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Whenever the pulse and symptoms do not correspond, there must be one true aspect and one false aspect; careful differentiation is required. For instance, although there is external restlessness and heat, if the pulse appears weak and faint, it must be deficient fire (deficient heat). Although the abdomen is distended and full, if the pulse appears weak and faint, it must be stomach deficiency (deficiency of Stomach Qi). Given deficient fire and deficient distension, how can purgation be applied? In such cases, one should follow the true deficiency indicated by the pulse, rather than the false excess suggested by the symptoms. Conversely, if there is essentially no restlessness or heat, yet the pulse appears surging and rapid, it is not due to pathogenic fire. If there is essentially no distension or stagnation, yet the pulse appears wiry and strong, it is not internal excess. With no heat and no distension, how can purgation be applied? In such cases, one should follow the true deficiency indicated by the symptoms, rather than the false excess suggested by the pulse. For example, when cold pathogens injure internally, or food stagnates with qi obstruction, causing acute pain in the heart and abdomen, leading to a deep and hidden pulse, or a hurried or knotted pulse, this results from pathogenic closure of the meridians. Since there are evident excess symptoms like pain and distension, the deficiency shown by the pulse is false deficiency; one should follow the symptoms rather than the pulse. Furthermore, in cases of Cold Damage (Shanghan), where the four limbs are cold and inverted, accompanied by chills and shivering, but the pulse appears rapid and slippery, this is due to internal heat repelling yin (true heat with false cold signs). How do we know this? Because the disease develops gradually through transmission between channels, not by direct invasion into the Yin channels; there is no principle of transforming from heat syndromes to cold syndromes. Since there is evidence of a rapid and slippery pulse, the external deficiency signs are false deficiency; one should follow the pulse rather than the symptoms.

The *Neijing* states: Wherever Shaoyin is located, its pulse does not respond. (Meaning the pulse is deep and fine, not palpable upon pressing.) However, repeated verification shows this is not the case; this is a spurious theory, and one need not be confused by it.

Qibo said: The anterior part (Cun position), exterior (superficial palpation), corresponds to Foot-Taiyang (Bladder Meridian); interior (deep palpation) corresponds to Foot-Jueyin (Liver Meridian). The middle part (Guān position), exterior, corresponds to Foot-Yangming (Stomach Meridian); interior, corresponds to Foot-Taiyin (Spleen Meridian). The posterior part (Chǐ position), exterior, corresponds to Foot-Shaoyang (Gallbladder Meridian); interior, corresponds to Foot-Shaoyin (Kidney Meridian). The center of the anterior part (neutral palpation, neither superficial nor deep), the straight pulse, corresponds to Hand-Shaoyin (Heart Meridian) and Hand-Taiyang (Small Intestine Meridian). The center of the middle part, the straight pulse, corresponds to Hand-Jueyin (Pericardium Meridian). The center of the posterior part, the straight pulse, corresponds to Hand-Taiyin (Lung Meridian) and Hand-Yangming (Large Intestine Meridian).

Note: This differs from the *Suwen · Mai Yao Jing Wei Lun*, which is highly illogical. Presumably, the *Neijing* was compiled by later authors and did not originate from a single hand, hence the discrepancies. However, since this serves as the basis for the following chapter on the Eight Extraordinary Vessels, it is retained.

When the pulse at Cun transversely throbs like a rolling bean (transverse refers to horizontal movement, consistent across superficial, neutral, and deep palpation; see details below. "Wanwan" resembles the Moving Pulse, described as feeling like a bean), this indicates the Ren Mai (Conception Vessel). (*Mai Jing* states that a tight, fine, solid, and long pulse at Cun extending to Guan indicates the Ren Mai; this differs from Qibo’s description, so reference both for examination.) When all three positions (Cun, Guan, Chǐ) are floating (Du Mai belongs to Yang, hence floating), and move straight up and down (straight means not oblique; see below for clarification), this indicates the Du Mai (Governing Vessel). When all three positions are firm (deep and solid; Chong Mai is the Sea of Blood, so excessive Yin makes it deep and solid), and move straight up and down, this indicates the Chong Mai (Penetrating Vessel). At the anterior part (Yang Qiao belongs to Yang, thus palpated at Cun), if there is pulsation beating to the left and right (wiry, tight, and beating against the fingers), this indicates Yang Qiao Mai (Yang Heel Vessel). At the posterior part (Yin Qiao belongs to Yin, thus palpated at Chǐ), if there is pulsation beating to the left and right, this indicates Yin Qiao Mai (Yin Heel Vessel). At the middle part (Dai Mai is central, thus palpated at Guan), if there is pulsation beating to the left and right, this indicates Dai Mai (Girdle Vessel). From Foot-Shaoyin (referring to the deep aspect of Chǐ, i.e., the interior of the posterior part mentioned above) obliquely to Foot-Taiyang (Foot-Taiyang, mentioned above as exterior of the anterior part, i.e., the superficial aspect of Cun; moving from deep Chǐ to superficial Cun differs from the straight-up-and-down movement of Du Mai [floating in all three] and Chong Mai [firm in all three], hence termed "oblique"), this indicates Yang Wei Mai (Yang Linking Vessel). (Belongs to Yang, hence starts deep and ends superficial.) From Foot-Shaoyang (mentioned above as exterior of the posterior part, i.e., the superficial aspect of Chǐ) obliquely to Foot-Jueyin (mentioned above as interior of the anterior part, i.e., the deep aspect of Cun), this indicates Yin Wei Mai (Yin Linking Vessel). (Belongs to Yin, hence starts superficial and ends deep.)

[Figure]
A: Cun Superficial | B: Guan Superficial | C: Chǐ Superficial | D: Cun Neutral | E: Guan Neutral
F: Chǐ Neutral | G: Cun Deep | H: Guan Deep | I: Chǐ Deep

[Figure]
Transverse throbbing at Cun like a rolling bean indicates Ren Mai. (Transverse at A, D, G. Using arithmetic Pythagorean theorem analogy: line ABC is the leg/gou, line ADG is the cross/you, line GEI is the hypotenuse/xian; Ren Mai appearing in the three Cun positions is like the transverse gou.) Floating in Cun, Guan, and Chǐ indicates Du Mai. (ABC, like the straight leg.) Deep in Cun, Guan, and Chǐ indicates Chong Mai. (GHI, also like the straight leg.) Oblique from Foot-Shaoyin to Foot-Taiyang indicates Yang Wei Mai. (i.e., oblique from deep Chǐ to superficial Cun, namely I-E-A, like the oblique xian.) Oblique from Foot-Shaoyang to Foot-Jueyin indicates Yin Wei Mai. (i.e., oblique from superficial Chǐ to deep Cun, namely C-E-G, also like the oblique xian.)

Note: Li Binhu considered the normal course of the pulse as central, sometimes deviating outward near the arm's edge, and sometimes inward near the tendon between the arm's bones. He illustrated this with diagrams.

He stated that "oblique from Foot-Shaoyin to Foot-Taiyang" means from the inner Chǐ to the outer Cun. "From Foot-Shaoyang to Foot-Jueyin" means from the outer Chǐ to the inner Cun. "Beating left and right" means beating internally and externally. This differs from my explanation; I do not know who is correct, and I submit this for discussion with experts.

Furthermore, regarding diseases of the extraordinary vessels, diagnosis should rely primarily on symptoms, not solely on pulse taking. Details of these syndromes are provided in the section on Acupuncture Diseases of the Extraordinary Vessels.