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It is stated: Pulse diagnosis is a major undertaking in medicine. If one does not deeply investigate its principles, how can one become a physician? Therefore, the wise physicians of ancient times, whether awake or asleep, bowing their heads or looking up, did not exist in the same realm as ordinary people. In haste, they were always concerned with medicine; in adversity, they were always concerned with medicine. Thus, they could move spirits and ghosts, communicate with heaven and earth, save the masses, and serve as a basis for reliance. If their waves were mixed with those of ordinary people, then all affairs would be ruined, and to what would the classes of things look for support? From this perspective, students must discard worldly sentiments and concentrate their minds on this subject.

The Classic states: The method of pulse diagnosis should usually be performed at dawn (Pingdan), when Yin Qi has not yet moved, Yang Qi has not yet dispersed, food and drink have not been taken, the Jing Mai (Primary Meridians) are not yet full, the Luo Mai (Collaterals) are regulated and uniform, and Qi and Blood are not yet chaotic. Only then can abnormal pulses be diagnosed. By palpating the movement and stillness of the pulse, observing the clarity of the eyes, examining the five colors, observing the excess and deficiency of the Zang Organs, the strength and weakness of the Fu Organs, and the flourishing and declining state of the body, these factors can be cross-referenced to determine the division between life and death.

It also states: To diagnose normal pulses (Ping Mai), one should do so at dawn. First, diagnose the Cun Kou (Cun Kou point, radial artery). Initially, press heavily with the fingers to the bone. After stabilizing, gradually lift the fingers until the sensation matches the skin and hair. Between light and heavy pressure, adjust according to the patient's strength, weakness, fatness, and thinness, using intent to deliberate on the appropriateness of advancing, retreating, lifting, and pressing. Weigh the floating and sinking categories against the Four Seasons and Five Elements, corresponding to the Five Zang Organs. Through the interplay of light and heavy pressure, examine the pulse shape to discuss gains and losses related to cold and heat.

Every person inherits a physical form where Qi is either balanced/comfortable (Zhong Shi) or restless/still, varying from individual to individual. The flow of Qi and pulse also follows one's temperament. Thus, with each exhalation, the pulse beats twice; with each inhalation, it beats twice. During the pause between breaths (Huxi Ding Xi), it beats once more, totaling five beats per respiratory cycle. This represents a balanced and comfortable state. In spring and autumn, day and night are equal, with no surplus time. On other days, the pulse may beat more during exhalation and less during inhalation, or vice versa. This difference is like the variation in day and night length between winter and summer. Generally, the laws of Qi, pulse, and respiration vary through day and night, imitating the Four Seasons. However, within the limit of five beats per respiratory cycle, there is no deficit or deviation, just as sundial marks vary with the seasons, but the annual count of days remains complete. If a person is frail or robust, although their breathing may suppress each other, the daily respiratory rate follows the water clock. This is called: Respiration mirrors day and night; variation imitates the Four Seasons.

When diagnosing the pulse, one should first use intent to deliberate internally, aligning one's own breathing with that of the patient by gently pressing to match their rhythm, and then observe the pulse rate. Counting within the limit of a fixed respiratory cycle, five beats indicate a healthy person (Ping Ren). If there is an excess or deficit, examine the pulse shape to discuss the source of the disease.

Question: What are the Three Parts (San Bu) of the pulse?
Answer: They are Cun (Inch), Guan (Bar), and Chi (Cubit). People differ in height and build. There is a method of dividing Cun and Chi into three sections (Guan). From the transverse crease at the elbow/wrist to the transverse crease behind the Thenar Eminence (Yu Ji), moving backward one-tenth of the distance and taking nine-tenths inward is defined as Chi. Moving backward from the crease behind Yu Ji and measuring one-tenth defines Cun. Within the nine-tenths of Cun, entering one-tenth inward defines Cun Kou. Here the bone naturally stands high, hence it is said: "Yin obtains one inch within Chi, Yang obtains nine fen within Cun." Moving six fen inward from Cun Kou defines the Guan section. Moving another six fen inward from Guan defines the Chi section.

It also states: From Yu Ji moving backward one cun to the High Bone (Ga Gu), the middle point is named Cun Kou. From Cun Kou to Chi, it is named Chi Ze, thus called Cun-Chi. The area after Cun and before Chi is named Guan. Yang emerges and Yin enters, with Guan as the boundary, similar to Heaven, Earth, and Humanity as the Three Realms. Cun governs the Upper Jiao (Upper Burner), head, and skin/hair, extending to the upper part of the hand. Guan governs the Middle Jiao (Middle Burner), abdomen, and waist/middle region. Chi governs the Lower Jiao (Lower Burner), lower abdomen, down to the feet. This is the method of Three Parts, imitating the Three Powers (Heaven, Earth, Humanity), with Head, Abdomen, and Feet as the Three Origins. All twelve meridians have pulsating arteries, yet why is only Cun Kou selected to determine the prognosis of life, death, good fortune, and misfortune of the Five Zang and Six Fu Organs? Because Cun Kou is the great assembly of pulses and the pulsating artery of the Hand Taiyin Lung Meridian. With each exhalation, pulse moves three cun; with each inhalation, it moves three cun. During a fixed respiratory cycle, it moves six cun. A person takes 13,500 breaths in a day and night. The pulse circulates fifty times around the body. As the water clock drips one hundred ke (time units), Ying Wei (Nutritive and Defensive Qi) circulate twenty-five times in Yang and twenty-five times in Yin, completing one cycle. Thus, after fifty cycles, they reunite at the Hand Taiyin. Taiyin is Cun Kou, which is the beginning and end of the Five Zang and Six Fu Organs. Therefore, the method selects Cun Kou. Humans have 360 pulses, mirroring the 360 days of the year.