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Its image models the Earth, serving as the mansion of blood. It is associated with the Heart and governs the skin region. Subsequently, it discusses the meaning of pairing with the Earth's mansion: The human vessels take blood as their substance and should indeed correspond to the Earth; however, observing their entry and exit from the zang-fu organs and their interconnected continuity, it is like the great qi circulating within the earth. Therefore, its image takes the Earth's mansion as a model, possessing the characteristics of storage and accumulation. The tunnels are where essence and qi concentrate exclusively, thus it is called the mansion of blood. It fills and pervades the entire body, corresponding to the qi of summer fire, turning red in the middle jiao, presenting the color of due south. This is because the Heart governs the blood vessels, so the vessels are associated with the Heart; the Lung governs the skin and hair and directs all vessels.

Vessel qi originates from the Kidney and is nourished by the Stomach; it belongs to yin within yang, with its root in Ying (Nutrient) and Wei (Defensive) qi. Ying is yin blood, and Wei is yang qi; Ying circulates within the vessels, while Wei circulates outside the vessels. Furthermore, it discusses the significance of vessel qi originating and being nourished: The Kidney is the root of the twelve meridians, hence it is called "originating" (Zi Shi); the Stomach is the source of transformation and production, hence it is called "nourishing" (Zi Sheng). The Kidney and the Stomach have distinctions between pre-heaven and post-heaven. The vessels lie between the skin and within the muscles, thus they are termed yin within yang. The circulation of vessel qi is fundamentally due to the ascending and descending of qi and blood, hence it is said to be rooted in Ying and Wei. Ying operates internally, while Wei guards externally; Ying is yin blood, circulating within the vessels and entering the tunnels; Wei is yang qi, circulating outside the vessels and not entering the tunnels.

Vessels cannot move on their own; they follow qi. When qi moves, the vessels respond, which is the relationship of yin and yang. Qi is like a bellows (Tuoyue), and blood is like waves. Vessel qi and blood circulate up and down continuously. Vessels travel within the meridians and do not move independently; rather, they follow the Zong (Gathering) qi. Qi is yang, and blood is yin; yang is active, and yin is static. The movement of vessels must be preceded by qi; when qi moves, blood moves, and when qi moves, vessels move. Yin and yang correspond without deviation, much like friendship. A bellows (Tuo) is an open-ended vessel, and a pipe (Yue) has holes. Yang qi travels from the crown to the soles; although it protects the exterior, there is no obstruction in the interior, resembling a bellows or pipe. Waves are small surges advancing forward; ripples (Lan) are swirling eddies returning. Blood flows vigorously within qi, also circling back and irrigating, resembling waves and ripples, merging and separating, mutually constituting function and substance, circulating endlessly above and below, beginning and ending nowhere. This is the meaning of circulation.

All twelve meridians have pulsation points, but only the Cun Kou (Inch Port) of the Hand Taiyin Meridian is used to determine disease. This meridian belongs to the Lung, connects upward to the throat, serves as the great meeting of pulses, and regulates the entry and exit of respiration. One exhalation and one inhalation constitute one breath (Xi), with four beats per breath. In a day and night, there are 13,500 breaths, with the pulse traveling six cun per breath, totaling 810 zhang per day as the standard. Upon initially palpating the pulse, the patient is instructed to extend their palm upward. The high bone behind the wrist is defined as Guan (Gate). The area anterior to Guan is Yang, and posterior is Yin. Cun is yin, Chi is yang (Note: Text says Cun Yin Chi Yang, likely referring to position relative to Guan or specific diagnostic context, usually Cun is Yang/Upper, Chi is Yin/Lower, but text explicitly states "Cun Yin Chi Yang" in context of "Guan Qian Wei Yang, Guan Hou Wei Yin... Cun Yin Chi". Let's stick to text literal: "Cun is Yin, Chi is Yang" might be a typo in source or specific context, but standard is Cun=Yang/Upper, Chi=Yin/Lower. However, text says: "Guan qian wei yang, guan hou wei yin. Cun yin chi..." Wait, looking closely at "Cun yin chi yang": The text actually says "Guan qian wei yang, guan hou wei yin. Cun yin chi..." This part is tricky. Standard TCM: Cun (inch) is Yang/Upper, Chi (cubit) is Yin/Lower. The text says "Guan qian wei yang" (Anterior to Guan is Yang) -> Cun. "Guan hou wei yin" (Posterior to Guan is Yin) -> Chi. Then it says "Cun yin chi yang"? No, it says "Cun yin chi..." likely meaning "Cun [is] Yin [position? No], Chi [is]...". Actually, later it clarifies: "Yang in Cun and Yin in Chi". So "Cun yin chi yang" in the prompt text might be a transcription error for "Cun yang chi yin" or refers to something else. I will translate based on the clear explanation later: "Yang in Cun and Yin in Chi".
Heart and Liver reside on the left; Lung and Spleen on the right; Kidney and Mingmen (Gate of Life) reside in both Chi positions. Hun (Ethereal Soul) and Po (Corporeal Soul) and Gu Shen (Grain Spirit) are all visible at Cun Kou. The Left governs the Zang (Organs/Officials), the Right governs the Fu (Hollow Organs/Stores). A larger pulse on the Left suits men; a larger pulse on the Right suits women. The Ben Ming (Life Root) supports the Ming Men. For men, the Left is primary; for women, the Right is primary. One fen anterior to Guan is the master of life. The Left is Ren Ying (Human Welcome), the Right is Qi Kou (Qi Port). Shen Men (Spirit Gate) determines judgment. There are two [pulses] behind Guan; humans do not have two [distinct] pulses; if absent, death ensues and does not heal. Men and women share the same pulse locations, except for Chi, which differs. If Yang is weak and Yin is excessive, reversing this indicates disease. The Twelve Meridians refer to the three Yin and three Yang meridians of the hand and foot. All twelve meridians have arterial points: e.g., Hand Taiyin Lung Meridian at Taiyuan; Hand Yangming Large Intestine Meridian at Hegu; Foot Yangming Stomach Meridian at Chongyang; Foot Taiyin Spleen Meridian at Jimen; Hand Shaoyin Heart Meridian at Jiquan; Hand Taiyang Small Intestine Meridian at Tianchuang; Foot Taiyang Bladder Meridian at Weizhong; Foot Shaoyin Kidney Meridian at Taixi; Hand Jueyin Pericardium Meridian at Laogong; Hand Shaoyang Sanjiao Meridian at Heliao; Foot Shaoyang Gallbladder Meridian at Tinghui; Foot Jueyin Liver Meridian at Taichong. These are the twelve arterial points. Since all have arterial points, disease can be diagnosed via any. Why is only the Cun Kou of Hand Taiyin used to determine life and death? Because Hand Taiyin internally belongs to the Lung. Its meridian starts at Zhongfu and ends at Shaoshang. The lung system connects to the throat to facilitate respiration. The Lung governs the qi of the whole body; qi does not move without respiration, and vessels do not distribute without Lung qi. Thus, Zhang Zhongjing said: Respiration is the head of the pulse. Additionally, the qi rising at Yin Chu (3-5 AM) originates from the Middle Jiao, which refers to the Stomach. The Stomach is the sea of water and grain, belonging to Earth, residing centrally to irrigate the four zang organs and hundred bones, relying solely on water and grain qi. The pulse completes fifty cycles in a day and night without interruption. However, dividing the day into four seasons, Yin Chu marks the beginning. Thus, *Mai Yao Jing Wei Lun* states: Diagnosis should be performed at dawn (Ping Dan), when yin qi has not yet moved, yang qi has not dispersed, food has not been ingested, meridians are not full, collaterals are balanced, and qi and blood are undisturbed. At this time, one can diagnose abnormal pulses. At this moment, all pulses start from the Stomach and flow to the Lung, moving via Lung respiration, which is why the Lung directs all vessels. Exhalation goes out via Yang, inhalation enters via Yin. One exhalation brings two beats, one inhalation brings two beats; four beats constitute one breath. In a day and night, approximately 13,500 breaths occur, totaling 810 zhang. Calculated by pulse measurement, 16 zhang 2 chi corresponds to fifty cycles around the body. This is the standard for daily pulse circulation.

Generally, the initial method of palpation requires distinguishing the meanings of Cun, Chi, Yin, and Yang. During diagnosis, the patient extends the palm upward, and the high bone behind the wrist is defined as the Guan section. The Cun Kou anterior to Guan is superior, thus Yang; the Chi section posterior to Guan is inferior, thus Yin. Yang is in Cun, and Yin is in Chi. Cun is named so because it extends from Cun Kou to the Yuji acupoint; Chi is named so because it extends from the Chi section to the Chize acupoint. The Guan section serves as the boundary to divide yin and yang, hence named Guan. The distance from Chi to Cun is one cun nine fen, divided into three parts: Cun, Guan, and Chi. Diagnostic technique involves pressing the Yang Cun first, then the Yin Chi, investigating the qi of each meridian sequentially to ascertain the condition. Each of the three sections has specific locations: Heart Fire and Liver Wood are on the left; Lung Metal and Spleen Earth are on the right; Kidney Water is inferior, located in the Chi section. (*Su Wen: Mai Yao Jing Wei Lun* states): The inner sides of Chi correspond to the hypochondrium; the outer side of Chi observes the Kidney, the inner side observes the abdomen; attaching upwards, the left outer observes the Liver, the inner observes the diaphragm; the right outer observes the Stomach, the inner observes the Spleen; attaching further up, the right outer observes the Lung, the inner observes the chest center; the left outer observes the Heart, the inner observes the Danzhong (Conception Vessel intersection); anterior observes the anterior, posterior observes the posterior; the end of the upper section concerns the chest and throat; the end of the lower section concerns the lower abdomen, waist, thighs, knees, shins, and feet. This theory was transmitted from ancient times by Qiu Dai Ji and recounted by Qibo. Wang Shuhe of the Jin Dynasty wrote *Mai Jing*, following the *Su Wen* principles that Heart/Liver are left, Lung/Spleen are right, and Kidney is in Chi, not his private invention. Later generations, unaware this comes from the *Nei Jing*, debate it, showing ignorance. However, discussing generation (Sheng), Left Guan Liver Wood generates Left Cun Heart Fire; Left Cun Heart Fire generates Right Guan Spleen Earth; Right Guan Spleen Earth generates Right Cun Lung Metal; Right Cun Lung Metal generates both Chi Kidney Water. The five-element generation principle follows this. Each zang organ has spirits: Hun is the spirit of Liver, Po is the spirit of Lung. Grain cannot be called the spirit of Spleen, yet its transformation nourishes life and death, becoming spiritual. Grain Spirit is one, Hun and Po are one. They are governed by the Heart Monarch, traveling everywhere, but their prosperity, decline, reversal, or smoothness are all verified at Cun Kou. Left Liver and Heart are Wood and Fire, Yang, governing ascent and growth, hence "Govern Officials" (Si Guan). Right Lung and Spleen are Metal and Earth, Yin, governing descent and reception, hence "Govern Stores" (Si Fu). Men take Yang as their substance; Left is Yang. A large left pulse means qi concentrates in Yang, suitable for men. Women take Yin as their substance; Right is Yin. A large right pulse means qi concentrates in Yin, suitable for women. Thus, the life root of men and women is tied to left and right. If compliant, even if ill, the life root can be supported. The one fen anterior to Guan, master of life, refers to Hun, Po, and Grain Spirit. Left is Ren Ying, Right is Qi Kou, governing officials and stores. Shen Men determines judgment. The two behind Guan refer to the two Kidneys, responding to the Dong Qi (moving qi) between kidneys, i.e., the Yuan (Source) Qi of Sanjiao and the God guarding against evil, hence Shen Men. Anterior Guan is Grain Spirit, Posterior Guan is Shen Men; these two pulses are the pre-heaven and post-heaven of living beings. Having neither means the root is severed, leading to death. Zhang Zhongjing said: If Cun pulse does not reach Guan, it is Yang Absence; if Chi pulse does not reach Guan, it is Yin Absence. This likely refers to anterior and posterior to Guan. Men and women share the same pulse locations, differing only in Chi regarding excess and deficiency. Men concentrate in Yang, hence Yin is weak; women concentrate in Yin, hence Yin is excessive. Verification is unique to Chi because Tian Yi (Heaven Number 1) begins nourishment, and yin/yang are distinguished here. Reversing this leads to men having female excess and women having male weakness, losing normalcy, thus disease arises.