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Although the names are three, in reality, they are all one meridian of the Hand-Taiyin Lung Channel. Wang Shuhe failed to thoroughly understand the principles of the meridians and abruptly stated that the left pulse is Renying (Human Welcome) and the right pulse is Qikou (Qi Mouth), leading later generations to refer to the Cun (Inch) position of both hands as Cunkou (Cinch Mouth), and the Right Guan (Gate) position as Qikou, thereby no longer understanding the concept of integrating both hands into a unified diagnosis. (*Jingyue Quanshu*)

It is incorrect to name the Cun, Guan, and Chi positions respectively as Heart Pulse, Lung Pulse, Liver Pulse, Spleen Pulse, and Kidney Pulse. These are actually the arterial pulses of the Hand-Taiyin Lung Channel, where different positions are divided to observe the Qi of other Zang organs. Li Shizhen said: This is not the residence of the five Zang and six Fu organs. The movement of pulses begins at the Lung, ends at the Liver, and then converges back at the Lung. The Lung is the portal for the entry and exit of Qi, hence it is named Qikou (Qi Mouth), serving as the great convergence of pulses to diagnose the whole body. (Wu Caolu)

Three Regions and Nine Palpations
The Yellow Emperor asked: What are called the Three Regions? Qibo answered: There is the Upper Region, the Middle Region, and the Lower Region. Each has three palpations. The three palpations refer to Heaven, Earth, and Humanity. In the Upper Region, Heaven refers to the arteries on both foreheads; Earth refers to the arteries on both cheeks; Humanity refers to the arteries in front of both ears. In the Middle Region, Heaven refers to the Hand-Taiyin [Lung] channel; Earth refers to the Hand-Yangming [Large Intestine] channel; Humanity refers to the Hand-Shaoyin [Heart] channel. In the Lower Region, Heaven refers to the Foot-Jueyin [Liver] channel; Earth refers to the Foot-Shaoyin [Kidney] channel; Humanity refers to the Foot-Taiyin [Spleen] channel. Thus, the Heaven of the Lower Region diagnoses the Liver, the Earth diagnoses the Kidney, and Humanity diagnoses the Qi of the Spleen and Stomach. The Yellow Emperor asked: How are the palpations of the Middle Region conducted? Qibo said: There is also Heaven, Earth, and Humanity. Heaven diagnoses the Lung, Earth diagnoses the Qi of the chest, and Humanity diagnoses the Heart. The Yellow Emperor asked: How does the Upper Region conduct diagnosis? Qibo said: There is also Heaven, Earth, and Humanity. Heaven diagnoses the Qi of the head and angles, Earth diagnoses the Qi of the mouth and teeth, and Humanity diagnoses the Qi of the ears and eyes. (*Suwen*)

Pulses have three regions and nine palpations; what do they each govern? However, the three regions refer to Cun (Inch), Guan (Gate), and Chi (Cubit); the nine palpations refer to Floating (Fu), Moderate (Zhong), and Deep (Chen). The Upper Region models Heaven and governs diseases from the chest up to the head; the Middle Region models Humanity and governs diseases from below the diaphragm to the navel; the Chi region is the Lower Region, modeling and responding to Earth, governing diseases from below the navel to the feet. (*Leijing*)

There is another interpretation of the nine palpations, involving lifting and pressing with varying degrees of pressure, examining floating and deep positions in the three regions, each observing five beats. (Cui Zixu)

According to the Three Regions and Nine Palpations, the *Neijing* clearly points to the arterial pulses of the upper, middle, and lower parts of the human body. It seems that in ancient diagnostic methods, the pulses of the three regions and nine palpations on the body had specific diagnostic targets to assess the Qi of various organs and use acupuncture to remove pathogenic diseases, not just referring to the Cunkou pulse. For example, Zhang Zhongjing's pulse method diagnoses the Cunkou above and the Duzhong (Foot Yangming) pulse below, which reflects this same idea. Looking at the *Nan Jing (Difficult Issues)* Chapter 18, it states: The three regions are Cun, Guan, and Chi; the nine palpations are Floating, Moderate, and Deep. This divides the three regions and nine palpations solely based on the Cunkou pulse. Later generations who discuss pulse diagnosis all follow this method. Although it is a convenient method for pulse diagnosis, it is not the original intent of Xuanyuan (Yellow Emperor) and Qibo. Students should study its meaning in detail. (*Leijing*)

If flesh and muscles are already depleted, even if the nine palpations are harmonious, death will occur; if the seven diagnostics are observed but the nine palpations all follow [the stomach qi], death will not occur. (*Suwen*)

The so-called "Seven Diagnostics" refer to pulses that are exclusively large, exclusively small, exclusively slow, exclusively rapid, exclusively cold, exclusively hot, or exclusively sunken/depressed. (*Wu's Commentary on Neijing*)

My commentary: The method of the Seven Diagnostics originally comes from this chapter, but Wutingzi erroneously defined the Seven Diagnostics as: Diagnosis should be done at dawn, one; Yin Qi has not yet moved, two; Yang Qi has not yet scattered, three; Food and drink have not been taken in, four; Meridian Qi has not yet flourished, five; Collateral Qi is balanced, six; Blood and Qi are not yet chaotic, seven. How can these seven points all be called "diagnosis"? Later generations transmitted this erroneously, losing its origin. This is indeed something that should be disregarded. (*Leijing*)

Respiration and Pulse Beats
When a person exhales once, the pulse beats twice; when inhaling once, the pulse also beats twice. Between the end of exhalation and inhalation (fixed breath), the pulse beats five times. Occasionally, a long sigh (Tai Xi) occurs, which is called a healthy person (Ping Ren). If when exhaling once the pulse beats once, and when inhaling once the pulse beats once, it is called Sha Qi (Deficient Qi). If when exhaling once the pulse beats three times, and when inhaling once the pulse beats three times and is restless, with heat in the Chi position, it is called Wen Bing (Warm Disease); if the Chi position is not hot and the pulse is slippery, it is called Feng Bing (Wind Disease); if the pulse is choppy, it is called Bi Syndrome (Obstruction). If when exhaling once the pulse beats four times or more, it indicates death. If the pulse ceases and does not return, it indicates death. If the pulse is irregularly slow and fast, it indicates death. (*Suwen*)

The term "Fifty Circulations" refers to the fact that all five Zang organs receive Qi. Holding the pulse at the Cunkou and counting the beats: if there are fifty beats without any interruption, all five Zang organs receive Qi; if there is one interruption in forty beats, one Zang organ lacks Qi; if there is one interruption in thirty beats, two Zang organs lack Qi; if there is one interruption in twenty beats, three Zang organs lack Qi; if there is one interruption in ten beats, four Zang organs lack Qi; if there is an interruption in fewer than ten beats, all five Zang organs lack Qi, and a short life expectancy is predicted. (*Lingshu*)

Exhalation is governed by the Heart and Lung; inhalation is governed by the Kidney and Liver. Between respiration, the Spleen receives grain essence, and its pulse is located in the middle. ○ When a person exhales once, the pulse moves three cun; when inhaling once, the pulse moves three cun. Between fixed breaths, the pulse moves six cun. In one day and night, a person takes approximately 13,500 breaths, and the pulse circulates fifty times around the body. During the time it takes for water to drip one hundred marks, Ying (Nutrient) and Wei (Defensive) Qi travel twenty-five times through the Yang aspects and twenty-five times through the Yin aspects, completing one cycle. ○ If the pulse beats twice per exhalation and twice per inhalation, neither too large nor too small, it is a Ping (Normal) pulse. If it beats three times per exhalation and three times per inhalation, the disease has just begun: if the anterior pulse is large and the posterior is small, there will be headache and dizziness; if the anterior pulse is small and the posterior is large, there will be chest fullness and shortness of breath. If it beats four times per exhalation and four times per inhalation, the disease is worsening: if the pulse is surging and large, the patient suffers from vexation and fullness; if it is deep and fine, there is abdominal pain; if it is slippery, there is heat injury; if it is choppy, there is injury from fog and dew. If it beats five times per exhalation and five times per inhalation, the person will be exhausted: if deep and fine, symptoms worsen at night; if floating and large, symptoms worsen during the day. If neither large nor small, although exhausted, it is treatable; if there is variation in size, it is difficult to treat. If it beats six times per exhalation and six times per inhalation, it is a dying pulse: if deep and fine, death occurs at night; if floating and large, death occurs during the day. If it beats once per exhalation and once per inhalation, it is called Sun Ren (Damaged Person). Although they can walk, they should be bedridden because both Qi and Blood are insufficient. If it beats once after two exhalations and once after two inhalations, it is called Wu Hun (Soulless). Those who are soulless will die. Although the person can walk, they are called a Walking Corpse. ○ What are Damaged (Sun) and Arriving (Zhi) pulses? Regarding Arriving Pulses: beating twice per exhalation is Normal; three times is Li Jing (Departing from the Channel); four times is Duo Jing (Depletion of Essence); five times is Death; six times is Ming Jue (Extinction of Life). These are Arriving Pulses. What are Damaged Pulses? Beating once per exhalation is Li Jing; once after two exhalations is Duo Jing; once after three exhalations is Death; once after four exhalations is Ming Jue. These are Damaged Pulses. (*Nan Jing*)

Regarding the meaning of Dai (Intermittent) pulse, both Zhang Zhongjing and Wang Shuhe stated that the pulse beats, stops, cannot return on its own, and then beats again; a Dai pulse indicates death. They also stated that if the pulse stops after five beats and does not increase or decrease further, the classic calls it Dai. Therefore, Wang Bing's explanation of the Dai pulse also says the pulse beats, stops, and cannot return. Later, Hua Bo Ren elaborated on this, so later generations grouped Jie (Knotted), Cu (Rapid-intermittent), and Dai pulses together, calling them all "stopping pulses." Does this fully capture their meanings? A slow pulse with occasional stopping is Jie; a rapid pulse with occasional stopping is Cu. Their beat counts may vary—three, five, seven, or eight beats—but the rhythm is clear, and the start and stop are forceful. However, the differentiation of Dai pulse is different. As stated in the *Xuan Ming Wu Qi Pian*: "The Spleen pulse is Dai." And in the *Xie Qi Zang Fu Bing Xing Pian*: "For those with yellow complexion, the pulse is Dai." Both refer to the normal manifestation of Zang Qi, not implying Dai means stopping. Also, in the *Ping Ren Qi Xiang Lun*: "In late summer, a soft and weak pulse with Stomach Qi is normal; only Dai pulse without Stomach Qi indicates death." This refers to the departure of Stomach Qi and the appearance of the True Zang pulse, indicating death. It does not mean Dai implies stopping. From this, we see that Dai has multiple meanings. For instance, "fifty beats without interruption" refers to the rhythmic Dai mentioned in this chapter; if the pulse is normally uniform but suddenly becomes strong or weak, this is morphological Dai as mentioned in the *Ping Ren Qi Xiang Lun*; since the Spleen governs the four seasons and changes accordingly, this is climatic Dai as mentioned in the *Xuan Ming Wu Qi* chapters. Whenever a pulse lacks a fixed pattern and changes frequently, it is called Dai. One must examine the specific changes to understand the condition. If one does not understand this, not only will the major principles of the classics be lost, but one will also be confused about the auspicious or ominous nature of pulse images, making it impossible to speak of diagnosis. (*Leijing*)

Divine Power (Shen)
In pulse diagnosis, distinguishing between forceful (You Li) and non-forceful (Wu Li) pulses is known to everyone. However, seeking non-forcefulness within forcefulness, and forcefulness within non-forcefulness, can only be perceived by the wise. Seeking non-forcefulness within forcefulness reveals that the non-forceful aspect represents deficiency of true Yuan Qi, while the forceful aspect is due to Fire attacking, not a true excess of the本体 (original state). Seeking forcefulness within non-forcefulness reveals that the forceful aspect represents strong constitution of Yuan Qi, while the non-forceful aspect is due to temporary loss of nourishment by Stomach Qi, not a true deficiency of the original state. This is called seeking truth from false appearances. (Yu Fushan)

Some pulses are forceful but lack Shen (Spirit/Vitality), while others are non-forceful but possess Shen. Having Shen or lacking Shen is not determined solely by forcefulness or non-forcefulness. If forcefulness meant having Shen and non-forcefulness meant lacking Shen, then would a wiry and tight pulse gripping the fingers be considered having Shen and thus curable? Would a harmonious, soft, and weak pulse be considered lacking Shen and thus fatal? In excess conditions, the pulse must be forceful, but within forcefulness, possessing Shen is precious. In deficiency conditions, the pulse should be non-forceful, but within non-forcefulness, possessing Shen is essential. These words are the key to pulse diagnosis. (*Jiren Pian*)

To understand pulses, one should distinguish Yin and Yang by forcefulness/non-forcefulness, and examine deficiency/excess by presence/absence of Shen. Harmonious pulses indicate the arrival of Yuan Qi; harsh/rigid pulses indicate the arrival of Pathogenic Qi. ○ When diseases transmit from the Yang aspects to the Three Yin aspects, the pulse is always deep. The subtlety lies in distinguishing forceful vs. non-forceful under the fingers: forceful indicates Yang, Excess, and Heat; non-forceful indicates Yin, Deficiency, and Cold. (*Jingyue Quanshu*)

When the pulse is not diseased, its Shen is naturally present. Once the pulse is diseased, one must seek whether Shen is present. For example, a rapid (Shu) or extreme (Ji) pulse indicates Heat; if the pulse is forceful, it has Shen. A slow (Chi) or failing (Bai) pulse indicates Cold; if the pulse is forceful, it has Shen. If Heat presents with Shen, clearing the Heat preserves Shen. If Cold presents with Shen, dispelling the Cold preserves Shen. If the pulse for Cold or Heat is non-forceful and lacks Shen, upon what basis can one clear Heat or dispel Cold? If one does not know this and proceeds to clear and dispel, where will the Shen rely? The Classic says: "The pulse is the precursor of Blood and Qi," and also: "Blood and Qi are the Shen of man." Can one fail to examine their presence or absence? (Wang Haogu)

Stomach Qi
A pulse that is weak yet slippery indicates the presence of Stomach Qi and is termed easy to treat. ○ The normal Qi of a healthy person is derived from the Stomach; the Stomach is the source of normal Qi. If a person lacks Stomach Qi, it is called Ni (Reversal), and reversal leads to death. ○ In Spring, a pulse slightly wiry with Stomach Qi is normal; excessive wiriness with little Stomach Qi indicates Liver disease; wiriness alone without Stomach Qi indicates death. If Stomach Qi is present along with Mao (Hairy/Float) pulse, illness will occur in Autumn; severe Mao pulse indicates current illness. ○ In Summer, a pulse slightly hook-shaped (Hong/Surging) with Stomach Qi is normal; excessive hook-shape with little Stomach Qi indicates Heart disease; hook-shape alone without Stomach Qi indicates death. If Stomach Qi is present along with Shi (Stone/Deep) pulse, illness will occur in Winter; severe Shi pulse indicates current illness. ○ In Late Summer, a soft and weak pulse with Stomach Qi is normal; excessive weakness with little Stomach Qi indicates Spleen disease; Dai (Intermittent) pulse alone without Stomach Qi indicates death; weakness with Shi pulse indicates Winter illness; severe weakness indicates current illness. ○ In Autumn, a slightly Mao (Floating) pulse with Stomach Qi is normal; excessive Mao with little Stomach Qi indicates Lung disease; Mao alone without Stomach Qi indicates death. If Stomach Qi is present along with Xian (Wiry) pulse, illness will occur in Spring; severe Xian pulse indicates current illness. ○ In Winter, a slightly Shi (Deep) pulse with Stomach Qi is normal; excessive Shi with little Stomach Qi indicates Kidney disease; Shi alone without Stomach Qi indicates death. If Stomach Qi is present along with Gou (Hook) pulse, illness will occur in Summer; severe Gou pulse indicates current illness. (*Suwen*)

Broad and Concise
Generally speaking, pulses can be broadly described as twenty-seven types, but concisely summarized as eight essentials: Floating, Deep, Slow, Rapid, Slippery, Choppy, Fine, and Large. Further condensed, they are Floating, Deep, Slow, and Rapid. Most concisely, they are Floating, Moderate, and Deep. Thus, it is known that the four pulses of Floating, Deep, Slow, and Rapid are truly the eternal secrets of diagnosis. (*Yixue Rumen*)

Six Meridian Pulse Characteristics
The pulse of Jueyin is Xian (Wiry); the pulse of Shaoyin is Gou (Hook); the pulse of Taiyin is Chen (Deep); the pulse of Shaoyang is Da (Large) and Fu (Floating); the pulse of Yangming is Duan (Short) and Se (Choppy); the pulse of Taiyang is Da (Large) and Chang (Long). (*Suwen*)
The Classics state: The pulse of Shaoyang fluctuates between large and small, short and long; the pulse of Yangming is floating, large, and short; the pulse of Taiyang is surging, large, and long; the pulse of Taiyang is tight, large, and long; the pulse of Shaoyin is tight, fine, and subtle; the pulse of Jueyin is deep, short, and solid. (*Nan Jing*)

Seasonal Pulses
In Spring, the pulse floats, like a fish swimming in waves; in Summer, it is at the skin level, abundant like all things growing; in Autumn, it sinks below the skin, like hibernating insects preparing to leave; in Winter, it is in the bones, like hibernating insects tightly sealed, and gentlemen stay indoors. ○ Spring pulse should conform to the Compass (Round); Summer pulse to the Square Ruler (Square); Autumn pulse to the Balance Beam (Level); Winter pulse to the Plumb Bob (Heavy). ○ If the pulse follows the four seasons, it is treatable; if it opposes the four seasons, it is untreatable. Obtaining the Lung pulse (Mao) in Spring, Kidney pulse (Shi) in Summer, Heart pulse (Gou) in Autumn, or Spleen pulse (Dai/Ruan) in Winter, where the pulse is suspended, isolated, deep, and choppy, is called opposing the four seasons. (*Suwen*)
The Classics ask: Are the Spring Xian, Summer Gou, Autumn Mao, and Winter Shi pulses pulses of prosperity (Wang Mai) or pulses of disease? Answer: Xian, Gou, Mao, and Shi are the pulses of the four seasons. Spring pulse is Xian because it corresponds to the Liver, Wood of the East; as all things begin to grow without branches or leaves, the pulse comes forth soft, weak, and long, hence Xian. Summer pulse is Gou because it corresponds to the Heart, Fire of the South; as all things flourish with drooping branches and leaves curved like hooks, the pulse comes rapidly and departs slowly, hence Gou. Autumn pulse is Mao because it corresponds to the Lung, Metal of the West; as all things conclude and leaves fall leaving only bare branches like hairs, the pulse comes light, empty, and floating, hence Mao. Winter pulse is Shi because it corresponds to the Kidney, Water of the North; as all things are stored and water freezes like stone in deep winter, the pulse comes deep, soft, and slippery, hence Shi. These are the pulses of the four seasons. (*Nan Jing*)

In diagnosing pulses, one must first identify seasonal pulses, Stomach Qi pulses, and normal Zang organ pulses before proceeding to pathological pulses. (Hua Bo Ren)

Seasonal pulses mean that in the three months of Spring, all pulses carry a Xian quality; in Summer, all carry a Hong quality; in Autumn, all carry a Fu quality; in Winter, all carry a Chen quality. If the Zang pulse is normal and the Stomach Qi pulse conforms to the seasons, there is no disease; the reverse indicates disease. Excess indicates disease in the exterior (external pathogenic invasion); deficiency indicates disease in the interior (internal damage to righteous Qi). (Zhang Sanxi)

Reviewing previous chapters, all assign Spring-Xian, Summer-Gou, Autumn-Mao, and Winter-Shi to the four seasons to clarify seasonal pulses. However, pulse alternations include those that change with time and those that do not. Thus, seeing a Gou pulse in Spring is a Summer pulse; seeing a Mao pulse in Spring is an Autumn pulse; seeing a Shi pulse in Spring is a Winter pulse. Understanding disease through changes allows for flexibility, resulting in the wonder of "twenty-five variations." To say Spring must be Xian and Summer must be Gou greatly loses the profound meaning of Stomach Qi. (*Leijing*)

Constitutional Pulse Characteristics
Generally, people are born with either large/surging pulses or small/weak pulses. If one asks and finds their constitutional pulse was large/surging but now suddenly becomes small/weak, this is depletion of Yuan Qi. If one asks and finds their constitutional pulse was small/weak but now suddenly becomes large/surging, this is flourishing of Pathogenic Qi. Investigating their constitution reveals the truth, allowing treatment to hit the mark immediately. If one does not ask about their constitution and sees a large/surging pulse, concluding it is Excess and treating with attack methods will damage Yuan Qi, leading to debility. If one sees a small/weak pulse and concludes it is Deficiency, treating with warming and tonifying methods will exacerbate Pathogenic Fire, leading consumption fever. These errors arise because the physician looks only at the superficial and fails to investigate the constitution, while the patient tests the physician's skill and fails to disclose their constitution. Consequently, treatments are reversed, unpredictable complications arise, physicians lose virtue, and patients suffer bodily harm, all due to not asking about the constitution. ○ Xu Songjing had a constitutional large/surging pulse. Upon a minor ailment, a doctor diagnosed Wind-Cold and intended to induce sweating. Xu said: My pulse has been large/surging since childhood. The doctor knew his constitution and avoided error. Another case: Mrs. Wang was obese with a deep/fine pulse, barely perceptible even when pressed to the bone. Upon illness, a doctor was alarmed, saying: This is dual deficiency of Qi and Blood, Yang is about to perish. He prescribed Shiquan Dabu Decoction, causing immediate irritability and subsequent madness. I knew it was a medication error and administered Sanhuang Shigao Decoction to revive her. (Yu Wuting)

Integration of Pulse and Color
The Yellow Emperor asked: With pre-existing diseases, when the five Zang organs activate and affect the pulse and color, how can one distinguish new from old diseases? Qibo answered: If the pulse is small but the color is unimpaired, it is a new disease; if the pulse is unimpaired but the color is impaired, it is an old disease; if both pulse and five colors are impaired, it is an old disease; if both pulse and five colors are unimpaired, it is a new disease. ○ Combining pulse and color ensures complete success. (*Suwen*)

Those with green complexion have Xian (Wiry) pulses; red, Gou (Hook) pulses; yellow, Dai (Intermittent) pulses; white, Mao (Hairy/Float) pulses; black, Shi (Stone/Deep) pulses. Seeing the color but not obtaining the corresponding pulse, and instead obtaining a controlling (overcoming) pulse, indicates death; obtaining a generating pulse indicates recovery. (*Lingshu*)

Harmony and Disharmony of Pulse and Symptoms
If the body is robust but the pulse is fine, and there is shortness of breath, it is critical. If the body is emaciated but the pulse is large, and there is excess Qi in the chest, it is fatal. When Form and Qi are in harmony, life prevails; when they are discordant, disease occurs. ○ If the pulse follows Yin/Yang principles, the disease is easily cured; if it opposes them, it is difficult to cure. ○ Fever with a quiet pulse, diarrhea with a large pulse, blood loss with a solid pulse, internal disease with a solid/firm pulse, and external disease with an insubstantial pulse are all difficult to treat. (*Suwen*)

What constitutes harmony and disharmony between symptoms and pulse? There are symptom-pulse patterns for external invasions and internal injuries. In external invasions, with steaming fever, the pulse must be large, surging, floating, and rapid; this is harmony. If there is fever but the pulse is not large, surging, floating, and rapid, this is disharmony. It is said: "Yang syndrome with Yin pulse leads to death," but one cannot definitively declare death. This might be due to Fire suppression, inability of Stomach Yin to expand, or inability of Kidney Water to transform Ying Blood. For Fire suppression, use Xiaoyao San plus Shengdi and Bohe to disperse, or add Danpi and Zhizi to guide downward. For inability of Stomach Yin to expand, use Zuogui Yin minus Fuling plus Danggui and Shaoyao combined with Shengmai San to nourish. For inability of Kidney Water to transform Ying Blood, use Liuwei Dihuang Wan or Zuogui Wan to tonify. In internal injuries without external fever, the pulse should be quiet; if it is instead floating, surging, and rapid, this is disharmony. It is said: "Yin syndrome with Yang pulse leads to survival," but one cannot guarantee survival. This might be due to Yin collapse, Yangming food/fire retention, Kidney deficiency failing to grasp Qi, or overuse of Aconite/Wutou drying up lower Jiao fluids. Another case involves a pulse that is forceful upon heavy pressure, spreading from the muscle layer with no boundary between pulse and muscle, resembling a floating, surging, and hollow pulse, always indicating Yin collapse. In cases of Yin collapse, rescue Yin by distinguishing between Pre-Heaven and Post-Heaven sources. (*Jiren Bian*)

In treating diseases, sometimes one abandons symptoms to follow the pulse, and sometimes abandons the pulse to follow symptoms. Because symptoms can be false, and pulses can be false. For example, if there is external vexation and heat but the pulse is weak and faint, it must be Fire deficiency. If there is abdominal fullness but the pulse is weak and faint, it must be Stomach deficiency. Can deficiency-fire and deficiency-fullness be attacked? One should follow the deficiency of the pulse, not the apparent excess of the symptoms. There are cases with no initial vexation or heat, but...