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Conception of the fetus is formed, thus Qi (vital energy) acts as the master. For women, blood serves as the foundation for the fetus, thus Blood acts as the master. If a man suffers from a chronic illness and the Qi Kou pulse (located on the radial side of the wrist, belonging to Yin meridians) beats stronger than the Ying Qiao pulse (located on both sides of the neck, belonging to Yang meridians), it indicates the presence of Stomach Qi (digestive vitality). Although the condition is severe, it is treatable. The reverse situation is considered adverse (inauspicious prognosis). One might ask: The Ying Qiao pulse is on the left, and the Qi Kou pulse is on the right; this position is the same for both men and women and does not change. The *Pulse Method Praise* states: "A large pulse on the left suits men, a large pulse on the right suits women." Why does your statement contradict this? I reply: In the entire *Mai Jing* (Classic of Pulse Diagnosis), Wang Shuhe repeatedly instructs physicians that "left" and "right" refer to the physician's own left and right hands. If they referred to the patient's own hands, the error would be thousands of miles away."

Commentary: Many pulse diagnosticians say: "Yin Qi moves to the right, Yang Qi moves to the left. Men have more Yang Qi, so a larger left pulse is favorable; women have more Yin Qi, so a larger right pulse is favorable." This argument seems plausible but is actually incorrect. Zhu Danxi vigorously rejected this secular view to align with the classic principles. This is likely because when a physician takes the pulse, they sit opposite the patient; the physician's left hand corresponds to the patient's right hand, and the physician's right hand corresponds to the patient's left hand. This meaning is easy to understand. With sufficient clinical experience, students will naturally perceive the truth.

In men, the Chi pulse (the distal part of the radial artery near the elbow, reflecting the Kidney and lower Jiao) is typically deficient, while in women, the Chi pulse is typically robust.

The Cun position (proximal to the wrist crease, reflecting the Upper Jiao and Heart/Lungs) belongs to Yang, and the Chi position belongs to Yin. Therefore, a deficient Chi pulse in men symbolizes the Li Trigram (☲), which is Yin (empty) in the center; a robust Chi pulse in women symbolizes the Kan Trigram (☵), which is Yang (full) in the center. The pulse positions are the same for both sexes, differing only in the Chi position regarding robustness or deficiency.

Zhu Danxi said: "In ancient times, Emperor Xuanyuan sent Ling Lun to cut bamboo from Xie Valley to make the Huangzhong pitch pipe to measure the solar terms of heaven and earth; he sent Qibo to take the Qi Kou as the method of pulse diagnosis to measure human vital Qi. Thus, the Huangzhong pipe is nine fen in length, and the Qi Kou is also nine fen. Once the pipe is made, the measurement of Cun is established. Therefore, in pulse movement, Yang obtains nine fen, and Yin obtains one cun, matching the Huangzhong. Heaven is insufficient in the northwest, with Yang in the south and Yin in the north; thus, men have a robust Cun pulse and a weak Chi pulse, mirroring Heaven. Earth is incomplete in the southeast, with Yang in the north and Yin in the south; thus, women have a robust Chi pulse and a weak Cun pulse, mirroring Earth. The Huangzhong is the precursor of Qi, so it can measure the seasons of heaven and earth; the Qi Kou is the convergence of pulses, so it can know life and death."

Weak Yang and strong Yin is normal; the reverse leads to disease.

Men have weak Chi pulses, and women have robust Chi pulses, hence the difference between male and female pulses. If men have robust Chi pulses and women have weak Chi pulses, it is contrary to nature and causes disease.

Can Huangzi said: "Men are governed by Yang, so the Cun pulses on both hands are usually stronger than the Chi pulses. If the Cun pulses are weak and the Chi pulses are strong, it indicates insufficiency of Kidney Qi. Women are governed by Yin, so the Chi pulses on both hands are usually stronger than the Cun pulses. If the Chi pulses are weak and the Cun pulses are strong, it indicates excess in the Upper Jiao. Insufficiency certainly causes disease, and excess also causes disease; this is what is meant by 'extremes are equal.'"

Ye from Longqiu said: "Pulse is the original nature of heaven and earth, so the robustness or weakness of Cun and Chi in men and women mirrors heaven and earth. Bian Que believed men are born in the Yin month and women in the Shen month, with Three Yang arising from heaven and Three Yin growing from earth; this is a great error. Only Zhu Danxi traced back to the origin, using the laws of pitch pipes to integrate heaven and humanity and refute it, making millennia of errors clear overnight. Is this not correct! The false prescription says: 'For women, look at it backwards; the third Chi pulse diagnoses the disease equally.' If interpreted as: for women, the right hand reflects Heart, Small Intestine, Liver, Gallbladder, Kidney, and the left hand reflects Lung, Large Intestine, Spleen, Stomach, Mingmen, this confuses the classic intent. They do not know that both men and women take the Chi pulse as the root. The term 'reverse' does not mean swapping pulse positions between men and women. It should be understood as: if a man's Chi pulse, usually weak, becomes strong, or a woman's Chi pulse, usually strong, becomes weak, then diagnose the disease accordingly, which makes logical sense."

One fen before the Guan position is the master of human life. Tightness and robustness on the left indicate Wind pathogen in the exterior; tightness and robustness on the right indicate damage to the interior by food stagnation.

"One fen before the Guan" refers to the fact that Cun, Guan, and Chi each occupy three fen, totaling nine fen. The "one fen before Guan" mentioned here is still above the Guan, specifically the one fen forward within the Guan section. Therefore, the one fen before the left Guan distinguishes external Wind; the one fen before the right Guan distinguishes internal Food. Some consider this one fen to be above the Cun. Could the Heart in the left Cun distinguish Wind, and the Lung in the right Cun distinguish Food? This theory is greatly erroneous. Since Cun, Guan, and Chi each occupy three fen, together forming the Cun Kou, it is known that the one fen before Guan is exactly one fen before the Guan. The one fen before the left Guan belongs to the Shaoyang Gallbladder sector. The Gallbladder governs Wind-Wood, so tightness and robustness indicate injury by Wind. Why? Because Wind-Wood governs the spring rising command of heaven and earth, the beginning of all things. The *Suwen: Linglan Midian Lun* states: "The Liver is the General, from whom strategies emerge." It is exterior-interior paired with the Foot-Shaoyang Gallbladder. "The Gallbladder is the Official of Uprightness, from whom decisions emerge." In the human body, the Shaoyang Gallbladder meridian runs outside the Liver meridian, and the Jueyin Liver meridian runs inside the Gallbladder meridian. Two Yins end here, one Yang begins here, and the twelve meridians conclude here. Moreover, the Gallbladder is the Official of Uprightness, resolute and decisive; all eleven organs depend on the Gallbladder. Thus, the one fen before the left Guan is the source of the Six Fu organs and the master of all Yang meridians; observing the exterior cannot ignore this. The one fen before the right Guan belongs to the Yangming Stomach sector. Central damp-earth receives the harmonious Qi of heaven and earth, the place where all things return. It is also said: "The Spleen and Stomach are the Officials of Granaries, from whom the five flavors emerge." Earth represents the Sovereign image. Earth does not rule a specific season but reigns at the end of the four seasons, hence named the Solitary Zang. The Stomach is the sea of the Five Zang and Six Fu organs. Clear Qi ascends to the Lung, and Lung Qi travels via the Taiyin meridian, starting the twelve meridians. Thus, the one fen before the right Guan is the gateway of the Five Zang organs and the root of all vessels; observing the interior cannot discard this. Furthermore, Liver and Gallbladder govern Spring. Spring Qi floats and rises, representing Yang; Yang corresponds to the exterior, so it observes the exterior. Spleen and Stomach are central; Earth nature is solid and heavy, representing Yin; Yin corresponds to the interior, so it observes the interior. If the area before the left Cun deviates from the norm, the root of life is damaged; if the area before the right Cun appears prematurely, the source of nourishment is abolished. The ancients considered this the master of human life; is it not important! Previously, the one fen before the left Guan was called Ying Qiao, and the one fen before the right Guan was called Qi Kou. However, consulting chapters like *Lingshu: Benshu*, *Dongjing*, *Jingmai*, and *Suwen: Xiejingwei Lun*, it is clearly stated that Ying Qiao is the arterial pulse of the Stomach meridian beside the Adam's apple. Thus, *Bencao Gangmu* explains Ying Qiao as being on both sides of the throat. Pang Anchang discussed pulse saying: "What is Ying Qiao? Take it beside the throat." Based on this, the one fen before the left Guan cannot be named Ying Qiao. The *Jingmai Pian* states: "The Hand-Taiyin meridian enters the Cun Kou and follows up to the Thenar eminence." It also states: "Meridians are usually invisible. Their fullness is known through the Qi Kou." The *Lingshu: Jingjin Pian* states: "The sinews of the Hand-Taiyin knot behind the Thenar eminence and run along the lateral side of the Cun Kou." The *Jingmai Bie Lun* states: "To know excess and deficiency at the Cun Kou." The *Lingshu: Xiaozhen Jie* states: "If Qi Kou is deficient, tonify; if full, sedate." Based on this, Qi Kou refers to both hands collectively. The one fen before the right Guan cannot be named Qi Kou. The *Lingshu: Sishi Qi Pian* states: "Qi Kou observes Yin, Ying Qiao observes Yang." The *Lingshu: Jinfu Pian* states: "Cun Kou governs interior, Ying Qiao governs exterior." Chapters like *Lingshu: Zhongshi* state meanings such as "Ying Qiao one-fold excess, two-fold excess, three-fold excess," all indicating that Ying Qiao is the pulse mansion of Yang, thus governing the exterior; Mai Kou (Pulse Mouth) is the arterial pulse of Taiyin, thus governing the interior. As stated in *Suwen: Taiyin Yangming Lun*: "Taiyin circulates Qi among the Three Yin, Yangming circulates Qi among the Three Yang." The *Lingshu: Yin Yang Bie Lun* states: "Three Yang are at the head," correctly stating that Ying Qiao circulates Qi among the Three Yang. "Three Yin are at the hand," correctly stating that Mai Kou circulates Qi among the Three Yin. Essentially, there were three diagnostic methods in antiquity: one took Sanbu Jiuhou to diagnose whole-body pulses; one took Taiyin and Yangming to diagnose the root of Yin and Yang; one took left and right Qi Kou to diagnose Zang-Fu Qi. Carefully analyzing the preceding and following classic intents, Ying Qiao has its own fixed position; how can it be forced into the left Guan? Qi Kou generally refers to both hands; how can it be biased to the right Guan! This name was created by Wang Shuhe, followed by everyone, and could no longer be corrected. When I was young, I studied with my family teacher, and discussed with Shi Lizé and Qin Jingming from our county, all famous scholars of the time. We all agreed that the names Ying Qiao and Qi Kou should not be arbitrarily changed to disrupt the classics; however, the one fen before the left and right Guan can be flexibly used to verify exterior and interior. Therefore, I only distinguish the one fen before the left and right Guan without listing the names Ying Qiao and Qi Kou, as noted previously. I wonder if this is appropriate. Regarding uneven Zang Qi, varying constitutions, or left pulse usually larger than right, or right usually larger than left, which is normal and which is abnormal; or slight strength in weakness indicating hidden excess in deficiency, or lack of spirit in robustness indicating hidden deficiency in excess, one must treat flexibly without rigidly following rules to avoid fault.

Shenmen belongs to the Kidney, located at both Chi positions behind the Guan; if these two pulses are absent, death is inevitable and incurable.

The *Nanjing: Fourteenth Nan* states: "If there is no pulse in the upper part but pulse in the lower part, even if exhausted, it causes no harm. Having a Chi pulse in the pulse diagnosis is like a tree having roots; although branches and leaves may wither, the root will regenerate." Both Chi positions belong to Kidney Water, the primal Yuan Qi of Tianyi, where the human Shen (Spirit) resides. This is what the *Nanjing: Eighth Nan* calls the Yuan Qi of the Sanjiao, the Spirit guarding against pathogens, thus called the pulse of the root, and named Shenmen. Without these two pulses, the root is destroyed, and there is absolutely no chance of survival. Pointing to weak pulses as Heart pulses is an error. This mistake arose because there is an acupoint named Shenmen in the Heart meridian, located at the end of the styloid process of the ulna, leading to confusion. Little do they know that the Heart is in the Upper Jiao; how can it be observed at the Chi position!

There are seven diagnostic methods for pulse, called Floating, Middle, and Deep; Up, Down, Left, Right, using seven methods to explore.

Floating: Lightly press between skin and hair to probe Fu organ pulses. This observes the Exterior. Middle: Press slightly heavier between muscles to observe Stomach Qi. This observes Half-Exterior/Half-Interior. Deep: Press heavily between bones and tendons to inspect Zang organ pulses. This observes the Interior. Up: Refers to "Up to the extreme," matters of the chest and throat. Taken at the first fen inside the Cun. Down: Refers to "Down to the extreme," matters of the lower abdomen, waist, thighs, knees, shins, and feet. Taken at the last fen inside the Chi. Left/Right: Refers to left and right hands. These seven methods constitute the Seven Diagnoses.

Furthermore, the *Suwen: Sanbu Jiuhou Lun* states: "Unusually large indicates disease, unusually small indicates disease, unusually rapid indicates disease, unusually slow indicates disease, unusually cold indicates disease, unusually hot indicates disease, unusually sunken indicates disease." Wang Bing commented: "These seven types of diagnosis are what is meant." This likely refers to the patient's condition. Hence it says: "Even if the Seven Diagnoses appear, if the Nine Hous are consistent, death will not occur." If this text specifically teaches physicians diagnostic methods, the meanings differ. Do not listen to Zi Ze's advice to calm the mind, forget external worries, and regulate breathing, dividing Floating/Middle/Deep into Seven Diagnoses; these are redundant words.

There are also Nine Hous, namely Floating, Middle, Deep; three per section, combined as a name; fifty beats per Hou to conform to the classics.

Each section has Floating, Middle, and Deep Hou. Calculated across Cun, Guan, and Chi sections, this totals nine Hous. Each Hou must have fifty beats, originating from the *Nanjing*, conforming to the number of Dayan. The false prescription uses forty-five beats as standard, violating classic intent. Only with fifty beats per Hou can one know the deficiencies of the Five Zang organs. Liu Dongyang said: "Nowadays, people touch the wrist and arm and claim to have seen it. Are fifty beats just a snap of the fingers? Ninety Hous total four hundred and fifty beats; both hands combined equal nine hundred, which matches the classic intent." According to *Suwen: Sanbu Jiuhou Lun*: "The ultimate number of Heaven starts with one and ends with nine. One is Heaven, two is Earth, three is Man. Multiplying by three, three times three is nine, corresponding to the Nine Fields. Thus humans have three sections, each with three Hous." This speaks of Upper, Middle, Lower as Heaven, Earth, Man, called the Three Talents. Speaking of the human body, Upper, Middle, Lower are called Three Sections. Dividing each of the three sections into three, called Three Hous. Three times three is Sanbu Jiuhou (Three Sections, Nine Hous). Essentially, ancient diagnostic methods took pulses at the Sanbu Jiuhou of the body to diagnose Zang Qi and expel pathogens, not just speaking of Cun Kou. For example, Zhang Zhongjing took Cun Kou above and Fuyang below, sharing this intent. Since the *Eighteenth Nan* specialized in dividing Sanbu Jiuhou diagnosis solely by Cun Kou, due to its simplicity, pulse theorists all revere it, yet this is not the ancient method.

Up, Down, Lai (Come), Qu (Go), Zhi (Arrive), Zhi (Stop) – six characters; Yin/Yang, Deficiency/Excess, contain profound principles.

The six characters Up, Down, Lai, Qu, Zhi, Zhi are sufficient to clarify Yin/Yang and Deficiency/Excess, originally the profound principle of Qi Bo and Huang Di, clarified by Hua Yingning. Up is Yang, Lai is Yang, Zhi is Yang; Down is Yin, Qu is Yin, Zhi (Stop) is Yin. Up: Moving from Chi to Cun Kou, Yang born from Yin. Down: Moving from Cun Kou to Chi, Yin born from Yang. Pulses having Up and Down means Yin and Yang generate each other; even if sick, one will not die. Lai: From bone/flesh layers emerging to skin surface, Qi ascending. Qu: From skin surface returning to bone/flesh layers, Qi descending. Pulses having Lai and Qu means Exterior and Interior communicate smoothly; even if sick, recovery is certain. This is called "Human sickness, Pulse harmony." If pulses lack Up/Down/Lai/Qu, death is imminent. Hence, "Pulses without coming and going indicate death." If Lai is rapid and Qu is slow, Upper Excess/Lower Deficiency leads to Dian-Jue (epileptic convulsions); if Lai is slow and Qu is rapid, Upper Deficiency/Lower Excess leads to Evil Wind. Zhi (Arrive): The response of the pulse. Zhi (Stop): The rest of the pulse. A brief stop indicates healing disease; a long, constant stop indicates death.

According to *Suwen: Yin Yang Bie Lun*: "Carefully familiarize yourself with Yin and Yang, do not consult with others. What is meant by Yin and Yang? Going away is Yin, arriving is Yang; stillness is Yin, movement is Yang; slow is Yin, rapid is Yang." The principle of Yin and Yang must be well-mastered, hence "careful." Unique hearing and seeing, unknown to the masses, hence "do not consult." Thus, truly understanding the six characters Up, Down, Lai, Qu, Zhi, Zhi to comprehend Yin/Yang and Deficiency/Excess was difficult even in ancient times. Beginners ignorant of this path should not speak rashly!

Pericardium and Heart correspond to Left Cun. Only Gallbladder and Liver correspond to Left Guan. Bladder and Kidney are fixed at Left Chi. Chest and Lung are clear at Right Cun. Stomach and Spleen pulses belong to Right Guan. Large Intestine and Kidney are evident at Right Chi.

Pericardium and Heart pulses are both at the Left Cun. Gallbladder and Liver pulses are both at the Left Guan. Bladder and Kidney pulses are both at the Left Chi. Lung pulse is at the Right Cun. Stomach and Spleen pulses are both at the Right Guan. Large Intestine and Kidney pulses are both at the Right Chi. The false prescription places Large/Small Intestines at Cun, Sanjiao at Left Chi, Mingmen at Right Chi, omits Danzhong, swaps male/female positions, errs in numbers, confuses form and pulse, and sets images falsely; this is laughable. If Cun governs Upper Jiao to observe the chest, Guan governs Middle Jiao to observe the diaphragm, Chi governs Lower Jiao to observe the abdomen, this is the fixed position of the body. Large and Small Intestines are in the Lower Jiao abdomen; the false prescription erroneously observes them at Cun, skipping the Middle Jiao. Hua Borén believed Left Chi governs Small Intestine, Bladder, anterior yin diseases, and Right Chi governs Large Intestine, posterior yin diseases, deserving praise as a unique insight of the ages. The error of the false prescription stems specifically from Heart-Small Intestine being exterior-interior, and Lung-Large Intestine being exterior-interior. Do they not know that although meridians are exterior-interior, pulse diagnosis has fixed positions? For instance, the Spleen meridian walks up the abdomen from the foot, and the Stomach meridian walks down the leg from the head; ascending and descending communicate to form Yin-Yang utility. Spleen and Stomach are like husband and wife, yet their pulse paths differ so much in up/down direction. Must Heart-Small Intestine and Lung-Large Intestine always go up or always go down, forcing them to belong to one place? Then how do the classics' statements "Outer Chi observes Kidney, Inner Chi observes Abdomen" apply to these two meridians? The chest belongs to Yang, the abdomen to Yin. Residue and turbidity transmitted by Large Intestine, Small Intestine, Bladder, and Sanjiao are all Yin, fitting only in the abdomen; unlike the Stomach, sea of fluids, with clear Qi above, or the Gallbladder, official of decision, quietly stored in the Liver, which can be placed in the Middle Jiao. The Heart Master sits high, covered by layers of diaphragm, inhabited only by Heart and Lung. As for Large and Small Intestines, the most turbid Yin, how can they be mixed? The *Jinkui Zhenyan Pian* states: "Liver, Heart, Spleen, Lung, Kidney, Five Zang are Yin. Gallbladder, Stomach, Large Intestine, Small Intestine, Sanjiao, Bladder, Six Fu are Yang." That is only eleven meridians; where is the Hand-Jueyin meridian? The *Suwen: Linglan Midian Pian* states: "Heart is the Monarch, from whom Spirit emerges. Lung is the Prime Minister, from whom regulation emerges. Liver is the General, from whom strategy emerges. Gallbladder is the Official of Uprightness, from whom decision emerges. Danzhong is the Envoy, from whom joy emerges. Spleen and Stomach are Granary Officials, from whom flavors emerge. Large Intestine is Transmission Official, from whom changes emerge. Small Intestine is Reception Official, from whom transformation emerges. Kidney is Strength Official, from whom skill emerges. Sanjiao is Drainage Official, from whom waterways emerge. Bladder is Storage Official, from whom fluids are stored, and Qi transformation allows exit." Using Danzhong completes the count of twelve Zang organs; thus, paired with Hand-Jueyin is actually Danzhong. Later, *Lingshu* describes meridians, showing Pericardium but no Danzhong, yet says "movement leads to incessant laughter," matching the phrase "Joy emerges." Laughter is governed by Heart Fire, indicating correspondence with the Heart. Only Danzhong is called Envoy, a close minister of the Monarch. Therefore, Pericardium is indeed Danzhong, beyond doubt. Pairing Danzhong with the Heart has solid evidence. The Heart Monarch rules non-action; the Lung is the Prime Minister, like a canopy covering the Heart, distributing Qi in the chest and regulating Yin/Yang; Danzhong is the Envoy, wrapping around below the Heart, acting as the mouthpiece to announce decrees. Heart Fire remains still; movement transmits to Pericardium, combining with Minister Fire. If Monarch Fire does not move, it is merely a vacant position for Minister Fire. Sanjiao Fire transmitting to Pericardium becomes Minister Fire. If Sanjiao Fire does not ascend, it is merely a vacant position for Minister Fire. *Suwen: Xueqi Xingzhi Pian* states "Hand-Shaoyang and Heart Master are exterior-interior"; *Lingshu: Jingmai* states "Hand-Jueyin meridian exits and belongs to Pericardium, descends through diaphragm, connects sequentially with Sanjiao. Hand-Shaoyang meridian scatters and connects to Pericardium, combines with Heart Master." This shows Pericardium Minister Fire and Hand-Shaoyang Minister Fire are exterior-interior, thus connecting up and down and exchanging transmission. When Heart Monarch is tranquil, Minister Fire does not move, and Danzhong joy emerges. When Heart Monarch is disturbed, Minister Fire follows abruptly, changing its normal degree. The entry and exit of the two Fires governed by Pericardium is very significant; thus, it can share one of the Hand meridians and be called a Fu organ. Yet the false prescription completely ignores this, so the Hand-Jue...