苍天之气，清净则志意治，顺之则阳气固，虽有贼邪，弗能害也。故圣人传精神，服天
气而
通神明。按“传”，当作“专”，言精神专一，则清净弗扰，犹苍天之气也。老子所谓专气
致柔；太史公所谓精神专一，动合无形，瞻足万物；班氏所谓专精神以辅天年者是也。若作
“传”，与义难通。王注精神可传，惟圣人得道者乃能尔。予未知精神如何则传也？
因于寒、因于暑二节，丹溪重定章句，为是。
脉乍疏乍数者死，谓气乱而失常也。又少阳脉至，乍数、乍疏、乍短、乍长。夫少阳气
即未
齐，其脉大小不同已耳！何至失其常度耳？按扁鹊阴阳法云∶少阳之至，乍小、乍大、乍长、
乍短。大岂好异而云然哉！
春脉太过，则令人善忘，忽忽眩冒而巅疾。王氏谓“忘”当作“怒”，是。
解脉令人腰痛，痛而引肩，目KT KT 然，时遗溲。又云∶解脉令人腰痛如引带，常如折腰
状，
善怒。详本篇备举诸经腰痛，乃独遗带脉，而重出解脉。按带脉起于少腹之侧，季胁之下，
环身一周，如束带然。则此所谓腰痛如引带，常如折腰状者，自是带脉为病。云解脉者，传
写之误也。
血温身热者死。按∶“温”当作“溢”。夫血寒则凝而不流，热则沸而不宁，温则血之
常也
。身虽热，何遽至死，惟血既流溢，复见身热，则阳过亢而阴受逼，有不尽不已之势，故死
。今人失血之后，转增身热、咳嗽者，往往致死，概可见矣。
立而暑解，治其骸关。“暑解”当是“骨解”，言骨散堕如解也。“骨”与“暑”相似
，传写之误也。
诊法常以平旦，阴气未动，阳气未散，饮食未进，经脉未盛，络脉调匀，气血未乱，故
乃可
诊有过之脉。按营卫生会篇云∶平旦阴尽，而阳受气矣。夫阴方尽，何云未动？阳气方受，
何云未散？疑是“阳气未动，阴气未散”。“动”谓盛之着，“散”谓衰之极也。
苍天（自然界）的气，清净平和则人的意志安定，顺应它则阳气固密，即使有贼邪（致病邪气），也不能伤害人体。所以圣人保养精神，顺应天气而通达神明。按：“传”字，应当作“专”，意思是精神专一，则清净不被扰乱，就像苍天之气一样。老子所说的“专气致柔”；太史公所说的“精神专一，行动契合无形之道，足以滋养万物”；班固所说的“专一精神以辅助天年”都是这个意思。如果作“传”字，与文义难以通顺。王冰注解说精神可以传承，只有得道的圣人才能做到这一点。我不明白精神究竟如何能传承呢？
关于“因于寒”、“因于暑”两个章节，朱丹溪重新审定章句，是正确的。
脉象忽快忽慢的属于死证，这是因为气机紊乱而失去常态。另外，少阳脉到来时，脉象忽快、忽慢、忽短、忽长。少阳之气尚未齐整，其脉象大小不同罢了！怎么会失去常度呢？按扁鹊阴阳法说：少阳脉至，忽小、忽大、忽长、忽短。难道是为了标新立异才这样说吗？
春脉太过，就会使人容易遗忘，恍惚眩晕并导致巅顶疾病。王冰认为“忘”字应当作“怒”，这是正确的。
解脉病变使人腰痛，疼痛牵引肩部，眼睛视物模糊不清，时常遗尿。又说：解脉病变使人腰痛像被带子牵引，经常像腰折断一样的状态，容易发怒。详细考察本篇列举了各种经脉引起的腰痛，却唯独遗漏了带脉，而重复出现了“解脉”。按：带脉起于小腹侧面，季胁之下，环绕身体一周，像束带一样。那么这里所说的腰痛像被带子牵引，经常像腰折断一样的状态，自然是带脉为病。说是“解脉”，是传抄书写时的错误。
血液温热且身体发热的属于死证。按：“温”字应当作“溢”。血寒则凝结不流动，热则沸腾不安宁，温则是血的正常状态。身体虽然发热，怎么就至于死呢？只有当血液已经流溢，又见到身体发热，那么阳气过亢而阴液受逼迫，有耗尽不止的趋势，所以死亡。现在人失血之后，反而增加身体发热、咳嗽的，往往导致死亡，大概可以由此推知了。
站立时骨节松弛无力，治疗其骸关穴。“暑解”应当是“骨解”，意思是骨骼散开堕落如同解体一样。“骨”字与“暑”字形相似，是传抄书写时的错误。
诊脉通常以清晨平旦时分为准，此时阴气未动，阳气未散，饮食未进，经脉未盛，络脉调匀，气血未乱，所以才可以诊察出有病的脉象。按《营卫生会》篇说：平旦时阴气已尽，而阳气开始受气。既然阴气刚尽，为什么说“未动”？阳气刚开始受气，为什么说“未散”？怀疑原文应该是“阳气未动，阴气未散”。“动”是指充盛的显现，“散”是指衰败的极点。
The Qi of the High Heaven (Nature), when pure and clear, leads to a regulated will and mind; complying with it consolidates the Yang Qi. Even if there are pathogenic factors (Zei Xie), they cannot harm the body. Therefore, the sages concentrate their spirit, comply with the Heavenly Qi, and communicate with divine illumination. Note: The character "Chuan" (transmit) should be read as "Zhuan" (concentrate/focus). It means that when the spirit is focused, purity and clarity are not disturbed, similar to the Qi of the High Heaven. This corresponds to Laozi's saying "Concentrate the Qi to achieve softness"; Sima Qian's saying "With concentrated spirit, movement conforms to the formless, sufficient to nourish all things"; and Ban Gu's saying "Focus the spirit to assist the natural lifespan." If read as "Chuan," it does not fit the meaning well. Wang Bing's commentary states that spirit can be transmitted, which only those who have attained the Dao can do. I do not understand how spirit can be transmitted.
Regarding the sections on "Due to Cold" and "Due to Heat," Zhu Danxi's re-determination of the chapter sentences is correct.
A pulse that is suddenly slow and suddenly rapid indicates death, signifying chaotic Qi and loss of normal rhythm. Additionally, when the Shaoyang (Lesser Yang) pulse arrives, it may be suddenly rapid, suddenly slow, suddenly short, or suddenly long. The Qi of Shaoyang is not yet fully formed, so its pulse naturally varies in size! How could it lose its normal measure? According to Bian Que's Yin-Yang methods: When the Shaoyang pulse arrives, it is suddenly small, suddenly large, suddenly long, or suddenly short. Was this said merely for the sake of novelty?
Excessive Spring Pulse causes forgetfulness, sudden dizziness, vertigo, and diseases of the vertex (Dian Ji). Wang Bing considers that "Wang" (forget) should be read as "Nu" (anger), which is correct.
Jie Mai (Resolving Vessel) pathology causes lower back pain, with pain radiating to the shoulder, blurred vision (Kun Kun ran), and occasional urinary incontinence. It is also stated that Jie Mai pathology causes lower back pain as if pulled by a belt, often feeling like the waist is broken. Examining this chapter, which lists various meridians causing lower back pain, it omits the Dai Mai (Girdle Vessel) but repeats "Jie Mai." Note: The Dai Mai originates from the side of the lower abdomen, below the costal margin, encircling the body once like a girdle. Thus, the lower back pain described as being pulled by a belt and feeling like a broken waist is naturally a disease of the Dai Mai. Referring to it as "Jie Mai" is an error in transcription.
Blood that is warm and accompanied by body heat indicates death. Note: "Wen" (warm) should be read as "Yi" (overflow/spill). Cold blood coagulates and does not flow; hot blood boils and is restless; warm is the normal state of blood. Although the body is hot, why would it lead to death? Only when blood has already spilled/overflowed, and body heat is observed, does excessive Yang overact and Yin suffer coercion, leading to a trend of exhaustion without cessation, hence death. In modern times, after hemorrhage, if patients develop increased body heat and coughing, it often leads to death; this general principle can be inferred from the above.
Standing with loose joints ("Shu Jie") is treated at the Haiguan acupoint. "Shu Jie" should be "Gu Jie" (bone separation/dislocation), meaning the bones scatter and fall as if dislocated. The characters "Gu" (bone) and "Shu" (heat/solstice) are similar in shape, indicating a transcription error.
Pulse diagnosis is usually performed at dawn (Ping Dan). At this time, Yin Qi has not moved, Yang Qi has not dispersed, food and drink have not been taken in, the Jing Mai (Regular Meridians) are not full, the Luo Mai (Collaterals) are balanced, and Qi and Blood are not chaotic. Therefore, pathological pulses can be diagnosed. Note: The *Ying Wei Sheng Hui* chapter states: "At dawn, Yin Qi is exhausted, and Yang Qi receives Qi." If Yin Qi has just been exhausted, how can it be said to be "not moved"? If Yang Qi has just received Qi, how can it be said to be "not dispersed"? It is suspected that the original text should read "Yang Qi has not moved, Yin Qi has not dispersed." "Moved" refers to the manifestation of excess; "Dispersed" refers to the extreme of decline.