用心省真，谓用心太过，省其真气也。省，即损字，犹邪即斜字。思虑不节，则心之真
阴为
其所耗。心为十二官之主，而脾者孤脏，以灌四旁者也。主不明则十二官危，脾有病则五脏
不安。《脉经》有曰∶忧愁思虑伤于心者，其脉必弦。故太阴脏搏者，因用心以省其真，脾
不能输精于五脏，而五脉气少，不能为胃行其津液，而胃气不平也。气少与不平，即气不冲
和，而脉弦之义也。旧说未妥。
阴阳结，为句，谓尺寸皆紧也。斜字，为句，谓脉形低昂，即多阴少阳，关前浮少，关
后沉
多也。《大奇论》所谓肝肾并沉，为石水是也。此阳虚阴结，后世所谓单腹胀者，故曰
少腹肿也。前人每论单腹胀，未尝指为即石水。注∶石水者，亦未尝言即单腹胀。盖因不知
是石水，故立单腹胀之名耳!石者，坚也，冷也。
《脉经》有脉深伏不见，反仰其手乃得之之文。前人不知反仰之义，竟有解作覆手者，
殊不
可通。窍思此所谓伏，非真伏也，乃沉之极也。凡诊脉，皆仰置其手；反仰，谓将腕高枕，
而手掌反折垂下，于是筋脉为之牵引绷急而挺起矣，故沉者亦外见而可诊也。
此数语，旧解皆未甚明晰，其实乃极浅之语。所谓应者，主三阴三阳之六气言也。天地
以干
支言，非司天司地之谓也。应天者，谓六气之合于天干也。如甲年起太阳，行至五年，必右
迁一步，而始复起太阳，甲与太阳，不复相值也，故曰动；应地者，如子年起太阳，行至六
年临午，再六年而复临子矣，其数有定，而无所参差也，故曰静。天以六为节，地以五为制
，周天气者，六期为一备，终地纪者，五岁为一周。此谓天以地之六为节，地以天之五为制
，互相节制，而不得相值。地周于天，六期乃备，天终于地，五岁已周。二语乃明其不相值
也。不相值而相生相制，变化其中矣。故五六相合，而七百二十气为一纪，凡三十岁；千四
百四十气，凡六十岁，而为一周，不及太过，斯皆见矣。君火以明，相火以位，张景岳解得
最好。二句亦无深义，只以明六气所以有二火之义也。
用心省真，是指思虑过度，从而损耗了人体的真气。“省”字即“损”字的意思，就像“邪”字通“斜”字一样。如果思虑没有节制，就会耗伤心之真阴。心是十二脏腑的主宰，而脾是独立的脏器，负责将精微物质灌溉到四周的脏腑。如果心主不明，则十二脏腑都会面临危险；如果脾有病，则五脏都不安宁。《脉经》中说：忧愁思虑损伤心脏的人，其脉象必然呈现弦脉（端直以长，如按琴弦）。所以，“太阴脏搏”这一现象，是因为用心过度导致真气受损，脾脏不能将精微输布到五脏，从而导致五脉之气虚弱，脾不能为胃行使其津液，进而导致胃气不和。所谓“气少”与“不平”，就是指气不冲和，这正是脉象呈现弦脉的含义。旧有的解说并不妥当。
“阴阳结”是一句，意思是寸部和尺部的脉象都表现为紧脉（绷急有力，状如牵绳转索）。“斜”字是一句，意思是脉形起伏不平，即阴气多而阳气少，关前（腕横纹以上）浮取时脉象较少，关后（腕横纹以下）沉取时脉象较多。《素问·大奇论》中所说的肝肾脉象并见沉脉，就是石水病（水饮积聚于少腹，坚硬如石）的表现。这是阳虚阴结的病机，也就是后世所说的单腹胀（腹部胀大，四肢不肿），所以说少腹部肿胀。前人每当论述单腹胀时，未曾明确指出它就是石水。注释中也说：石水病，也未曾说过就是单腹胀。大概是因为不知道这就是石水，所以才立下了“单腹胀”这个名称罢了！“石”的意思是坚硬、寒冷。
《脉经》中有这样的文字：脉象深伏不见，反而要仰起患者的手才能诊察到。前人不懂得“反仰”的含义，竟然将其解释为覆手（手掌向下），这完全讲不通。我思考这里所说的“伏”，并非真正的伏脉（重按推筋着骨始得），而是沉脉的极致表现。凡是诊脉，都是让患者手掌向上放置；所谓的“反仰”，是指将手腕高高垫起，而手掌反向折叠下垂，于是筋脉被牵引绷紧而挺起，这样原本深沉的脉象也就显露在外，可以被诊察到了。
这几句话，旧的解说都没有非常明晰，其实这是极其浅显的话。所谓“应”，是指对应三阴三阳六气的变化。天地用天干地支来表述，并非指司天在泉的司天司地。所谓“应天”，是指六气与天干相配合。例如甲年始于太阳寒水之气，运行五年后，必然向右迁移一步，重新开始起算太阳寒水之气，此时甲干与太阳寒水之气不再相值（对应），所以称为“动”；所谓“应地”，例如子年始于太阳寒水之气，运行六年到达午位，再经过六年又回到子位，其数理有定数而没有参差错乱，所以称为“静”。天以六为节律，地以五为制度，周流天气，六个周期为一个完备阶段；终结地纪，五个岁数为一个循环。这是说天用地之六作为节律，地用天之五作为制度，互相节制，使得它们不相值（不对应）。地在天中周流，六个周期才完备；天在地中终结，五个岁数已循环完毕。这两句话明确说明了它们不相值的情况。不相值而相生相制，变化就在其中了。所以五与六相合，七百二十个气为一纪，共三十年；一千四百四十气，共六十年，为一个周天，不及或太过，都能显现出来。“君火以明，相火以位”，张景岳的解释最为精当。这两句也没有深奥的意义，只是用来阐明六气之中之所以有两种火的含义。
"Yongxin Shengzhen" (Attentively Examining the True Qi) refers to excessive mental exertion, which damages the body's true qi. The character "Sheng" (省) means "Sun" (损, damage), just as "Xie" (邪) is synonymous with "Xie" (斜, oblique). If thinking and worrying are not regulated, it will consume the true yin of the Heart. The Heart is the master of the twelve organs, while the Spleen is an isolated organ that irrigates the four directions. If the ruler (Heart) is unclear, the twelve organs face danger; if the Spleen is diseased, the five zang organs become unsettled. *Mai Jing* (Pulse Classic) states: "Those whose hearts are injured by worry and anxiety will have a Xian pulse (String-taut pulse)." Therefore, the phenomenon of "Taiyin Zang Bo" (Tibetan Pulse Striking) occurs because excessive mental effort has damaged the true qi. The Spleen cannot distribute essence to the five zang organs, resulting in deficient qi in the five pulses. It fails to transport fluids for the Stomach, leading to disharmony of Stomach qi. "Qi deficiency" and "disharmony" refer to the lack of harmonious flow of qi, which is the meaning behind the String-taut pulse. Old interpretations are not appropriate.
"Yin Yang Jie" (Binding of Yin and Yang) is one phrase, meaning both the Cun (Inch) and Chi (Cubit) positions exhibit Jin pulses (Tight pulse). "Xie" (Oblique) is another phrase, referring to the undulating shape of the pulse, indicating abundant yin and scarce yang, with fewer floating pulses anterior to the Guan (Bar) position and more sunken pulses posterior to it. This corresponds to what *Suwen: Daqi Lun* describes as simultaneous sunken pulses of the Liver and Kidney, which indicates Shishui disease (Stone Water accumulation). This pathology involves yang deficiency and yin binding, known in later generations as Dan Zhang Fu (Single Abdominal Distension). Hence, it is said that the lower abdomen swells. Previous authors discussing Single Abdominal Distension never explicitly identified it as Stone Water. Annotations also state that Stone Water was never described as Single Abdominal Distension. This is likely because they did not realize it was Stone Water, thus establishing the name "Single Abdominal Distension." The term "Shi" (Stone) implies hardness and coldness.
*Mai Jing* contains text stating: "The pulse is deeply hidden and invisible; only by reversing the hand position can it be felt." Previous scholars did not understand the meaning of "Fan Yang" (Reverse Elevation) and interpreted it as "Fu Shou" (Hand turned palm down), which makes no sense. I ponder that the "Fu" (Deep-hidden pulse) mentioned here is not a true Fu pulse, but rather the extreme degree of Chen (Sunken pulse). In all pulse diagnoses, the hand is placed palm up. "Fan Yang" means elevating the wrist high on a pillow while folding the palm backward and letting it hang down. This traction tightens the tendons and vessels, causing them to stand out, so that even deep pulses become visible externally and palpable.
These few sentences were not clearly explained by old interpretations, yet they are actually very simple. The term "Ying" (Correspondence) refers to the correspondence with the six qi of the Three Yin and Three Yang. Heaven and Earth are expressed through Heavenly Stems and Earthly Branches, not referring to Si Tian (Chief of Heaven) or Si Di (Chief of Earth). "Ying Tian" (Corresponding to Heaven) refers to the combination of the six qi with the Heavenly Stems. For example, in a Jia year, the cycle begins with Taiyang Cold-Water qi. After five years, it must shift right by one step to restart the Taiyang cycle, meaning the Jia stem no longer corresponds with Taiyang qi; hence it is called "Dong" (Moving). "Ying Di" (Corresponding to Earth) is like starting with Taiyang in a Zi year; after six years it reaches the Wu position, and after another six years it returns to Zi. The numbers are fixed without discrepancy; hence it is called "Jing" (Static). Heaven uses six as its rhythm, Earth uses five as its system. Circulating the qi of Heaven, six periods constitute one complete cycle; terminating the register of Earth, five years constitute one revolution. This means Heaven uses Earth's six as its limit, and Earth uses Heaven's five as its system, mutually restricting each other so they do not coincide. Earth circulates within Heaven, completing its cycle in six periods; Heaven terminates within Earth, completing its cycle in five years. These two phrases clarify their non-coincidence. Non-coincidence leads to mutual generation and restriction, creating change within. Thus, when five and six combine, seven hundred and twenty qi cycles form one Ji (period), totaling thirty years; one thousand four hundred and forty qi cycles form one Zhou (revolution), totaling sixty years. Deficiencies and excesses are all observable. "Jun Huo Yi Ming, Xiang Huo Yi Wei" (Ministerial Fire illuminates, Ministerial Fire takes its place) is best explained by Zhang Jingyue. These two sentences have no profound meaning; they merely clarify why there are two types of fire within the six qi.