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Yu Chang said: The pulse is the general director of human life since the creation of heaven and earth; it has constant laws and operates without interruption. Therefore, Heaven has three enclosures and nine pathways, with the seven luminaries (Sun, Moon, and five planets) moving within them, like turning the armillary sphere; this is the pulse of Heaven. Earth has nine provinces and four seas, with meridians connecting within them, like deploying the eight trigrams; this is the pulse of Earth. Humans have five zang organs, six fu organs, twelve regular meridians, and fifteen collaterals, with Ying (Nutritive) and Wei (Defensive) Qi filling and irrigating within them, like a rotating ring; this is the pulse of Humans. The sages of ancient times first emphasized palpation of the pulse. Although its principles are subtle and profound, they were clearly transmitted. However, precisely because of their subtlety and profundity, later generations imitated them but lost the true meaning, eventually turning it into a lost art. Those who aspire to master pulse diagnosis must first concentrate their spirit and avoid distraction, just as one learning archery must first learn not to blink the eye. Through such deep cultivation, one will naturally achieve proficiency and ease of hand and mind, penetrating into the realm of divine understanding. This cannot be achieved overnight. One must clearly define the positions for finger placement, dispel all confusion, and follow these principles with unwavering certainty, so that there will come a day of sudden enlightenment. Otherwise, even if studied from childhood, one may never master it by old age. To merely press with three fingers perfunctorily is more despicable than anything else. Moreover, diagnosing the Heart together with the Small Intestine, or the Lung together with the Large Intestine, is condemned by those with insight. This persists only because no one has specifically taught the method of finger positioning, leading to the continuation of this flaw. Perhaps it is thought that the Heart's vessels connect to the Small Intestine, and the Small Intestine's vessels connect to the Heart; similarly for the Lung and Large Intestine, which seems closer than other fu organs that do not directly connect. However, this logic applies only to pathogenesis, such as Heart transferring heat to the Small Intestine or Lung transferring heat to the Large Intestine; it cannot determine diagnostic positions. The division of positions should be sought in detail in the *Suwen* (Basic Questions) and integrated with the *Lingshu* (Spiritual Pivot). Once positions are fixed, confusion in the chest is instantly cleared, and the subtleties under the fingers are fully penetrated, bringing great joy. The *Suwen* states: "The inner sides of the Chi position correspond to the hypochondrium; the outer side of Chi corresponds to the Kidney, and the inner side of Chi corresponds to the abdomen. From the middle attaching upwards, the left outer side corresponds to the Liver, and the inner side to the diaphragm; the right outer side corresponds to the Stomach, and the inner side to the Spleen. From the upper attaching upwards, the right outer side corresponds to the Lung, and the inner side to the chest center; the left outer side corresponds to the Heart, and the inner side to the Danzhong (Pericardium). The anterior aspect corresponds to the front of the body, and the posterior aspect to the back. The extreme end of the upper section corresponds to matters of the chest and throat; the extreme end of the lower section corresponds to matters of the lower abdomen, waist, thigh, knee, shin, and foot." It also states: "In the lower section, Tian (Heaven) corresponds to the Liver, Di (Earth) to the Stomach, and Ren (Human) to the Qi of the Spleen and Stomach. In the middle section, Tian corresponds to the Lung, Di to the Qi of the chest center, and Ren to the Heart. In the upper section, Tian corresponds to the Qi of the head and horns, Di to the Qi of the mouth and teeth, and Ren to the Qi of the ears and eyes." Who among later generations has not read this? Yet, because the six fu organs seemed to have no specific location, unlike the clarity in Shu He's *Mai Jing* (Pulse Classic), nearly two thousand years have passed with errors uncorrected. Does one not realize that "the outer side of Chi corresponds to the Kidney, and the inner side to the abdomen" exhausts the principle? Why has the error been transmitted since antiquity? Consulting the *Lingshu*, the facial areas governing the five zang and six fu organs are comprehensive and leave nothing out; what is there to doubt? Huangdi imparted the secret of observing colors to Leigong, stating: "Ting (the central forehead) is the face/head; (Ting refers to the face, forehead, or heavenly court, the highest position; color appearing here corresponds to diseases of the head and face)." "Shang Que (above the glabella) is the throat; (Que is at the glabella, above the eyebrows, a high position, thus corresponding to the throat)." "Zhong Que (center of the glabella) is the Lung; (the highest point in the center of the glabella corresponds to the Lung)." "Xia Ji (lower pole/nasolabial fold root) is the Heart; (also known as Shan Gen, between the eyes; the Heart resides below the Lung, so Xia Ji corresponds to the Heart)." "Zhi Xia (straight down) is the Liver; (below Xia Ji is the nasal bridge, i.e., Nian Shou. The Liver is below the Heart, so Zhi Xia corresponds to the Liver)." "Gan Zuo (left of Liver) is the Gallbladder; (the Gallbladder attaches to the short lobe of the Liver, so the left of Nian Shou corresponds to the Gallbladder)." "Xia (lower) is the Spleen; (below Nian Shou is the tip of the nose, called Mian Wang or Ming Tang. The tip belongs to Earth, centrally located on the face, thus corresponding to the Spleen)." "Fang Shang (square above) is the Stomach; (besides the tip, above Ying Xiang, is the nasal tunnel. Spleen and Stomach are exterior-interior pairs; Spleen is central and Stomach is external, so Fang Shang corresponds to the Stomach)." "Zhong Yang (center) is the Large Intestine; (the center of the cheek flesh, outside Ying Xiang, below the zygomatic bone, corresponds to the Large Intestine)." "Jia Da Chang (flanking the Large Intestine) is the Kidney; (flanking the Large Intestine refers to the upper cheeks. The four zang organs are single, but the Kidneys are paired. The four zang reside in the abdomen, but the Kidneys attach to the spine. Thus, the four zang are secondary to the center, while the Kidneys uniquely correspond to both cheeks)." "Dang Shen (opposite the Kidney) is the Umbilicus; (the Kidney opposes the umbilicus, so below Dang Shen corresponds to the umbilicus)." "Mian Wang Yi Shang (above Mian Wang) is the Small Intestine; (Mian Wang is the nasal tip. The Small Intestine is a fu organ, corresponding to flanking the zygomatic bones; thus, above Mian Wang and inside the zygomatic bones corresponds to the Small Intestine)." "Mian Wang Yi Xia (below Mian Wang) is the Bladder and Zi Chu (uterus/reproductive area); (below Mian Wang is the Philtrum, corresponding to the Bladder and reproductive area)." Observing the correspondence of colors of the five zang and six fu organs: outside Ying Xiang and below the zygomatic bone corresponds to the Large Intestine; above Mian Wang corresponds to the Small Intestine; below Mian Wang corresponds to the Bladder and Zi Chu. Combining this with "outer Chi corresponds to Kidney, inner Chi corresponds to abdomen," one can deduce and specify each position. The left Chi is Water generated by Tian Yi; Water generates Liver Wood; Wood generates Sovereign Fire; Sovereign Fire generates Minister Fire in the right Chi; Minister Fire generates Spleen Earth; Earth generates Lung Metal. The positions of the five zang organs are originally consistent. However, the Small Intestine should be diagnosed at the right Chi, as Fire follows Fire. The Large Intestine should be diagnosed at the left Chi, as Metal follows Water. The San Jiao (Triple Burner) belongs to Fire and is also diagnosed at the right Kidney. The Bladder belongs to Water and is also diagnosed at the left Kidney. Within one Chi position, Water and Fire are divided; within one zang organ, four fu organs are associated. This is the immutable Dao of nature. Generally, the chest belongs to Yang, and the abdomen belongs to Yin. The residues, fluids, and turbid qi transmitted by the Large Intestine, Small Intestine, Bladder, and San Jiao are all Yin, and only the abdomen can accommodate their positions. This is unlike the Stomach, which is the sea of water and grain with clear Qi ascending; or the Gallbladder, the officer of decision-making, which rests quietly in the Liver and can occupy the middle jiao. As for the upper jiao, layered diaphragmatic membranes obscure the pure space. Only the Heart and Lung, like lotus flowers, reside there, excluding other fu organs. This is what is meant by "above the diaphragm and huang, there are parents." The Heart is Yang, the Father; the Lung is Yin, the Mother. The Heart governs Blood, and the Lung governs Qi, jointly managing Ying and Wei throughout the body; are they not parents? However, the Sovereign Heart rules through non-action. The Lung acts as the minister, the canopy resting upon the Heart, distributing Qi in the chest and regulating Yin and Yang. Danzhong serves as the envoy, wrapping and connecting below the Heart, entrusting the functions of the throat and tongue to announce commands. Thus, the Pericardium is the membrane wrapping the Sovereign Heart, not a fu organ. Since Heart Fire remains still, movement transmits to the Pericardium, combining with Minister Fire. If the Sovereign Fire does not move, it merely becomes an empty position for Minister Fire; if San Jiao Fire enters the Pericardium, it becomes Minister Fire. If San Jiao Fire does not ascend, it too remains an empty position for Minister Fire. The *Suwen* states that the Hand Shaoyang and Xin Zhu (Heart Master/Pericardium) are exterior-interior partners. The *Lingshu* states that the Hand Jueyin meridian emerges and connects to the Pericardium Luo, descends through the diaphragm, and sequentially connects to the San Jiao. The Hand Shaoyang meridian scatters and connects to the Pericardium, merging with the Xin Zhu. This shows that Pericardium Minister Fire and Hand Shaoyang Minister Fire are exterior-interior partners, hence connecting up and down and mutually transmitting. When the Sovereign Heart is tranquil, Minister Fire remains still, and joy arises from Danzhong. When the Sovereign Heart is disturbed, Minister Fire follows swiftly, and all pulses change their normal state. The entry and exit of the two fires governed by the Pericardium are so significant that it deserves a place among the hand meridians and can be called a fu organ. Is this adding a fu organ beyond the six? Yet, the Large and Small Intestines, being the most turbid yin, are listed alongside the Heart and Lung, mixing hell with heaven. Is this proper? Is it improper? How can one be considered healthy if turbid qi harasses the upper jiao and the san jiao is chaotic? I dare to establish this as a law to wash away previous flaws.

[Law 1]
Whenever diagnosing the pulse, if one does not seek instruction from a enlightened teacher, but merely follows past methods, hoping for accidental success, and uses patients to test one's skills, this is the fault of the physician.