寸口为脉之大会，诊家于此候吉凶死生。间有脉不行于寸口，由肺列缺穴斜刺臂侧，入大肠阳溪穴而上食
指者，名曰“反关”，非绝无仅有之脉也。人，一小天地也，盍观于天乎？日至为天之大经，七政为纬（七政，
日月五星也。二十八宿，左转为经，七政右旋而行，为纬）。周行于天而迟留伏逆，凌犯交食（五星与日三
合会则迟；与日对冲或与日隔宫遇则留；与日同度则伏，逆亦在对冲隔宫。凡星不循常度，乱入次舍为凌犯。
交食即日月蚀也），甘石氏（古之掌天文之
官，如周礼冯相保章之类）可得而推之。若夫数应谪见，偏无侵蚀之愆（《礼记》∶“阳教不修，谪见于天，
日为之食；阴教不修，谪见于天，月为之食。”食即相侵相蚀也。数应，然而竟不然者，或有他善之举，以
宥其小惩；或有悔祸之机，以俟其速改。抑势之巧中共偶耳）；官设 ，果验宿离之忒（《周礼》 掌十
辉之法，以观妖祥，辨吉凶。若阴阳变为 ，赤乌成象，镌而横刺，监而抱珥，蔽而昼 ，蒙而光瞢，白虹弥
贯，云气叙列，朝 日上，杂气可想。《月令》宿离不贷，宿星躔之，离星过舍，贷与忒同。设官如是，而
天象如是者，抑势之会逢其适耳）。与夫景客孛彗（景星，德星也。太平之世，则景星见。又《天官书》∶
天晴则景星见。客星无常次。《汉书》∶子陵与光武共卧，以足加帝腹。次日，太史奏客星犯御座。孛彗，妖
星也。《春秋》∶昭十七年冬，有孛星入于大辰。注，孛，孛星也。《尔雅》∶彗星为搀抢，注亦谓之孛。又
《汉书》文颖注∶“孛星光芒短，其光四出，蓬蓬孛孛也；彗星光芒长，参参如扫彗也。”二星似少异）。征
休征咎应时而见，则势之适然者。甘石氏虽然洞悉其微，而究莫能弥缝其阙。又不观于地乎，东向为水之大会，
决汝汉而排淮泗，顺其性而导之，因其壅而疏之，禹之
行其所无事也。至若弱水入于流沙，反为导水之始；黑水入于南海，实据东流之先，虽禹亦不得强使之东。但
得安澜有庆，亦不必定归之于东矣。人得天地之气以生，脉会于寸口者，得天地之正者也；脉反其关者，得天
地之偏也。然偏也，非病也，均之得气以生也。其三部定位，于寸口无异。
寸口是脉象的汇聚之处，诊脉的医生在此处判断吉凶生死。偶尔有脉搏不经过寸口，而是从肺经的列缺穴斜向刺入臂侧，进入大肠经的阳溪穴并上行至食指，这种脉象被称为“反关脉”，它并不是极其罕见、绝无仅有的脉象。人，是小天地啊，何不观察天象呢？太阳的运行是天的大经（主要规律），日月五星为纬（七政，即日月和金星、木星、水星、火星、土星。二十八宿向左旋转为经，七政向右旋转运行，为纬）。它们在天空中周行，有时迟缓、停留、潜伏或逆行，甚至发生凌犯和交食（五星与日三合会合则显得迟缓；与日对冲或与日隔宫相遇则显得停留；与日同度则潜伏，逆行也发生在对冲或隔宫时。凡是星辰不遵循常规轨道，乱入星次舍位称为凌犯。交食即日蚀和月蚀）。甘氏和石氏（古代掌管天文历法的官员，类似于《周礼》中的冯相氏、保章氏之类）可以据此推算。至于那些应当因过失而显现的天谴，却偏偏没有侵蚀之过（《礼记》说：“阳教不修，天象示警，表现为日蚀；阴教不修，天象示警，表现为月蚀。”蚀即相互侵夺侵蚀。所谓数应，然而竟然不是这样，或许是因为有其他善举，以宽宥其小的惩罚；或许有悔祸的契机，以等待其迅速改正。这不过是形势巧妙中偶然的契合罢了）；朝廷设立观测官职，果然验证了星宿运行的差错（《周礼》中设有官职掌管十种天象光辉的方法，用来观察妖祥，辨别吉凶。如果阴阳变化出现异常，如赤乌成象，镌刻而横刺，监看而抱珥，遮蔽而昼暗，蒙昧而光昏，白虹贯穿天空，云气排列，早晨雾气笼罩太阳上升，杂气可想见。《月令》说星宿运行不贷（差误），宿指星躔（星辰运行的轨迹），离指星过舍（星辰越过本位），贷与忒同义。设立官职如此，而天象如此，这不过是形势逢遇时的恰好罢了）。还有景星、客星、孛星、彗星（景星，即德星。太平盛世，则景星出现。又《天官书》说：天气晴朗则景星出现。客星没有固定的位置。《汉书》记载：严子陵与光武帝共卧，把脚放在皇帝肚子上。第二天，太史奏报客星侵犯御座。孛星和彗星，是妖星。《春秋》记载：昭公十七年冬天，有孛星进入大辰。注解说，孛，即孛星。《尔雅》说：彗星称为搀抢，注解说也称为孛。又《汉书》文颖注解说：“孛星光芒短，光芒向四周发散，蓬蓬勃勃的样子；彗星光芒长，参参如扫帚一般。”这两颗星似乎略有差异）。征验休咎（吉兆和凶兆）应时而现，这是形势的自然结果。虽然甘氏和石氏洞察其中的微妙，但最终无法弥补其中的缺漏。又不观察大地吗？东方是水流的汇聚之地，疏导汝水、汉水，排除淮水、泗水，顺应水性而引导它，因其壅塞而疏通它，这正是禹治理洪水时看似无所事事（顺应自然）的做法。至于弱水流进流沙，反而成为导水的开始；黑水流进南海，实际上占据了东流之前，即使是禹也不能强行让它向东流。只要能得到安宁波澜不惊的喜庆局面，也不必一定非要归于东方。人得天地之气而生，脉会于寸口的，是得到天地正气的表现；脉反出于关外的，是得到天地偏气的表现。然而偏气，并非疾病，同样是得气而生。其三部定位，在寸口处并无不同。
The Cun Kou (Cun Kou, pulse point at the wrist) is the great assembly of pulses, where practitioners diagnose auspiciousness, inauspiciousness, life, and death. Occasionally, the pulse does not travel through the Cun Kou, but instead obliquely enters the lateral aspect of the arm from Lieque (LU 7), a point of the Lung Meridian, enters Yangxi (LI 4), a point of the Large Intestine Meridian, and ascends to the index finger. This type of pulse is named "Fan Guan" (Reverse Gate Pulse). It is not an extremely rare or non-existent pulse. Humans are microcosms; why not observe the heavens? The sun's movement constitutes the great longitude of the heavens, while the Seven Governors (Seven Governors: Sun, Moon, and five planets) constitute the latitude (The Twenty-Eight Mansions rotate leftward as longitude; the Seven Governors rotate rightward as latitude). They circulate in the sky, sometimes appearing slow, stationary, hidden, or retrograde, and occasionally undergoing encroachment or eclipse (When the five planets align with the sun in a trine configuration, they appear slow; when opposite the sun or separated by one sign, they appear stationary; when conjunct with the sun, they are hidden; retrograde motion also occurs during opposition or separation by one sign. Any star deviating from its normal path and entering another mansion is called encroachment. Eclipse refers to solar and lunar eclipses). Gan De and Shi Shen (Ancient officials in charge of astronomy, similar to Fengxiang and Baozhang in the *Rites of Zhou*) could deduce these phenomena. As for celestial retributions that should manifest due to faults, yet show no signs of erosion (The *Book of Rites* states: "If yang teachings are neglected, retribution appears in heaven as a solar eclipse; if yin teachings are neglected, retribution appears in heaven as a lunar eclipse." Erosion refers to mutual encroachment. Although numerologically expected, such events may not occur; perhaps other virtuous acts have mitigated minor punishments, or there is a mechanism for repentance awaiting swift correction. This is merely a coincidental alignment of circumstances); official institutions were established to verify discrepancies in stellar movements (The *Rites of Zhou* describes officials managing ten methods of observing celestial luminaries to discern omens and judge fortune and misfortune. If yin and yang transform abnormally, such as the formation of a red crow, carving and horizontal stabbing, monitoring and embracing halos, obscuration causing daytime darkness, dimming and light confusion, white rainbows piercing across, cloud gases arranging in sequence, morning mist rising above the sun, miscellaneous gases can be imagined. The *Monthly Ordinances* state that stellar movements do not tolerate error; 'Su' refers to stellar trajectories, 'Li' refers to stars passing their mansions; 'Dai' is synonymous with 'Te'. Officials were set up thus, and celestial phenomena manifested thus, which is merely a fortuitous convergence of circumstances). Furthermore, Jing Xing (Jing Star: Virtue Star, appearing in peaceful times), Ke Xing (Guest Star:无常 stars without fixed positions; e.g., Yan Ziling resting his foot on Emperor Guangwu's abdomen, reported next day as Guest Star encroaching upon the Imperial Seat), Bei Xing (Bei Star: Ominous Star; e.g., *Spring and Autumn Annals* records Bei Star entering Da Chen in the 17th year of Duke Zhao), and Hui Xing (Hui Star: Comets; *Erya* calls it Qiangqiang, also referred to as Bei; Wen Ying's annotation in *Book of Han* distinguishes them: Bei Star has short rays radiating outward,蓬蓬 (vigorous); Hui Star has long rays like a broom sweeping. These two stars seem slightly different). Auspicious and inauspicious signs appear in due time, representing natural occurrences of circumstances. Although Gan De and Shi Shen thoroughly understood these subtleties, they ultimately could not mend the gaps. Consider the earth as well. The east is the great assembly of waters; Yu directed the Ru and Han rivers, drained the Huai and Si rivers, guided them according to their nature, and dredged them where they were blocked. Yu acted as if doing nothing (following nature naturally). However, the Weak Water flowing into the Flowing Sands becomes the beginning of water guidance; the Black Water flowing into the South Sea actually precedes the eastern flow. Even Yu could not force it to flow east. As long as peace and calm waves are achieved, there is no need to insist it must return to the east. Humans are born from the qi of heaven and earth; pulses assembling at Cun Kou reflect the orthodox qi of heaven and earth; pulses reversing outside the Guan (Gate) reflect the biased qi of heaven and earth. However, bias is not disease; both are born from receiving qi. Their three-position localization is no different at Cun Kou.