Library

The rising and falling of Yin and Yang over a year converge at the Beginning of Spring (Lichun). The morning and dusk changes of Yin and Yang within a day converge at the Gen hour (1:00-3:00 AM). The circulation of Ying (Nutrient Qi) and Wei (Defensive Qi) throughout the body converges at the Hand-Taiyin Lung Meridian. This cycle corresponds to the celestial degrees, totaling 13,500 breaths (Xi). Ying and Wei Qi originate from the Middle Jiao (Middle Burner). [Note: The characters "Yu Cong" in the original text likely contain a duplication error.] They flow into the Hand-Taiyin and Hand-Yangming meridians; Hand-Yangming flows into Foot-Yangming and Foot-Taiyin; Foot-Taiyin flows into Hand-Shaoyin and Hand-Taiyang; Hand-Taiyang flows into Foot-Taiyang and Foot-Shaoyin; Foot-Shaoyin flows into Hand-Jueyin Pericardium and Hand-Shaoyang; Hand-Shaoyang flows into Foot-Shaoyang and Foot-Jueyin; Foot-Jueyin then returns to flow into the Hand-Taiyin Lung Meridian. There are twenty-four solar terms in the celestial cycle, twenty-four hours in a day and night, and twenty-four meridians in the human body. [Note: The phrase "Human body has twenty-four meridians" appearing again here is considered a textual duplication and has been deleted.] The flow of Qi and Blood follows the same pattern as the celestial cycle, hence calculated as 13,500 breaths.

[Image: Diagram of Water Dropping One Hundred Marks]

When the water clock drops four marks, the Qi shifts through one meridian and finally returns to the Hand-Taiyin Lung Meridian. In this period of one hundred marks, Ying and Wei Qi each circulate twenty-five cycles.

Difficulty 2 asks: What is meant by the Cun (Inch) and Chi (Cubit) positions in pulse diagnosis? The answer is: Cun and Chi are the major convergence points of pulse diagnosis.
Mr. Lv states: The Three Positions and Nine Palpations of the twelve primary meridians manifest their pathologies at the Cun Kou (Radial Artery). Therefore, it is called the major convergence of pulses.
Mr. Ding states: The old commentary interpreting this as the method for the Five Zang and Six Fu organs is incorrect. The term "major convergence" refers to the reciprocal movement of Yin and Yang in Cun and Chi, each having its key convergence point.
From the Guan (Bar) position to the Chi position is called Chi, which governs Yin. From the Guan position to the Yu Ji (LU10) acupoint is called Cun, which governs Yang.
Mr. Lv states: When referring to Chi, it denotes the distance from the Chi position to the Guan position, where the pulse is visible for one Cun length. It is called Chi because it is the root. The Cun Kou pulse is one Cun long, but the palpable pulse movement is nine Fen. Yang numbers are odd, and Yin numbers are even. Thus, Cun is divided into Chi, and Chi is divided into Cun.
Mr. Ding states: Dividing Cun into Chi refers to the fact that the distance from the Guan position to the Chi Ze (LI11) acupoint is approximately one Chi. Within the Chi region, one takes one Cun to represent the method of one Chi. Hence, Cun is divided into Chi, and Chi is divided into Cun.
Therefore, Yin occupies one Cun inside the Chi position.
Mr. Ding states: Yin numbers are even.
Yang occupies nine Fen inside the Cun position.
Mr. Ding states: Yang numbers are odd.
The total length of Cun and Chi from start to finish is one Cun and nine Fen, hence the name Cun-Chi.
Mr. Ding states: Regarding the method of Cun-Chi, old commentaries note that various schools differ. Some advocate three Cun. [Based on subsequent notes, the character "Cun" here should likely be "Bu" (Position/Section).] They differ by one Cun to make up three Cun, yet none explain the rationale for one Cun and nine Fen. The method of one Cun and nine Fen assumes that the positions of Cun and Chi each have their own Yin and Yang beginnings and endings. Yang Qi originates in Chi and acts in Cun; Yin Qi originates in Cun and acts in Chi. Therefore, modeling after Yang Qi: it begins to generate at the Beginning of Spring and reaches the Grain in Ear (Mangzhong) solar term, with a number of nine. The Three Yangs dominate anteriorly, modeled after the nine Fen in Cun floating superficially. At the Summer Solstice, the Qi moves downward, ending at the Beginning of Winter, with a number of ten. The Three Yins dominate posteriorly, modeled after one Cun in Chi sinking deeply. Thus, we know Cun and Chi each have their beginnings and endings. This is the Yue Ren (Bian Que) citing the beginning and ending of Yin within Yang. As for the beginning and ending of Yang within Yin: Yin Qi generates again at the Beginning of Autumn and goes down to the Winter Solstice, with a number of ten. After the Winter Solstice, following the Shaoyang Qi, it moves upward to the Beginning of Summer, with a number of nine. These are the beginnings and endings of Heaven and Earth's Yin and Yang, thus modeling the Yin and Yang beginnings and endings of Cun and Chi. The gate of convergence between Heaven and Earth lies in the Four Beginnings (Li Chun, Li Xia, Li Qiu, Li Dong), called the Gate of Heaven, Door of Earth, Gate of Man, and Gate of Ghost. The Ren Ying and Qi Kou of humans, and the Shen Men on left and right, also follow this model.
Mr. Yang states: The positions of Cun, Guan, and Chi vary among different authors. Therefore, I discuss them comprehensively to reveal the correct view. According to Huangfu Mi's Pulse Classic, the three fingers behind the palm constitute three positions, with six Fen under each finger, totaling one Cun and eight Fen. Hua Tuo's Pulse Classic states: Cun and Chi positions are each eight Fen, Guan position is three Fen, totaling one Cun and nine Fen. Wang Shuhe's Pulse Classic states: The three positions differ by one Cun each, totaling three Cun. Such discrepancies in the classics cause deep confusion for later students. However, pulse methods originated from the Yellow Emperor, and the Nan Jing originated from Bian Que. These two works are the ancestors; all other theories are merely branches. One should focus on the root and discard the branches, not chase the branches while forgetting the root. Now, clearly stating the guidelines to illuminate the essentials, one should follow the Yellow Emperor's orthodox texts, taking three Cun behind the palm as the three positions, so that Cun, Guan, and Chi each obtain one Cun, embodying the meaning of Heaven, Earth, and Man. This method is fixed and unchangeable. Wang Shuhe can be said to have grasped it correctly. In all pulse diagnoses, one must first understand the fundamental positions of the Three Positions and Nine Palpations, and the origins of the Five Zang and Six Fu organs, before one can discern good and evil conditions and distinguish floating and sinking qualities. If the fundamental positions are unclear, the source of disease cannot be identified, and curing the illness will be difficult. The Three Positions are Cun, Guan, and Chi. The Nine Palpations are Heaven, Earth, and Man. Within one position, there are Heaven, Earth, and Man. Across three positions, they combine into Nine Palpations to observe the Qi of the Five Zang organs. Regarding the origins of the Five Zang and Six Fu organs: The Cun Kou of the left hand is the origin of the Heart and Small Intestine pulses; the Guan is the origin of the Liver and Gallbladder pulses; the Chi is the origin of the Kidney and Bladder pulses. One Fen anterior to the Guan is the position of Ren Ying; one Fen posterior to the Guan is the position of Shen Men. The Cun Kou of the right hand is the origin of the Lung and Large Intestine pulses; the Guan is the origin of the Spleen and Stomach pulses; the Chi is the origin of the Mingmen (Gate of Life) and Sanjiao (Triple Burner) pulses. One Fen anterior to the Guan is the position of Qi Kou; one Fen posterior to the Guan is the position of Shen Men. All pulses of the Five Zang are Yin, and Yin pulses are all sinking. All pulses of the Six Fu are Yang, and Yang pulses are all floating. For example, if the Cun Kou pulse of the left hand is floating, it indicates the Small Intestine pulse; if sinking, it indicates the Heart pulse. The rest follow this pattern. This is the framework of pulse positions and the standard for diagnosis.
Mr. Yu states: Mr. Yang and others have discussed varying lengths and divisions for Cun and Chi, making it difficult for later generations to rely upon. I clarify this now to show future learners. Hua Tuo's theory, as stated in the Mai Jing (Pulse Classic), is indeed correct. Wang Shuhe's use of three Cun as the standard has subtle implications; this is the teaching of the Yellow Emperor's orthodox texts, how could it be wrong? Moreover, in ancient times, one skin-width (Fu) was four Cun. Wang Shuhe likely took three finger-widths, which is close in length to the current one Cun and nine Fen. He Xiu's commentary on the Gongyang Zhuan states: Measuring sideways with the hand gives Fu; pressing with the finger gives Cun. This explains the meaning. Furthermore, Yue Ren (Bian Que) lived in the Zhou Dynasty and compiled the Nan Jing using materials from the Ling Shu and Su Wen. The Cun and Chi measurements of his time were based on Zhou dynasty standards. Therefore, Yue Ren adopted one Cun and nine Fen as the fixed standard, reflecting the principle of Heaven being nine and Earth being ten.