脉不自行，随气而至。气动脉应，阴阳之谊。
气如橐 ，血如波澜。血脉气息，上下循环。
气，阳也。血，阴也。阳主动，阴主静。脉之行也，必气为之先。气行则血行，
气动则脉动。阴阳相应而不相失，如交谊然。橐，圈橐也，无底之器。 ，管 也，
有孔之物。夫阳气之自顶至踵也，虽固护于外，无间隔于中。其游行出入，溪谷募
腠，又各有窍穴，故如橐如 。波，微浪也，涌叠而前。澜，回澜也，旋涡而返。
血之在气中也，陇涌流行，亦复回环灌溉，故如波如澜，若合若分，互为体用。周
流上下，无始无终，此则循环之义矣。
十二经中，皆有动脉。惟手太阴，寸口取决。
此经属肺，上系吭嗌。脉之大会，息之出入。
一呼一吸，四至为息。日夜一万，三千五百。
一呼一吸，脉行六寸。日夜八百，十丈为准。
初持脉时，令仰其掌。掌后高骨，是谓关上。
关前为阳，关后为阴。阳寸阴尺，先后推寻。
心肝居左，肺脾居右。肾与命门，居两尺部。
魂魄谷神，皆见寸口。左主司官，右主司府。
左大顺男，右大顺女。本命扶命，男左女右。
关前一分，人命之主。左为人迎，右为气口。
神门决断，两在关后。人无二脉，病死不愈。
男女脉同，惟尺则异。阳弱阴盛，反此病至。
十二经者，即手足三阴三阳之经脉也。其始从中焦注手太阴肺，手太阴肺注手
阳明大肠，手阳明大肠注足阳明胃，足阳明胃注足太阴脾，足太阴脾注手少阴心，
手少阴心注手太阳小肠，手太阳小肠注足太阳膀胱，足太阳膀胱注足少阴肾，
足少阴肾注手厥阴心包，手厥阴心包注手少阳三焦，手少阳三焦注足少阳胆，足少
阳胆注足厥阴肝，足厥阴肝还复注手太阴，是谓一周。其脉数十二经，共长十六丈
二尺。各有长短，亦逐经各有动脉。如手太阴脉动中府、云门、天府、侠白；手阳
明脉动合谷、阳溪；足阳明脉动冲阳、大迎、人迎、气冲；足太阴脉动箕门、冲门；手
少阴脉动极泉；手太阳脉动天窗；足太阳脉动委中；足少阴脉动太溪、阴谷；手厥
阴脉动劳宫；手少阳脉动禾 ；足少阳脉动下关、听会；足厥阴脉动太冲、五里、
阴廉之类。既皆有动脉，是皆可即其脉以诊病。今惟取手太阴寸口动脉，决诸病之
死生吉凶者，何耶？盖手太阴一经，内属肺脏。其经起于中府，终于少商，其肺系
上连喉咙吭嗌以通呼吸。肺主一身之气，气非呼吸不行，脉非肺气不布。故仲景云∶
呼吸者，脉之头也。又寅初方升之气，出于中焦。中焦，指胃也。盖胃为水谷之海，
属土居中。灌溉四脏以及百骸。所谓灌溉者，无非一水谷之气。四脏中固有土，而
土中亦具四脏。（即胃气中要有弦、钩、毛、石，弦、钩、毛、石中要有胃气义。）脉之昼夜，
五十环周。始于此，亦终于此。始终循环，原无少间。但以一日夜分四时论之，必以寅初为更始
也。故《素问》脉要精微论云∶诊法常以平旦。阴气未动，阳气未散，饮食未进，
经脉未盛，络脉调匀，气血未乱，故乃可诊有过之脉。盖以此时，诸脉更始于胃。
其大小虚实，躁静疾徐，种种毕露。出于胃，即注于肺，最为切近。又必由肺之呼
吸以行，此所谓肺朝百脉也。呼出于阳，吸入于阴。一呼脉二至，一吸脉二至，总
四至为一息。一日一夜，约一万三千五百息，即此一呼一吸，脉气行去六寸，以一
万三千五百息算来，共得八百一十丈。以脉数之十六丈二尺折算，应得周行于身五
十度，此昼夜脉行度数之准则也。（据越人二十三难云∶脉数总长十六丈二尺，任督二跷在内。以一呼一吸行六
寸算之，昼夜一万三千五百息，共行八百一十丈。周于身者，得五十度。后又云∶其始从中焦注手太
阴，终于足厥阴。厥阴复还注手太阴，所谓如环无端者。不知二跷、任督从何处接入？岂附行于足少阴、太阳
耶？附则不能在循环注接之内。当俟知者。）凡初持人之脉，先令仰手。以腕之高骨对平处，谓之关上。
关前为阳，后为阴。阳曰寸，阴曰尺。尺至寸，长一寸九分。即此一寸九分，三部分之，为寸、关、尺
也。关居中，若为阴阳界限，而阴阳实互交于此。能先后细为推究，未有不得其病情者。三部中又各有定位。
木火居左，金土居右，水居其下。若以相生论之，则左关肝木生左寸心火，左寸心火生右关脾土，右关脾
土生右寸肺金，右寸肺金生两尺肾水。魂为肝神，魄为肺神。谷不可言脾神，然其变化资生，生死以之，更
神乎神矣。谷神，一魂魄也；魂魄，一谷神也，而又总摄于心君。游行出入，虽无处不到；
而盛衰逆顺，未有不从寸口验焉。左肝、心为木、火，为阳主升，主生长，职多发
施，故曰司官。右肺、脾为金、土，为阴主降，主收受，职多聚纳，故曰司府。男
子生于寅，以阳为体。左阳也。左大则气钟于阳，故在男为顺。女子生于申，以阴
为体。右阴也。右大则气钟于阴，故在女为顺。由是男女之本命分系于左右，顺则
虽病，而本命犹可扶持。关前一分，人命之主者，指魂魄谷神也。左为人迎，右为
气口者，指司官、司府也，决断神门。关后有两者，指两肾也。即应肾间动气也，
即《难经》八难所谓三焦之原，守邪之神，故曰神门。关前谷神、关后神门二脉，
即生人之先后二天也。无二者，言无此二脉也。无则根本绝矣，故死。（即无一亦死。）仲
景云∶寸脉下不至关为阳绝，尺脉上不至关为阴绝。殆亦关前关后之谓乎？男女脉
同，同于定位。惟尺则异，异于盛衰。男子钟于阳，故阴弱。女子钟于阴，故阴盛。
独验于尺者，天一资生之始，阴阳即判于此耳。（尺乃生人之根本，如草木之色香华实皆判定于根 。）
反此，则男得女盛，女得男弱，男女皆失其常，故当病至。
脉搏不能自行运行，而是随着气的运动而到达。气与脉相应，体现了阴阳的契合关系。
气如同风箱（橐籥），血如同波澜。血脉与气息，在体内上下循环往复。
气属于阳，血属于阴。阳主动，阴主静。脉搏的运行，必然由气先行。气行则血行，气动则脉动。阴阳相互呼应而不偏离，就像交好结义一样。橐，是圈状的风箱；籥，是管状的笛子，是有孔的器物。阳气从头顶运行到脚踵，虽然在外部得到固护，但在内部没有间隔。其游行出入于溪谷、募原和腠理之间，各有窍穴，所以像风箱和笛子一样。波，是微小的波浪，层层涌起向前推进；澜，是回旋的波涛，旋转涡流而返回。血液在气中运行，起伏流行，也是回环灌溉，所以像波浪和波涛，看似结合又看似分离，互为体用。周流上下，无始无终，这就是循环的意义。
十二经脉中，都有动脉搏动。只有手太阴肺经的寸口部位，被用来决断病情。
这条经脉隶属于肺，向上连接咽喉。脉象的大会合处，与呼吸的出入相关。
一呼一吸之间，脉气运行六寸。一昼夜共运行八百一十丈作为标准。
魂、魄、谷神，都反映在寸口脉上。左手主要主管“官”（脏），右手主要主管“府”（腑）。
左手脉大顺应男性，右手脉大顺应女性。本命之气扶持命运，男性重左，女性重右。
关前一分处，是人命的根本主宰。左手关前为人迎脉，右手关前为气口脉。
神门决断之处，位于两手关后的两侧。人如果没有这两条脉，病死则无法痊愈。
男女脉象大体相同，只有尺部不同。如果阳气弱而阴气盛，违背了正常规律，疾病就会到来。
十二经脉，就是手三阴、手三阳、足三阴、足三阳的经脉。它们起始于中焦注入手太阴肺经，手太阴肺经注入手阳明大肠经，手阳明大肠经注入足阳明胃经，足阳明胃经注入足太阴脾经，足太阴脾经注入手少阴心经，手少阴心经注入手太阳小肠经，手太阳小肠经注入足太阳膀胱经，足太阳膀胱经注入足少阴肾经，足少阴肾经注入手厥阴心包经，手厥阴心包经注入手少阳三焦经，手少阳三焦经注入足少阳胆经，足少阳胆经注入足厥阴肝经，足厥阴肝经再回流注入手太阴肺经，这称为一周。十二经脉的总长度为一十六丈二尺。每条经脉长短不一，也各自有动脉搏动点。例如手太阴肺经在中府、云门、天府、侠白处搏动；手阳明大肠经在合谷、阳溪处搏动；足阳明胃经在冲阳、大迎、人迎、气冲处搏动；足太阴脾经在箕门、冲门处搏动；手少阴心经在极泉处搏动；手太阳小肠经在天窗处搏动；足太阳膀胱经在委中处搏动；足少阴肾经在太溪、阴谷处搏动；手厥阴心包经在劳宫处搏动；手少阳三焦经在禾髎处搏动；足少阳胆经在下关、听会处搏动；足厥阴肝经在太冲、五里、阴廉等处搏动。既然都有动脉，都可以依据这些部位的脉象来诊断疾病。现在唯独选取手太阴肺经的寸口动脉，来判断各种疾病的生死吉凶，为什么呢？因为手太阴肺经，内属肺脏。该经起始于中府，终止于少商，其肺系向上连接喉咙咽喉以通呼吸。肺主一身之气，气非通过呼吸不能运行，脉非通过肺气不能布散。所以张仲景说：呼吸，是脉搏的源头。另外，寅时初刻开始升发的元气，出于中焦。中焦，指的是胃。胃是水谷之海，属土位居中央。灌溉滋养四脏以及全身百骸。所谓的灌溉，无非是一股水谷之气。四脏中固有土性，而土中也具备四脏的特性。（即胃气中要有弦、钩、毛、石四种脉象，而在弦、钩、毛、石四种脉象中也要含有胃气的含义。）脉象在一昼夜内，环绕身体五十周。开始于此，也结束于此。始终循环，原本没有间断。但如果以一日夜分四时来论述，必须以寅时初刻作为更替的开始。所以《素问·脉要精微论》说：诊脉通常在平旦（清晨）进行。此时阴气未动，阳气未散，饮食未进，经脉未盛，络脉调匀，气血未乱，所以才能诊断出有过失的脉象。这是因为在这个时候，诸脉重新始于胃。其大小的虚实、躁动的静缓、疾徐等各种情况全都显露出来。出于胃，随即注入肺，最为切近。又必须通过肺的呼吸来推动，这就是所说的“肺朝百脉”。呼出属于阳，吸入属于阴。一呼脉跳两次，一吸脉跳两次，总共四次为一息。一昼夜约一万三千五百息，就这一呼一吸，脉气前行六寸，按一万三千五百息计算，共得八百一十丈。以脉长十六丈二尺折算，应得周行于身五十度，这是昼夜脉行度数的准则。（据《难经·二十三难》说：脉的总长度十六丈二尺，任脉、督脉及跷脉在内。以一呼一吸行六寸计算，昼夜一万三千五百息，共行八百一十丈。周行于身者，得五十度。后又说：其始从中焦注入手太阴，终于足厥阴。厥阴复还注入手太阴，所谓如环无端。不知道二跷、任督从何处接入？难道附行于足少阴、足太阳吗？若附着，则不能在循环注接之内。应当等待知情者解答。）凡初次给人切脉，先让患者手掌向上。以腕部的高骨对平齐处，称为关部。关前为阳，关后为阴。阳称为寸，阴称为尺。从尺到寸，长一寸九分。就这一寸九分，分为三部分，即为寸、关、尺。关居中，像是阴阳的界限，而阴阳实际上在此交互。能够先后细致地推究，没有不得知病情的。三部中又各有定位。木火居左，金土居右，水居下方。如果以相生理论来看，则左关肝木生左寸心火，左寸心火生右关脾土，右关脾土生右寸肺金，右寸肺金生两尺肾水。魂是肝的神志，魄是肺的神志。谷神不可说是脾的神志，然而其变化资生万物，关乎生死，更加神奇。谷神，即是魂魄；魂魄，即是谷神，而又总摄于心君。游行出入，虽无处不到；但盛衰逆顺，无不从寸口脉验证。左手肝、心为木、火，为阳主升，主生长，职能多发散施予，所以称为司官。右手肺、脾为金、土，为阴主降，主收受，职能多聚纳，所以称为司府。男子生于寅时，以阳为体。左为阳。左手脉大则气钟聚于阳，所以在男性为顺。女子生于申时，以阴为体。右为阴。右手脉大则气钟聚于阴，所以在女性为顺。由此男女的本命分别系于左右，顺则即使生病，本命之气仍可扶持。关前一分，是人命的主宰，指魂魄谷神。左手为人迎，右手为气口，指司官、司府，决断于神门。关后有两处，指两肾。即应肾间动气，也就是《难经》八难所说的三焦之原，守邪之神，所以叫神门。关前的谷神、关后的神门二脉，即生人的先天与后天。没有这两条脉，是说没有此二脉。没有则根本断绝，所以死亡。（即无一亦死。）张仲景说：寸脉下不至关为阳绝，尺脉上不至关为阴绝。大概也是指关前关后而言吧？男女脉象相同，相同于定位。只有尺部不同，不同在于盛衰。男子钟聚于阳，所以阴弱。女子钟聚于阴，所以阴盛。唯独在尺部验证，是因为天一资生之始，阴阳即在此判定。（尺乃生人的根本，如草木的颜色、香气、花朵、果实皆判定于根。）违背这个规律，则男得女盛，女得男弱，男女都失去常态，所以疾病就会到来。
Pulse does not move on its own but arrives following the Qi. The movement of Qi and the response of the pulse embody the harmony of Yin and Yang.
Qi is like a bellows (Tuo Yue), blood is like waves. Blood vessels and Qi circulate up and down within the body.
Qi belongs to Yang, blood belongs to Yin. Yang governs movement, Yin governs stillness. The movement of the pulse must be preceded by Qi. When Qi moves, blood moves; when Qi agitates, the pulse beats. Yin and Yang correspond to each other without deviation, much like a bond of friendship. Tuo refers to a ring-shaped bellows; Yue refers to a pipe-like flute, an object with holes. The Yang Qi travels from the crown of the head to the soles of the feet. Although it is protected externally, there are no internal obstructions. Its roaming in and out through the muscle valleys (Xi Gu), Mu Yuan (primary areas of defense), and Cou Li (interstices) occurs via various orifices, thus resembling a bellows and a flute. Bo refers to small waves surging forward layer by layer; Lan refers to swirling eddies returning upon themselves. Blood circulating within the Qi rises and flows, also irrigating in a circular manner, thus resembling waves and eddies, appearing united yet separate, mutually serving as substance and function. Circulating up and down without beginning or end, this is the meaning of circulation.
Among the twelve meridians, all have pulsating arteries. However, only the Cun Kou (Cun point) of the Hand Taiyin Lung Meridian is used to determine the condition.
This meridian belongs to the Lung and connects upward to the pharynx and larynx. The great convergence of pulses relates to the inhalation and exhalation of breath.
One exhalation and one inhalation constitute one Xi (respiration cycle). There are 13,500 such cycles in a day and night.
During one exhalation and one inhalation, the pulse Qi travels six cun. In a day and night, it travels 810 zhang, which serves as the standard.
When initially palpating the pulse, instruct the patient to hold their palm upward. The prominent bone behind the wrist is called the Guan (Bar) position.
The area anterior to the Guan is Yang, and the area posterior to the Guan is Yin. Yang corresponds to the Cun (Inch) position, and Yin corresponds to the Chi (Cubit) position; push and seek sequentially.
The Heart and Liver are located on the left [hand], the Lung and Spleen on the right [hand]. The Kidney and Ming Men (Gate of Life) are located at the Chi positions of both hands.
Hun (Ethereal Soul), Po (Corporeal Soul), and Gu Shen (Grain Spirit) are all reflected at the Cun Kou. The left side primarily governs the Zang organs (Officer), and the right side primarily governs the Fu organs (Palace).
A larger pulse on the left is favorable for males, and a larger pulse on the right is favorable for females. The Ben Ming (Life Root) supports destiny; males prioritize the left, females prioritize the right.
The point one fen anterior to the Guan is the master of human life. On the left, it is the Ren Ying (Guest Welcoming) pulse; on the right, it is the Qi Kou (Qi Gate) pulse.
The Shu Men (Spirit Gate) of decision-making lies on both sides posterior to the Guan. If a person lacks these two pulses, death from illness will not be cured.
Male and female pulses are generally the same, except for the Chi position. If Yang is weak and Yin is excessive, reversing this leads to disease.
The twelve meridians refer to the three Yin and three Yang meridians of the hand and foot. They begin at the Middle Jiao flowing into the Hand Taiyin Lung Meridian, from the Hand Taiyin Lung flowing into the Hand Yangming Large Intestine Meridian, from the Hand Yangming Large Intestine flowing into the Foot Yangming Stomach Meridian, from the Foot Yangming Stomach flowing into the Foot Taiyin Spleen Meridian, from the Foot Taiyin Spleen flowing into the Hand Shaoyin Heart Meridian, from the Hand Shaoyin Heart flowing into the Hand Taiyang Small Intestine Meridian, from the Hand Taiyang Small Intestine flowing into the Foot Taiyang Bladder Meridian, from the Foot Taiyang Bladder flowing into the Foot Shaoyin Kidney Meridian, from the Foot Shaoyin Kidney flowing into the Hand Jueyin Pericardium Meridian, from the Hand Jueyin Pericardium flowing into the Hand Shaoyang Sanjiao Meridian, from the Hand Shaoyang Sanjiao flowing into the Foot Shaoyang Gallbladder Meridian, from the Foot Shaoyang Gallbladder flowing into the Foot Jueyin Liver Meridian, and from the Foot Jueyin Liver returning to flow into the Hand Taiyin Lung Meridian. This constitutes one cycle. The total length of the twelve meridians is sixteen zhang and two chi. Each has different lengths and possesses its own arterial pulsation points. For example, the Hand Taiyin pulse beats at Zhongfu, Yunmen, Tianfu, and Xiabai; the Hand Yangming pulse beats at Hegu and Yangxi; the Foot Yangming pulse beats at Chongyang, Daying, Renying, and Qichong; the Foot Taiyin pulse beats at Jimen and Chongmen; the Hand Shaoyin pulse beats at Jiquan; the Hand Taiyang pulse beats at Tianchuang; the Foot Taiyang pulse beats at Weizhong; the Foot Shaoyin pulse beats at Taixi and Yinggu; the Hand Jueyin pulse beats at Laogong; the Hand Shaoyang pulse beats at Heliao; the Foot Shaoyang pulse beats at Xiaguan and Tinghui; the Foot Jueyin pulse beats at Taichong, Wuli, and Yinlian, etc. Since all have arterial pulsations, diseases can be diagnosed based on these pulses. Why is it that now we only select the Cun Kou arterial pulse of the Hand Taiyin Lung Meridian to determine the life and death, fortune and misfortune of various diseases? Because the Hand Taiyin meridian internally belongs to the Lung organ. The meridian begins at Zhongfu and ends at Shaoshang; its lung system connects upward to the throat and pharynx to facilitate respiration. The Lung governs the Qi of the whole body. Qi cannot move without respiration, and the pulse cannot distribute without Lung Qi. Thus, Zhang Zhongjing said: Respiration is the head/source of the pulse. Furthermore, the Qi that begins to rise at the start of the Yin hour originates from the Middle Jiao. The Middle Jiao refers to the Stomach. The Stomach is the sea of water and grain, belongs to Earth, and resides in the center. It irrigates the four Zang organs and the entire body. The so-called irrigation is nothing but the Qi of water and grain. The four Zang organs inherently contain Earth, and Earth also contains the characteristics of the four Zang organs. (Meaning that the Wei Qi [Stomach Qi] must contain the Xian, Gou, Mao, and Shi pulse qualities, and within the Xian, Gou, Mao, and Shi qualities, there must be Wei Qi.) The pulse circulates fifty times around the body in a day and night. It starts here and ends here. The cycle is continuous without interruption. However, if discussing the four seasons within a day and night, the Gengshi (start of watch) must begin at the early Yin hour. Therefore, the *Suwen: Pulse Essentials and Subtle Discussions* states: Diagnosis is usually performed at Pingdan (early morning). At this time, Yin Qi has not moved, Yang Qi has not scattered, food has not been consumed, the Jing Mai are not full, the Luo Mai are balanced, and Qi and Blood are not chaotic. Thus, abnormal pulses can be diagnosed. This is because at this time, all pulses restart from the Stomach. Their size, deficiency or excess, agitation or calmness, speed or slowness, and all other characteristics are fully revealed. Emerging from the Stomach, they immediately flow into the Lung, being the closest connection. They must also be propelled by the Lung's respiration, which is what is meant by "the Lung faces all vessels." Exhalation belongs to Yang, inhalation belongs to Yin. Two pulse beats per exhalation, two pulse beats per inhalation, totaling four beats per Xi. In a day and night, approximately 13,500 Xi occur. With each Xi, pulse Qi advances six cun. Calculated over 13,500 Xi, the total distance is 810 zhang. Using the pulse length of sixteen zhang and two chi for calculation, it corresponds to fifty circuits around the body. This is the standard for the degree of pulse movement during day and night. (According to *Nanjing: Twenty-third Difficulty*: The total length of the pulse is sixteen zhang and two chi, including the Ren, Du, and Qiao vessels. Calculating six cun per Xi, over 13,500 Xi in a day and night, the total distance is 810 zhang. Circling the body, it achieves fifty degrees. It further states: It begins at the Middle Jiao flowing into the Hand Taiyin, ending at the Foot Jueyin. The Jueyin returns to flow into the Hand Taiyin, described as a circle without end. It is unknown where the two Qiao and Ren/Du vessels connect? Do they attach to the Foot Shaoyin and Foot Taiyang? If attached, they cannot be within the cyclic flow. This awaits clarification by those who know.) When initially palpating a person's pulse, first instruct them to hold their hand upward. Align the high bone of the wrist with the level place, called the Guan position. Anterior to the Guan is Yang, posterior is Yin. Yang is called Cun, Yin is called Chi. From Chi to Cun, the length is one cun and nine fen. This one cun and nine fen are divided into three parts: Cun, Guan, and Chi. Guan is in the center, acting as the boundary between Yin and Yang, while Yin and Yang actually intersect here. By carefully investigating before and after, one will inevitably ascertain the disease condition. Within the three positions, there are specific locations. Wood and Fire are on the left, Metal and Earth on the right, Water below. Discussing according to the generating cycle: Left Guan Liver Wood generates Left Cun Heart Fire; Left Cun Heart Fire generates Right Guan Spleen Earth; Right Guan Spleen Earth generates Right Cun Lung Metal; Right Cun Lung Metal generates both Chi Kidney Water. Hun is the spirit of the Liver, Po is the spirit of the Lung. Gu Shen cannot be called the spirit of the Spleen, yet its transformative generation sustains life and death, being even more miraculous. Gu Shen is Hun and Po; Hun and Po are Gu Shen, and they are collectively governed by the Heart Monarch. Roaming in and out, reaching everywhere; yet their prosperity, decline, reversal, or smoothness are all verified from the Cun Kou. The left Liver and Heart are Wood and Fire, belonging to Yang, governing ascent, growth, and functions of dissemination and exertion, hence called Si Guan (Governing Officer). The right Lung and Spleen are Metal and Earth, belonging to Yin, governing descent, reception, and functions of gathering and storing, hence called Si Fu (Governing Palace). Males are born in the Yin hour, taking Yang as their substance. The left is Yang. A large left pulse means Qi gathers in Yang, which is favorable for males. Females are born in the Shen hour, taking Yin as their substance. The right is Yin. A large right pulse means Qi gathers in Yin, which is favorable for females. Thus, the Ben Ming of males and females is linked to the left and right respectively. If favorable, even if ill, the Ben Ming can still support. The point one fen anterior to the Guan, the master of human life, refers to Hun, Po, and Gu Shen. The left being Ren Ying and the right being Qi Kou refers to Si Guan and Si Fu, deciding at Shu Men. The two points posterior to the Guan refer to the two Kidneys. This corresponds to the Dong Qi (moving Qi) between the kidneys, which is the Yuan Qi of the Sanjiao mentioned in the Eighth Difficulty of *Nanjing*, the God guarding against evil, hence called Shu Men. The Gu Shen anterior to the Guan and Shu Men posterior to the Guan represent the Pre-Heaven and Post-Heaven of human life. Lacking these two means lacking these pulses. Without them, the root is severed, leading to death. (Lacking even one leads to death.) Zhang Zhongjing said: If the Cun pulse does not reach down to the Guan, it is Yang Absence; if the Chi pulse does not reach up to the Guan, it is Yin Absence. This likely refers to the areas anterior and posterior to the Guan. Male and female pulses are the same regarding positioning. Only the Chi differs, differing in excess and deficiency. Males gather in Yang, hence Yin is weak. Females gather in Yin, hence Yin is excessive. Verification is unique to the Chi because at the beginning of Tian Yi's generative power, Yin and Yang are distinguished here. (The Chi is the root of human life, just as the color, fragrance, flowers, and fruits of plants are determined by the root.) Reversing this results in males having female-like excess and females having male-like weakness, causing both to lose their normal state, thus disease arises.