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The *Ling Shu* (Spiritual Pivot) chapter "Mai Yao Jing Wei Lun" states: The inner sides of the Chi position correspond to the hypochondrium; the outer side of Chi is used to observe the Kidney, and the inner side of Chi is used to observe the abdomen. Moving upward to the middle connection (Zhong Fu Shang), the left outer side observes the Liver, and the inner side observes the Diaphragm; the right outer side observes the Stomach, and the inner side observes the Spleen. Moving further upward to the upper connection (Shang Fu Shang), the right outer side observes the Lung, and the inner side observes the Chest Center; the left outer side observes the Heart, and the inner side observes the Tan Zhong (Man Zhong). The anterior aspect observes the anterior part of the body, and the posterior aspect observes the posterior part of the body. If the pulse extends beyond the top of the Cun position, it concerns the throat and chest; if it extends beyond the bottom of the Chi position, it concerns the lower abdomen, waist, thigh, knee, calf, and foot. This is clearly the diagnostic method of distributing Zang-Fu organs at the Cun Kou (Radial Artery). Regarding the meaning of "inner" and "outer," some interpret it via Floating (Fu) and Deep (Chen) pulses; some interpret it as the anterior and posterior halves of the section; some interpret it as the medial and lateral sides. In summary, Floating, anterior, and lateral aspects belong to Yang and should be used to observe the Six Fu Organs; Deep, posterior, and medial aspects belong to Yin and should be used to observe the Five Zang Organs. Then why are there contradictions in the classic text? I have pondered this: "Outer" is used to observe the meridian Qi circulating on the body surface, while "Inner" is used to observe the Qi transformation functioning within the chest and abdomen. For instance, observing the Kidney at the outer Chi position refers to observing the Kidney meridian Qi circulating externally on the body; observing the abdomen at the inner Chi position specifically refers to the interior of the abdomen. Observing the Liver at the left outer position refers to observing the Liver meridian Qi circulating externally; observing the Diaphragm at the inner position specifically refers to the interior of the diaphragm. Observing the Lung at the right outer position refers to observing the Lung meridian Qi circulating externally; observing the Chest Center at the inner position has nothing to do with the body surface. Observing the Heart at the left outer position refers to observing the Heart meridian Qi circulating externally; observing the Tan Zhong at the inner position points directly to the location of the Heart organ itself. Even for the right outer position observing the Stomach and the inner position observing the Spleen, this is not a division based on Zang-Fu entities. Observing the Stomach refers to observing its meridian Qi circulating on the body; observing the Spleen refers to observing its Qi transformation functions circulating internally. It also says: "Anterior observes anterior," meaning the area before the Guan position observes the chest and abdomen, primarily relating to the Yangming Meridian, Chong Mai, and Ren Mai. "Posterior observes posterior," meaning the area behind the Guan position observes the spine and back, primarily relating to the Taiyang Meridian and Du Mai. This expands upon the previous meaning, taking the central positions of the Cun, Guan, and Chi as the middle segment of the pulse to observe the middle segment of the body. "Shang Jing Shang" (reaching up to the end above) concerns the throat and chest; "Xia Jing Xia" (reaching down to the end below) concerns the lower abdomen, waist, thigh, knee, calf, and foot. This further expands to above the Cun and below the Chi to separately observe the extreme upper and lower parts of the body shell. The human body has four corners enclosing the center, hence described by inner/outer; two ends enclosing the middle segment, hence described by up/down; two sides sandwiching the middle, hence described by front/back. Thus, the distribution of the Cun Kou position has three types: one uses Floating/Deep to observe Exterior/Interior; one uses Pre-Guan/Post-Guan to observe Front/Back of the body; one uses Upper-Cun/Lower-Chi to observe Up/Down of the body. Li Shicai considered inner/outer as anterior/posterior halves, stating that Zang Qi is clear and thus resides upper; Fu Qi is turbid and thus resides lower. Not only has no one used this diagnostic method since ancient times, but even Li Shicai could hardly base his diagnosis on this? Moreover, how can the chest, Tan Zhong, diaphragm, and abdomen be exclusively designated as Fu Organs?

"Chi Nei" refers to the central position of the Chi section. The word "Pang" (side/flank) appears twice, having the same meaning as "Xia" (below) in "Xia Jing Xia," referring to the posterior aspect of both Chi positions, which are not in the central position, hence called "Pang," not meaning the lateral sides. The Ji Xie (hypochondrium) encompasses the areas of the lower abdomen, abdomen, and groin. The reason the classic mentions this first is likely because ancient practitioners fixed the Chi position first when placing fingers for pulse diagnosis, then took Guan and Cun, hence saying "Zhong Fu Shang" and "Shang Fu Shang." This differs from later theories using a bony prominence as Guan, where Guan is taken first to fix Chi and Cun. Tan Zhong is the empty space surrounding the heart organ, protected within the lung lobes. Xiong Zhong (Chest Center) refers to the large empty spaces anterior to the lungs. The intent of the classic seems to equate Tan Zhong with the Heart, Xiong Zhong with the Lung, Diaphragm with the Liver, and Abdomen with the Kidney. The Six Fu Organs follow their corresponding Zang Organs, and the empty space of the San Jiao (Triple Burner) is also included herein. From this, we can verify the agility and precision of the wording in the classic text.