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Huangdi asked: How can one know the location of a disease? Qibo replied: By observing the nine pulses (Jiu Hou), if one pulse is exclusively small, it indicates disease; if exclusively large, it indicates disease; if exclusively rapid (Ji), it indicates disease; if exclusively slow (Chi), it indicates disease; if exclusively hot, it indicates disease; if exclusively cold, it indicates disease; if exclusively depressed or sunken, it indicates disease.

Carefully examining this character "exclusively" (Du) reveals the meaning of precision and singularity in medicine, serving as the guiding principle for pulse diagnosis, with nothing more pertinent than this. Currently, various schools discuss pulses by rigidly dividing the six positions (Liu Bu) into floating and sinking to distinguish deficiency and excess, yet they fail to know where the root of the disease lies. Without such exclusive insight, how can one achieve certainty? Therefore, the *Bao Ming Quan Jiao Lun* states: "When common pulses show no abnormality and common ominous signs are not heard, internal and external correspond, without letting physical form precede." This is indeed the secret essence of diagnosing diseases. One must understand this principle before speaking of pulse diagnosis. There is a separate discussion on this topic in the middle volume later on, which should be consulted.

The *Ping Ren Qi Xiang Lun* states: When the Taiyang pulse arrives, it is surging, large, and long. When the Shaoyang pulse arrives, it is intermittently sparse and frequent, intermittently short and long. When the Yangming pulse arrives, it is floating, large, and short.

The *Zhi Zhen Yao Da Lun* states: When Jueyin arrives, its pulse is hook-shaped (Gou). When Shaoyin arrives, its pulse is even/uniform (Jun). When Taiyin arrives, its pulse is deep (Chen). When Shaoyang arrives, it is large and floating. When Yangming arrives, it is short and choppy (Se). When Taiyang arrives, it is large and long.

Note: The discussions in these two chapters generally address the prosperity and decline of Yin and Yang in the former part, and the specific dominance of the Six Qi (Liu Qi) in the latter part. Although the wording differs slightly, the underlying meaning is consistent. For detailed information, refer to Chapter 14 of *Lei Jing · Pulse and Color Category*, which should be read concurrently.

In the *Yu Ji Zhen Zang Lun*, Qibo said: The Spring pulse resembles a bowstring (Xian). The Spring pulse corresponds to the Liver, belonging to Wood in the East, which is the cause of the beginning of all things. Thus, its qi comes weak, light, void, smooth, straight, and long, hence called "bowstring." If it is contrary to this, it is disease. Huangdi asked: How does it become contrary? Qibo said: When its qi comes solid and strong, this is called Excess (Tai Guo), indicating disease in the exterior; when its qi comes insubstantial and faint, this is called Deficiency (Bu Ji), indicating disease in the interior. The Summer pulse resembles a hook (Gou). The Summer pulse corresponds to the Heart, belonging to Fire in the South, which is the cause of the flourishing growth of all things. Thus, its qi comes vigorous and departs declining, hence called "hook." If it is contrary to this, it is disease. How does it become contrary? It is answered: When its qi comes vigorous and also departs vigorous, this is called Excess, indicating disease in the exterior; when its qi comes not vigorous but departs vigorously, this is called Deficiency, indicating disease in the interior. The Autumn pulse resembles floating (Fu). The Autumn pulse corresponds to the Lung, belonging to Metal in the West, which is the cause of the harvest of all things. Thus, its qi comes light, void, and floating, coming urgently and dispersing upon departure, hence called "floating." If it is contrary to this, it is disease. How does it become contrary? It is answered: When its qi feels like hair but is firm in the center and empty on both sides, this is called Excess, indicating disease in the exterior; when its qi feels like hair but is faint, this is called Deficiency, indicating disease in the interior. The Winter pulse resembles Ying (solid/fortified). The Winter pulse corresponds to the Kidney, belonging to Water in the North, which is the cause of the storage of all things. Thus, its qi comes deep and beating, hence called "Ying." If it is contrary to this, it is disease. How does it become contrary? It is answered: When its qi comes like bouncing stones, this is called Excess, indicating disease in the exterior; when its departure is like a rapid pulse (Shu), this is called Deficiency, indicating disease in the interior. Huangdi asked: In the sequence of the four seasons, what does the Spleen pulse alone govern? Qibo said: The Spleen pulse belongs to Earth; it is the solitary Zang organ that irrigates the four directions. Huangdi asked: Can the good or bad state of the Spleen be seen? It was answered: The good cannot be seen, but the bad can be seen. When its arrival is like flowing water, this is called Excess, indicating disease in the exterior; when it resembles the beak of a bird, this is called Deficiency, indicating disease in the interior.

Note: The terms "exterior" and "interior" in this chapter refer to pathogenic factors (Xie) and healthy qi (Zheng). Generally, pathogenic qi comes from the exterior, while primordial qi manifests in the interior. Pathogenic qi always has surplus, so Excess indicates disease in the exterior; damage to primordial qi is only insufficiency, so Deficiency indicates disease in the interior. Furthermore, whenever there is disease in the Spleen, there must be visible signs; thus, the bad state can be seen. If there is no disease, then Yin qi flows and nourishes, relied upon by the five Zang organs, yet people do not perceive it; thus, the good state cannot be seen. This is what is referred to as Stomach Qi (Wei Qi).

The *Yu Ji Zhen Zang Lun* states: What is meant by going against the four seasons is: obtaining the Lung pulse in Spring, the Kidney pulse in Summer, the Heart pulse in Autumn, and the Spleen pulse in Winter; or even having pulses that are suspended, severed, deep, and choppy, is called going against the four seasons. Without the manifestation of Zang shape, having a deep and choppy pulse in Spring and Summer, or a floating and large pulse in Autumn and Winter, is named going against the four seasons.

The *Xuan Ming Wu Qi Pian* states: Obtaining the Autumn pulse in Spring, the Winter pulse in Summer, the Spring pulse in Late Summer, the Summer pulse in Autumn, and the Late Summer pulse in Winter is called the Five Evils (Wu Xie); all lead to death and are incurable.