（《素问·至真要大论》）
帝曰∶天地之气，何以候之
（《素问·五营运大论》此欲因脉候以察天地之气也。）岐伯曰∶天地之气，胜复之作，不形于诊也。脉法曰∶天地
之变，无以脉诊。此之谓也。（天地之气，有常有变。其常气之形于诊者，如春弦夏洪秋毛冬石，及厥阴之至其脉弦，少
阴之至其脉钩，太阴之至其脉沉，少阳之至大而浮，阳明之至短而涩，太阳之至大而长者，皆是也。若其胜复之气，卒
然初至，安得遽变其脉而形于诊乎？故天地之变，有不可以脉诊，而当先以形证求之者。如《气交变大论》曰应常不应
卒，亦此之谓。）帝曰∶间气何如？（间气，谓司天在泉左右之间气，而脉亦当有应之也。夫此间气者，谓之为常则气有
变迁，谓之为变则岁有定位，盖帝因上文云天地之变，无以脉诊，故复举此常中之变，以求夫脉之应也。）岐伯曰∶随气
所在，期于左右。（气在左则左应，气在右则右应。左右者左右寸尺也。详如下文。）帝曰∶期之奈何？岐伯曰∶从其气
则和，违其气则病，（气至脉亦至，从其气也，故曰和。气至脉不至，气未至而脉至，违其气也，故为病。《至真要大论》
曰∶至而和则平，至而甚则病，至而反则病，至而不至者病，未至而至者病，阴阳易者危。）不当其位者病，（应左而右，
应右而左，应上而下，应下而上也。）迭移其位者病，（迭，更也。应见不见而移易于他位也。）失守其位者危，（克贼之
脉见，而本位失守也。）尺寸反者死，阴阳交者死。（此二句之义，一以尺寸言，一以左右言，皆以少阴为之主也。如阴
当在尺，则阳当在寸，阴当在寸，则阳当在尺，左右亦然。若阴之所在，脉宜不应而响应，阳之所在，脉宜应而反不应，
其在尺寸则谓之反，其在左右则谓之交，皆当死也。尺寸反者，惟子午卯酉四年有之。阴阳交者，惟寅申巳亥辰戌丑未
八年有之。若尺寸独然，或左右独然，是为气不应，非反非交也。）先立其年，以知其气，左右应见，然后乃可以言死生
之逆顺。（先立其年之南北政，及司天在泉左右间应见之气，则知少阴君主之所在，脉当不应，而逆顺乃可见矣。此章详
义，具南北政图说中，在《图翼》二卷。）
帝曰∶夫子言察阴阳所在而调之，论言人迎与寸口相应，若引绳小大齐等，命曰平
（《素问·至真要大论》。论言，《灵枢·禁服篇》也。此引本论之察阴阳者，以人迎寸口为言。盖人迎在头，寸口在
手，阴阳相应，则大小齐等，是为平也。）阴之所在，寸口何如？（阴，少阴也。少阴所在，脉当不应于寸口，有不可不
察也。）岐伯曰∶视岁南北，可知之矣。（甲己二岁为南政，乙庚丙辛丁壬戊癸八年为北政。南政居南而定其上下左右，
故于人之脉则南应于寸，北应于尺。北政居北而定其上下左右，故北应于寸而南应于尺。一曰∶五运以土为尊，故惟甲
己土运为南政，其他皆北政也。有推原南北政图说，在《图翼》二卷。）帝曰∶愿卒闻之。岐伯曰∶北政之岁，少阴在泉
则寸口不应，（不应者，脉来沉细而伏，不应于指也。北政之岁，其气居北以定上下，则尺主司天，寸主在泉。故少阴在
泉居北之中，则两手寸口不应，乙丁辛癸卯酉年是也。）厥阴在泉则右不应，（右，右寸也。北政厥阴在泉，则少阴在右
寸，故不应，丙戊庚壬寅申年是也。）太阴在泉则左不应。（左，左寸也。北政太阴在泉，则少阴在左寸，故不应，丙戊
庚壬辰戌年是也。）南政之岁，少阴司天则寸口不应，（南政之岁，其气居南以定上下，则寸主司天，尺主在泉，故少阴
司天居南之中，则两手寸口不应，甲子甲午年是也。）厥阴司天则右不应，（右，右寸也。南政厥阴司天，则少阴在右寸，
故不应，己巳己亥年是也。）太阴司天则左不应。（左，左寸也。南政太阴司天，则少阴在左寸，故不应，己丑己未年是
也。）诸不应者，反其诊则见矣。（凡南政之应在寸者，则北政应在尺；北政之应在寸者，则南政应在尺。以南北相反而
诊之，则或寸或尺之不应者，皆可见矣。）帝曰∶尺候何如？（上文所言，皆两寸之不应，故此复问两尺之候也。）岐伯
曰∶北政之岁，三阴在下，则寸不应；三阴在上，则尺不应。（北政之岁，反于南政，故在下者主寸，在上者主尺。上下，
即司天在泉也。）南政之岁，三阴在天，则寸不应；三阴在泉，则尺不应。（南政之岁，反于北政，故在天主寸，在泉主
尺也。）左右同。（凡左右寸尺之不应者，皆与前同，惟少阴之所在则其位也。愚按∶阴之所在，其脉不应，诸家之注，
皆谓六气以少阴为君，君象无为，不主时气，故少阴所至，其脉不应也。此说殊为不然。夫少阴既为六气之一，又安有
不主气之理？惟天元纪大论中君火以明、相火以位之下，王氏注曰君火在相火之右、但立名于君位、不立岁气一言，此
在王氏固已误注，而诸家引以释此，盖亦不得已而为之强解耳，义岂然欤？夫三阳三阴者，天地之气也。如《太阴阳明
论》曰∶阳者，天气也，主外；阴者，地气也，主内。故阳道实，阴道虚。此阴阳虚实，自然之道也。第以日月证之，
则日为阳，其气常盈；月为阴，其光常缺。是以潮汐之盛衰，亦随月而有消长，此阴道当然之义，为可知矣。人之经脉，
即天地之潮汐也。故三阳所在，其脉无不应者，气之盈也；三阴所在，其脉有不应者，以阳气有不及，气之虚也。然三
阴之列，又惟少阴独居乎中，此又阴中之阴也。所以少阴所在为不应，盖亦应天地之虚耳，岂君不主事之谓乎？明者以
为然否？本类前第三章君火以明条下有按，所当互考。）故曰知其要者，一言而终，不知其要，流散无穷，此之谓也。（要，
即阴阳之所在也。知则不惑，不知则致疑，所以流散无穷而莫测其要也。凡此脉之见，尤于时气为病者最多，虽其中有
未必全合者，然遇有不应之脉，盒饭因此以推察其候。知其要者数句，与六元正纪大论同，但彼言六元之纪，此言阴阳
之要也。见后十七。）
（《素问·至真要大论》）
黄帝问道：天地之气，如何通过脉象来候察呢？
岐伯回答说：天地之气的胜复变化，并不直接显现于脉诊之中。脉法中说：天地的异常变化，无法单纯通过脉诊来判断。说的就是这种情况。（天地之气，有正常规律也有异常变化。其正常之气反映在脉象上的，如春季脉弦、夏季脉洪大、秋季脉浮毛、冬季脉沉石，以及厥阴经气至时脉弦，少阴经气至时脉钩，太阴经气至时脉沉，少阳经气至时脉大而浮，阳明经气至时脉短而涩，太阳经气至时脉大而长，都是正常的表现。至于那些胜复之气，突然初至，怎么能立刻改变脉象并显现于诊察中呢？所以天地的异常变化，有不能单凭脉诊判断的，而应当先通过形体症状来推求。如《素问·气交变大论》说“应常不应卒”，也是这个意思。）
岐伯回答说：随着气所在的方位，脉象应当在相应的左右侧有所反应。（气在左侧则左侧脉应，气在右侧则右侧脉应。这里的左右指的是左右手的寸口和尺部。详细情况见下文。）
黄帝问：如何推测这种反应呢？
岐伯回答说：顺应其气则平和，违背其气则生病。（气至而脉亦至，这是顺从其气，所以称为平和。气至而脉不至，或者气未至而脉先至，这是违背其气，所以会生病。《素问·至真要大论》说：“气至而和缓则平，气至而过于亢盛则病，气至而性质相反则病，气至而脉不应者病，气未至而脉先至者病，阴阳属性错乱者危。”）脉位不相应者病（应该出现在左侧却出现在右侧，应该出现在右侧却出现在左侧，应该出现在上部却出现在下部，应该出现在下部却出现在上部），脉位交替移位者病（迭，更替的意思。应该出现的地方没出现，而移易到其他部位），失守其本位者危（克贼之脉出现，而本位的脉气失守），尺寸反者死，阴阳交者死。（这两句的含义，一句是从尺寸角度讲，一句是从左右角度讲，都以少阴君火为主导。如果阴气应当在尺部，阳气就应当在寸部；阴气应当在寸部，阳气就应当在尺部，左右手也是如此。如果在阴气所在之处，脉象本该不应反而应了；在阳气所在之处，脉象本该应反而不应了，这在尺寸上称为“反”，在左右上称为“交”，这两种情况都主死。尺寸反的情况，只在子、午、卯、酉四年出现。阴阳交的情况，只在寅、申、巳、亥、辰、戌、丑、未八年出现。如果是尺寸单独出现这种情况，或者左右单独出现这种情况，这叫气不应，不属于反也不属于交。）首先要确立当年的南北政年份，以知道气的分布，观察左右是否有相应反应，然后才可以谈论生死逆顺。（首先确立当年的南北政，以及司天、在泉、左右间气应当出现的反应，就知道少阴君主之气所在的位置，该处脉象应当不应，这样逆顺关系才能看清。这一章的详细含义，参见《图翼》二卷中的南北政图说。）
黄帝问道：先生说要察知阴阳所在位置来调理，医论中说人迎穴与寸口脉相应，像拉紧的绳子一样大小相等，这叫做平脉（出自《素问·至真要大论》。所谓“论言”，是指《灵枢·禁服篇》。这里引用本论中关于察知阴阳的内容，以人迎和寸口为例。人迎穴在颈部，寸口脉在手腕，阴阳相应，则大小相等，这就是平脉）。那么，阴气所在的位置，寸口脉会有什么表现呢？（这里的阴，指少阴。少阴所在的位置，脉象应当在寸口不应，这一点不可不仔细考察。）
岐伯回答说：观察是南政之年还是北政之年，就可以知道了。（甲、己两年为南政年，乙、庚、丙、辛、丁、壬、戊、癸八年为北政年。南政年居于南方，确定上下左右，所以在人体脉象上，南应于寸部，北应于尺部。北政年居于北方，确定上下左右，所以在人体脉象上，北应于寸部，南应于尺部。另一种说法认为：五运中以土运为尊，所以只有甲、己土运年为南政年，其他都为北政年。有关推演南北政的图说，在《图翼》二卷中。）
黄帝说：我想听您详尽地讲讲。
岐伯回答说：在北政之年，少阴在泉，则两手寸口脉不应（不应，指脉来沉细而伏，手指感觉不到搏动。北政之年，其气居北以定上下，则尺部主司天，寸部主在泉。所以少阴在泉居于北方之中，则两手寸口脉不应，这是乙、丁、辛、癸、卯、酉年）；厥阴在泉，则右寸脉不应（右，指右寸。北政之年厥阴在泉，则少阴位于右寸，所以不应，这是丙、戊、庚、壬、寅、申年）；太阴在泉，则左寸脉不应（左，指左寸。北政之年太阴在泉，则少阴位于左寸，所以不应，这是丙、戊、庚、壬、辰、戌年）。在南政之年，少阴司天，则两手寸口脉不应（南政之年，其气居南以定上下，则寸部主司天，尺部主在泉。所以少阴司天居于南方之中，则两手寸口脉不应，这是甲子、甲午年）；厥阴司天，则右寸脉不应（右，指右寸。南政之年厥阴司天，则少阴位于右寸，所以不应，这是己巳、己亥年）；太阴司天，则左寸脉不应（左，指左寸。南政之年太阴司天，则少阴位于左寸，所以不应，这是己丑、己未年）。所有这些“不应”的情况，反过来诊察（即南政看尺，北政看寸）就能看到了。（凡是南政年应该在寸部不应的情况，北政年就在尺部不应；北政年应该在寸部不应的情况，南政年就在尺部不应。通过南北政相反的对比诊察，无论是寸部还是尺部的不应，都可以看见了。）
黄帝问：尺部脉候察情况如何呢？（上文所说的，都是两手寸口脉不应，所以这里又问两手尺部脉的候察情况。）
岐伯回答说：在北政之年，三阴在下（在泉），则寸口脉不应；三阴在上（司天），则尺部脉不应。（北政之年，与南政相反，所以在下的主寸，在上的主尺。上下，即指司天和在泉。）在南政之年，三阴在天（司天），则寸口脉不应；三阴在泉，则尺部脉不应。（南政之年，与北政相反，所以在天主寸，在泉主尺。）左右手的情况相同。（凡左右寸尺脉不应的情况，都与前面所述相同，只是少阴所在的位置决定了具体的部位。我按语：阴气所在的位置，其脉象不应，各家注解都认为六气中以少阴为君，君象无为，不主时令之气，所以少阴所至之处，其脉不应。这种说法非常不对。既然少阴是六气之一，怎么会有不主气的道理呢？只有在《天元纪大论》中“君火以明，相火以位”之下，王冰注解说君火在相火之右，只立于君位之名，不立岁气之言，这是王冰的错误注释，而各家引用它来解释此处，大概是不得已而为之的牵强附会，道理难道是这样吗？三阳三阴，是天地之气。如《素问·太阴阳明论》说：“阳者，天气也，主外；阴者，地气也，主内。故阳道实，阴道虚。”这是阴阳虚实自然之道。就拿日月来证明，日为阳，其气常盈；月为阴，其光常缺。因此潮汐的盛衰，也随月亮而有消长，这是阴道必然的道理，由此可知。人体的经脉，就像天地的潮汐一样。所以三阳所在之处，其脉没有不应者的，因为气是充盈的；三阴所在之处，其脉有不应者的，是因为阳气有不及，气是虚弱的。然而在三阴之中，又唯独少阴居中，这又是阴中之阴。所以少阴所在之处脉不应，大概也是顺应天地的虚理罢了，哪里是什么君主不主事的说法呢？高明的人认为这样对吗？本类前第三章“君火以明”条下有按语，应当互相参考。）所以说，懂得要领的人，一句话就能终结（阐明道理）；不懂得要领的人，就会流散无穷，无法捉摸其要领，说的就是这个道理。（“要”，即阴阳所在的位置。知道了就不会迷惑，不知道就会产生疑惑，所以流散无穷而无法测知其要领。以上脉象的表现，尤其在与时气相关的疾病中最常见，虽然其中未必完全吻合，但遇到有不应之脉，应当据此来推察其征候。这几句话与《素问·六元正纪大论》相同，只不过那里讲的是六元之纪，这里讲的是阴阳的要领。详见后文第十七部分。）
(Su Wen: Zhi Zhen Yao Da Lun)
The Yellow Emperor asked: How can the Qi of Heaven and Earth be observed through pulse diagnosis?
Qi Bo replied: The changes of victory and retribution (Sheng Fu) in the Qi of Heaven and Earth do not manifest directly on the pulse. The pulse methods state: "Abnormal changes of Heaven and Earth cannot be diagnosed solely by the pulse." This is what is meant. (The Qi of Heaven and Earth has both normal patterns and abnormalities. Those normal Qi manifestations on the pulse include, for example, the string-like pulse in Spring, the洪 (Hong/Full/Surging) pulse in Summer, the Mao (Hairy/Floaty) pulse in Autumn, and the Shi (Stone/Sinking) pulse in Winter. Also, when Jue Yin Qi arrives, the pulse is string-like; when Shao Yin Qi arrives, it is hook-like; when Tai Yin Qi arrives, it is sinking; when Shao Yang Qi arrives, it is large and floating; when Yang Ming Qi arrives, it is short and choppy; when Tai Yang Qi arrives, it is large and long. These are all normal. As for Sheng Fu Qi that arrives suddenly, how can the pulse immediately change and manifest on diagnosis? Therefore, there are abnormal changes of Heaven and Earth that cannot be diagnosed solely by the pulse, and one must first seek them through physical symptoms. As stated in Su Wen: Qi Jiao Bian Da Lun, "It should follow regular patterns, not sudden ones," which refers to this.)
The Yellow Emperor asked: What about the Intermittent Qi (Jian Qi)?
Qi Bo replied: Following the location of the Qi, the response will be seen on the corresponding left or right side. (If the Qi is on the left, the left responds; if on the right, the right responds. Left and right here refer to the Cun and Chi positions on the left and right wrists. See details below.)
The Yellow Emperor asked: How is this response predicted?
Qi Bo replied: If it follows the Qi, there is harmony; if it violates the Qi, there is disease. (When Qi arrives and the pulse also arrives, it follows the Qi, hence called harmony. When Qi arrives but the pulse does not, or when Qi has not arrived but the pulse does, it violates the Qi, hence causing disease. Su Wen: Zhi Zhen Yao Da Lun states: "Arrival with harmony is peace; arrival with excess is disease; arrival with reversal is disease; arrival without pulse response is disease; premature arrival is disease; exchange of Yin and Yang is critical.") If the position is inappropriate, there is disease (Left should respond but Right does, Right should respond but Left does, Upper should respond but Lower does, Lower should respond but Upper does). If the position shifts alternately, there is disease (Die means change. Where it should appear, it does not, but shifts to another position). If it loses its proper position, it is critical (Pulses of overcoming and attacking appear, while the original position loses its guard). If Cun and Chi are reversed, death ensues; if Yin and Yang intersect, death ensues. (The meaning of these two sentences is explained from the perspective of Cun/Chi and from the perspective of Left/Right, both dominated by Shao Yin. If Yin should be at Chi, then Yang should be at Cun; if Yin should be at Cun, then Yang should be at Chi. The same applies to Left and Right. If where Yin resides, the pulse should not respond but does respond; and where Yang resides, the pulse should respond but does not respond, this is called "Reversal" in terms of Cun/Chi, and "Intersection" in terms of Left/Right. Both indicate death. Reversal of Cun/Chi occurs only in Zi, Wu, Mao, You years. Intersection of Yin/Yang occurs only in Yin, Shen, Si, Hai, Chen, Xu, Chou, Wei years. If only Cun or Chi shows this, or only Left or Right shows this, it is called Qi non-response, neither Reversal nor Intersection.) First establish the year to know the Qi, observe the left/right responses, and then one can speak of the順 (Shun/Harmonious) or 逆 (Ni/Opposite) nature of life and death. (First establish whether it is a South or North Government year, and the expected Qi of Tian Yuan, Zai Quan, and intermittent Qi, then one knows the location of the Monarch Shao Yin, where the pulse should not respond, and thus the harmonious or opposite nature becomes visible. For detailed meanings of this chapter, see the Diagrams of South and North Government in Volume 2 of Tu Yi.)
The Yellow Emperor asked: The Master says to observe the location of Yin and Yang to regulate them. Medical texts say that the Ren Ying (carotid artery) and Cun Kou (radial artery) correspond, equal in size like a taut rope, which is called a Normal Pulse (from Su Wen: Zhi Zhen Yao Da Lun. "Medical texts say" refers to Ling Shu: Jin Fu Pian. This cites the observation of Yin and Yang from the main text, using Ren Ying and Cun Kou as examples. Ren Ying is at the head, Cun Kou is at the hand. If Yin and Yang correspond, their sizes are equal, which is Normal). So, regarding the location of Yin, how is the Cun Kou pulse? (Here, Yin refers to Shao Yin. At the location of Shao Yin, the pulse should not respond at Cun Kou, which requires careful observation.)
Qi Bo replied: By observing whether it is a South or North Government year, it can be known. (Jia and Ji years are South Government years. Yi, Geng, Bing, Xin, Ding, Ren, Wu, Gui years are North Government years. In South Government years, residing in the South determines Up/Down/Left/Right, so in human pulses, South corresponds to Cun, and North to Chi. In North Government years, residing in the North determines Up/Down/Left/Right, so North corresponds to Cun, and South to Chi. Another view holds: Among the Five Movements, Earth is honored, so only Jia and Ji Earth Movement years are South Government, others are North Government. See the diagram explaining South/North Government in Volume 2 of Tu Yi.)
The Yellow Emperor said: I wish to hear this fully.
Qi Bo replied: In North Government years, if Shao Yin is at Zai Quan (Earthly Branch), then Cun Kou does not respond. (Non-response means the pulse comes deep, fine, and hidden, not felt by the fingers. In North Government years, Qi resides in the North to determine Up/Down, so Chi governs Tian Yuan (Heavenly Branch) and Cun governs Zai Quan. Thus, when Shao Yin is at Zai Quan in the North center, both hands' Cun Kou do not respond. This occurs in Yi, Ding, Xin, Gui, Mao, You years.) If Jue Yin is at Zai Quan, then the Right Cun does not respond. (Right refers to Right Cun. In North Government years with Jue Yin at Zai Quan, Shao Yin is at Right Cun, so it does not respond. This occurs in Bing, Wu, Geng, Ren, Yin, Shen years.) If Tai Yin is at Zai Quan, then the Left Cun does not respond. (Left refers to Left Cun. In North Government years with Tai Yin at Zai Quan, Shao Yin is at Left Cun, so it does not respond. This occurs in Bing, Wu, Geng, Ren, Chen, Xu years.)
In South Government years, if Shao Yin is at Tian Yuan (Heavenly Branch), then Cun Kou does not respond. (In South Government years, Qi resides in the South to determine Up/Down, so Cun governs Tian Yuan and Chi governs Zai Quan. Thus, when Shao Yin is at Tian Yuan in the South center, both hands' Cun Kou do not respond. This occurs in Jia Zi, Jia Wu years.) If Jue Yin is at Tian Yuan, then the Right Cun does not respond. (Right refers to Right Cun. In South Government years with Jue Yin at Tian Yuan, Shao Yin is at Right Cun, so it does not respond. This occurs in Ji Si, Ji Hai years.) If Tai Yin is at Tian Yuan, then the Left Cun does not respond. (Left refers to Left Cun. In South Government years with Tai Yin at Tian Yuan, Shao Yin is at Left Cun, so it does not respond. This occurs in Ji Chou, Ji Wei years.)
For all such non-responses, reversing the diagnosis reveals them. (Where South Government expects non-response at Cun, North Government expects it at Chi; where North Government expects non-response at Cun, South Government expects it at Chi. By diagnosing oppositely between South and North, non-response at either Cun or Chi can be seen.)
The Yellow Emperor asked: How is the Chi position observed? (What was said above concerned non-response at both Cun positions, so now he asks about the observation of both Chi positions.)
Qi Bo replied: In North Government years, if the Three Yin are Below (Zai Quan), then Cun does not respond; if the Three Yin are Above (Tian Yuan), then Chi does not respond. (North Government is opposite to South Government, so Below governs Cun, and Above governs Chi. Above and Below refer to Tian Yuan and Zai Quan.) In South Government years, if the Three Yin are at Tian Yuan, then Cun does not respond; if the Three Yin are at Zai Quan, then Chi does not respond. (South Government is opposite to North Government, so Tian Yuan governs Cun, and Zai Quan governs Chi.) The situation is the same for Left and Right. (All non-responses at Left/Right Cun/Chi are as described above, except that the specific position depends on where Shao Yin resides. My commentary: Regarding the non-response of the pulse at the location of Yin, commentators generally claim that among the Six Qi, Shao Yin is the Monarch, and the Monarch's image is non-action, not governing seasonal Qi, hence no pulse response where Shao Yin resides. This view is incorrect. Since Shao Yin is one of the Six Qi, how can it not govern Qi? Only in the commentary of Wang Bing on "Jun Huo Yi Ming, Xiang Huo Yi Wei" in Tian Yuan Ji Da Lun does he say Jun Huo is to the right of Xiang Huo, taking only the name of the Monarch position without establishing annual Qi. This was an error by Wang Bing, and later commentators cited it to explain this passage, likely out of necessity for a forced interpretation. Is this really the principle? Three Yang and Three Yin are the Qi of Heaven and Earth. As Su Wen: Tai Yin Yang Ming Lun states: "Yang is Heavenly Qi, governing outside; Yin is Earthly Qi, governing inside. Thus, the path of Yang is solid/full, the path of Yin is empty/deficient." This is the natural way of Yin-Yang fullness and deficiency. Consider the sun and moon: The Sun is Yang, its Qi is always full; the Moon is Yin, its light is often deficient. Thus, the rise and fall of tides also wax and wane with the moon. This is the necessary meaning of Yin deficiency, which makes it clear. Human meridians are like the tides of Heaven and Earth. Therefore, where Three Yang reside, there is no pulse that does not respond, because Qi is full; where Three Yin reside, there are pulses that do not respond, because Yang Qi is insufficient, making Qi deficient. However, among the Three Yin, Shao Yin alone occupies the center, which is Yin within Yin. Hence, where Shao Yin resides, the pulse does not respond, adapting to the deficiency of Heaven and Earth, not because the Monarch does not manage affairs. Do the wise agree? See the commentary under "Jun Huo Yi Ming" in Chapter 3 of this classification for cross-reference.)
Therefore, it is said: He who knows the essence concludes in one word; he who does not know the essence wanders infinitely. This is what is meant. ("Essence" refers to the location of Yin and Yang. Knowing brings clarity; not knowing brings doubt, leading to infinite wandering and inability to grasp the essence. The manifestation of these pulses is most common in diseases related to seasonal Qi. Although they may not always fit perfectly, upon encountering a non-responding pulse, one should deduce the signs from this. These sentences are identical to those in Su Wen: Liu Yuan Zheng Ji Da Lun, but that text discusses the Six Yuan cycles, while this discusses the essence of Yin and Yang. See Part 17 below.)