太素之说，固为不经，然其间亦有可采者。如曰∶脉形圆净，至数分明，谓之清；脉形散涩，
至数模糊，谓之浊。质清脉清，富贵而多喜，质浊脉浊，贫贱而多忧。质清脉浊，此为清中之浊，
外富贵而内贫贱，失意处多，得意处少也。质浊脉清，此谓浊中之清，外贫贱而内富贵，得意处多
，失意处少也。若清不甚清，浊不甚浊，其得失相半，而无大得丧也。富贵而寿，脉清而长；贫贱
而夭，脉浊而促。清而促者，富贵而夭；浊而长者，贫贱而寿。此皆太素可采之句也，然亦不能外
乎风鉴，故业太素者，不必师太素，但师风鉴，风鉴精而太素之说自神矣。至其甚者，索隐行怪，无
所不至，是又巫家之教耳。孔子曰∶攻乎异端，斯害也已矣，正士岂为之。
论贵贱，切脉之清浊，论穷通，切脉之滑涩，论寿夭以浮沉，论时运以衰旺，论吉凶以缓急，亦
皆仿佛《灵枢》虚实攻补，法天法地法人之奥旨。凡人两手清微如无脉者，此纯阴脉，主贵；有两
手俱洪大者，此纯阳脉，主贵。
水热穴论帝曰∶人伤于寒而传为热，何也？岐伯曰∶夫寒盛则生热也。
《内经》伤寒诸义及诸治法之未备者，俱补载瘟疫门，所当参阅。
黄帝曰∶今夫热病者，皆伤寒之类也。又曰∶凡病伤寒而成温者，先夏至日为病温，后夏至日
为病暑。此皆《内经》之明言也。故凡病温病热而因于外感者，皆本于寒，即今医家皆谓之为伤寒
，理宜然也。近或有以温病热病谓非真伤寒者，在未达其义耳。
关于《太素脉》的说法，虽然被认为是不经之谈，但其中也有可取之处。例如说：脉象形态圆滑洁净，至数（脉搏跳动的次数）分明，称为“清”；脉象形态散乱涩滞，至数模糊，称为“浊”。体质清奇且脉象清，主富贵且多喜乐；体质浑浊且脉象浊，主贫贱且多忧愁。体质清奇但脉象浊，这叫做“清中之浊”，表现为外表富贵而内心贫贱，失意的时刻多，得意的时刻少。体质浑浊但脉象清，这叫做“浊中之清”，表现为外表贫贱而内心富贵，得意的时刻多，失意的时刻少。如果清得不甚清，浊得不甚浊，那么得失参半，没有大的得失。富贵且长寿的人，脉象清而长；贫贱且短命的人，脉象浊而促。脉象清而急促的，是富贵但短命；脉象浊而长的，是贫贱但长寿。这些都是《太素脉》中值得采纳的说法，但这些说法也离不开相术（风鉴），所以研习《太素脉》的人，不必专门师从《太素脉》，只需学习相术，相术精通了，《太素脉》的道理自然也就神妙了。至于那些更极端的，追求隐僻怪异的行为，无所不用其极，这又是巫医一派的教条罢了。孔子说：“钻研异端邪说，这是有害的啊。”正人君子怎么会去做这种事呢？
论述贵贱，通过切脉的清浊来判断；论述穷困与显达，通过切脉的滑涩来判断；论述寿命长短，通过切脉的浮沉来判断；论述时运好坏，通过脉气的衰旺来判断；论述吉凶，通过脉率的缓急来判断。这些都仿佛契合《灵枢》中虚实攻补、效法天地人的深奥旨意。凡是两手脉象清微得几乎摸不到的，这是纯阴脉，主尊贵；凡两手脉象都洪大有力的，这是纯阳脉，主尊贵。
《素问·水热穴论》中黄帝问：人受寒邪侵袭后为什么会转化为热病？岐伯回答：因为寒邪盛极就会化生热邪。
《内经》中关于伤寒的各种义理及治疗方法中尚未完备的部分，都在《瘟疫门》中补充记载，应当参考阅读。
黄帝说：现在的热病，都属于伤寒的范畴。又说：凡是患伤寒而演变为温病的，在夏至日之前发病的叫“病温”，在夏至日之后发病的叫“病暑”。这些都是《内经》中的明确言论。所以凡是因外感引起的温病、热病，其本源都是寒邪，即当今的医生都称之为伤寒，道理应该是这样的。近来有人把温病、热病说成不是真正的伤寒，这是因为他们未能通达其中的义理罢了。
Regarding the theory of *Taisu Mai* (Grand Pulse Divination), although it is considered unorthodox, there are aspects worth adopting. For instance, it states: When the pulse shape is round and clean, and the frequency (pulse beats per unit time) is distinct, it is called "Qing" (Clear); when the pulse shape is scattered and choppy, and the frequency is blurred, it is called "Zhuo" (Turbid). If both constitution and pulse are Qing, one is destined for wealth and honor with much joy; if both constitution and pulse are Zhuo, one is destined for poverty and low status with much worry. If the constitution is Qing but the pulse is Zhuo, this is termed "Qing within Zhuo," indicating outward wealth and honor but inward poverty and low status, with more moments of frustration than success. If the constitution is Zhuo but the pulse is Qing, this is termed "Zhuo within Qing," indicating outward poverty and low status but inward wealth and honor, with more moments of success than frustration. If neither Qing nor Zhuo is extreme, gains and losses are balanced, with no major fortune or misfortune. Those who are wealthy and long-lived have a Qing and long pulse; those who are poor and short-lived have a Zhuo and rapid pulse. A Qing pulse that is also rapid indicates wealth but short life; a Zhuo pulse that is long indicates poverty but long life. These are all points from *Taisu Mai* worth adopting. However, these theories cannot be separated from physiognomy (Fengjian). Therefore, practitioners of *Taisu Mai* need not strictly follow its dogmas but should study physiognomy; once physiognomy is mastered, the principles of *Taisu Mai* naturally become profound. As for the more extreme cases involving obscure and bizarre practices, they belong to the teachings of shamans. Confucius said, "To study heterodox doctrines is harmful." How can upright scholars engage in such things?
Discussing nobility and baseness, one cuts the pulse to judge Qing and Zhuo; discussing destitution and prominence, one judges by Slippery (Hua) and Choppy (Se) pulses; discussing longevity and early death, one judges by Floating (Fu) and Sinking (Chen) positions; discussing fortune and misfortune, one judges by Declining (Shuai) and Prosperous (Wang) pulse qualities; discussing auspiciousness and inauspiciousness, one judges by Slow (Huan) and Urgent (Ji) rates. All these resemble the profound principles of tonifying and reducing deficiency and excess found in the *Ling Shu* (Spiritual Pivot), mirroring heaven, earth, and humanity. If the pulses in both hands are so faint as to be almost imperceptible, this is a Pure Yin pulse, indicating nobility. If the pulses in both hands are both Full and Large (Hong Da), this is a Pure Yang pulse, indicating nobility.
In the *Shui Re Xue Lun* (Treatise on Water and Heat Acupoints) of the *Su Wen*, the Yellow Emperor asked: Why does injury by cold pathogens transmit into heat? Qibo replied: Because excessive cold generates heat.
For the incomplete explanations of various meanings and treatment methods regarding Shanghan (Cold Damage) in the *Nei Jing* (Inner Canon), supplementary materials are provided in the section on Plague Diseases (Wenyi Men), which should be consulted.
The Yellow Emperor stated: Current heat diseases all belong to the category of Shanghan. He further stated: Regarding any disease resulting from Shanghan that transforms into Warmth (Wen), if it occurs before the Summer Solstice, it is called Bing Wen (Disease of Warmth); if it occurs after the Summer Solstice, it is called Bing Shu (Disease of Summer Heat). These are explicit statements in the *Nei Jing*. Therefore, any Warm Disease (Wenbing) or Heat Disease (Rebing) caused by external pathogens originates from Cold. Thus, contemporary physicians call them all Shanghan, which is logically consistent. Recently, some have claimed that Warm Diseases and Heat Diseases are not true Shanghan; this stems from a failure to comprehend their underlying principles.