其象法地血之府也心之合也皮之部也次言配地府合之义夫人之脉以血为体固当配地然观
其出入脏腑联系贯通一如大气之行于地中故其象取法乎地府者藏也聚也隧道乃精专所注故为
血之府充遍人身应夏火之气中焦变赤得正南之色盖心主血脉故脉与心相合肺主皮毛而朝百脉
如
资始于肾资生于胃阳中之阴本乎营卫营者阴血卫者阳气营行脉中卫行脉外又言脉之资始
资生之义肾为十二经脉之根故曰资始胃乃生化之源故曰资生肾之与胃盖有先后天之分焉脉在
皮肤之间肌肉之内故谓阳中之阴脉之流行本因气血之升降故曰本乎营卫营者营运于中卫者卫
护于外营为阴血行脉之中入隧道也卫为阳气行脉之外不入隧道也
脉不自行随气而至气动脉应阴阳之谊气如橐龠血如波澜血脉气息上下循环脉行走于经络
之中非脉自能行也盖随宗气而至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无底之器龠有孔之物夫阳气之自顶至踵也虽固护于
外无间隔于中故如橐如龠波微浪也涌叠而前澜回澜也旋涡而返血之在气中也泷涌流行亦复回
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十二经中皆有动脉如手太阴肺之动脉太渊手阳明大肠经之动脉合谷足阳
明胃之动脉波阳足太阴脾之动脉波门手少阴心之动脉极泉手太阳小肠经之动脉天窗足太阳膀
胱经之动脉委中足少阴肾之动脉太溪手厥阴心包络之动脉劳宫手少阳三焦之动脉禾 足少阳
胆之动脉听会足厥阴肝之动脉太冲所谓十二经中皆有动脉者此也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（张仲景
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
百骸无非一水谷之气也脉之昼夜五十环周原无少间但以一日定分四时论之必以寅初为更始也
故（脉要精微论云）诊法当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
可诊有过之脉此时诸脉始于胃即注于肺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脉行四至为一息一日一夜约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大凡初持脉之法须分尺
寸阴阳之义诊脉时先令人仰其掌以掌后高骨之处定为关部以关前之寸口在上故为阳关后之尺
部在下故为阴阳在寸而阴在尺也所谓寸者自寸口至鱼际穴故名曰寸尺者自尺部至尺泽穴故名
曰尺以关部为界以分阴阳之义故名曰关尺至寸共长一寸九分即此一寸九分三部分之为寸关尺
也诊法以指先按阳寸而后及阴尺以此先后推究各经之脉气未有不得其病情者也三部中又各有
定位以心火肝木居左肺金脾土居右肾水在下居于尺部（素问脉要精微论曰）尺内两旁则季胁
也
尺外以候肾尺里以候腹中附上左外以侯肝内以候膈右外以候胃内以候脾上附上右外以候肺内
以候胸中左外以候心内以候膻中前以候前后以候后上竟上者胸喉中事也下竟下者少腹腰股膝
胫足中事也此盖（岐伯）亦述上古（僦贷季）所传脉法之理晋之（王叔和）着脉经以心肝居
左肺脾
居右肾居尺部之理悉遵（素问）经旨非（王叔和）之私撰也后人不知此义出自（内经）兴言
是非多
见其不知量也然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其五行相生之理亦如此盖五脏各有神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故曰司官右肺脾为金土为阴
主降主收受故曰司府男子以阳为体左阳也左大则气钟于阳故在男为顺女子以阴为体右阴也右
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主司官司府也决断神门关后有两者指两肾也应肾间
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先后二
天
也无二者言无此二脉则根本绝矣故死（张仲景云）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唯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反此则男得女盛女得男弱男女皆失其常故当病至
它的形象效法大地，是血液的府库。与心相合，是皮肤的部位。接着论述配属地府的涵义：人体的脉以血为体，固当配属于地；然而观察其出入脏腑、联系贯通，就像大气运行于大地之中一样，所以它的形象取法于地府，具有储藏和汇聚的特性，隧道乃是精气专一灌注之处，因此称为血液的府库。它充盈遍布全身，应合夏季火的气化，在中焦变为红色，呈现正南方的颜色。这是因为心主血脉，所以脉与心相合；肺主皮毛而朝会百脉。
脉气起始于肾，滋养来源于胃，属于阳中的阴，根本在于营卫。营者是阴血，卫者是阳气；营行于脉中，卫行于脉外。又论脉气资始和资生的意义：肾为十二经脉的根本，所以叫作“资始”；胃是生化之源，所以叫作“资生”。肾与胃，大概有先天和后天的区别。脉位于皮肤之间、肌肉之内，所以称为阳中之阴。脉气的流行本因气血的升降，所以说根本在于营卫。营者营运于内，卫者卫护于外；营为阴血，行于脉中，进入隧道；卫为阳气，行于脉外，不进入隧道。
脉不能自行，随气而至，气动脉应，这是阴阳的情谊。气像橐龠（风箱），血像波澜。血脉气息上下循环，脉行走于经络之中，并非脉自己能行，大概是随着宗气而至。气属阳，血属阴；阳主动，阴主静。脉的运行必须气为之先导，气行则血行，气动则脉动。阴阳相应而不相失，如同交谊一般。橐是没有底的器具，龠是有孔的器物。阳气从头顶至脚踵，虽然在外固护，中间没有间隔，所以像橐像龠；波是微浪，涌叠向前；澜是回澜，旋涡而返。血在气中泷涌流行，也复回环灌溉，所以像波像澜，若合若分，互为体用，周流上下，无始无终，这就是循环的意义。
十二经中都有动脉，唯独手太阴经的寸口可以决断疾病。此经属肺，上行系连喉咙，是脉的大会，也是呼吸出入之处。一呼一吸称为一息，四至为一息，日夜共一万三千五百息，一呼一吸脉行六寸，日夜共八百一十丈作为准则。初诊脉时，令患者仰掌，掌后高骨处称为关。关前为阳，关后为阴。寸为阴，尺为阳，先后推寻：心肝居左，肺脾居右，肾与命门居两尺部。魂魄谷神都见于寸口。左主司官，右主司府。左大顺男，右大顺女。本命扶命，男左女右。关前一分是人命之主。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。十二经中皆有动脉，如手太阴肺经的动脉在太渊，手阳明大肠经的动脉在合谷，足阳明胃经的动脉在冲阳，足太阴脾经的动脉在箕门，手少阴心经的动脉在极泉，手太阳小肠经的动脉在天窗，足太阳膀胱经的动脉在委中，足少阴肾经的动脉在太溪，手厥阴心包络的动脉在劳宫，手少阳三焦经的动脉在禾髎，足少阳胆经的动脉在听会，足厥阴肝经的动脉在太冲。所谓十二经中皆有动脉，就是这些。既然都有动脉，那么都可以依据其脉来诊病。现在唯独取手太阴经寸口动脉来决定诸病的死生吉凶，为什么呢？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。所以（张仲景说）：呼吸是脉的头绪。另外，寅初方升之气出于中焦，中焦指胃。盖胃为水谷之海，属土居中，灌溉四脏以及百骸，无非是一水谷之气。脉的昼夜五十环周，原本没有间断，但以一日定分四时来看，必须以寅初为更始。所以（《脉要精微论》说）：诊法应当以平旦为宜，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，所以才可以诊察有过之脉。此时诸脉始于胃，即注于肺，必由肺之呼吸以行，此所谓肺朝百脉。呼出于阳，吸入于阴。一呼脉二至，一吸脉二至，脉行四至为一息。一日一夜约一万三千五百息，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。这是昼夜脉行度数的准则。
大凡初持脉之法，须分辨尺寸阴阳之义。诊脉时先令人仰掌，以掌后高骨之处定为关部。以关前之寸口在上，故为阳；关后之尺部在下，故为阴。阳在寸而阴在尺也。所谓寸者，自寸口至鱼际穴，故名曰寸；尺者，自尺部至尺泽穴，故名曰尺。以关部为界，以分阴阳之义，故名曰关。尺至寸共长一寸九分，即此一寸九分，三部分之为寸、关、尺也。诊法以指先按阳寸而后及阴尺，以此先后推究各经之脉气，未有不得其病情者也。三部中又各有定位：以心火、肝木居左，肺金、脾土居右，肾水在下，居于尺部。（《素问·脉要精微论》说）：尺内两旁则季胁也；尺外以候肾，尺里以候腹中；附上，左外以候肝，内以候膈；右外以候胃，内以候脾；上附上，右外以候肺，内以候胸中；左外以候心，内以候膻中；前以候前，后以候后；上竟上者，胸喉中事也；下竟下者，少腹腰股膝胫足中事也。这大概是（岐伯）亦述上古（僦贷季）所传脉法之理。晋之（王叔和）著《脉经》，以心肝居左，肺脾居右，肾居尺部之理，悉遵（《素问》）经旨，非（王叔和）之私撰也。后人不知此义出自（《内经》），兴言是非，多见其不知量也。然以相生论之，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，其五行相生之理亦如此。盖五脏各有神魂：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，故曰司官；右肺脾为金土，为阴，主降主收受，故曰司府。男子以阳为体，左阳也，左大则气钟于阳，故在男为顺；女子以阴为体，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，主司官司府也。决断神门，关后有两者，指两肾也，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，二脉即生人先后二天也。无二者，言无此二脉则根本绝矣，故死。（张仲景说）：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，唯尺则异，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。反此则男得女盛，女得男弱，男女皆失其常，故当病至。
Its image models the Earth, serving as the mansion of blood. It is associated with the Heart and governs the skin region. Subsequently, it discusses the meaning of pairing with the Earth's mansion: The human vessels take blood as their substance and should indeed correspond to the Earth; however, observing their entry and exit from the zang-fu organs and their interconnected continuity, it is like the great qi circulating within the earth. Therefore, its image takes the Earth's mansion as a model, possessing the characteristics of storage and accumulation. The tunnels are where essence and qi concentrate exclusively, thus it is called the mansion of blood. It fills and pervades the entire body, corresponding to the qi of summer fire, turning red in the middle jiao, presenting the color of due south. This is because the Heart governs the blood vessels, so the vessels are associated with the Heart; the Lung governs the skin and hair and directs all vessels.
Vessel qi originates from the Kidney and is nourished by the Stomach; it belongs to yin within yang, with its root in Ying (Nutrient) and Wei (Defensive) qi. Ying is yin blood, and Wei is yang qi; Ying circulates within the vessels, while Wei circulates outside the vessels. Furthermore, it discusses the significance of vessel qi originating and being nourished: The Kidney is the root of the twelve meridians, hence it is called "originating" (Zi Shi); the Stomach is the source of transformation and production, hence it is called "nourishing" (Zi Sheng). The Kidney and the Stomach have distinctions between pre-heaven and post-heaven. The vessels lie between the skin and within the muscles, thus they are termed yin within yang. The circulation of vessel qi is fundamentally due to the ascending and descending of qi and blood, hence it is said to be rooted in Ying and Wei. Ying operates internally, while Wei guards externally; Ying is yin blood, circulating within the vessels and entering the tunnels; Wei is yang qi, circulating outside the vessels and not entering the tunnels.
Vessels cannot move on their own; they follow qi. When qi moves, the vessels respond, which is the relationship of yin and yang. Qi is like a bellows (Tuoyue), and blood is like waves. Vessel qi and blood circulate up and down continuously. Vessels travel within the meridians and do not move independently; rather, they follow the Zong (Gathering) qi. Qi is yang, and blood is yin; yang is active, and yin is static. The movement of vessels must be preceded by qi; when qi moves, blood moves, and when qi moves, vessels move. Yin and yang correspond without deviation, much like friendship. A bellows (Tuo) is an open-ended vessel, and a pipe (Yue) has holes. Yang qi travels from the crown to the soles; although it protects the exterior, there is no obstruction in the interior, resembling a bellows or pipe. Waves are small surges advancing forward; ripples (Lan) are swirling eddies returning. Blood flows vigorously within qi, also circling back and irrigating, resembling waves and ripples, merging and separating, mutually constituting function and substance, circulating endlessly above and below, beginning and ending nowhere. This is the meaning of circulation.
All twelve meridians have pulsation points, but only the Cun Kou (Inch Port) of the Hand Taiyin Meridian is used to determine disease. This meridian belongs to the Lung, connects upward to the throat, serves as the great meeting of pulses, and regulates the entry and exit of respiration. One exhalation and one inhalation constitute one breath (Xi), with four beats per breath. In a day and night, there are 13,500 breaths, with the pulse traveling six cun per breath, totaling 810 zhang per day as the standard. Upon initially palpating the pulse, the patient is instructed to extend their palm upward. The high bone behind the wrist is defined as Guan (Gate). The area anterior to Guan is Yang, and posterior is Yin. Cun is yin, Chi is yang (Note: Text says Cun Yin Chi Yang, likely referring to position relative to Guan or specific diagnostic context, usually Cun is Yang/Upper, Chi is Yin/Lower, but text explicitly states "Cun Yin Chi Yang" in context of "Guan Qian Wei Yang, Guan Hou Wei Yin... Cun Yin Chi". Let's stick to text literal: "Cun is Yin, Chi is Yang" might be a typo in source or specific context, but standard is Cun=Yang/Upper, Chi=Yin/Lower. However, text says: "Guan qian wei yang, guan hou wei yin. Cun yin chi..." Wait, looking closely at "Cun yin chi yang": The text actually says "Guan qian wei yang, guan hou wei yin. Cun yin chi..." This part is tricky. Standard TCM: Cun (inch) is Yang/Upper, Chi (cubit) is Yin/Lower. The text says "Guan qian wei yang" (Anterior to Guan is Yang) -> Cun. "Guan hou wei yin" (Posterior to Guan is Yin) -> Chi. Then it says "Cun yin chi yang"? No, it says "Cun yin chi..." likely meaning "Cun [is] Yin [position? No], Chi [is]...". Actually, later it clarifies: "Yang in Cun and Yin in Chi". So "Cun yin chi yang" in the prompt text might be a transcription error for "Cun yang chi yin" or refers to something else. I will translate based on the clear explanation later: "Yang in Cun and Yin in Chi".
Heart and Liver reside on the left; Lung and Spleen on the right; Kidney and Mingmen (Gate of Life) reside in both Chi positions. Hun (Ethereal Soul) and Po (Corporeal Soul) and Gu Shen (Grain Spirit) are all visible at Cun Kou. The Left governs the Zang (Organs/Officials), the Right governs the Fu (Hollow Organs/Stores). A larger pulse on the Left suits men; a larger pulse on the Right suits women. The Ben Ming (Life Root) supports the Ming Men. For men, the Left is primary; for women, the Right is primary. One fen anterior to Guan is the master of life. The Left is Ren Ying (Human Welcome), the Right is Qi Kou (Qi Port). Shen Men (Spirit Gate) determines judgment. There are two [pulses] behind Guan; humans do not have two [distinct] pulses; if absent, death ensues and does not heal. Men and women share the same pulse locations, except for Chi, which differs. If Yang is weak and Yin is excessive, reversing this indicates disease. The Twelve Meridians refer to the three Yin and three Yang meridians of the hand and foot. All twelve meridians have arterial points: e.g., Hand Taiyin Lung Meridian at Taiyuan; Hand Yangming Large Intestine Meridian at Hegu; Foot Yangming Stomach Meridian at Chongyang; Foot Taiyin Spleen Meridian at Jimen; Hand Shaoyin Heart Meridian at Jiquan; Hand Taiyang Small Intestine Meridian at Tianchuang; Foot Taiyang Bladder Meridian at Weizhong; Foot Shaoyin Kidney Meridian at Taixi; Hand Jueyin Pericardium Meridian at Laogong; Hand Shaoyang Sanjiao Meridian at Heliao; Foot Shaoyang Gallbladder Meridian at Tinghui; Foot Jueyin Liver Meridian at Taichong. These are the twelve arterial points. Since all have arterial points, disease can be diagnosed via any. Why is only the Cun Kou of Hand Taiyin used to determine life and death? Because Hand Taiyin internally belongs to the Lung. Its meridian starts at Zhongfu and ends at Shaoshang. The lung system connects to the throat to facilitate respiration. The Lung governs the qi of the whole body; qi does not move without respiration, and vessels do not distribute without Lung qi. Thus, Zhang Zhongjing said: Respiration is the head of the pulse. Additionally, the qi rising at Yin Chu (3-5 AM) originates from the Middle Jiao, which refers to the Stomach. The Stomach is the sea of water and grain, belonging to Earth, residing centrally to irrigate the four zang organs and hundred bones, relying solely on water and grain qi. The pulse completes fifty cycles in a day and night without interruption. However, dividing the day into four seasons, Yin Chu marks the beginning. Thus, *Mai Yao Jing Wei Lun* states: Diagnosis should be performed at dawn (Ping Dan), when yin qi has not yet moved, yang qi has not dispersed, food has not been ingested, meridians are not full, collaterals are balanced, and qi and blood are undisturbed. At this time, one can diagnose abnormal pulses. At this moment, all pulses start from the Stomach and flow to the Lung, moving via Lung respiration, which is why the Lung directs all vessels. Exhalation goes out via Yang, inhalation enters via Yin. One exhalation brings two beats, one inhalation brings two beats; four beats constitute one breath. In a day and night, approximately 13,500 breaths occur, totaling 810 zhang. Calculated by pulse measurement, 16 zhang 2 chi corresponds to fifty cycles around the body. This is the standard for daily pulse circulation.
Generally, the initial method of palpation requires distinguishing the meanings of Cun, Chi, Yin, and Yang. During diagnosis, the patient extends the palm upward, and the high bone behind the wrist is defined as the Guan section. The Cun Kou anterior to Guan is superior, thus Yang; the Chi section posterior to Guan is inferior, thus Yin. Yang is in Cun, and Yin is in Chi. Cun is named so because it extends from Cun Kou to the Yuji acupoint; Chi is named so because it extends from the Chi section to the Chize acupoint. The Guan section serves as the boundary to divide yin and yang, hence named Guan. The distance from Chi to Cun is one cun nine fen, divided into three parts: Cun, Guan, and Chi. Diagnostic technique involves pressing the Yang Cun first, then the Yin Chi, investigating the qi of each meridian sequentially to ascertain the condition. Each of the three sections has specific locations: Heart Fire and Liver Wood are on the left; Lung Metal and Spleen Earth are on the right; Kidney Water is inferior, located in the Chi section. (*Su Wen: Mai Yao Jing Wei Lun* states): The inner sides of Chi correspond to the hypochondrium; the outer side of Chi observes the Kidney, the inner side observes the abdomen; attaching upwards, the left outer observes the Liver, the inner observes the diaphragm; the right outer observes the Stomach, the inner observes the Spleen; attaching further up, the right outer observes the Lung, the inner observes the chest center; the left outer observes the Heart, the inner observes the Danzhong (Conception Vessel intersection); anterior observes the anterior, posterior observes the posterior; the end of the upper section concerns the chest and throat; the end of the lower section concerns the lower abdomen, waist, thighs, knees, shins, and feet. This theory was transmitted from ancient times by Qiu Dai Ji and recounted by Qibo. Wang Shuhe of the Jin Dynasty wrote *Mai Jing*, following the *Su Wen* principles that Heart/Liver are left, Lung/Spleen are right, and Kidney is in Chi, not his private invention. Later generations, unaware this comes from the *Nei Jing*, debate it, showing ignorance. However, discussing generation (Sheng), 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. The five-element generation principle follows this. Each zang organ has spirits: Hun is the spirit of Liver, Po is the spirit of Lung. Grain cannot be called the spirit of Spleen, yet its transformation nourishes life and death, becoming spiritual. Grain Spirit is one, Hun and Po are one. They are governed by the Heart Monarch, traveling everywhere, but their prosperity, decline, reversal, or smoothness are all verified at Cun Kou. Left Liver and Heart are Wood and Fire, Yang, governing ascent and growth, hence "Govern Officials" (Si Guan). Right Lung and Spleen are Metal and Earth, Yin, governing descent and reception, hence "Govern Stores" (Si Fu). Men take Yang as their substance; Left is Yang. A large left pulse means qi concentrates in Yang, suitable for men. Women take Yin as their substance; Right is Yin. A large right pulse means qi concentrates in Yin, suitable for women. Thus, the life root of men and women is tied to left and right. If compliant, even if ill, the life root can be supported. The one fen anterior to Guan, master of life, refers to Hun, Po, and Grain Spirit. Left is Ren Ying, Right is Qi Kou, governing officials and stores. Shen Men determines judgment. The two behind Guan refer to the two Kidneys, responding to the Dong Qi (moving qi) between kidneys, i.e., the Yuan (Source) Qi of Sanjiao and the God guarding against evil, hence Shen Men. Anterior Guan is Grain Spirit, Posterior Guan is Shen Men; these two pulses are the pre-heaven and post-heaven of living beings. Having neither means the root is severed, leading to death. Zhang Zhongjing said: If Cun pulse does not reach Guan, it is Yang Absence; if Chi pulse does not reach Guan, it is Yin Absence. This likely refers to anterior and posterior to Guan. Men and women share the same pulse locations, differing only in Chi regarding excess and deficiency. Men concentrate in Yang, hence Yin is weak; women concentrate in Yin, hence Yin is excessive. Verification is unique to Chi because Tian Yi (Heaven Number 1) begins nourishment, and yin/yang are distinguished here. Reversing this leads to men having female excess and women having male weakness, losing normalcy, thus disease arises.