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Later generations knew to criticize the erroneous pulse formulas of Gao Yangsheng, but did not know how to distinguish Wang Shuhe's *Mai Jing* (Pulse Classic). This is entirely due to their failure to study the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions).

The *Ling Shu* and *Su Wen* state: "Renying" refers to the neck pulse. It is precisely the Renying acupoint on both sides of the laryngeal prominence. However, Wang Shuhe identified it as the name of the left-hand pulse. The *Nan Jing* (Classic of Difficult Issues) states: "Yang pulses are located within the nine fen of the Cun position; Yin pulses are located within the one cun of the Chi position." There is no mention of a Guan position. Yet, Wang Shuhe forcibly divided the pulse into three sections and attached all eight extraordinary vessels to both hands, dividing them into nine channels. Such absurdities are truly laughable. Furthermore, regarding the division of the Left Cun into Heart and Small Intestine, Left Guan into Liver and Gallbladder, Left Chi into Kidney and Bladder, Right Cun into Lung and Large Intestine, Right Guan into Spleen and Stomach, and Right Chi into Mingmen (Gate of Vitality) and Sanjiao (Triple Burner), this method does not appear in the *Ling Shu*, *Su Wen*, or *Nan Jing*. Even in the later works of Zhang Zhongjing, such a classification is absent. Later practitioners established their own methods, arranging these correspondences arbitrarily. Alas! The Zang and Fu organs are naturally formed entities; can they be manipulated by humans like puppets? Let us now question them: Zhang Zhongjing stated that when both Cun and Chi pulses are tight, it is named Shanghan (Cold Damage). If we apply this positional theory, it would imply that all Zang and Fu organs are diseased. Why then is it referred to solely as Taiyang disease? I know they would have no answer. Therefore, all other pulse methods are deceptive and unworthy of belief. Only the pulse methods of the *Ling Shu*, *Su Wen*, *Nan Jing*, and Zhang Jingyue were handed down by ancient sages, each possessing profound principles, and their methods are consistent. I hereby extract the essentials as follows.

The first is Pulse Diagnosis of the Meridians, referring to the Twelve Meridians of Hand and Foot Yin and Yang. External diseases must originate in the meridians, and internal diseases must manifest in the meridians; thus, this is the primary method for diagnosing illness. The Three Yang meridians can be used to assess Wei Qi (Defensive Qi), as Wei Qi is abundant in the Yang meridians. The Three Yin meridians can be used to observe Ying Blood (Nutritive Blood), as Ying Blood is abundant in the Yin meridians. The *Nei Jing* (Inner Canon) takes the Renying acupoint beside the laryngeal prominence as the Yangming pulse to monitor the Three Yang meridians and Wei Qi. It takes the Cun Kou (Inch Port) at both wrists, also known as Qi Kou (Qi Port), as the Taiyin pulse to monitor the Three Yin meridians and Ying Blood. The method is as follows: If the Renying pulse is one times larger than the Qi Kou pulse, it indicates Shaoyang disease; two times larger, Yangming disease; three times larger, Taiyang disease. If the Qi Kou pulse is one time larger than the Renying pulse, it indicates Shaoyin disease; two times larger, Jueyin disease; three times larger, Taiyin disease. The *Nan Jing* summarizes this method: using the Cun position to monitor the Three Yang and the Chi position to monitor the Three Yin, with the Guan position serving as the boundary between Yin and Yang. The comparison method between Cun and Chi is also similar to the *Nei Jing*, comparing Renying and Qi Kou. Zhang Zhongjing's method is identical to that of the *Nan Jing*.

The second is Pulse Diagnosis of Zang Qi, divided into five layers of depth. The first layer, extremely superficial, corresponds to the Lung. The *Nei Jing* states: "The skin and hair are the exterior correspondence of the Lung." It also states: "Among the Zang organs, the Lung is highest." The *Nan Jing* states: "Equivalent to the weight of three beans." Zhang Zhongjing agrees. The second layer, slightly superficial, corresponds to the Heart. The *Nei Jing* states: "Blood is the exterior correspondence of the Heart." It also states: "The Heart stores the Qi of blood vessels." The *Nan Jing* states: "Equivalent to the weight of six beans." Zhang Zhongjing agrees. The third layer, intermediate between floating and deep, corresponds to the Spleen. The *Nei Jing* states: "Muscles are the exterior correspondence of the Spleen." It also states: "The Spleen stores the Qi of muscles." The *Nan Jing* states: "Equivalent to the weight of nine beans." Zhang Zhongjing agrees. The fourth layer, slightly deep, corresponds to the Liver. The *Nei Jing* states: "Tendons are the exterior correspondence of the Liver." It also states: "The Liver stores the Qi of tendons and fascia." The *Nan Jing* states: "Equivalent to the weight of twelve beans." Zhang Zhongjing agrees. The fifth layer, extremely deep, corresponds to the Kidney. The *Nei Jing* states: "Bones are the exterior correspondence of the Kidney." It also states: "The Kidney stores the Qi of bone marrow." The *Nan Jing* states: "Press until reaching the bone." Zhang Zhongjing agrees.

In all these cases, observing a Yang pulse indicates Fu disease, while observing a Yin pulse indicates Zang disease. For example, if a flooding pulse is felt at the depth of three beans, it is Large Intestine disease; if a fine pulse is felt, it is Lung disease; the rest can be inferred similarly. Alternatively, light pressure indicates Fu disease, while heavy pressure indicates Zang disease. For instance, slight choppy quality at three beans indicates Large Intestine disease, while pronounced choppy quality indicates Lung disease; the rest can be inferred similarly.

Each of these five layers has its principal pulse: the Lung pulse is Choppy (also called Hairy); the Heart pulse is Flooding; the Spleen pulse is Moderate; the Liver pulse is Bowstring-like; the Kidney pulse is Stone-like. For example, if a Flooding pulse is observed at light pressure, it indicates Heart Fire insulting Metal (Lung); the rest can be inferred similarly.

These two methods are not visible in healthy individuals but only manifest in patients. If the disease is in the meridians, the diagnosis at Cun and Chi will necessarily deviate from normal; if the disease is in the Zang and Fu organs, the diagnosis based on bean-weight depth will necessarily deviate from normal. By judging the disease according to these variations, one will rarely miss the mark (ten out of ten times accurate).

The third is Pulse Diagnosis of Normal versus Degenerate Pulses. A Normal Pulse is characterized by being slightly Bowstring-like in Spring, slightly Flooding in Summer, slightly Hairy in Autumn, and slightly Stone-like in Winter. These seasonal vigorous pulses all possess a harmonious and moderate Stomach Qi, hence termed "slightly" (Note: "Slightly" should not be confused with Weakness). A Degenerate Pulse is characterized by being purely Bowstring-like in Spring, purely Flooding in Summer, purely Hairy in Autumn, and purely Stone-like in Winter. These seasonal vigorous pulses lack harmonious and moderate Stomach Qi, hence termed "purely" (Note: "Purely" should not be confused with Strength). Generally, the pulse is driven by Ying Blood following Zong Qi (Gathering Qi). Zong Qi is generated by breathing Heaven Qi. Heaven Qi undergoes transitions of Spring Warmth, Summer Heat, Autumn Dryness, and Winter Cold; consequently, Zong Qi also undergoes transitions of Spring Bowstring, Summer Flooding, Autumn Hairy, and Winter Stone. Ying Blood, however, is generated by food and Earth Qi; its nature is refined, specific, constant, and unchanging. When it blends with Zong Qi, it obscures its traces, resulting in pulses that are slightly Bowstring, slightly Flooding, slightly Hairy, and slightly Stone-like. This is called Stomach Qi. If there is no Stomach Qi, there is no Ying Blood accompanying it; only Zong Qi moves alone in the pulse, showing merely Bowstring, Flooding, Hairy, or Stone qualities. This is called a Degenerate Pulse. Whenever a Degenerate Pulse is seen, it indicates the absence of Stomach Qi. Even if the person is not clinically ill, it is incurable; this is called True Zang Pulse. Whenever a pulse possesses Stomach Qi, even in critically dangerous conditions, survival is possible. Thus it is said: "If the person is ill but the pulse is not, there is life; if the pulse is ill but the person is not, there is death." This is the meaning behind this principle. In the case of early-stage Shanghan where pathogenic excess is evident, careful differentiation of Stomach Qi is particularly crucial. This method can also be applied after ten days of Shanghan.

The fourth is Pulse Morphology Diagnosis, comprising three methods.

First is Respiratory Count Diagnosis: Four beats per respiration is Normal; five to six beats is Rapid; two to three beats is Slow; extreme rapidity is Scattered; rapidity with intermittent stops is Urgent; slowness with intermittent stops is Knotted; stops with regular intervals are Intermitting.

Second is Finger Pressure Diagnosis: Light pressure revealing the pulse is Floating; heavy pressure revealing the pulse is Deep; present at both light and heavy pressure but absent in the middle is Hollow; absent at both light and heavy pressure but present in the middle is Firm; absent at light pressure but present at deep pressure is Hidden; present at light pressure but absent at deep pressure is Leathery; forceful is Excess; feeble is Soft.

Third is Pulse Movement Shape Diagnosis: Smooth and flowing is Slippery; stagnant and rough is Choppy; large is Flooding; small is Fine; extending beyond the finger position is Long; failing to reach the finger position is Short; tense and swift is Tight; leisurely is Moderate; straight is Bowstring-like; trembling and shaking is Moving.

The above constitute twenty-four pulse types. Mastery and familiarity with them allow one to encompass the diagnostic methods found in various texts. However, the diagnostic interpretations are numerous and difficult to record in detail; therefore, only the pulse names are recorded here.

The above details the Zang-Fu imagery and pulse diagnosis methods from the *Ling Shu*, *Su Wen*, and Zhang Zhongjing. Regarding the origins of disease, whether from external or internal factors, only the essentials relevant to Stroke (Zhong Feng) are detailed subsequently.