为非道也。公府不立，则善者无以伸其
枉，恶者无以罚其罪，邪正混同，贤愚杂处，而乱之根也。经曰∶五运阴阳者，天地之道也，
万物之纲纪，变化之父母，生杀之本始，神明之府也。既阴阳为神明之府，脉为血之府而明
可见焉。血之无脉，不得循其经络部分周流于身，滂沛奔迫，或散或聚。气之无脉不能行其
筋骨、脏腑、上下，或暴或蹶。故经曰∶出入废则神机化灭，升降息则气立孤危。故气化则
物生，气变则物易，气盛则物壮，气弱则物衰，气绝则物死，气正则物和，气乱则物病，皆
随气之盛衰而为变化也。脉字者，从肉从永，从爪从血，四肢百骸得此真元之气，血肉、筋
骨、爪发荣茂可以倚凭而能生长也，长久永固道，故从肉从永者是也。从爪从血者，巡之如
水，分流而布遍周身，无有不通也。《释名》曰∶脉，脉幕也。如幔幕之遮覆，幕络一体之
形，导太一真元之气也。元气者，在气非寒非热，非暖非凉，在脉者，非弦非洪，非涩非沉，
不为气而浮沉，不为血而流停，乃冲和自然之气也。故春温、夏热、秋凉、冬寒，所以然者，
为元气动而不息，巡于四方木火水金之位，温凉寒暑之化，生生相续，新新不停，日月更出，
四序迭迁，脉不为息。故人有身形之后，五脏既生，身中元气即生焉。故春弦、夏洪、秋毛、
冬石，此四时之气也，而脉者，乃在其中矣。《道经》曰∶视之不见，听之不闻，搏之不得，
迎之不见，其首随之，不见其后。此如脉之谓也。又云∶埏填以为器，当其无有器之用。故
有之以为利，无之以为用。又曰∶吾不知名字之曰道，强为之名曰大。斯立脉之名之本意也。
故道者，万物之奥。脉者，百骸之灵。奥灵之妙，其道乃同元气者，无器不有，无所不至，
血因此而行，气因此而生。故营行脉中，卫行脉外。瞻之在前，忽然在后而不匮者，皆由于
脉也。分而言之，曰气，曰血，曰脉；总而言之，惟脉营运血气而已。故经曰∶血气者，人
之神。不可不谨养也。《阴阳别论》曰∶所谓阳者，胃脘之阳也。此阳者，言脉也。胃者，
土也。脉乃天真造化之气也。若土无气，则何以生长收藏？若气无土，何以养化万物？是无
生灭也。以平人之气，常禀于胃。正理论曰∶谷入于胃，脉道乃行，阴阳交会，胃和脉行，
人禀天地之候。故春胃微弦曰平，得弦而无胃曰死。夏胃微钩曰平，但钩而无胃曰死。长夏
微软曰平，但弱而无胃曰死。秋胃微毛曰平，但毛而无胃曰死。冬胃微石曰平，但石而无胃
曰死。
阴者，真脏也，见则败，败则必死。五脏为阴，肝脉至，中而无外，急如循刀刃，责责
然如按琴弦。心脉至，坚而搏，如循薏苡仁累累然。肺脉至，大而虚，如毛羽中人皮肤。肾
脉至，搏而绝，如以指弹石辟辟然。脾脉弱而乍数乍疏。夫如此脉者，皆为脏脉独见而无胃
脉，五脏皆至悬绝而死。故经曰∶别于阳者，知病忌时，别于阴者，知生死之期。故人性候
躁急、 促、迟缓、软弱、长短、大小、皮坚肉浓各随其状而脉应之。常以一息四至为准者，
言呼出心与肺，吸入肾与肝，五者胃兼主四旁，在呼吸之间也。数则为热，迟则为寒。如天
之春秋，二分阴阳，两停昼夜，各得五十度。自此添一遭则热，减一遭则寒。脉之妙道从此
可知矣。或如散叶，或如燃薪，或如丸泥，或如丝缕，或如涌泉，或如吐颓、或如偃刀，或
如转索，或如游鱼，假使千变万化，若失常者，乃真元之气离绝矣。经曰∶积阳为天，积阴
为地。阳化气，阴成形。此言一气判而清浊分也。元气者，天地
根。华佗云∶脉者，谓血气之先也。孔子曰∶天不言而四时行焉，百物生焉。而脉亦如之
。又经曰∶自古通天者，生之本，皆通乎天气也。通天者，谓通元气天真也。然形体者，假
天地之气而生，故奉生之气通计于天，禀受阴阳而为根本。天地合气，命之曰人。天气不绝
，真灵内属，动静变化悉与天通。《易》云∶干坤成列，而易立乎其中矣。故天地之体得易
而后生，天地之化得易而后成。故阳用事则春生夏长，阴用事则秋收冬藏。寒往则暑来，暑
往则寒来，始而终之，终而复始，天地之化也。而易也，默然于其间，而使其四序各因时而
成功。至于寒不凌暑，暑不夺寒，无愆阳伏阴之变，而不至于大肃大温，故万物各得其冲和
之气，然后不为过而皆中节也。《道经》曰∶万物负阴而抱阳，冲气以为和，百姓日用而不
知。斯脉之道也，故脉不得独浮沉，独大小，独盛衰，独阴阳，须可沉中有浮，浮中有沉，
大中有小，小中有大，盛中有衰，衰中有盛，阴中有阳，阳中有阴，充塞一身之中，盈溢百
骸之内，无经络不有，无气血不至，养筋骨毛发，坚壮腻泽，非心，非肾，非肝，非脾，五
脏之盛，真气固密，不为邪伤。若忧愁思虑、饥饱劳逸、风雨寒暑、大惊猝恐，真气耗乱，
气血分离，为病之本。噫！夫万物之中，五常皆备，审脉之道而何独无五常邪？夫仁固卫一
身，充盈五脏，四肢百骸，亦皆得营养，无冲和之气，独真脏脉见，则死矣。生则不见，死
则独见，好生恶死，此仁之谓也。分布躯体，和调气血，贵之在头目耳鼻，贱之在跖臀阴篡。
不得上而有不得下，而无所不施，无所不至，此义之谓也，长人脉长，短人脉短，肥人脉沉，
瘦人脉浮，大人脉壮，小人脉弱。若长人脉短，短人脉长，肥人浮，瘦人沉，大人弱，小人
壮，夫如此者，皆不中理而为病，此礼之谓也。见在寸，则上病；见在关，则中病；见在尺，
则下病。五脏有疾，各有部分，而脉出见，不为潜藏伏匿，一一得察有余不足，而愈其病，
此智之谓也。春弦、夏洪、秋毛、冬石。太阳之至，其脉沉；太阴之至，其脉大而长；少阴
之至，其脉浮；阳明之至，其脉涩而短；少阳之至，其脉钩；厥阴之至，其脉弦。四序不失
其期，六气为常准者，此信之谓也。非探颐索隐，钩深致远，学贯天人，旁通物理者，未能
达于此矣。
大道的浑然一体，无法知晓其本源。然而，至高无上的道如果没有言语就无法阐明其道理，宏大的形象如果没有象征就无法探测其奥妙，道与象的微妙之处，没有言语就无法说明。尝试探究脉的本质是什么？脉既不是气也不是血，它运动而不停息，营气在脉中运行，卫气在脉外运行。《内经》说：脉，是血液汇聚的府库。从《素问》以下直到今天，经典中没有记载，没有传记流传，没有人听说过它的名字。然而玄机奥妙，圣人的意旨幽深微妙，即使是才智出众、明智哲慧的人，也不能轻易领悟。脉，究竟是什么呢？脉有三个名称，一是生命的根本，二是气的精神，三是形的道路。经文所说的“天和”就是指的这个。至于折断一条肢体、弄瞎两只眼睛也不会造成危害，但生来就不可片刻失去脉，一旦失去就会断绝生命、伤害生存。经文说：春季脉弦（一说为长），夏季脉洪（一说为钩），秋季脉毛（一说为涩），冬季脉石（一说为沉）。这是说的正常脉象，与天真造化之元气相同，巡行于春夏秋冬，对应木、火、水、金的位置，生长收藏，参和相应，所以禀受天地阴阳二气而生，离不开气，因此在脉上有生死验证。经文说：脉，是血液汇聚的府库。就像世间的京城，州县有官府衙门一样。国家因为设置官府，是用来禁止小人做非法之事。如果官府不设立，那么善良的人就无法伸张冤屈，邪恶的人就无法惩罚罪行，邪正混杂，贤愚杂处，这就是动乱的根源。经文说：五运阴阳，是天的道理，万物的纲纪，变化的父母，生杀的本始，神明的府库。既然阴阳是神明的府库，脉是血的府库，这就显而易见了。血没有脉，就不能沿着经络部位周流全身，会滂沛奔迫，或散或聚。气没有脉，就不能行于筋骨、脏腑、上下，或暴起或厥逆。所以经文说：出入废止则神机化灭，升降停止则气立孤危。所以气化则物生，气变则物易，气盛则物壮，气弱则物衰，气绝则物死，气正则物和，气乱则物病，都随着气的盛衰而变化。脉字，由肉、永、爪、血组成。四肢百骸得到这个真元之气，血肉、筋骨、爪发荣茂可以倚凭而能生长，长久永固道，所以从肉从永是指这个。从爪从血，巡行如水，分流而布遍周身，无有不通。《释名》说：脉，即幕也。像幔幕的遮覆，幕络一体之形，导引太一真元之气。元气，在气方面非寒非热，非暖非凉；在脉方面，非弦非洪，非涩非沉，不为气而浮沉，不为血而流停，乃是冲和自然之气。所以春温、夏热、秋凉、冬寒，之所以这样，是因为元气动而不息，巡行于四方木火水金之位，温凉寒暑的变化，生生相续，新新不停，日月更出，四序迭迁，脉不停息。所以人有了身形之后，五脏既已生成，身中元气也就产生了。所以春弦、夏洪、秋毛、冬石，这是四时之气，而脉就在其中了。《道经》说：视之不见，听之不闻，搏之不得，迎之不见其首，随之不见其后。这就像脉一样。又说：揉和陶土做成器皿，正因为中间是空的，才有器皿的作用。所以“有”带来便利，“无”发挥功用。又说：我不知道它的名字，称之为道，勉强给它取个名字叫大。这就是确立脉这个名字的本意。所以道，是万物的奥秘。脉，是百骸的灵性。奥秘灵性的微妙，其道与元气相同，元气无所不在，无所不至，血因此而行，气因此而生。所以营气在脉中运行，卫气在脉外运行。看它在前面，忽然在后面而不枯竭，都由于脉。分开来说，叫气，叫血，叫脉；总括来说，只有脉营运血气而已。所以经文说：血气，是人的神明。不可不谨慎调养。《阴阳别论》说：所谓的阳，是胃脘之阳。这个阳，说的是脉。胃，属土。脉是天真造化之气。如果土没有气，那么凭什么生长收藏？如果气没有土，凭什么养育化生万物？就没有生灭了。以平人之气，常禀受于胃。《正理论》说：谷入于胃，脉道乃行，阴阳交会，胃和脉行，人禀受天地的节候。所以春胃微弦曰平，得弦而无胃曰死。夏胃微钩曰平，但钩而无胃曰死。长夏微软曰平，但弱而无胃曰死。秋胃微毛曰平，但毛而无胃曰死。冬胃微石曰平，但石而无胃曰死。
阴，是真脏脉，出现则败坏，败坏则必死。五脏属阴，肝脉至，中而无外，急如循刀刃，责责然如按琴弦。心脉至，坚而搏，如循薏苡仁累累然。肺脉至，大而虚，如毛羽中人皮肤。肾脉至，搏而绝，如以指弹石辟辟然。脾脉弱而乍数乍疏。像这样的脉，都是脏脉独见而无胃脉，五脏皆至悬绝而死。所以经文说：别于阳者，知病忌时；别于阴者，知生死之期。所以人性候躁急、促、迟缓、软弱、长短、大小、皮坚肉浓各随其状而脉应之。常以一息四至为准，言呼出心与肺，吸入肾与肝，五者胃兼主四旁，在呼吸之间。数则为热，迟则为寒。如天之春秋，二分阴阳，两停昼夜，各得五十度。自此添一遭则热，减一遭则寒。脉的妙道从此可知。或如散叶，或如燃薪，或如丸泥，或如丝缕，或如涌泉，或如吐颓、或如偃刀，或如转索，或如游鱼，假使千变万化，若失常者，乃真元之气离绝矣。经文说：积阳为天，积阴为地。阳化气，阴成形。这是一气判而清浊分。元气，是天地根。华佗说：脉，是谓血气之先。孔子说：天不言而四时行焉，百物生焉。而脉亦如之。又经文说：自古通天者，生之本，皆通乎天气也。通天者，谓通元气天真也。然而形体者，假天地之气而生，故奉生之气通计于天，禀受阴阳而为根本。天地合气，命之曰人。天气不绝，真灵内属，动静变化悉与天通。《易》云：干坤成列，而易立乎其中矣。所以天地之体得易而后生，天地之化得易而后成。所以阳用事则春生夏长，阴用事则秋收冬藏。寒往则暑来，暑往则寒来，始而终之，终而复始，天地之化也。而易也，默然于其间，而使其四序各因时而成功。至于寒不凌暑，暑不夺寒，无愆阳伏阴之变，而不至于大肃大温，所以万物各得其冲和之气，然后不为过而皆中节也。《道经》说：万物负阴而抱阳，冲气以为和，百姓日用而不知。这就是脉之道，所以脉不得独浮沉，独大小，独盛衰，独阴阳，须可沉中有浮，浮中有沉，大中有小，小中有大，盛中有衰，衰中有盛，阴中有阳，阳中有阴，充塞一身之中，盈溢百骸之内，无经络不有，无气血不至，养筋骨毛发，坚壮腻泽，非心，非肾，非肝，非脾，五脏之盛，真气固密，不为邪伤。若忧愁思虑、饥饱劳逸、风雨寒暑、大惊猝恐，真气耗乱，气血分离，为病之本。噫！夫万物之中，五常皆备，审脉之道而何独无五常邪？夫仁固卫一身，充盈五脏，四肢百骸，亦皆得营养，无冲和之气，独真脏脉见，则死矣。生则不见，死则独见，好生恶死，此仁之谓也。分布躯体，和调气血，贵之在头目耳鼻，贱之在跖臀阴篡。不得上而有不得下，而无所不施，无所不至，此义之谓也，长人脉长，短人脉短，肥人脉沉，瘦人脉浮，大人脉壮，小人脉弱。若长人脉短，短人脉长，肥人浮，瘦人沉，大人弱，小人壮，夫如此者，皆不中理而为病，此礼之谓也。见在寸，则上病；见在关，则中病；见在尺，则下病。五脏有疾，各有部分，而脉出见，不为潜藏伏匿，一一得察有余不足，而愈其病，此智之谓也。春弦、夏洪、秋毛、冬石。太阳之至，其脉沉；太阴之至，其脉大而长；少阴之至，其脉浮；阳明之至，其脉涩而短；少阳之至，其脉钩；厥阴之至，其脉弦。四序不失其期，六气为常准者，此信之谓也。非探颐索隐，钩深致远，学贯天人，旁通物理者，未能达于此矣。
The undifferentiated unity of the Great Dao cannot be known in its origin. However, the highest Dao, without words, cannot clarify its principles; the grandest form, without symbols, cannot measure its profundity. The subtlety of Dao and Xiang (symbol/image) cannot be elucidated without language. Let us attempt to trace the origin of the Mai (Pulse/Vessel). What is it? It is neither Qi (Vital Energy) nor Blood. It moves ceaselessly: Ying Qi (Nutritive Energy) circulates within the Mai, while Wei Qi (Defensive Energy) circulates outside. As stated in the Classics: "The Mai is the residence of Blood." From the *Suwen* down to the present, there are no records in the classics, nor biographies mentioning its name. Yet, its mysteries are profound, and the sage's intent is subtle. Even brilliant and wise scholars cannot easily comprehend it. What exactly is the Mai? The Mai has three names: first, the root of life; second, the spirit of Qi; third, the path of form. This corresponds to what the Classics call "Heavenly Harmony" (Tian He). To break a limb or blind both eyes causes no harm, but one cannot live for even a moment without the Mai; losing it means death. The Classics state: In Spring, the pulse is Xian (Wiry); (alternatively described as Chang/Long). In Summer, the pulse is Hong (Surging); (alternatively described as Gou/Hook). In Autumn, the pulse is Mao (Feather-like); (alternatively described as Se/Rough). In Winter, the pulse is Shi (Stone-like); (alternatively described as Chen/Deep). These describe the normal pulse, which aligns with the primordial creative Qi of nature, circulating through the four seasons and corresponding to the positions of Wood, Fire, Water, and Metal, governing growth, flourishing, harvesting, and storage. Thus, born from the yin and yang of heaven and earth, it is inseparable from Qi, providing signs of life and death in the pulse. The Classics say: "The Mai is the residence of Blood." It is like the capital city in the world, where prefectures and counties have government offices. The state establishes these offices to prevent villains from committing illegal acts. If the offices were not established, the virtuous would have no way to redress grievances, and the wicked would not be punished for their crimes. Yin and yang would mix, sages and fools would intermingle, leading to chaos. The Classics state: "The Five Movements and Yin-Yang are the Way of Heaven and Earth, the guidelines of all things, the parents of change, the beginning of life and death, and the residence of spiritual enlightenment." Since Yin-Yang is the residence of spiritual enlightenment, and the Mai is the residence of Blood, this is clearly visible. Without the Mai, Blood cannot circulate through the meridians and body parts, becoming turbulent and either dispersing or gathering. Without the Mai, Qi cannot move through sinews, bones, zang-fu organs, and up and down, potentially causing sudden collapse or syncope. Therefore, the Classics say: "If entry and exit cease, the Spirit Mechanism perishes; if ascent and descent stop, the Qi Establishment stands alone in danger." Thus, when Qi transforms, things are born; when Qi changes, things alter; when Qi is abundant, things grow strong; when Qi is weak, things decline; when Qi is exhausted, things die; when Qi is balanced, things are harmonious; when Qi is chaotic, things become diseased. All changes follow the abundance or deficiency of Qi.
The character "Mai" consists of components meaning flesh, eternity, claw/nail, and blood. With this true primordial Qi, the limbs and bones, flesh and blood, sinews and bones, nails and hair flourish and can rely on it for growth, enduring eternally. Hence, the components of flesh and eternity refer to this. The components of claw and blood indicate that it circulates like water, branching out to cover the whole body, with no blockage. The *Shiming* states: "Mai means curtain/mask." Like a curtain covering, it integrates the form of the body, guiding the True Primordial Qi of Taiyi. Primordial Qi, in terms of Qi, is neither cold nor hot, neither warm nor cool. In terms of the Mai, it is neither wiry, surging, rough, nor deep. It does not float or sink due to Qi, nor flow or stagnate due to Blood; it is the naturally harmonious Qi. Thus, spring warmth, summer heat, autumn coolness, and winter cold occur because Primordial Qi moves ceaselessly, circulating through the positions of Wood, Fire, Water, and Metal, driving the transformations of temperature and seasons, continuously generating new life without pause, as days and months alternate and seasons shift, yet the pulse never rests. After humans acquire their physical form and the five Zang organs are formed, the internal Primordial Qi arises. Thus, the wiry, surging, feather-like, and stone-like pulses correspond to the Qi of the four seasons, within which the Mai resides. The *Dao De Jing* states: "Look at it, but do not see it; listen to it, but do not hear it; grasp it, but do not hold it. Meet it, but do not see its front; follow it, but do not see its back." This describes the Mai. It also says: "Mold clay to make a vessel; it is the emptiness inside that makes the vessel useful. Therefore, 'being' provides convenience, but 'non-being' provides function." It further says: "I do not know its name, so I call it Dao; forcing a name upon it, I call it Great." This is the original intent behind naming the Mai. Thus, Dao is the mystery of all things; Mai is the spirit of all bones. The subtlety of mystery and spirit is the same as Primordial Qi, which exists in every vessel and reaches everywhere. Blood flows because of it, and Qi generates because of it. Thus, Ying Qi circulates within the Mai, and Wei Qi circulates outside. Looking forward, it seems ahead; suddenly it is behind, yet it never depletes—all due to the Mai. Separately speaking, there is Qi, Blood, and Mai; collectively speaking, only the Mai circulates and manages Qi and Blood. Therefore, the Classics state: "Qi and Blood are the spirit of man. They must be carefully nurtured." The *Yin Yang Bie Lun* states: "What is called Yang is the Yang of the Stomach cavity." This Yang refers to the Mai. The Stomach belongs to Earth. The Mai is the creatively transformative Qi of nature. If Earth had no Qi, how could it grow, flourish, harvest, and store? If Qi had no Earth, how could it nourish and transform all things? There would be no generation or destruction. The Qi of a healthy person constantly receives support from the Stomach. The *Zheng Li Lun* states: "When food enters the Stomach, the Mai channels begin to flow. Yin and Yang intersect; when the Stomach is harmonious, the Mai moves. Humans receive the rhythms of Heaven and Earth." Thus, in Spring, a slight wiry quality with Stomach Qi indicates health; a wiry pulse without Stomach Qi indicates death. In Summer, a slight hook quality with Stomach Qi indicates health; a hook pulse without Stomach Qi indicates death. In Late Summer, a slight soft quality with Stomach Qi indicates health; a weak pulse without Stomach Qi indicates death. In Autumn, a slight feather-like quality with Stomach Qi indicates health; a feather-like pulse without Stomach Qi indicates death. In Winter, a slight stone-like quality with Stomach Qi indicates health; a stone-like pulse without Stomach Qi indicates death.
Yin refers to the True Zang Pulse. Its appearance signifies deterioration, and deterioration leads inevitably to death. The Five Zang organs belong to Yin. When the Liver pulse arrives, it is central without exterior, urgent like touching a blade, sounding like pressing a lute string. When the Heart pulse arrives, it is firm and beating, like rolling coix seeds. When the Lung pulse arrives, it is large and empty, like feathers brushing the skin. When the Kidney pulse arrives, it beats and cuts off, like fingers tapping on stone. The Spleen pulse is weak and occasionally rapid, occasionally slow. Such pulses represent the exclusive manifestation of Zang pulses without Stomach Qi. When all five Zang pulses arrive in isolation and cut off, death ensues. Therefore, the Classics state: "Distinguishing Yang allows one to know the contraindicated times for disease; distinguishing Yin allows one to know the time of life and death." Human constitutions vary—restless, rapid, slow, weak, long, short, thick-skinned, fleshy—and the pulse responds accordingly. Usually, four breaths per respiration cycle is the standard. Exhalation relates to the Heart and Lung; inhalation relates to the Kidney and Liver. The Stomach governs all four directions during respiration. Rapid indicates Heat; slow indicates Cold. Like the equinoxes of Spring and Autumn, dividing Yin and Yang, balancing day and night, each obtaining fifty degrees. Adding one degree brings Heat; subtracting one brings Cold. The subtlety of the pulse can be understood from this. It may resemble scattered leaves, burning firewood, clay balls, silk threads, gushing springs, vomiting debris, an inverted knife, turning ropes, or swimming fish. If it undergoes thousands of changes and becomes abnormal, it signifies the severance of True Primordial Qi. The Classics state: "Accumulated Yang becomes Heaven; accumulated Yin becomes Earth. Yang transforms into Qi; Yin forms shape." This speaks of the separation of One Qi into clear and turbid. Primordial Qi is the root of Heaven and Earth. Hua Tuo said: "The Mai is the precursor of Qi and Blood." Confucius said: "Heaven does not speak, yet the four seasons proceed, and all things are born." The pulse is likewise. Another Classic states: "Since ancient times, those who connect with Heaven are the root of life, all connecting with Heavenly Qi." Connecting with Heaven means connecting with True Primordial Qi. The physical body is generated by borrowing Qi from Heaven and Earth; thus, the nurturing Qi connects to Heaven, receiving Yin and Yang as its foundation. Heaven and Earth combine Qi, and this is called Man. Heavenly Qi never ceases; true spirituality is internally attached; movement and change all communicate with Heaven. The *I Ching* states: "When Qian and Kun are arranged, Yi (Change) stands within them." Thus, the body of Heaven and Earth is born through Yi, and its transformation is completed through Yi. When Yang operates, Spring births and Summer grows; when Yin operates, Autumn harvests and Winter stores. Cold goes, Heat comes; Heat goes, Cold comes. Beginning ends it, ending restarts it; this is the transformation of Heaven and Earth. Yi remains silent within, allowing the four seasons to succeed according to their time. Cold does not overwhelm Heat, Heat does not deprive Cold; there are no aberrations of excessive Yang or hidden Yin, avoiding extreme cold or heat. Thus, all things obtain harmonious Qi, acting moderately without excess. The *Dao De Jing* states: "All things carry Yin and embrace Yang, blending Qi to achieve harmony. People use it daily without knowing it." This is the Way of the Mai. Therefore, the Mai cannot be solely floating, sinking, large, small, abundant, deficient, Yin, or Yang. It must contain sinking within floating, floating within sinking, large within small, small within large, abundant within deficient, deficient within abundant, Yin within Yang, and Yang within Yin. It fills the body, overflowing within all bones. No meridian lacks it, no Qi or Blood fails to reach it. It nourishes sinews, bones, hair, and skin, making them firm, strong, smooth, and lustrous. It is not the Heart, nor Kidney, nor Liver, nor Spleen. When the Five Zang are prosperous, True Qi is dense and protected from pathogens. However, sorrow, worry, hunger, fullness, overwork, rest, wind, rain, cold, heat, great fright, or sudden fear consume and confuse True Qi, separating Qi and Blood, becoming the root of disease. Alas! Among all things, the Five Constants are complete. Why should the Way of the Mai lack the Five Constants? Benevolence (Ren) protects the whole body, filling the Five Zang and nourishing the limbs and bones. Without harmonious Qi, if only the True Zang pulse appears, death occurs. Life implies it is not seen; death implies it appears exclusively. Loving life and fearing death is Ren. Distributing throughout the body, harmonizing Qi and Blood, valuing the head, eyes, ears, and nose, and devaluing the soles, buttocks, and genitals. It ascends and descends, applying everywhere, reaching everywhere; this is Righteousness (Yi). Long people have long pulses; short people have short pulses. Fat people have sinking pulses; thin people have floating pulses. Adults have strong pulses; children have weak pulses. If long people have short pulses, short people have long pulses, fat people have floating pulses, thin people have sinking pulses, adults have weak pulses, and children have strong pulses, such cases are unreasonable and indicate disease. This is Propriety (Li). Appearance in the Cun position indicates upper body disease; in the Guan position, middle body disease; in the Chi position, lower body disease. When the Five Zang are diseased, each has specific locations, and the pulse emerges visibly, not hiding, allowing observation of excess and deficiency to cure the disease. This is Wisdom (Zhi). Spring wiry, Summer surging, Autumn feather-like, Winter stone-like. When Taiyang arrives, the pulse is deep; when Taiyin arrives, the pulse is large and long; when Shaoyin arrives, the pulse is floating; when Yangming arrives, the pulse is rough and short; when Shaoyang arrives, the pulse is hooked; when Jueyin arrives, the pulse is wiry. If the four seasons do not lose their timing, and the Six Qi serve as constant standards, this is Trustworthiness (Xin). Only those who explore profound mysteries, penetrate depth, extend far, integrate learning of Heaven and Humanity, and understand natural principles can reach this understanding.