（是解从姚于九本抄附。第不知解自何人。今特低一字以别之。）
五行有相生相克。相生者。谓金生水。水生木。木生火。火生土。土生金是也。相克者。谓
金克木。木克土。土克水。水克火。火克金是也。凡脉遇相生者吉。相克者凶。如心见沉细。肝
见短涩。肾见迟缓。肺见洪大。脾见弦长。皆遇克也。为鬼贼相侵。危症也。又如心见缓。肝见
洪。肺见沉。脾见涩。肾见弦。是子来扶母。遇我之所生也。虽病易瘥。至如肾病传肝。肝病传
心之类。此母来抑子。病虽不死。亦绵延日久矣。又我克者为妻。假如春木脉见脾土。是夫得妻
脉也。妻来乘夫。虽非正克。然春中独见脾脉。土乘木衰。土乘之则生金来克木耳。若脉见弦缓
。则本体尚存。土虽乘之。不足虑也。如本脉全无而独见脾缓之脉。为害必矣。脉赋云。春得脾
而莫疗。冬见心而莫治。夏得肺而难瘥。秋得肝亦何疑。此即四时休旺。以例生克之义也。然人
脉之息数。出气为呼。入气为吸。一呼一吸。谓之一息。息间脉来四至或五至为平和。不大不小
。和缓舒畅。此无病之脉也。至于三迟二败。冷而危也。六数七极。热甚也。八脱九死。极于十一
二至。与夫奄奄两息一至。则又散而为变也。六数七极。热也。脉中有力。为有神也。当泄其热
。三迟二败。寒也。脉中有力。为有神也。当去其寒。若数极迟败中不复有力。为无神也。将何
所恃耶。可与之决死期矣。（说本东垣。）
然脉尽有有力而无神者。亦有无力而有神者。盖有神无神。非即以有力无力论也。如以有力即为有
神。无力即为无神。则凡脉之弦劲而勒指者。可为有神而许以生乎。脉之和缓而软弱者。可为无
神而断以死乎。恐未必应其口也。则何如有余之症。脉须有力。而有力之中。又贵有神。不足之症。
脉宜无力。而无力之中。全在有神数语。为扼诊家之要也哉。
按五图合为一图。则五图一五行也。所谓合之则一五行也。一图分作五图。则五图各具一五
行也。所谓分之则五行各有五。五五二十五也。谓之主病者。乃各脏腑所主之病。如诸风眩掉。
悉属于木。诸逆冲上。悉属于火之类是也。变见五症者。乃各脏腑自具之五邪。如木之火病。则
为木中无火。木之水病。则为木中无水之类是也。自病自字。与主病主字不同。主病是统正实微
贼虚五邪而言。自病则单是正邪。与实微贼虚四邪。平列为五。而统于主病之中者也。之心病之
脾病等之字。非由此及彼之谓。盖曰木中的火病。木中的土病也。上之字与下木中之木等之字。
同作的字解。不作往字解。若错解之字。则都无理会。一齐差却矣。试于上边之字上加肝胆中心
小肠等三字。下边木火土金水等五字。换作正邪实邪等十字读之。云肝胆中之心病为实邪。用七
味饮泻木中之实邪。心小肠之脾病为实邪。用远志饮子泻火中之实邪。则图中之义自明。原解于
四明二十五方图中，五症变见之义未谛。岂因误解上下两之字。抹却中间一中字耶。理则无二。
言讵一端。按图索解。必求其当。用随所见。附解于兹。无而先克循环。同原太极。则合五图为
一图可也。即分一图为五图可也。阖得拢亦未始分不开。分得开又未始阖不拢也。而开阖从方便
者谁乎。其惟会太极动静之理于一原者乎。
（这段解说抄录自姚于九的版本。只是不知道解说是谁写的。现在特意低一格字以示区别。）
五行有相生和相克的关系。所谓相生，是指金生水、水生木、木生火、火生土、土生金。所谓相克，是指金克木、木克土、土克水、水克火、火克金。凡是脉象遇到相生的关系为吉，遇到相克的关系为凶。例如：心脏出现沉细脉，肝脏出现短涩脉，肾脏出现迟缓脉，肺脏出现洪大脉，脾脏出现弦长脉，这些都是遇到了克制（即“鬼贼相侵”），属于危重的病证。又如：心脏出现缓脉，肝脏出现洪脉，肺脏出现沉脉，脾脏出现涩脉，肾脏出现弦脉，这是子脏来扶助母脏，是遇到了我所生的关系。虽然生病，但容易痊愈。至于像肾病传变到肝，肝病传变到心这类情况，这是母脏来抑制子脏，病虽然不会致死，但也必然拖延日久。另外，我克制的是“妻”。假如春季木旺之时，脉象却见到脾土的脉象，这是丈夫得到了妻子的脉象（即妻乘夫）。虽然这不是正常的相克，但如果春天单独出现脾脉，说明土气乘木气衰弱而侵犯它，土气侵犯则会导致金气来克制木气。如果脉象表现为弦中带缓，说明木的本体尚存，土虽然侵犯它，也不足为虑。如果本来的木脉完全消失，只单独见到脾的缓脉，那么危害就必然发生了。《脉赋》说：“春季得到脾脉而无药可治，冬季见到心脉而无法治疗，夏季得到肺脉而难以痊愈，秋季得到肝脉又何必怀疑。”这就是四时脉象的休囚与旺盛，以此类推生克的道理。然而人的脉搏以呼吸计算次数，呼气为呼，吸气为吸，一呼一吸称为一息。在一息之间，脉搏跳动四次或五次为平和之脉，不大不小，和缓舒畅，这是无病的脉象。至于三迟二败，属于寒冷且危重；六数七极，属于热势极盛；八脱九死，达到十一二至，或者奄奄一息两息才跳一次，则是散乱而发生变化。六数七极，属于热证。脉中有力，称为有神，应当清泄其热。三迟二败，属于寒证。脉中有力，称为有神，应当祛除其寒。如果在数、极、迟、败的脉象中不再有力，称为无神，还能依靠什么呢？可以据此断定死期了。（此说源自李东垣。）
然而脉象也有有力而无神的，也有无力而有神的。所谓有神无神，并不是单纯以有力无力来判断的。如果认为有力就是有神，无力就是无神，那么凡是脉象弦劲而勒指者，就可以说有神并允许其生存吗？脉象和缓而软弱者，就可以说无神并断定为死亡吗？恐怕未必符合实际情况。所以不如这样理解：有余的病证，脉象须有力，而在有力之中，又贵在有神；不足的病证，脉象宜无力，而在无力之中，全在于有神。这几句话，可以说是扼要地抓住了诊脉的关键啊。
按五图合为一图，那么五图就是一个五行整体。所谓合起来就是一个五行。一图分为五图，那么五图各自具备一个完整的五行系统。所谓主病，是指各脏腑所主的疾病，如各种风眩掉摇，都归属于木；各种逆气冲上，都归属于火之类。变见五症，是指各脏腑自身具备的五种邪气，如木的火病，就是木中无火；木的水病，就是木中无水之类。“自病”和“自”字，与“主病”和“主”字不同。“主病”是统括正、实、微、贼、虚五种邪气而言；“自病”则仅仅是正邪，与实、微、贼、虚四种邪气平列为五，而统摄在主病之中。“之心病”、“之脾病”等句中的“之”字，不是由此及彼的意思。意思是说木中的火病，木中的土病。上面的“之”字与下面“木中之木”等句中的“之”字，同样作结构助词“的”解，不作动词“往/去”解。如果错误理解“之”字，那就完全无法理会，全都搞错了。试着在上面的“之”字前加上肝胆、心、小肠等三字，将下面的木、火、土、金、水等五字，换作正邪、实邪等十字来读。例如：“肝胆中的心病为实邪”，用七味饮泻除木中的实邪；“心、小肠的脾病为实邪”，用远志饮子泻除火中的实邪。这样图中的含义自然明了。原解说对四明二十五方图中“五症变见”的意义没有搞清楚，难道是因为误解了上下两个“之”字，从而抹去了中间一个“中”字吗？道理只有一个，言论岂止一种？按照图示寻求解释，必须求得恰当之处，于是根据所见，附在此处解说。无而先克循环，同源于太极，那么合五图为一图是可以的，即分一图为五图也是可以的。合拢也未尝不能分开，分开也未尝不能合拢。而开合从便的人是谁呢？大概就是那些能将太极动静之理融会于一源的人吧。
(This commentary is copied from Yao Yujiu's version. It is unknown who wrote the explanation. It is now indented by one character to distinguish it.)
The Five Elements (Wuxing) have relationships of mutual generation (Xiangsheng) and mutual restriction (Xiangke). Mutual generation refers to Metal generating Water, Water generating Wood, Wood generating Fire, Fire generating Earth, and Earth generating Metal. Mutual restriction refers to Metal restricting Wood, Wood restricting Earth, Earth restricting Water, Water restricting Fire, and Fire restricting Metal. Generally, a pulse encountering a generative relationship is auspicious, while one encountering a restrictive relationship is inauspicious. For example: if the Heart presents with a deep and fine pulse (Chenxi Mai), the Liver with a short and choppy pulse (Duase Mai), the Kidney with a slow and relaxed pulse (Chihuan Mai), the Lung with a flooding and large pulse (Hongda Mai), and the Spleen with a string-taut and long pulse (Xianchang Mai), these all indicate encountering restriction (referred to as "Ghost and Thief invasion"), which constitutes a critical condition. Conversely, if the Heart presents with a moderate pulse (Huan Mai), the Liver with a flooding pulse (Hong Mai), the Lung with a deep pulse (Chen Mai), the Spleen with a choppy pulse (Se Mai), and the Kidney with a string-taut pulse (Xian Mai), this indicates the Child organ supporting the Mother organ, representing the element I generate. Although illness is present, recovery will be easy. As for cases such as Kidney disease transmitting to the Liver, or Liver disease transmitting to the Heart, this represents the Mother organ suppressing the Child organ. The illness may not be fatal, but it will likely persist for a long time. Furthermore, what I restrict is considered the "Wife." For instance, in Spring when Wood is prosperous, if the pulse reveals the Spleen-Earth pulse, this is the Husband obtaining the Wife's pulse (Wife overcoming Husband). Although this is not a standard restriction, if the Spleen pulse appears exclusively in Spring, it implies that Earth overcomes Wood due to Wood's weakness. If Earth overcomes, Metal will come to restrict Wood. However, if the pulse shows string-tautness with moderation (Xian Huan), the original constitution remains intact; although Earth overcomes, there is little cause for concern. If the original pulse completely disappears and only the Spleen-moderate pulse is seen alone, harm is inevitable. The *Mai Fu* states: "Spring obtains Spleen and cannot be treated; Winter sees Heart and cannot be cured; Summer obtains Lung and is hard to heal; Autumn obtains Liver, why doubt?" This illustrates the meaning of generation and restriction based on the waning and waxing of pulses across the four seasons.
However, human pulse rates are counted by breaths. Exhalation is Hu, inhalation is Xi. One exhalation and one inhalation constitute one breath (Xi). Between breaths, if the pulse beats four or five times, it is a balanced pulse—neither too large nor too small, gentle and smooth—which indicates no disease. Three beats per breath or two failures indicate coldness and danger. Six beats or seven extremes indicate severe heat. Eight indicates depletion, nine indicates death. Reaching eleven or twelve beats, or being so weak that one beat occurs every two breaths, represents scattering and transformation. Six beats and seven extremes indicate Heat. Strength within the pulse indicates Shen (Spirit/Vitality); one should drain the Heat. Three slowness and two failures indicate Cold. Strength within the pulse indicates Shen; one should dispel the Cold. If, amidst rapid/extreme/slow/failing pulses, there is no longer strength, it indicates absence of Shen. What can be relied upon then? One can determine the time of death. (This theory originates from Li Dongyuan.)
Nevertheless, there are pulses that are strong but lack Shen, and pulses that are weak but possess Shen. The presence or absence of Shen is not determined solely by strength or weakness. If strength equaled Shen and weakness equaled absence of Shen, then any string-taut and finger-restricting pulse could be said to have Shen and thus predict survival? And any gentle and soft pulse could be said to lack Shen and thus predict death? This is unlikely to correspond to reality. Therefore, it is better to say: for excess syndromes, the pulse must be strong, yet within strength, Shen is precious; for deficiency syndromes, the pulse should be weak, yet within weakness, Shen is entirely crucial. These few words capture the essence of pulse diagnosis.
Combining the five diagrams into one diagram means the five diagrams form a single Five Elements system. Combining them results in one Five Elements. Dividing one diagram into five diagrams means each of the five diagrams possesses its own complete Five Elements system. Thus, dividing yields five sets of five, totaling twenty-five. "Master Disease" (Zhu Bing) refers to diseases governed by each Zang-Fu organ, such as various wind-induced dizziness and tremors belonging to Wood, and various rebellious upward rushing belonging to Fire. "Variable Manifestations of Five Symptoms" (Bian Jian Wu Zheng) refer to the five pathogenic factors inherent to each Zang-Fu organ. For example, Wood's Fire disease implies Wood lacks Fire; Wood's Water disease implies Wood lacks Water. "Self-disease" (Zi Bing) and the character "Zi" differ from "Master Disease" (Zhu Bing) and "Zhu." "Master Disease" encompasses the five pathogens: Correct, Excess, Minor, Thief, and Deficient. "Self-disease" refers only to the Correct Pathogen, listed equally with Excess, Minor, Thief, and Deficient pathogens, and subsumed under Master Disease. The character "Zhi" in phrases like "Zhi Xin Bing" (Disease of the Heart) does not mean movement from one to another. It means "Wood's internal Fire disease," "Wood's internal Earth disease." The "Zhi" above is interpreted similarly to the "Zhi" in "Mu Zhong Zhi Mu" (Wood within Wood), functioning as a structural particle ("of"), not as a verb ("to go"). Misinterpreting "Zhi" leads to total confusion. Try inserting "Liver-Gallbladder, Heart, Small Intestine" before the upper "Zhi," and replace "Wood, Fire, Earth, Metal, Water" below with "Correct Pathogen, Excess Pathogen" etc., reading ten characters. For example: "Heart disease within Liver-Gallbladder is an Excess Pathogen"; use Seven-Ingredient Decoction to drain the Excess Pathogen within Wood. "Spleen disease within Heart-Small Intestine is an Excess Pathogen"; use Yuanzhi Yinzi to drain the Excess Pathogen within Fire. The meaning of the diagram becomes clear. The original commentary failed to grasp the meaning of "variable manifestations of five symptoms" in the Siming Twenty-Five Formulas Diagram, perhaps due to misinterpreting the two "Zhi"s and erasing the middle "Zhong" (within). The principle is singular, though expressions vary. Consulting the diagram for explanation requires seeking appropriateness. Based on my understanding, I attach this explanation here. Non-existence precedes restriction in a cycle, originating from Taiji. Thus, combining five diagrams into one is valid, and dividing one diagram into five is also valid. Closing together does not preclude opening apart; opening apart does not preclude closing together. Who manages opening and closing according to convenience? Only those who integrate the principles of Taiji's movement and stillness into a single source.