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Luo Dongyi stated that the normal physiological structure of the human body consists of the Three Yin (Taiyin, Shaoyin, Jueyin) and Three Yang (Taiyang, Yangming, Shaoyang) meridians, which respectively govern the entire body. However, all these meridians originate from the feet; the Three Yang meridians are located externally on the surface, while the Three Yin meridians are located internally within the body.

Therefore, the Foot-Taiyang Bladder Meridian descends from the vertex and head/neck region in five parallel lines, occupying the back of the body, extending down to the foot. The Foot-Yangming Stomach Meridian descends from the forehead, skull, neck, and throat, also in five lines, occupying the anterior aspect of the body, extending down to the foot. The Foot-Shaoyang Gallbladder Meridian descends from the front and back of the ears, passing through the hypochondrium and lateral aspects of the body, occupying the bilateral hypochondriac regions, extending down to the foot. This distribution of the Foot-Three Yang meridians throughout the body is why they primarily govern the exterior defense. As for the Three Yin meridians, the Foot-Taiyin Spleen Meridian is the master of the postnatal Six Meridians; the Foot-Shaoyin Kidney Meridian is the zang organ responsible for storing essence as the先天 (innate/congenital) foundation; and the Foot-Jueyin Liver Meridian is the root of the vital energy of Yin and Yang. Thus, the establishment of the foundation of human life relies entirely on the Foot-Three Yin meridians.

Regarding the six meridians of the hand, although they connect and interlink with the six meridians of the foot, the Hand-Shaoyin Heart Meridian, as the Monarch organ, remains clear, quiet, and high above, not easily affected by pathogens; the Hand-Taiyin Lung Meridian regulates primordial Qi and moves Qi mechanisms; the Pericardium acts as an assisting minister; and the Large Intestine, Small Intestine, and Sanjiao (Triple Burner) are merely organs responsible for transmission and transformation. Their meridian pathways are only visible in the two arms, occupying a relatively small space, and the diseases they suffer from generally stem from the influence of the Foot-Six Meridians. This is why Zhang Zhongjing, in his Treatise on Cold Damage (Shanghan Lun), established only the Foot-Six Meridians for discussion and did not establish separate chapters for the Hand meridians, thereby following the transmission of ancient sages and enlightening later learners.

Generally, because the Hand-Six Meridians are interconnected with the Foot-Six Meridians up and down, they are detailed when discussing the Twelve Primary Meridians. In reality, the Yin and Yang attributes of these Hand-Six Meridians are merely vassals or appendages to the Foot-Six Meridians. Scholars of later generations, failing to investigate this, see the texts regarding the Three Yang meridians in ancient classics and pair the Bladder Meridian with the Small Intestine Meridian, and the Large Intestine Meridian with the Stomach Meridian. They often treat these appendages as primary functions, misjudging the weight and importance. They fail to understand that the connection between Hand and Foot meridians does not imply that the appendages can share the same nature as the Heavenly movements and Four Seasons. If this principle is not understood, even those who claim to be masters fall into this fog and generalize indiscriminately.

Pulse qualities have Yin and Yang distinctions; knowing Yang allows one to know Yin, and knowing Yin allows one to know Yang. There are five types of Yang pulses, and five times five yields twenty-five Yang pulse manifestations. What is referred to as "Yin" here is the Zang Organ Pulse (True Zang Pulse); if such a pulse appears, it indicates failure, and its appearance signifies death. What is referred to as "Yang" here is the Yang of the Stomach House (i.e., Stomach Qi). Distinguishing the presence of Yang (Stomach Qi) allows one to locate the disease; distinguishing the appearance of Yin (True Zang Pulse) allows one to predict the time of death.

What is meant by Yin and Yang [in pulse diagnosis] is: the direction away from the heart is Yin, the direction towards the heart is Yang; stillness is Yin, movement is Yang; slowness is Yin, rapidity is Yang.

Pulses may follow or oppose the Four Seasons. If there are no True Zang Pulse forms present, but the pulse is thin/small during Spring and Summer, and floating/large during Autumn and Winter, this is called opposing the Four Seasons. If wind-heat is present but the pulse is still/deep, or if diarrhea and blood loss occur but the pulse is excess/full, or if the disease is internal but the pulse is deficient, or if the disease is external but the pulse is choppy and firm, all these are difficult to treat and are called opposing the Four Seasons.

If the pulse completely ceases to come, or if there are five to six beats per respiration cycle, and although the flesh has not wasted away and the True Zang Pulse has not yet appeared, it is still a death case.

There are three examples of opposition and compliance: one is opposing the Four Seasons, one is opposing the physical constitution of the disease, and one is the opposition between form and pulse. By observing these signs of opposition/compliance along with excess/deficiency and severity, prognosis can be determined.

The four characters "Yin, Yang, Opposition, Compliance" are the essential methods for pulse diagnosis and disease differentiation. Various pulse categories differ, Zang-Fu conditions vary, and seasonal appropriatenesses change; the distinction between life and death is all differentiated by these four characters. Therefore, the forms of Stomach Qi, Four Seasons, and Five Zang pulses constitute the classic basis for pulse diagnosticians; Yin, Yang, Opposition, and Compliance serve as their guiding principles (warp and weft).