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Ping An: This section from the beginning of the chapter to "shall not live out their appointed time and die" is found in *Ling Shu* (Spiritual Pivot), Volume 4, Chapter 17, "Mai Du" (Length of Vessels). From "The Qi of the Lung opens into the nose" to "shall not live out their appointed time and die," it is found in *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion), Volume 1, Section 4. From "The Qi of the Five Zang Organs: The Heart governs eructation" to "the Kidney governs the bones," it is found in *Su Wen* (Basic Questions), Volume 7, Chapter 23, "Xuan Ming Wu Qi" (Manifestation of the Five Qi). From "Huang Di asked" to "full but not solid," it is found in *Su Wen*, Volume 3, Chapter 11, "Yin Yang Bie Lun" (Treatise on the Differentiation of Yin and Yang). From "Brain, marrow, bones, vessels, Gallbladder" to "full but not solid," it is found in *Jia Yi Jing*, Volume 1, Section 3. From "Asked: Taiyin and Yangming" to "receives them first below," it is found in *Su Wen*, Volume 8, Chapter 29, "Tai Yin Yang Ming Lun" (Treatise on Taiyin and Yangming), and also in *Jia Yi Jing*, Volume 7, Part 1, Upper Compilation. From "Asked: Seeing the True Zang" to "The Emperor said: Excellent," it is found in *Su Wen*, Volume 6, Chapter 19, "Yu Ji Zhen Zang Lun" (Treatise on the Jade Machine and True Zang Organs), and also in *Jia Yi Jing*, Volume 4, Part 1, Upper Compilation. From "Asked: When the Spleen is diseased and the four limbs are useless" to the end, it is found in *Su Wen · Tai Yin Yang Ming Lun*, and also in *Jia Yi Jing*, Volume 9, Section 6. Additionally, according to the New Correction of *Su Wen · Yu Ji Zhen Zang Lun*: Upon detailed examination, the passage from "Huang Di asked" to "The Emperor said: Excellent" was originally in Volume 4, Chapter "Tai Yin Yang Ming Biao Li" (Taiyin and Yangming Exterior-Interior) of Quan Yuanqi's edition, and Wang Bing moved it here. Based on this, *Tai Su* (Great Simplicity) is identical to Quan Yuanqi's edition; unfortunately, the complete edition has been lost, making further investigation impossible.

The Qi of the Five Zang Organs frequently inspects internally towards the seven orifices above. (Yue, pronounced yuè, means to inspect simply. Its harmonious Qi ascends to the seven orifices, enabling the perception of odors, colors, grains, sounds, and other five categories, each having five distinctions. Ping An: "Towards the seven orifices" in *Ling Shu* reads "seven orifices".) The Qi of the Lung connects with the nose; when nasal Qi is harmonious, the nose can distinguish between fragrant and foul odors. (The main channel, branch channels, and collateral vessels of Hand Taiyin Lung do not directly reach the nose, but diverge into the Hand Yangming Large Intestine channel, ascending to flank the nostrils, thus allowing Lung Qi to connect with the nose. Furthermore, Qi that does not follow standard meridians accumulates in the chest, ascends to the Lung, follows the throat to form respiration, thus connecting with the nose. The nose is the orifice of the Lung; therefore, when Lung Qi is harmonious, the nose receives harmonious Qi, enabling the perception of odors. *Su Wen* mentions five odors, but the classic does not mention five fragrances. Fragrance is the odor of the Spleen. Ping An: "Nasal harmony" in *Ling Shu* reads "Lung harmony". "Foul and fragrant" in *Jia Yi Jing* reads "fragrant and foul".) The Qi of the Heart connects with the tongue; when lingual Qi is harmonious, the tongue can distinguish the five flavors. (Although the tongue is not an orifice, the branch channel of Hand Shaoyin Heart follows the meridian into the Heart, ascending to tie to the root of the tongue, thus allowing Heart Qi to connect with the tongue. *Su Wen* states that Red Color enters and connects with the Heart, opening into the Ear: Kidney belongs to Water, Heart belongs to Fire; Water and Fire mutually support, so Heart Qi connects with the Ear, hence speaking of orifices, the Heart opens into the Ear. Additionally, Hand Taiyang is the exterior of the Heart, its channel enters the ear, so the Heart opens into the Ear. Ping An: "Tongue harmony" in *Ling Shu* reads "Heart harmony".) The Qi of the Liver connects with the eyes; when ocular Qi is harmonious, the eyes can distinguish the five colors. (The channel of Foot Jueyin Liver ascends to the vertex, connecting with the eye system, thus connecting with the eye system. Ping An: "Eye harmony" in *Ling Shu* reads "Liver harmony". "Distinguish" in *Jia Yi Jing* reads "see".) The Qi of the Spleen connects with the mouth; when oral Qi is harmonious, the mouth can distinguish the five grains. (The channel of Foot Taiyin Spleen ascends through the diaphragm, flanks the pharynx, connects to the root of the tongue, and spreads under the tongue, thus allowing Qi to connect with the mouth. Grains have five flavors, which the tongue already knows; the distinction of five grains is known by the mouth, so when eating wheat, beans are not mentioned. Ping An: "Mouth harmony" in *Ling Shu* reads "Spleen harmony". "Know" in *Jia Yi Jing* reads "distinguish", and "flavor" is added after "grain". In the note "eating wheat", the character "zhi" is suspected to be superfluous.) The Qi of the Kidney connects with the ears; when auricular Qi is harmonious, the ears can hear the five tones. (Collaterals of Hand and Foot Shaoyang, Hand and Foot Taiyang, and Foot Yangming all enter the ear. Hand Shaoyang, Foot Shaoyang, and Hand Taiyang, these three main channels enter the ear. Foot Taiyang channel is at the upper corner of the ear and enters the brain, thus also collaterally entering the ear. Foot Yangming channel ascends before the ear and can also collaterally enter the ear. Hand Yangming collateral diverges to enter the ear. Counting main channels and collaterals, all six Yang channels of Hand and Foot enter the ear. The classic says five collaterals enter the ear, suspecting that Foot Taiyang collateral does not reach the ear. Ping An: "Ear harmony" in *Ling Shu* reads "Kidney harmony".) When the Five Zang Organs are not harmonious, the seven orifices become blocked; when the Six Fu Organs are not harmonious, stagnation becomes carbuncles and ulcers. (The Five Zang Organs store Spirit and Essence; their channels are the six Yin channels of Hand and Foot, collaterally connecting to the Six Fu Organs and belonging to the Five Zang Organs. The Six Fu Organs store water and grain; their channels are the six Yang channels of Hand and Foot, collaterally connecting to the Five Zang Organs and belonging to the Six Fu Organs. The seven orifices are the windows and doors of Spirit. Therefore, when the six Yin channels receive pathogenic factors entering the Zang, the Five Zang Organs become disharmonious; when the Five Zang Organs are disharmonious, the seven orifices become obstructed. When the six Yang channels receive pathogenic factors entering the Fu, the Six Fu Organs become disharmonious; when the Six Fu Organs are disharmonious, Yang Qi stagnates everywhere becoming carbuncles and ulcers. Ping An: "Seven orifices" in *Jia Yi Jing* reads "nine orifices". "Stagnation becomes carbuncles and ulcers" in *Jia Yi Jing* reads "stagnation and knotting become carbuncles"; *Ling Shu* lacks the character for ulcer. In the note "everywhere", the second "chu" character is suspected to be superfluous.) Thus, if pathogenic factors are in the Fu organs, the Yang channels are unfavorable; if Yang channels are unfavorable, Qi stagnates; if Qi stagnates, Yang Qi becomes excessive. (Thus, external pathogenic factors follow the channels into the Fu organs, causing internal disharmony in the Fu, flowing into the Yang channels, making Yang channels astringent and unfavorable, causing Yang Qi to stagnate, not harmonizing with Yin, thus Yang alone becomes excessive. Ping An: "Unfavorable" in *Ling Shu* and *Jia Yi Jing* reads "disharmonious".) If Yang Qi becomes excessively excessive, the Yin channels become unfavorable; if Yin channels are unfavorable, Qi stagnates; if Qi stagnates, Yin Qi becomes excessive. If Yin Qi becomes excessively excessive, Yang Qi cannot nourish it, thus it is called Guan (Obstruction). (Yin Qi harmonizes with Yang, so Yin Qi is harmonious and favorable. If Yang Qi is excessive and does not harmonize with Yin, Yin Qi becomes astringent. If Yin Qi is astringent and stagnant, Yin Qi alone becomes excessive. Yin channels diverge to harmonize with Yang, so Yang gets through. Since Yin is exclusively excessive and does not harmonize with Yang, Yang Qi cannot nourish Yin, thus Yin channels close. Ping An: "Yang Qi excessively excessive" in *Jia Yi Jing* reads "Pathogen in the Zang" three characters. "Unfavorable" in *Jia Yi Jing* reads "disharmonious". "Qi stagnates two Qi characters" in *Ling Shu* and *Jia Yi Jing* both read "Blood". "Cannot nourish" in *Jia Yi Jing* reads "cannot mutually nourish".) If Yang Qi becomes excessively excessive, Yin Qi cannot nourish it, thus it is called Ge (Rejection). If Yin and Yang are both excessively excessive and cannot mutually nourish, it is called Guan Ge (Obstruction and Rejection). (Yang Qi is exclusively excessive, not harmonizing with Yin, so Yin channels cannot nourish Yang, rejecting Yang due to Yang, thus named Ge. Ping An: From the previous section "thus called Guan" and this section "Yang Qi excessively excessive so Yin Qi cannot nourish it", *Jia Yi Jing* lacks these texts.) Those with Guan Ge shall not live out their appointed time and die. (If Yin and Yang channels have Obstruction and Rejection, a short term is given according to the time, impossible to reach natural longevity.)

Qi of the Five Zang Organs: The Heart governs eructation, the Lung governs coughing, the Liver governs speech (excessive talking), the Spleen governs swallowing, the Kidney governs yawning. (Eructation, pronounced yi, is expelling air from fullness. Qi exiting the mouth from the Five Zang Organs are all variations of normal human Qi. *Su Wen* says the Kidney governs sneezing, which is different. Ping An: "Qi of the Five Zang Organs" in *Su Wen* reads "Diseases of the Five Qi". The character "governs" in the five instances reads "acts as" in *Su Wen*. After "yawning", *Su Wen* adds "for sneezing" two characters.) Qi of the Six Fu Organs: The Gallbladder causes anger, the Stomach causes Qi rebellion and hiccups, the Small Intestine and Large Intestine cause diarrhea, the Bladder failing to restrain causes enuresis, the Lower Jiao overflowing causes edema. (These are all diseases transformed by the Qi of the Six Fu Organs. *Su Wen* says the Stomach causes Qi rebellion and fear, the Intestines cause diarrhea, the Bladder dysfunction causes stranguria and enuresis. Ping An: *Su Wen* lacks the three characters "Qi of the Six Fu Organs"; "Gallbladder causes anger" is after "enuresis"; after "hiccups" are added "causes fear" two characters; "Small Intestine Large Intestine" reads "Large Intestine Small Intestine"; after "diarrhea" are added "Lower Jiao overflowing causes water" five characters; after "Bladder" are added "dysfunction causes stranguria" four characters; after "enuresis" lacks "Lower Jiao overflowing causes water" five characters.) Five Confluences: If Essence and Qi confluence with the Liver, there is sorrow; with the Heart, joy; with the Lung, grief; with the Kidney, fear; with the Spleen, timidity; this is called Essence and Qi confluencing with the Zang. (Essence refers to the Essence stored in the Gate of Life, generated by the Five Zang Organs. If the five Essences are insufficient, the deficient Zang is deficient and diseased. If the five Essences are excessive, the confluent Zang is also excessive and diseased. The Gate of Life is commonly named Kidney, the Mother of the Liver; Mother excess conflues with Child, thus causing sorrow. Heart is Fire, Essence is Water; Water overcomes Fire, thus ruining into joy. Lung is Metal; Water Child conflues with Mother, thus causing pity/grief. Essence conflues with Left Kidney, then Kidney is excessive generating fear. Spleen is Earth; confluing with Earth, being overcome generates timidity. *Su Wen* says Essence confluing with Spleen causes digestion and hunger. Such pathological confluences are infinite, representing changes of Yin-Yang and Five Elements. Ping An: *Su Wen* "Five" reads "Five Essences Confluences". The order of Heart, Lung, Liver, Spleen, Kidney differs from this. The sentence "This is called Essence and Qi confluencing with the Zang" reads "This is called the deficiency and mutual confluence of the Five Confluences". Note "Left Kidney" Yuan edition reads "Yu Kidney".) Five Dislikes: The Liver dislikes Wind, the Heart dislikes Heat, the Lung dislikes Cold, the Kidney dislikes Dryness, the Spleen dislikes Dampness; these are what the Qi of the Five Zang Organs dislikes. (East generates Wind, Wind is born from the Liver; when Liver Qi is excessive, it dislikes Wind. As offspring grows from the tree, abundant offspring growth必然 weakens the parent tree; things generated by mutual generation follow this principle, thus the Liver dislikes Wind. South generates Heat, Heat comes from the Heart, thus the Heart dislikes Heat. *Su Wen* says: West generates Dryness, Dryness is born from the Lung. If so, then the Lung dislikes Dryness. Now here the Lung dislikes Cold and the Kidney dislikes Dryness: Dryness is in Autumn, the beginning of Cold; Cold is in Winter, the end of Dryness. The Lung is in Autumn; because the Lung greatly dislikes Cold, it speaks of the end; the Kidney is in Winter; because the Kidney does not greatly dislike Dryness, it speaks of the beginning. Center generates Dampness, Dampness is born from the Spleen; because the Spleen feels it, it dislikes Dampness. Ping An: *Su Wen* "Five Dislikes" reads "Dislikes of the Five Zang Organs". The order of Heart, Lung, Liver, Spleen, Kidney remains sequential. The sentence "These are what the Qi of the Five Zang Organs dislikes" reads "This is called the Five Dislikes". Also, the New Correction cites this note, from "Lung dislikes Dryness" to "speaks of the beginning".) Five Fluids: The Heart governs Sweat, the Liver governs Tears, the Lung governs Nasal Mucus, the Kidney governs Saliva, the Spleen governs Spittle; these are the sources of the Five Fluids. (Sweat is Water, fluid throughout the body's interstices; Heart is Fire; due to hot drinks/food or seasonal heat steaming dampness, fluid exits interstices, called Sweat. Liver connects with the Eyes; fluid exiting the eyes is called Tears. Lung connects with the Nose; fluid in the nose is called Nasal Mucus. Kidney channel Foot Shaoyin ascends to the nasopharynx, connecting to the rectum, named Saliva, thus the Kidney governs Saliva. Spleen channel Foot Taiyin connects to the fluids of five grains, ascending to Lianquan, named Spittle. Ping An: *Su Wen* "Five Fluids" reads "Fluids Transformed by the Five Zang Organs". The order of Heart, Lung, Liver, Spleen, Kidney remains sequential. The character "governs" in the five instances reads "acts as". The sentence "These are the sources of the Five Fluids" reads "This is called the Five Fluids".) Five Storages: The Heart stores Shen (Spirit), the Lung stores Po (Corporeal Soul), the Liver stores Hun (Ethereal Soul), the Spleen stores Yi (Intellect), the Kidney stores Jing (Essence) and Zhi (Will). (Zang, pronounced zàng. There are two Kidneys: the left is the Kidney, storing Zhi; the right is the Gate of Life, storing Jing. Ping An: *Su Wen* "Five Zang" reads "Storages of the Five Zang". "Jing Zhi", the character "Jing" is absent in *Su Wen*. New Correction says: "According to Shangshan: The Kidney has two parts: Left is Kidney, storing Zhi; Right is Gate of Life, storing Jing." This matches exactly.) Five Governing: The Heart governs Vessels, the Lung governs Skin, the Liver governs Tendons, the Spleen governs Muscles, the Kidney governs Bones. (Ping An: *Su Wen* "Five Governing" reads "Governing of the Five Zang Organs". "Muscle" in *Su Wen* reads "Flesh".)

Huang Di asked Qi Bo: I have heard physicians, some regarding Brain, Marrow, Bones, Vessels, and Gallbladder as Zang, others as Fu; some regarding Intestines and Stomach as Zang, others as Fu. I dare to ask about this contradiction, where all claim correctness, not knowing the principle. I wish to hear your explanation. (Fang means Dao/Way. Practitioners of different ways have different views on Zang and Fu. Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus—these six are sometimes called Zang, sometimes Fu. Stomach, Large Intestine, Small Intestine, San Jiao, Bladder—these five are sometimes called Zang, sometimes Fu. The stated Zang and Fu are contradictory; which is true? Ping An: *Su Wen* lacks "with Qi Bo" after "Huang Di asked".) Qi Bo said: Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus—these six are generated by Earth Qi, all storing Yin and resembling Earth, thus storing without excreting, named Odd Fu Organs (Qi Heng Zhi Fu). (Bao, pronounced bao, wraps the fetus. Earth governs encompassing, storing, and collecting; Brain, Marrow, etc., six imitate Earth Qi, Yin storing without excreting, thus named Zang; due to accumulation, also named Fu. Fu means accumulation. These are not ordinary Fu organs, but Odd Fu Organs, strange yet constant. Ping An: The two characters "six organs" were originally missing, supplemented according to *Su Wen*. Writing *Jia Yi Jing* reads "excrete", same below.) The Stomach, Large Intestine, Small Intestine, San Jiao, and Bladder are generated by Heaven Qi, their phenomena resemble Heaven, thus excreting without storing; they receive turbid Qi from the Five Zang Organs, thus named Fu Organs. (Heaven governs conveying and discharging wind, Qi, rain, and dew; thus these five receive turbid waste from the Five Zang Organs, go to Heaven Qi, discharge without storing, thus are Constant Fu Organs. Among them, only the Gallbladder stores without excreting, cut into Odd Fu, is the exterior of the Liver, thus named Fu. Ping An: *Su Wen* has "these five" after Bladder; "thus named Fu" reads "named Transforming and Transmitting Fu Organs" in *Jia Yi Jing*.) These cannot remain long, discharging via the Po Men (Gate of Essence), (Where essence and feces exit is called Po Men. Among these five, San Jiao also discharges Essence and Qi to Po Men. Ping An: After "discharge", *Su Wen* and *Jia Yi Jing* have "also" two characters; "Po Men" belongs to the next section.) and also serve as servants to the Five Zang Organs, water and grain cannot remain long. (Five Zang Organs inside are masters, Six Fu Organs outside are servants, serving to transport water and grain.) What is called the Five Zang Organs stores Spirit and Essence without excreting, thus full but not solid. (Spirit and Essence pervade the Zang without leaving, thus not excreting but full. Though full, always empty, thus not solid. Ping An: "Spirit and Essence" in *Su Wen* reads "Essence and Qi". New Correction says: According to Quan Yuanqi edition and *Jia Yi Jing*, *Tai Su* reads "Spirit and Essence" instead of "Essence and Qi". This matches exactly.) The Six Fu Organs are solid but not full. The reason is: when water and grain enter the mouth, the Stomach is solid and Intestines empty; when food descends, Intestines are solid and Stomach empty, thus said to be solid but not full. (Intestines and Stomach alternate fullness, thus solid; alternate emptiness, thus not full. After full meal undigested, no waste in intestines, i.e., Stomach solid, Intestines empty; after food digests and moves to intestines, no new food in Stomach, i.e., Intestines solid, Stomach empty. Because Stomach is empty, Qi can ascend; because Intestines are empty, Qi can descend. Qi moving up and down, Shen Qi flows freely, leading to long life. Ping An: After "Six Fu Organs", *Su Wen* and *Jia Yi Jing* both have "Transform substances without storing" sentence.)

Asked: Taiyin and Yangming are exterior-interior, pulses of Spleen and Stomach; why do diseases differ? (Foot Taiyin and Foot Yangming Spleen and Stomach pulses are seas of all channels; diseases benefit them as foundation, thus specifically raised for inquiry. Ping An: "Taiyin" has "Foot" in *Jia Yi Jing*. "Exterior-interior" has "are" in *Su Wen* and *Jia Yi Jing*. "Diseases differ" in *Jia Yi Jing* reads "diseases differ [particle]", *Su Wen* reads "diseases differ and [particle]".) Answer: Yin and Yang occupy different positions, alternating excess and deficiency, alternating reversal and smoothness, some from interior, some from exterior; origins differ, thus disease names differ. (Taiyin is Yin, Yangming is Yang, i.e., different positions. Spring-Summer Yangming is excess, Taiyin deficiency; Autumn-Winter Taiyin is excess, Yangming deficiency, i.e., alternating excess/deficiency. Spring-Summer Taiyin is reversal, Yangming smooth; Autumn-Winter Yangming is reversal, Taiyin smooth. Hand Three Yin, from interior to exterior; Hand Three Yang, from exterior to interior. Foot Three Yin, from exterior to interior; Foot Three Yang, from exterior to interior. Twelve meridians Yin-Yang six types differ, diseases naturally many. Ping An: "Alternating excess deficiency alternating reversal smooth" in *Su Wen* reads "alternating deficiency excess alternating reversal following". Also: New Correction citation of Yang's note matches this.) Huang Di said: I wish to hear their differing conditions. (Asking about differing diseases.) Answer: Yang is Heaven Qi, governing exterior; Yin is Earth Qi, governing interior. Thus Yang Path is solid, Yin Path is empty. (Yang is Heaven Qi governing exterior, thus Yang Path solid. Yin is Earth Qi governing interior, thus Yin Path empty.) Thus those attacked by thief-wind and empty pathogens, Yang receives them; those with irregular diet and improper daily routine, Yin receives them. (Wind-Cold-Heat-Dampness empty pathogens enter interstices externally, received by Six Yang channels. Diet and sexual activity irregular, received by Six Yin channels. Ping An: *Jia Yi Jing* has "then enters Fu" three characters after "Yang receives them", "then enters Zang" three characters after "Yin receives them"; this book places them below.) Yang receiving them enters Six Fu Organs; Yin receiving them enters Five Zang Organs. (Six Yang receive external pathogens, transmitting to Six Fu; Six Yin receive internal pathogens, transmitting to Five Zang.) Entering Six Fu Organs causes fever and irregular sleep, upward manifests as panting and calling; (Six Fu Yang Qi is exterior, thus fever. Yang excess prevents day-sleep extending to night, thus irregular sleep. Yang Qi excessive above, thus upward panting/calling. Ping An: "Irregular sleep" in *Jia Yi Jing* reads "cannot sleep".) Entering Five Zang Organs causes distension and blockage, downward manifests as undigested diarrhea, prolonged becomes intestinal dysentery. (Yin pathogen in middle, excess causes abdominal distension/intestinal fullness/blockage, deficiency causes lower diarrhea/intestinal dysentery.) Thus Throat governs Heaven Qi, Pharynx governs Earth Qi. (Lung is Heaven, Throat exhales Lung Qi for respiration, thus governs Heaven. Spleen is Earth, Pharynx excretes Spleen-Stomach eructation, thus governs Earth.) Thus Yang receives Wind, Yin receives Dampness. (Wind comes from above/below, thus Yang receives it; Dampness comes from below upwards, thus Yin receives it.) Thus Yin Qi ascends from feet to head, then descends along arms to finger tips; Yang Qi ascends from hands to head, then descends to feet. (Foot Three Yin channels, from feet to head, traverse head down chest, horizontally exit armpit, follow arms to finger tips, become Hand Three Yin channels. Transform into Hand Three Yang channels, from finger tips ascend to head, descend to feet, become Foot Three Yang. Yin and Yang connect, like a ring without end. Ping An: After both "descend" characters, *Su Wen* and *Jia Yi Jing* have "travel" character.) Thus said: Yang diseases, ascend to extreme then descend; Yin diseases, descend to extreme then ascend. Thus injured by Wind, upper part receives first; injured by Dampness, lower part receives first. (Yang diseases, Three Yin channels ascend to head extreme then become Yang, receive Wind-Heat then descend; Yin diseases, Three Yang channels descend to foot extreme then become Yin, receive Cold-Dampness then ascend. Thus Wind injury upper receives first, Dampness injury lower receives first. Ping An: "Then descend then ascend", both "ascend/descend" characters absent in *Su Wen* and *Jia Yi Jing*. Note "Wind-Heat already", "already" character Yuan edition reads "yi" particle.) Asked: Seeing True Zang pulse indicates death, why? (No other pathogens mixed, thus called True. Qi of Five Zang Organs is all harmonized by Stomach Qi, cannot be used independently. Like extreme rigidity cannot be used independently; independent use breaks, harmonious soft use stabilizes. Qi of Five Zang Organs, harmonized with Stomach Qi, achieves long life; if True Zang seen alone, without harmonizing Stomach Qi, death is certain. To know Five Zang True Zang seeing is death, harmonizing Stomach is life, diagnose Hand Taiyin at Cun Kou pulse, one can know. Seeing like string is Liver pulse; slight string is healthy. Slight string means little string, one part in three is slight, two parts Stomach Qi