因服药后渐见滑大有力者，此自阴转阳，欲得汗解，乃为吉兆。（《景岳全书》）
久病无脉气绝者死，暴病无脉气郁可治。伤寒痛风，痰积经闭，忧惊折伤，关格吐利，气运不应，斯皆勿虑。（张路玉）
人但知洪数为实热，而不知六脉俱洪数有力，则为实热是也。若洪数只见与寸，则上热、中虚、下寒矣。
大而数者，阳越于外也；细而数者，阴竭于内也。皆属虚证。（《冯氏锦囊》）
足脉
手脉难明，须察足脉。《经》曰∶治病必求于本。本之为言，根也，源也。先天之本在肾，太溪一穴，
在足内踝后五分，跟骨上动脉陷中，此足少阴所注，为俞之地也。后天之本在脾，冲阳一穴，在足趺上五寸，
高骨间动脉，去陷谷二寸，此足阳明所过，为原之地也。诊太溪以察肾气之盛衰，诊冲阳以审胃气之有无。
两脉既在，他脉可勿问也。妇人则又独重太冲者，太冲应肝，在足指本节后二寸陷中。盖肝者，东方木也，生
物之始，妇人主血，肝为血海，此脉不衰，则生生之机，犹可望也。（《脉诀汇辨》）
真藏脉
真肝脉至，中外急，如循刀刃，责责然如按琴瑟弦；色青白不泽，毛折乃死。○真心脉至，坚而搏如循
薏苡子累累然；色赤黑不泽，毛折乃死。○真肺脉至，大而虚，如以毛羽中人肤；色
白赤不泽，毛折乃死。○真肾脉至，搏而绝，如指弹石辟辟然；色黑黄不泽，毛折乃死。○真脾脉至，弱而乍数
乍疏；色黄青不泽，毛折乃死。○帝曰∶见真脏曰死，何也？岐伯曰∶五脏者，皆禀气与胃。胃者，五脏之本
也。脏气者。不能自致与手太阴，必因与胃气乃至与手太阴也。故邪气胜者，精气衰也。故病甚者，胃气不能
与之俱至于手太阴，故真脏之气独见，独见者，病胜脏也，故曰死。○凡持真脏之脉者∶肝至悬绝急，十八日
死；心至悬绝，九日死；肺至悬绝，十二日死；肾至悬绝，七日死；脾至悬绝，四日死。○脉至浮合，浮合如数。
一息十至以上，是经气予不足也，微见九十日死。○脉至如火新燃，是心精之予夺也，草干而死。○脉至如散
叶，是肝气予虚也，木叶落而死。○脉至如省客，省客者，脉塞而鼓，悬去，是肾气予不足也，枣华而死。○脉
至如丸泥，是胃精予不足也，榆荚落而死。○脉至如横格，是胆气予不足也，禾熟而死。○脉至如弦缕，是胞
精予不足也，病善言，下霜而死；不言可治。○脉至如交漆，交漆者左右傍至也，微见三十日死。○脉至如涌泉，
浮鼓肌中，太阳气予不足也。少气味，韭英而死。○脉至如颓土之状，按之不得，是肌气予不足也。五色先见
黑白，垒发死。○脉至如悬雍，悬雍者，浮揣无力，切之益大，是十二俞之予不足也，水凝而死。○脉至如偃刀，
偃刀者，浮之小急，按之坚大急，五脏熟，寒热独并于肾也。如此其人不得坐，立春而死。○脉至如丸滑，不
直手，不直手者，按之不可得也，是大肠气予不足也，枣叶生而死。○脉至如华者，令人善恐，不欲坐卧，行
立常听，是小肠气予不足也，季秋而死。（《素问》）
十怪脉∶一曰釜沸，二曰鱼翔，三曰弹石，四曰解索，五曰屋漏，六曰虾游，七曰雀啄，八曰偃刀，九
曰转豆，十曰麻促。（《得效方》）
太素脉
世人有以太素脉，而言人贵贱穷通者，此妄之甚也，予尝考其义矣。夫太者，始也，初也，如太极大乙之
太；素者质也，本也，如绘事后素之素。此盖言始初本质之脉也。此果何脉耶？则必指元气而言也。东垣曰∶
元气者，胃气之别名。胃气之脉，蔡西山所谓不长、不短、不疏、不数、不大、不小，应手中和，意思欣欣，
难以名状者是也。无病之人，皆得此脉。以此脉而察人之有病、无病则可，以此脉而察人之富贵贫贱则不可。
何也？胃气之脉，难以形容，莫能名状，将何以为贵贱穷通之诊乎？窃观其书，虽名《太素》，而其中论述，
略无一言及于太素之义；所作歌括，率多俚语，原其初意，不过托此以为徼利之媒，后世不察，遂相传习，莫
有能辨其非者。又或为之语曰∶太素云者，指贵贱穷通，禀于有生之初而言也，然脉可以察而知之，非谓脉名
太素也。予曰∶固也，然则太素之所诊者，必不出于二十四脉之外矣。夫二十四脉，皆主病言。一脉见则主一
病，贫贱富贵，何从而察之哉？假如浮脉，其诊为风，使太素家诊之，将言其为风耶？抑言其为贵贱穷通耶？
二者不可得兼，若言其为风，则其所知，亦不过病也；若遗其病，而言其为贵贱穷通，则是近而病诸身者尚不
能知，则远而违诸身者必不能知之也。盖贵贱穷通，身外之事，与身中之血气了不相干，安得以脉而知之乎？
况脉之变见无常，而天之寒暑不一，故四时各异其脉，必不能久而不变，是以今日诊得是脉，明日诊之而或非，
春间诊得是脉，至夏按之而或否。彼太素者，以片时之寻按，而断一生之休咎，殆必无是理。然纵使亿则屡中，
亦是捕风捉影，仿佛形容，安有一定之见哉？噫！以脉察病，尚不知病之的，而犹待乎望、闻、问，况能知其
他乎！且脉肇于岐黄，演于秦越，而详于叔和，遍考《素》、《难》、《脉经》，并无一字言及此者，非隐之
也，殆必有不可诬者耳！巢氏曰∶太素者，善于相法，特假太素以神其术耳。诚哉言也！足以破天下后世之
惑矣。虽然人禀天地之气以生，不能
无清浊纯驳之殊。禀之清者，血气清，而脉来亦清，清则脉来圆净，至数分明，吾诊乎此，但知其主富贵而已，
若曰何年登科？何年升授？何年招财？何时得子？吾皆不得而知矣。禀之浊者，血气浊，而脉来亦浊，浊则脉
形不清，至数混乱，吾诊乎此，但知其主贫贱而已，若曰某时招悔？某时破财？某时损妻？某时克子？吾亦莫
得而知矣。又有形浊而脉清者，此谓浊中之清；质清而脉浊者，此谓清中之浊。又有形不甚清，脉不甚浊，但
浮沉各得其位，大小不失其等，亦主平稳，而无大得丧也。是则吾之所谓知人者，一本于理而已矣，岂敢妄为
之说，以欺人哉！（汪石山）
因为服药后脉象逐渐变得滑大有力，这是阴证转阳，想要通过出汗来解除病邪，属于吉兆。（出自《景岳全书》）
久病之人如果没有脉气、气息将绝的，会死亡；突发疾病没有脉气但气机郁滞的，可以治疗。伤寒痛风、痰积导致经闭、忧惊折伤、关格吐利、气运不应（脉搏与呼吸不相协调），这些情况都不用担忧。（张路玉）
人们只知道洪数脉是实热，却不知道六脉都洪数有力的，才是实热证。如果洪数脉只出现在寸部，那就是上焦有热、中焦虚弱、下焦寒凉。
脉大而数的，是阳气外越；脉细而数的，是阴液在内枯竭。这两种都属于虚证。（《冯氏锦囊》）
足脉
手部的脉象难以明辨，必须诊察足部的脉象。《内经》说：治病必求于本。“本”的意思，就是根，就是源。先天的根本在肾，太溪穴，位于足内踝后方五分处，跟骨上方的动脉凹陷中，这是足少阴经所注之处，为输穴之地。后天的根本在脾，冲阳穴，位于足背上五寸处，高骨之间的动脉，距离陷谷穴二寸，这是足阳明经经过之处，为原穴之地。诊察太溪穴以观察肾气的盛衰，诊察冲阳穴以审察胃气是否存在。这两处的脉象既然存在，其他脉象就可以不问。对于妇女，则又特别重视太冲穴，太冲穴对应肝脏，位于足趾本节后方二寸的凹陷中。肝属东方木，是生物生成的开始，妇女主血，肝为血海，这个脉象不衰败，那么生生不息的生机，还抱有希望。（《脉诀汇辨》）
真脏脉
真正的肝脉到来时，脉象中外紧急，像触摸刀刃一样，责责然像按琴瑟弦；面色青白无光泽，毫毛脱落就会死亡。○真正的心脉到来时，坚硬而搏指，像触摸薏苡子累累相连的样子；面色赤黑无光泽，毫毛脱落就会死亡。○真正的肺脉到来时，脉象大而空虚，像羽毛中人皮肤的感觉；面色白赤无光泽，毫毛脱落就会死亡。○真正的肾脉到来时，搏动断绝，像手指弹石辟辟作响；面色黑黄无光泽，毫毛脱落就会死亡。○真正的脾脉到来时，脉弱而忽快忽慢；面色黄青无光泽，毫毛脱落就会死亡。○黄帝说：见到真脏脉就说会死，为什么呢？岐伯说：五脏都禀受胃气。胃是五脏的根本。脏气本身不能自行到达手太阴肺经，必须依附于胃气才能到达手太阴肺经。所以邪气盛的，精气就衰弱。所以病情严重的，胃气不能与脏气一起到达手太阴肺经，所以真脏之气单独显现，单独显现，说明病邪胜过脏气，所以说会死。○凡是持守真脏脉的：肝脉至悬绝紧急，十八天死；心脉至悬绝，九天死；肺脉至悬绝，十二天死；肾脉至悬绝，七天死；脾脉至悬绝，四天死。○脉象如浮合，浮合脉象似数脉。一息十次以上，这是经气给予不足，轻微出现九十天后死。○脉象如火新燃，这是心精被剥夺，草干时死。○脉象如散叶，这是肝气给予虚弱，木叶落时死。○脉象如省客，省客者，脉塞而鼓动，悬去，这是肾气给予不足，枣花开放时死。○脉象如丸泥，这是胃精给予不足，榆荚落下时死。○脉象如横格，这是胆气给予不足，禾苗成熟时死。○脉象如弦缕，这是胞精给予不足，病人喜欢说话，下霜时死；不说话的可治。○脉象如交漆，交漆者左右旁至，轻微出现三十天死。○脉象如涌泉，浮鼓肌中，太阳气给予不足。气味少，韭菜开花时死。○脉象如颓土之状，按之不得，这是肌气给予不足。五色先见黑白，垒发时死。○脉象如悬雍，悬雍者，浮揣无力，切之益大，这是十二俞给予不足，水凝时死。○脉象如偃刀，偃刀者，浮取小急，重按坚大急，五脏熟，寒热独并于肾。如此其人不能坐，立春时死。○脉象如丸滑，不直手，不直手者，按之不可得，这是大肠气给予不足，枣叶生长时死。○脉象如华者，令人善恐，不想坐卧，行立常听，这是小肠气给予不足，季秋时死。（《素问》）
十怪脉：一曰釜沸，二曰鱼翔，三曰弹石，四曰解索，五曰屋漏，六曰虾游，七曰雀啄，八曰偃刀，九曰转豆，十曰麻促。（《得效方》）
太素脉
世人中有以太素脉来说人贵贱穷通的，这是非常荒谬的，我曾经考证过它的含义。夫“太”，是始，是初，如太极、大乙的太；“素”是质，是本，如绘事后素的素。这大概是说初始本质的脉象。这究竟是什么脉呢？那一定是指元气而言。东垣说：元气，是胃气的别名。胃气的脉象，蔡西山所说的不长、不短、不疏、不数、不大、不小，应手中和，意思欣欣，难以名状的就是。无病的人，都能得到这种脉。用这种脉来观察人有病、无病是可以的，用这种脉来观察人的富贵贫贱就不可以了。为什么呢？胃气的脉象，难以形容，莫能名状，拿什么作为判断贵贱穷通的诊断依据呢？我私下看他的书，虽然名叫《太素》，但其中的论述，完全没有一句话涉及到太素的含义；所作的歌括，大多是俚语，推究其初衷，不过是借此作为谋取利益的手段，后世不加考察，于是相传习用，没有人能辨别其错误。又有人为此辩解道：所谓太素，是指贵贱穷通，禀赋于生命之初而言，然而脉可以察知，并不是说脉名叫太素。我说：固然如此，那么太素所诊断的，必然不出于二十四脉之外。夫二十四脉，都是主治病的。一脉出现就主治一种病，贫贱富贵，从哪里察知呢？假如浮脉，其诊断为风，如果太素家诊断它，是说它是风呢？还是说它是贵贱穷通呢？两者不可兼得，如果说它是风，那么他所知道的，也不过是病罢了；如果忽略其病，而说它是贵贱穷通，那么近而在身上的病尚且不能知道，那么远而违背身体的事一定不能知道了。大概贵贱穷通，是身外之事，与身体中的血气互不相干，怎么能通过脉象来知道呢？况且脉的变化无常，而天的寒暑不一，所以四季各有不同的脉象，必定不能长久不变，因此今天诊得是这个脉，明天诊它可能就不是了，春天诊得是这个脉，到了夏天按它可能又不一样了。那个太素者，凭借片刻的寻按，就断定一生的吉凶，这必定是没有道理的。然而即使猜测屡屡中肯，也是捕风捉影，仿佛形容，怎么会有确定的见解呢？唉！通过脉象察病，尚且不知道病的确切情况，还要等待望、闻、问，何况能知道其他的呢！而且脉学肇始于岐黄，演变为秦越，详备于叔和，遍考《素问》、《难经》、《脉经》，并没有一个字提到这个，不是隐瞒它，大概是必定有不可诬蔑的事实吧！巢元方说：太素者，善于相法，特意假借太素来神化他的医术罢了。这话确实啊！足以破除天下后世的疑惑了。虽然人禀受天地之气而生，不能没有清浊纯驳的区别。禀受清的，血气清，而脉来也清，清则脉来圆净，至数分明，我诊察这个，只知道它主富贵而已，如果说哪年登科？哪年升授？哪年招财？何时得子？我都无法知道。禀受浊的，血气浊，而脉来也浊，浊则脉形不清，至数混乱，我诊察这个，只知道它主贫贱而已，如果说某时招悔？某时破财？某时损妻？某时克子？我也无从得知。又有形体浊而脉清的，这叫浊中之清；体质清而脉浊的，这叫清中之浊。又有形体不甚清，脉不甚浊，但浮沉各得其位，大小不失其等，也主平稳，而无大的得失。这就是我所认为的知人，完全基于道理罢了，怎敢妄加说法来欺骗人呢！（汪石山）
Because after taking medicine, the pulse gradually becomes slippery, large, and forceful, this indicates a transformation from Yin to Yang, with an intention to resolve through sweating, which is an auspicious sign. (From *Jingyue Quanshu*)
For chronic illness, if there is no pulse qi and breath is about to cease, death occurs; for acute illness, if there is no pulse but qi stagnation exists, it can be treated. For cold damage gout, phlegm accumulation causing amenorrhea, worry/fright causing injury, Guan-Ge vomiting and diarrhea, Qi movement not corresponding [pulse and respiration uncoordinated], these conditions need not be worried about. (Zhang Luyu)
People only know that a洪 (Surging) and 数 (Rapid) pulse indicates Excess Heat, but do not realize that if all six pulses are Surging, Rapid, and Forceful, then it is indeed an Excess Heat syndrome. If Surging and Rapid appear only in the Cun (Inch) position, then there is Heat in the Upper Jiao, Deficiency in the Middle Jiao, and Cold in the Lower Jiao.
A pulse that is Large and Rapid indicates Yang floating outward; a pulse that is Fine and Rapid indicates Yin exhaustion inward. Both belong to Deficiency syndromes. (From *Fengshi Jinnang*)
Foot Pulse
The hand pulses are difficult to clarify; one must examine the foot pulses. The Classics say: "In treating disease, one must seek the root." The meaning of "root" is source or origin. The congenital root lies in the Kidney. The Taixi acupoint is located five fen behind the medial malleolus, in the depression of the arterial pulse above the calcaneus. This is where the Foot Shaoyin channel pours in, serving as the Shu (Stream) point location. The acquired root lies in the Spleen. The Chongyang acupoint is located five cun above the dorsum of the foot, in the arterial pulse between the high bone, two cun away from the Xangu acupoint. This is where the Foot Yangming channel passes, serving as the Yuan (Source) point location. Examining Taixi observes the flourishing or declining state of Kidney Qi; examining Chongyang assesses the presence or absence of Stomach Qi. Since these two pulses exist, other pulses need not be asked about. For women, special emphasis is placed on the Taichong acupoint. Taichong corresponds to the Liver, located two cun posterior to the proximal interphalangeal joint of the big toe, in the depression. The Liver belongs to Wood of the East, the beginning of biological generation. Women govern Blood, and the Liver is the Sea of Blood. As long as this pulse does not decline, the mechanism of continuous life generation can still be hoped for. (From *Maijue Huibian*)
True Zang Pulses
When the True Liver pulse arrives, it is tense inside and out, like tracing the edge of a blade, sounding 'ze ze' like pressing a lute string; the complexion is blue-white without luster, and when lanugo falls off, death ensues. ○ When the True Heart pulse arrives, it is firm and beating, like tracing coix seeds linked together; the complexion is red-black without luster, and when lanugo falls off, death ensues. ○ When the True Lung pulse arrives, it is large and empty, like a feather touching human skin; the complexion is white-red without luster, and when lanugo falls off, death ensues. ○ When the True Kidney pulse arrives, it beats and cuts off, sounding 'pi pi' like fingers striking stone; the complexion is black-yellow without luster, and when lanugo falls off, death ensues. ○ When the True Spleen pulse arrives, it is weak and alternates between rapid and slow; the complexion is yellow-green without luster, and when lanugo falls off, death ensues. ○ The Yellow Emperor said: "Seeing the True Zang pulse means death. Why?" Qibo replied: "The Five Zang organs all receive Qi from the Stomach. The Stomach is the root of the Five Zang. Zang Qi itself cannot reach the Hand Taiyin [Lung channel] independently; it must rely on Stomach Qi to reach the Hand Taiyin." Therefore, when pathogenic factors prevail, essential Qi declines. Thus, in severe illness, Stomach Qi cannot arrive at the Hand Taiyin together with Zang Qi, so the True Zang Qi appears alone. Appearing alone means the disease overcomes the Zang, hence it is called death. ○ Regarding those holding True Zang pulses: If the Liver pulse hangs in isolation and is urgent, death occurs in eighteen days; if the Heart pulse hangs in isolation, death occurs in nine days; if the Lung pulse hangs in isolation, death occurs in twelve days; if the Kidney pulse hangs in isolation, death occurs in seven days; if the Spleen pulse hangs in isolation, death occurs in four days. ○ A pulse like 'Fu He' (Floating Union), resembling a Rapid pulse. More than ten beats per respiration indicates insufficiency of Jing Qi; slight appearance leads to death in ninety days. ○ A pulse like newly ignited fire indicates deprivation of Heart Essence; death occurs when grass dries. ○ A pulse like scattered leaves indicates deficiency of Liver Qi; death occurs when tree leaves fall. ○ A pulse like 'Sheng Ke' (Visiting Guest): 'Sheng Ke' means the pulse is blocked yet pulsating, hanging away. This indicates insufficiency of Kidney Qi; death occurs when jujube flowers bloom. ○ A pulse like a mud pellet indicates insufficiency of Stomach Essence; death occurs when elm pods fall. ○ A pulse like a horizontal grid indicates insufficiency of Gallbladder Qi; death occurs when grain ripens. ○ A pulse like a silk thread indicates insufficiency of Bao (Uterus/Bladder) Essence; the patient speaks frequently, death occurs when frost falls; if silent, it is treatable. ○ A pulse like 'Jiao Qi' (Crossing Lacquer): 'Jiao Qi' comes from left and right sides; slight appearance leads to death in thirty days. ○ A pulse like a gushing spring, floating and beating within the muscle, indicates insufficiency of Taiyang Qi. With little scent, death occurs when leek flowers bloom. ○ A pulse like collapsing earth, unobtainable upon pressure, indicates insufficiency of Muscle Qi. If black and white colors appear first in the complexion, death occurs during 'Lei Fa'. ○ A pulse like 'Xuan Yong' (Tonsil): 'Xuan Yong' feels powerless when floated, but becomes larger when pressed. This indicates insufficiency of the Twelve Shu points; death occurs when water freezes. ○ A pulse like a recumbent knife: 'Recumbent Knife' feels small and urgent when floated, firm, large, and urgent when pressed. The Five Zang become hot, with Cold and Heat combining exclusively in the Kidney. Such a person cannot sit; death occurs at Lichun (Start of Spring). ○ A pulse like a smooth pellet, not straight to the hand: "Not straight to the hand" means unobtainable upon pressure. This indicates insufficiency of Large Intestine Qi; death occurs when jujube leaves grow. ○ A pulse like flowers causes fearfulness, aversion to sitting or lying, and listening while walking or standing. This indicates insufficiency of Small Intestine Qi; death occurs in late autumn. (From *Suwen*)
Ten Strange Pulses: One is Fu Fei (Cauldron Boiling), Two is Yu Xiang (Fish Swimming), Three is Dan Shi (Finger Striking Stone), Four is Jie Suo (Untying Knots), Five is Wu Lou (House Leaking), Six is Xia You (Shrimp Swimming), Seven is Que Zhuo (Sparrow Pecking), Eight is Yan Dao (Recumbent Knife), Nine is Zhuan Dou (Turning Bean), Ten is Ma Cu (Hemp Promiscuous). (From *Dexiao Fang*)
Taisu Pulse
Some people use the Taisu Pulse to discuss a person's nobility, baseness, poverty, or success; this is extremely absurd. I have once examined its meaning. "Tai" means beginning or initial, like Taiji or Taiyi. "Su" means substance or origin, like the white background in painting. This refers to the pulse of initial essence. What exactly is this pulse? It must refer to Yuan Qi (Primal Qi). Dongyuan said: Yuan Qi is another name for Wei Qi (Stomach Qi). The pulse of Wei Qi, as Cai Xishan described, is neither long nor short, neither sparse nor rapid, neither large nor small; it responds moderately, feeling joyful and vibrant, difficult to describe in words. Healthy people all obtain this pulse. Using this pulse to observe whether a person is sick or healthy is acceptable; using it to observe wealth or poverty is not. Why? Because the pulse of Wei Qi is hard to describe and define, what basis can there be for diagnosing nobility or poverty? Privately observing his book, although named *Taisu*, none of the discussions mention the meaning of Taisu; the songs composed are mostly colloquial. Tracing its original intent, it was merely a medium for seeking profit. Later generations did not investigate, so it was passed down and practiced, with no one able to distinguish its falsehood. Others argue: "Taisu" refers to nobility/poverty determined at birth, but the pulse can be observed, it is not named Taisu. I say: Indeed, but what Taisu diagnoses must not exceed the Twenty-Four Pulses. The Twenty-Four Pulses all relate to disease. One pulse appearing indicates one disease; how can wealth or poverty be observed? For example, the Floating Pulse diagnoses Wind. If a Taisu practitioner diagnoses it, will they say it is Wind, or will they say it is nobility/poverty? The two cannot be combined. If they say it is Wind, their knowledge is limited to disease; if they ignore the disease and speak of nobility/poverty, then since they cannot know what is close and on the body, they certainly cannot know what is distant and contrary to the body. Nobility and poverty are external matters, unrelated to internal blood and Qi; how can they be known by pulse? Moreover, pulse changes are irregular, and heaven's cold and heat vary; thus, pulses differ by season and cannot remain unchanged for long. Today diagnosed as this pulse, tomorrow it may not be; diagnosed in spring, by summer it may differ. That Taisu practitioner, relying on a moment's palpation, judges a lifetime's fortune; this is undoubtedly unreasonable. Even if guesses happen to be correct often, it is grasping at wind and shadows, vague descriptions; how can there be a definite view? Alas! To diagnose disease by pulse, yet not knowing the exact disease, let alone waiting for Observation, Auscultation/Olfaction, and Inquiry, how can one know anything else? Pulse studies originated with Qibo and Huangdi, evolved with Bian Que, and were detailed by Ge Hong. Scanning *Suwen*, *Nanjing*, and *Maijing*, not a single word mentions this. It is not hidden; there must be undeniable facts. Chao Yuanfang said: "Taisu practitioners are good physiognomists, specifically borrowing 'Taisu' to mystify their art." Truly spoken! This is enough to dispel the confusion of the world and future generations. Although humans are born receiving Qi from Heaven and Earth, inevitably differing in clarity and turbidity, purity and impurity. Those receiving clear Qi have clear blood and Qi, and their pulses are clear; clear pulses come round and pure, with distinct rates. Diagnosing this, I only know it indicates nobility and wealth. Can I say which year they pass exams? Which year they get promoted? Which year they gain wealth? When they have children? I cannot know. Those receiving turbid Qi have turbid blood and Qi, and their pulses are turbid; turbid pulses lack form clarity, with chaotic rates. Diagnosing this, I only know it indicates baseness and poverty. Can I say when they incur regret? When they lose money? When they harm wives? When they harm children? I also cannot know. There are cases where form is turbid but pulse is clear, called Clearness within Turbidity; constitution is clear but pulse is turbid, called Turbidity within Clearness. There are also cases where form is not very clear, pulse not very turbid, but floating and sinking each find their proper position, size and magnitude maintaining equality; this also indicates stability, without great gain or loss. Thus, my so-called knowing people is based entirely on principle. How dare I make up theories to deceive people? (Wang Shishan)