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A guest asked about the examples mentioned in the *Neijing* (Classic of Internal Medicine) · *Yin Yang Bie Lun* (Treatise on Distinguishing Yin and Yang), such as "Diseases of Er Yang originate from Heart and Spleen," "Diseases of San Yang manifest as chills and fever," and "Disease of Yi Yang manifests as shortness of breath." These are all discussions regarding Yin and Yang in pulse diagnosis. Wang Bing (courtesy name Taipu) mistakenly annotated them as referring to the Yin and Yang of the meridians. Looking at his outline, it is entirely derived from the phrase "Pulses have Yin and Yang." He then states, "He who knows Yang knows Yin; he who knows Yin knows Yang." There are five types of Yang pulses, and five times five makes twenty-five Yang pulses. This refers to Zhang Zhongjing's statement that "Large, Floating, Rapid, Moving, and Slippery" constitute Yang pulses. Since each of the five Zang organs has these five pulse manifestations, they are called the twenty-five Yang pulses. The text does not mention "twenty-five Yin pulses" because, having stated "he who knows Yang knows Yin," the five Yin pulses—Deep, Choppy, Weak, Wiry, and Fine—can be understood without explicit explanation.

I replied: Although reading requires identifying the main theme and maintaining coherence, one must view the transitions flexibly and avoid rigid attachment. The phrase "Pulses have Yin and Yang" was originally spoken by Qibo in response to Huangdi's questions about "the human body having four meridians and twelve conformities." When it says "There are five types of Yang pulses, and five times five makes twenty-five Yang pulses," it refers to the Yang Qi of the five Zang organs surging in the pulses according to the seasons. Five times five results in twenty-five Yangs. This is similar in substance but different in name to the "five chronic diseases and twenty-five transformations" mentioned in the *Yu Ji Zhen Zang Lun* (Treatise on Jade Machine and True Viscera). The Yin and Yang of pulse methods inherently do not depart from the Yin and Yang of the meridians. Moreover, the subsequent statement "San Yang is at the head, San Yin is at the hand" serves as clear evidence of meridian Yin and Yang. If "Pulses have Yin and Yang" were taken as the overarching theme for the entire chapter, forcing all interpretations onto pulse methods alone, it would be fragmented and forced, greatly deviating from the intent of the ancient sages. How can we know that the *Yin Yang Bie Lun* originally followed sequentially from the *Yin Yang Ying Xiang Da Lun* (Great Treatise on Yin and Yang Corresponding to Phenomena) and the *Yin Yang Li He Lun* (Treatise on Yin and Yang Separation and Union), discussing the Yin and Yang of the meridians throughout? It serves as a key guideline within the outline. One should not blindly ridicule predecessors without comprehending the whole context.

While residing temporarily at Tiao Xi, I happened to review Mr. Jiayan's commentary on Zhongjing's pulse methods. A colleague present said to me, "Shiwan, even those pulse manifestations that are prominent and widely known are difficult to discern under the fingers, let alone those that are perilous, profound, subtle, and obscure, which most people fail to understand. Regarding pulses such as Gao (High), Zhang (Manifest), Gang (Net/Rope), Bei (Low/Humble), and Sun (Damaged), since they are not constant appearances, why did Zhang Zhongjing of Changsha extensively collect ancient teachings to dazzle the eyes and ears? Did Yu Zi distort the words merely to boast of his erudition?"

I replied: These are the precise secrets of the ancient sages, extremely subtle yet extremely evident. They cannot be hidden away in obscurity and are elucidated at this moment. Was it done deliberately to deceive later generations with诡异的 (bizarre) claims? What they call "Gang" is the general principle of excess pathogens; "Sun" is the gradual damage of various deficiency syndromes. Fearing that people would find it difficult to comprehend, they used the characters "Gao," "Zhang," and "Bei" to describe the flourishing and decline of Ying (Nutritive) and Wei (Defensive) Qi. Although six types are listed together, the main focus lies actually in the "Gang" and "Sun" pulses. Because the language is concise and the meaning deep, outsiders could not fathom it. Only Yu Zi, through introspection, clarified its meaning. Unfortunately, he only knew that "Gao" and "Zhang" were used for imagery and "Bei" for wording, failing to realize that "Gao" and "Zhang" are the markers of the Gang pulse, while "Bei" is the foundation of the Sun pulse.

"Gao" refers to the pulse overflowing from the Chi (Cun) position upwards to the Cun (Inch) position. Under the fingers, it feels surging, both floating and large, and does not diminish upon heavy pressure. This is because Wei Qi originates from the Lower Jiao, passes through the upper orifice of the Stomach, and ascends to the Hand Taiyin Lung Meridian, causing fullness at the Cun Kou (Radial Artery). Hence, it is named "Gao."

"Zhang" refers to the pulse appearing externally from the tendons and bones at the Guan (Middle) position. It responds to touch with strength, beating and slippery, becoming firmer upon heavy pressure. This is because Ying Qi originates from the Middle Jiao, also exits via the stomach orifice to the Upper Jiao, resulting in fullness at both the Cun and Guan positions. Hence, it is termed "Zhang."

"Gang" is a combination of Gao and Zhang. Thus, it represents the struggle between pathogenic factors and healthy Qi. When they contend, healthy and pathogenic Qi attack each other, and the pulse comes rapidly and abundantly. Therefore, it is directly revealed by the term "Gang."

"Pie" (Note: The original text likely implies a specific descriptor for weak/floating pulse, often associated with 'pie pie' meaning fleeting) refers to the Cun Kou pulse being slightly slippery but weak upon heavy pressure. Upon light lifting of the finger, the pulse feels fleeting. It seems rapid but still lacks strength. This is because Wei Qi governs the exterior; when the exterior is deficient and cannot resist pathogens, there is a sensation akin to fear or palpitations in the heart. Hence, it is metaphorically described as "Pie."

"Bei" refers to pulses that do not respond to touch, often accompanied by Deep and Choppy qualities. Upon heavy pressure, they feel faint, seemingly Hidden and difficult to locate due to choppy flow. This is because Ying Qi governs the interior; when the interior is deficient, Yang Qi fails to rise, so the pulse is not prominent. It resembles the humble and subservient nature of a servant girl who cannot act independently. Hence, it is compared to "Bei."

"Sun" refers to the intermingling of Pie and Bei. Thus, it also involves contention, where both pathogenic and healthy Qi are endangered, and the pulse turns weak and minute. Therefore, it is directly called "Sun." Below the Sun pulse, there are also Slow, Moderate, and Deep variations. These describe a pulse that is leisurely and slow, firm upon heavy pressure, representing harmonious Ying and Wei Qi and embracing Yin and Yang. This is merely used to highlight the Gao and Zhang pulses.

Generally, the pulses of Gao, Zhang, Gang, Pie, Bei, and Sun all stem from the Six Pathogenic Factors (Residual and Harrowing evils). Floating and Slippery pulses indicate Qi rising to "Gao"; Wiry and Tight pulses indicate external excess reaching "Zhang"; Deep and Choppy pulses indicate internal sinking of Yang reaching "Bei." This differs from Yin-Cold pulses that remain Deep and do not transmit to other meridians. All six of these can cause pathological changes in various pulses, hence they are called "Residual and Harrowing." Even if pathogenic Qi is abundant, excessive sweating, purging, or harsh reduction can lead to deficiency. Deficiency results in a "Pie" pulse, which is weak upon heavy pressure, a inevitable outcome. When Gao and Zhang contend, the pulse is invariably rapid and abundant; when Pie and Bei contend, the pulse is invariably wiry and vigorous. Therefore, within Deep and Hidden pulses, if Wiry and Fine pulses beating against the fingers are occasionally seen at the Chi position, this indicates the arrival of the Sun pulse, which is difficult to treat.

Specifically, Gao and Pie pulses are often seen at the Cun Kou; Zhang pulses mostly appear at the Fu Yang (Dorsalis Pedis); Bei pulses are commonly found at the Shao Yin. However, Pie and Bei pulses are not absent at Cun Kou and Fu Yang. Conversely, Gao and Zhang pulses are rarely, if ever, seen at the Chi position or Shao Yin. Observing the subsequent sections on Cun Kou, Fu Yang, and Shao Yin, they all discuss diseases related to Gao, Zhang, Pie, and Bei. The major principles of Yin-Yang life and death ultimately do not exceed the general outline: "Large, Floating, Rapid, Moving, Slippery are Yang; Deep, Choppy, Weak, Wiry, Fine are Yin." Since this is not exclusively about Shaoyang pulse diagnosis, Zhang Zhongjing separately compiled the *Ping Mai Fa* (Method of Normal Pulses) section, subordinate to the *Bian Mai Fa* (Differentiation of Pulses). Consequently, when I previously interpreted the *Zuan Lun*, I barely touched upon these matters. Now, prompted by my colleague's inquiry, I find myself speaking at length.