（寸口即气口，内分寸、关、尺三部，解见下文。）
《素问·脉要精微论》曰∶尺内（即尺部）两旁，则季胁也。（季胁，小肋也。尺部所主脏腑，
其于身之两旁，则当季胁。盖肝候于关而主胁，则肾候于尺，当主季胁也。）尺外以候肾，（外，
谓浮也。）里以
候腹。（里，谓沉也。下文内外仿此。）中附上，（言附尺之上而居中，即关部也。）左（左关）外
以候肝，内以
候膈，（胸之下、腹之上为膈。）右（右关）外以候胃，内以候脾。上附上，（言附中部之上而居上，即寸部
也。）右（右寸）外以候肺，内以候胸中，左（左寸）外以候心，内以候膻中。（即心包，在两乳
间，谓之
气海。按心、肺、肝、肾，脏也，反候于外，胸中、膻中、膈、腹，包里此藏者也，反候于内，恐
传写之误，当以
胃外脾内例之，易其位为是。）前（寸也）以候前，（前，身面。）后（尺也）以候后，（后，身背。此
分候身之面、背，
下文分候身之上、下，皆就躯体言，与上文分候脏腑对讲。）上竟上者，（竟，尽也。）胸喉中事
也，（头面可推。）下竟下者，少腹腰股胫足中事也。（言寸不独候胸，尺不独候腹也。）
按《内经》谓脉皆伏行于分肉之间，深不可见，所常见者皆络脉。惟手太
阴肺经脉外见于寸口，此其独诊寸口之故也。后人宗此，皆惟寸口是求。而古之诊
分三部九候者，不复讲矣。
所谓寸口者，合寸关尺而为名者也。何谓寸关尺？曰∶自手肘中横纹，至鱼际
横绞，得一尺一寸，所取诊者，止长一寸九分，前不及鱼际横纹一分，后不及肘中
横纹九寸，古人于此一寸九分，分为三部。下部在一尺之内，故名为尺；上部在一
寸之内，故名为寸；中部为上下交界之处，阴阳出入之所，故名之曰关也。寸口又
名气口，何也？以此为肺经肺，肺为气主，故曰气口，又曰脉口。问∶人身有脏有
腑，此独候五脏，而六腑止候胃，何也？曰∶《内经》原以人迎候阳，以气口候阴，
腑阳脏阴，此五脏所以候于气口也。而兼候胃者，则以五脏皆禀气于胃，五脏
之气不能自致于手太阴，必因胃气乃至，故胃气当并察也。
问∶胆、膀胱、大小肠、命门、三焦诸腑，当候何处？曰《内经》无明文，故
后人之论不一。有谓小肠与心为表里，从心候于左寸，大肠与肺为表里，从肺候于
右寸者。（此《难经》之说，非出高阳生也。）有谓小肠候于左尺，大肠候于右尺者。又有谓小
肠为丙火，当从命门之火候于右尺，大肠属庚金，母隐子胎，当从左肾之水候于左
尺。三说不同，今人多从后二说。以大小肠在腹中，位居至下，经言尺内以候腹，
应候之于尺，不应与位处至高之心肺同候于寸也。愚谓脏腑相移，（如心移热于小肠，则小
便赤，大便不通则肺气壅之类。）上下相关，诊之于寸，亦无不可。况二肠位虽居下，而其经
脉皆上行，则候经于寸，候腑于尺，前说未可废也。如膀胱府居腹下，而寒伤
太阳，六脉皆浮，岂徒左尺；胃府居中，而邪在阳明，六脉俱大，岂独右关，可泥
定哉？后二说，当以左小肠，右大肠为是。盖脏腑相配，本因经络相联，相联乃相
配，相配乃有庚金丙火之称，名实相衡，当从其实，从其所联所配为左右可也。
胆同肝候于左关，膀胱同左肾候于左尺，从无岐议。惟右尺所候，其说不一。有谓
三焦、命门、右肾三者各别，均于右尺候之。有谓右肾即命门，与三焦同候。说者
纷纷。（《难经》谓肾有二枚，左名肾属水，右名命门属火。后人非之，谓左肾为形水，右肾为
气水，总皆属水，
两肾之中，乃为命门。按二说虽异，然皆谓肾有水，又有火，所用补火之药无殊，则亦无庸分别
矣。）愚谓右尺
所候，只一命门尽之，不用更举三焦、右肾名色。何则？三焦若以位言，则即经之
所谓胸中、膈中、腹中也。若以三焦之元气言，则即命门之真火耳。盖此火宅于命
门，布乎三焦，随藏发而异名，岂有二火哉？则言胸、膈、腹，即言三焦之部位，
言命门，即言三焦之元阳，而三焦之名，可不立矣。两肾既皆属水，则当统于左肾，
而右肾之名固可不立。况命门为火气，居中而亲右，阳能生阴，气能化水，诊
命门之火气，即是诊右肾之水源，右肾之名，益可不立矣。盖左尺以候先天之真阴，
右尺以候先天之真阳，百川总归一海，千炬无非一灯，何必多立名色，以滋惑乱哉？
问∶脏腑之部位何如？曰∶腑阳脏阴，阳浮阴沉，不易之理也。《难经》谓三菽
之重为肺 脉，则候胸中当轻于三菽可知。六菽之重为心脉，则候膻中当轻于六
菽可知。九菽之重为脾脉，则候胃当轻于九菽可知矣。又胸中、膻中，均即上焦，
候于两寸；腹中即下焦，候于两尺；则膈中即中焦，亦当两关并候，可知矣。然此
但言其理耳，实则何可泥哉？何则？部位虽分，气脉实贯，寸口三部，仅长寸许，
除浮沉大小不能无异外，其余迟数等脉，大概无殊。从未见有寸迟而关数，寸滑而
尺涩者。假令诊得六脉俱数，而断为五脏六腑皆热可乎哉？则必从心肺俱浮，肝肾
俱沉，脾胃在中之说以察之，始可以知为何脏何腑之热。（详脉配四时五脏条。）而手法之
轻重一差，则以腑为脏，以脏为腑，固有之矣。即不谬，而浮主表病，亦主里虚；
沉主内邪，亦主阳陷，其为虚热实热，内因外因，非参合四诊，安能细辨。而但从
区区之部位为断，何异胶柱以鼓瑟也。（如胃停冷食，而六脉皆迟，肺被火刑，而六脉皆数，不独见
之右关右寸，必分疆画界以求之，则固矣。）问∶子言六脉数则俱数，迟则俱迟，则经言七诊，
谓独小、独大、独疾、（即数。）独迟、独热、独寒、（谓手扪之，而觉有一处独热独寒也。）独陷下
者（谓沉伏不起）皆病，其说非欤？曰∶此以三部九候言，非言寸口也。（按即以寸口言亦得，如
诊得数脉兼浮，浮在寸部，即谓之寸数可也。观下心肺俱浮，何以别之条自明。）
《素问·脉要精微论》说：尺部内侧两旁，对应的是季胁。（季胁，即小肋。尺部所主的脏腑，在身体两侧，应当对应季胁。因为肝候于关部而主胁，那么肾候于尺部，就应当主季胁。）尺部外侧以候肾，（外侧，指浮取。）内侧以候腹部。（内侧，指沉取。下文内外以此类推。）中部向上连接，（指附于尺部之上而居中，即关部。）左手（左关）外侧以候肝，内侧以候膈，（胸之下、腹之上称为膈。）右手（右关）外侧以候胃，内侧以候脾。上部向上连接，（指附于中部之上而居上，即寸部。）右手（右寸）外侧以候肺，内侧以候胸中，左手（左寸）外侧以候心，内侧以候膻中。（即心包，位于两乳之间，称为气海。按心、肺、肝、肾是脏，反而候于外侧；胸中、膻中、膈、腹是包裹这些脏器的部位，反而候于内侧，恐怕是传写错误，应当参照“胃外脾内”的体例，交换它们的位置才是正确的。）前部（指寸部）以候身前，（前，指身体前面/面部。）后部（指尺部）以候身背，（后，指身体后面/背部。这是分部候察身体的面与背，下文分部候察身体的上与下，都是就躯体而言，与上文分部候察脏腑相对照。）上尽上者，（竟，意为尽头。）是胸喉中的事情，（头面情况可由此推知。）下尽下者，是少腹、腰、股、胫、足中的事情。（意思是寸部不独候胸部，尺部不独候腹部。）
按《内经》所说，经脉都伏行于分肉之间，深不可见，所常见的都是络脉。只有手太阴肺经的脉在外显现于寸口，这就是单独诊察寸口的原因。后人遵循这一原则，都只从寸口寻求脉象。而古代诊法分为三部九候的，不再讲究了。
所谓寸口，是合称寸、关、尺三部分而得名。什么是寸、关、尺？回答说：自手肘中的横纹，至鱼际的横纹，得一尺一寸的长度，实际取脉诊察的部分，仅长一寸九分，前方不及鱼际横纹一分，后方不及肘中横纹九寸。古人在这一寸九分的范围内，分为三部。下部在一尺之内，所以名为尺；上部在一寸之内，所以名为寸；中部是上下交界之处，阴阳出入的地方，所以命名为关。寸口又名气口，为什么呢？因为这是肺经所在，肺为气之主，所以叫气口，又叫脉口。问：人身有脏有腑，这里唯独候察五脏，而六腑只候察胃，为什么呢？答：《内经》原本以人迎穴候阳，以气口候阴，腑属阳脏属阴，所以这五脏候察于气口。而兼候胃的原因，是因为五脏之气都禀受于胃，五脏之气不能自行到达手太阴肺经，必须依靠胃气才能到达，所以胃气应当一并察验。
问：胆、膀胱、大小肠、命门、三焦等腑，应当候察何处？答：《内经》没有明文规定，所以后人的论述不一。有的认为小肠与心互为表里，随心脏候察于左寸；大肠与肺互为表里，随肺脏候察于右寸。（这是《难经》的说法，并非出自高阳生。）有的认为小肠候察于左尺，大肠候察于右尺。又有认为小肠属丙火，应当随命门之火候察于右尺；大肠属庚金，母隐子胎，应当随左肾之水候察于左尺。这三种说法不同，现在的人多采用后两种说法。因为大小肠在腹中，位置极其低下，《内经》说尺部内侧以候腹，应当候察于尺部，不应与位置极高的心肺同候于寸部。我认为脏腑之间可以相互移易（如心移热于小肠，则小便赤涩，大便不通导致肺气壅滞之类），上下相关，在寸部诊察也是可以的。况且二肠虽然位置居下，但其经脉皆上行，那么候经脉于寸部，候腑气于尺部，前一种说法也未可废除。如膀胱府居腹下，但寒邪伤及太阳经时，六脉皆浮，难道只在左尺吗？胃府居中央，但邪气在阳明经时，六脉俱大，难道只在右关吗？怎么能拘泥固定呢？后两种说法，应当以左小肠、右大肠为正确。因为脏腑相配，本来是因为经络相连，相连才相配，相配才有庚金丙火的称呼，名实相符，应当从实际和所连所配的左右关系来确定。
胆同肝一起候察于左关，膀胱同左肾一起候察于左尺，从来没有异议。唯独右尺所候，说法不一。有的认为三焦、命门、右肾三者各自独立，都在右尺候察。有的认为右肾即命门，与三焦一同候察。议论纷纷。（《难经》说肾有两枚，左名肾属水，右名命门属火。后人非议此说，认为左肾为形水，右肾为气水，总皆属水，两肾之中，才是命门。按这两种说法虽然不同，但都认为肾有水又有火，所用补火之药并无不同，也就无需分别了。）我认为右尺所候，只需一个命门概括即可，不必再列举三焦、右肾的名称。为什么呢？三焦如果从部位来说，就是经文中所说的胸中、膈中、腹中。如果从三焦的元气来说，就是命门的真火罢了。大概这火宅居于命门，散布于三焦，随着藏器的不同而异名，难道有二火吗？那么说胸、膈、腹，就是说了三焦的部位；说命门，就是说了三焦的元阳，三焦的名称可以不立了。两肾既然都属水，就应当统归于左肾，右肾的名称固然可以不立。况且命门为火气，居中而亲近右侧，阳能生阴，气能化水，诊察命门之火气，就是诊察右肾的水源，右肾的名称，更加可以不立了。大概左尺以候先天之真阴，右尺以候先天之真阳，百川总归一海，千炬无非一灯，何必多立名称，来滋扰混乱呢？
问：脏腑的部位是怎样的？答：腑属阳脏属阴，阳浮阴沉，是不变的道理。《难经》说三颗豆子的重量为肺脉，那么候察胸中应当轻于三颗豆子可知。六颗豆子的重量为心脉，那么候察膻中应当轻于六颗豆子可知。九颗豆子的重量为脾脉，那么候察胃应当轻于九颗豆子可知了。另外胸中、膻中，均属于上焦，候察于两寸；腹中即下焦，候察于两尺；那么膈中即中焦，也应当两关并候，可知了。然而这只是讲道理罢了，实际上怎么可以拘泥呢？为什么呢？部位虽然分开，但气脉实际上是贯通的，寸口三部，仅长约一寸左右，除了浮沉大小不能没有差异外，其余迟数等脉，大致没有不同。从未见过寸部迟而关部数，寸部滑而尺部涩的情况。假使诊得六脉皆数，就断定为五脏六腑皆热，可以吗？那就必须依据心肺俱浮、肝肾俱沉、脾胃在中的说法来考察，才可以知道是哪一脏哪一腑的热。（详见脉配四时五脏条。）而手法轻重一旦出差错，就会把腑当作脏，把脏当作腑，这是本来就有的情况。即使不错，浮脉主表病，也主里虚；沉脉主内邪，也主阳陷，究竟是虚热实热，内因外因，如果不参合望闻问切四诊，怎么能细致辨别。而仅仅从区区部位来断定，这和胶住琴柱来弹琴有什么区别呢？（如胃停冷食，而六脉皆迟，肺被火刑，而六脉皆数，不仅见于右关右寸，一定要划分疆界以求之，那就固陋了。）问：您说六脉数则俱数，迟则俱迟，那么经文说的七诊，谓独小、独大、独疾、（即数。）独迟、独热、（谓用手摸，觉得有一处特别热特别冷。）独陷下者（谓沉伏不起）都是病证，这种说法不对吗？答：这是从三部九候的角度说的，不是指寸口。（按即使从寸口角度说也可以，如诊得数脉兼浮，浮在寸部，就叫寸数。看下心肺俱浮，如何区别的那一条自然就明白了。）
(Cunkou, also known as Qikou [Pulse Gate], internally comprises three positions: Cun [Inch], Guan [Bar], and Chi [Cubit]. Explanations are provided below.)
The *Suwen* (Basic Questions) chapter "Maiyao Jingwei Lun" (Treatise on the Essential Subtleties of Pulse Diagnosis) states: "On both sides inside the Chi position corresponds to the Ji Xie [lower ribs]." (Ji Xie refers to the lower ribs. The Zang-Fu organs governed by the Chi position correspond to the lateral aspects of the body, specifically the Ji Xie. Since the Liver is inspected at the Guan position and governs the hypochondrium, the Kidney, inspected at the Chi position, should govern the Ji Xie.) The outer aspect of the Chi position inspects the Kidneys, (Outer refers to superficial palpation/Floating pulse technique.) while the inner aspect inspects the abdomen. (Inner refers to deep palpation/Sinking pulse technique. The terms inner and outer follow this pattern in subsequent texts.) The middle part connects upwards, (Referring to connecting above the Chi position and occupying the center, i.e., the Guan position.) the left hand's (Left Guan) outer aspect inspects the Liver, and the inner aspect inspects the Diaphragm (Diaphragm is defined as the area between the chest and the abdomen.); the right hand's (Right Guan) outer aspect inspects the Stomach, and the inner aspect inspects the Spleen. The upper part connects upwards, (Referring to connecting above the middle part and occupying the top, i.e., the Cun position.) the right hand's (Right Cun) outer aspect inspects the Lungs, and the inner aspect inspects the Chest Center; the left hand's (Left Cun) outer aspect inspects the Heart, and the inner aspect inspects the Dan Zhong [Sea of Qi/Pericardium region] (Dan Zhong is the Pericardium, located between the two breasts, also called Qi Hai. According to the text, the Heart, Lungs, Liver, and Kidneys are Zang organs but are inspected on the outer aspect; the Chest Center, Dan Zhong, Diaphragm, and Abdomen are areas enclosing these Zang organs but are inspected on the inner aspect. This may be a transcription error. It should follow the example of 'Stomach outer, Spleen inner,' swapping their positions for correctness.) The anterior aspect (referring to Cun) inspects the front of the body, (Front refers to the face/anterior body.) while the posterior aspect (referring to Chi) inspects the back of the body. (Back refers to the dorsal body. This divides the inspection of the body's anterior and posterior surfaces. Subsequent divisions regarding upper and lower body parts refer to the physical trunk, contrasting with the previous division regarding Zang-Fu organs.) "Upper reaching the extreme" (Jing means extremity/end), refers to matters in the chest and throat, (Head and face conditions can be inferred from this.) while "lower reaching the extreme" refers to matters in the lower abdomen, waist, thighs, shins, and feet. (This implies that the Cun position does not exclusively inspect the chest, nor does the Chi position exclusively inspect the abdomen.)
According to the *Neijing*, meridians run deeply within the muscle intervals and are invisible; what is commonly seen are the collateral vessels. Only the meridian of the Hand-Taiyin Lung emerges externally at the Cunkou, which is the reason for exclusively diagnosing the Cunkou. Later generations followed this principle, seeking pulse information solely from the Cunkou. The ancient diagnostic method dividing the body into three regions and nine locations is no longer practiced.
"Cunkou" is named by combining the Cun, Guan, and Chi positions. What are Cun, Guan, and Chi? The answer is: From the transverse crease at the elbow to the transverse crease at the Yuji point, the length is one chi and one cun. However, the actual area used for pulse diagnosis is only 1.9 cun long. It falls short of the Yuji transverse crease by one fen at the front and falls short of the elbow transverse crease by nine cun at the back. Ancient people divided this 1.9 cun into three sections. The lower section lies within the chi range, hence named Chi; the upper section lies within the cun range, hence named Cun; the middle section is the junction of upper and lower, the place where Yin and Yang enter and exit, hence named Guan. Why is Cunkou also called Qikou? Because it is the location of the Lung Meridian, and the Lung is the master of Qi, thus it is called Qikou [Qi Gate], also known as Maikou [Pulse Gate]. Question: The human body has Zang and Fu organs. Why do we only inspect the five Zang organs here, while the six Fu organs are only represented by the Stomach? Answer: The *Neijing* originally used the Renying point to inspect Yang and the Qikou to inspect Yin. Fu organs belong to Yang and Zang organs to Yin; therefore, these five Zang organs are inspected at the Qikou. The reason for additionally inspecting the Stomach is that the Qi of the five Zang organs is derived from the Stomach. The Qi of the Zang organs cannot reach the Hand-Taiyin Lung meridian on its own; it must arrive via Stomach Qi. Therefore, Stomach Qi must be examined concurrently.
Question: Where should the Gallbladder, Bladder, Large Intestine, Small Intestine, Mingmen [Gate of Life], and Sanjiao [Triple Burner] be inspected? Answer: The *Neijing* provides no explicit text, leading to varied theories among later scholars. Some argue that the Small Intestine, being interior-exterior related to the Heart, follows the Heart and is inspected at the Left Cun; the Large Intestine, interior-exterior related to the Lungs, follows the Lungs and is inspected at the Right Cun. (This theory comes from the *Nanjing*, not Gao Yangsheng.) Others state that the Small Intestine is inspected at the Left Chi and the Large Intestine at the Right Chi. Still others argue that the Small Intestine belongs to Bing Fire and should be inspected at the Right Chi following the Fire of Mingmen; the Large Intestine belongs to Geng Metal, and since the mother hides in the child's womb, it should be inspected at the Left Chi following the Water of the Left Kidney. These three theories differ, but most modern practitioners follow the latter two. Since the Small and Large Intestines are in the abdomen and positioned very low, and the *Neijing* states that the inner Chi inspects the abdomen, they should be inspected at the Chi position, not at the Cun position along with the high-positioned Heart and Lungs. I believe that Zang and Fu organs can influence each other (e.g., Heart heat transferring to the Small Intestine causing red urine and constipation, which obstructs Lung Qi). Since they are interconnected above and below, inspecting them at the Cun position is also acceptable. Moreover, although the two intestines are located low, their meridians ascend. Thus, inspecting the meridians at the Cun and the Fu organs at the Chi, the first theory should not be discarded. For instance, when the Bladder Fu is in the lower abdomen but Cold damages the Taiyang meridian, all six pulses become Floating; how could it be limited to the Left Chi alone? When the Stomach Fu is central but pathogenic factors are in the Yangming meridian, all six pulses become Large; how could it be limited to the Right Guan alone? How can one be so rigid? Among the latter two theories, assigning the Small Intestine to the Left and Large Intestine to the Right is correct. This is because Zang-Fu pairing is based on meridian connection; connection leads to pairing, and pairing gives rise to designations like Geng Metal and Bing Fire. Names should match reality, so one should follow the actual connections and pairings for left-right assignment.
The Gallbladder is inspected at the Left Guan together with the Liver, and the Bladder at the Left Chi together with the Left Kidney, without any dissent. However, there are conflicting views on what the Right Chi inspects. Some claim that the Sanjiao, Mingmen, and Right Kidney are distinct entities all inspected at the Right Chi. Others argue that the Right Kidney is the Mingmen and they are inspected together. Opinions vary widely. (The *Nanjing* states there are two kidneys: the left is the Kidney belonging to Water, and the right is the Mingmen belonging to Fire. Later scholars criticized this, arguing that the left kidney is Form-Water and the right is Qi-Water, both belonging to Water, and the Mingmen is located between the two kidneys. Although these two views differ, both acknowledge that the Kidneys contain both Water and Fire, and the fire-tonifying herbs used are similar, so distinction is unnecessary.) I believe that the Right Chi needs only to inspect the Mingmen, without needing to separately list the Sanjiao or Right Kidney. Why? If Sanjiao is considered in terms of location, it corresponds to the Chest Middle, Diaphragm Middle, and Abdomen Middle mentioned in the classics. If considered in terms of Yuan Qi [Original Qi], it is simply the True Fire of the Mingmen. This fire resides in the Mingmen and spreads through the Sanjiao, taking different names depending on the organ it activates. Are there really two fires? Thus, speaking of the Chest, Diaphragm, and Abdomen is speaking of the Sanjiao's locations; speaking of the Mingmen is speaking of the Sanjiao's Original Yang. The name Sanjiao becomes redundant. Since both kidneys belong to Water, they should be unified under the Left Kidney, making the name Right Kidney unnecessary. Furthermore, Mingmen represents Fire Qi, centered and leaning right. Yang generates Yin, and Qi transforms Water. Inspecting the Fire Qi of the Mingmen is equivalent to inspecting the Water Source of the Right Kidney, further rendering the name Right Kidney unnecessary. Essentially, the Left Chi inspects the Pre-Heaven True Yin, and the Right Chi inspects the Pre-Heaven True Yang. All rivers return to one sea; a thousand lamps share one flame. Why establish multiple names to cause confusion?
Question: What are the positional relationships of the Zang and Fu organs? Answer: Fu organs are Yang and Zang organs are Yin. Yang pulses float and Yin pulses sink; this is an immutable principle. The *Nanjing* states that a weight of three beans corresponds to the Lung pulse; therefore, inspecting the Chest Center requires less pressure than three beans. A weight of six beans corresponds to the Heart pulse; therefore, inspecting the Dan Zhong requires less pressure than six beans. A weight of nine beans corresponds to the Spleen pulse; therefore, inspecting the Stomach requires less pressure than nine beans. Additionally, the Chest Center and Dan Zhong both belong to the Upper Jiao and are inspected at both Cun positions; the Abdomen belongs to the Lower Jiao and is inspected at both Chi positions; therefore, the Diaphragm Middle, belonging to the Middle Jiao, should be inspected at both Guan positions. However, this is merely theoretical. In practice, how can one be so rigid? Although positions are divided, Qi and pulses are actually continuous. The three positions of the Cunkou span only about one cun. Apart from differences in floating/sinking and large/small qualities, other pulse characteristics like slow/fast are generally similar. One never sees a Slow pulse at Cun and Fast at Guan, or Slippery at Cun and Choppy at Chi. If all six pulses are Fast, can one conclude that all Zang and Fu organs are hot? One must instead rely on the principles that Heart and Lung pulses are Floating, Liver and Kidney pulses are Sinking, and Spleen and Stomach pulses are intermediate, to determine which specific Zang or Fu organ is affected. (See detailed explanations in the section on Pulse Correspondence with Four Seasons and Five Zang Organs.) If the manual pressure is slightly off, one might mistake Fu for Zang or Zang for Fu. Even if accurate, a Floating pulse indicates exterior disease but also interior deficiency; a Sinking pulse indicates internal pathogens but also sinking of Yang. Whether it is Deficiency Heat or Excess Heat, internal or external etiology, how can one distinguish finely without integrating the Four Diagnostic Methods? Relying solely on these limited positional distinctions is akin to gluing the bridge of a zither before playing it. (For example, if cold food stagnates in the Stomach, all six pulses may be Slow; if the Lung is scorched by Fire, all six pulses may be Fast. Limiting findings strictly to Right Guan or Right Cun and demanding strict boundaries is overly rigid.) Question: You stated that if the six pulses are Fast, they are all Fast; if Slow, they are all Slow. But the Classics mention the Seven Diagnoses, stating that isolated Smallness, Isolated Largeness, Isolated Speed [Fast], Isolated Slowness, Isolated Heat, Isolated Cold, and Isolated Depression [Sinking/Unrising] indicate disease. Is this statement incorrect? Answer: This refers to the Three Regions and Nine Locations method, not the Cunkou method. (Note: Even applying this to Cunkou is valid; e.g., if a Fast pulse is found accompanied by Floating quality localized at the Cun position, it is called Cun-Fast. The distinction becomes clear when reviewing the section on distinguishing Heart and Lung Floating pulses.)