八难曰∶寸口脉平而死者，何谓也？然诸十二经脉者，皆系于生气之原。所谓生气之原者，
谓十二经之根本也，谓肾间动气也。此五脏六腑之本，十二经脉之根，呼吸之门，三焦之原，一
名守邪之神。故气者人之根本也，根绝则茎叶枯矣。寸口脉平而死者，生气独绝于内也。
寸口脉平而死者，非谓谷气变见于寸口，以决死生。乃言脉之体，肾间动气，为生气之原。即《素
问·阴阳离合论》曰∶太冲之地，名曰少阴者是也。太冲者，肾脉与冲脉合而盛大，故曰太冲。
夫肾间则冲脉所出之地，外当乎关元之分。而三焦气化之原、十二经之气，皆系于此，
故曰根本也。挟任脉上至咽喉，以通呼吸，故曰呼吸之门。上系手三阴三阳为支，下系足三阴
三阳为根，故越人引树以设喻也。是气也，为十二经之原、三焦之府，主宣行营卫者也。又为
精神所舍、元气之所系也。一名守邪之神者，以命门之神固守，邪气不得妄入，入则死。若肾
气先绝于内，其人不病，病即危矣。
按∶肾间动气，为十二经生气之原，统辖营卫者也。盖人身气血之升降，必由呼吸以循环，
吸入天之阳，呼出地之阴。心主君火、吸入之气，乃天阳也，亦属火。其气由鼻入肺历心，引
心火从心系循督脉入肾，又从肾系以达下焦胞室，挟膀胱至下口，其吸入天之阳气，合心火蒸
动膀胱之水，化而为气，循冲任而上，过膈入肺，而还出于口鼻。上出之气，在口舌脏腑之中
则为津液，由诸气街外出于皮毛，以薰肤润肌则为汗，此火入水中化气之理，即乾坤相交三索
之义，故曰人与天地参也。
第八难问道：寸口脉象平和却导致死亡，这是什么原因呢？回答说：所有的十二经脉，都连接于生气之原。所谓生气之原，就是十二经的根本，也就是肾间动气。这是五脏六腑的本源，十二经脉的根基，呼吸的门户，三焦的源头，又名为守邪之神。所以气是人的根本，根断了，枝叶就会枯死。寸口脉象平和却死亡，是因为生气在体内独自断绝了。
寸口脉象平和却死亡，并不是说谷气变化显现于寸口，从而判断死生。而是指脉的形体，肾间动气，作为生气之原。正如《素问·阴阳离合论》所说：“太冲之地，名曰少阴”就是这个意思。太冲，是指肾脉与冲脉汇合而盛大，所以称为太冲。肾间正是冲脉发出的地方，外部对应关元穴的区域。而三焦气化之源、十二经之气，都系结于此，所以称为根本。它挟持任脉向上到达咽喉，以通调呼吸，所以称为呼吸之门。向上连接手三阴经和手三阳经作为分支，向下连接足三阴经和足三阳经作为根基，所以越人（秦越人）引用树木来设喻。这种气，是十二经的原气、三焦的府库，主要主持宣发运行营卫之气。又是精神所居舍、元气所系连的地方。名为守邪之神，是因为命门之神固守，邪气不能随意侵入，一旦侵入就会死亡。如果肾气先在体内断绝，这个人虽然看似没病，但病情已经非常危险了。
按语：肾间动气，是十二经生气之原，统辖营卫之气。大概人身气血的升降，必须通过呼吸来循环，吸入天之阳气，呼出地之阴气。心主君火，吸入之气属于天阳，也属火。这股气由鼻进入肺，经过心，引导心火从心系沿着督脉进入肾，又从肾系到达下焦胞室，挟带膀胱到达下口，吸入的天之阳气，与心火蒸动膀胱之水，化而为气，沿着冲脉和任脉向上，穿过膈肌进入肺，然后返还出于口鼻。向上排出的气，在口舌脏腑之中成为津液，通过诸气街向外达于皮毛，熏肤润肌就成为汗，这是火入水中化气的道理，也就是乾坤相交、三索之义，所以说人与天地参合。
Chapter 8 states: "The pulse at Cun Kou (Cunkou, radial artery) is peaceful, yet the patient dies. What does this mean?" The answer is: All twelve primary meridians are connected to the Origin of Vital Qi. The so-called Origin of Vital Qi refers to the root of the twelve primary meridians, which is the Moving Qi between the kidneys (Renjian Dongqi). This is the foundation of the five zang organs and six fu organs, the root of the twelve primary meridians, the gate of respiration, the source of the San Jiao (Triple Burner), and is also known as the Spirit that Guards against Evil (Shou Xie Zhi Shen). Therefore, Qi is the fundamental basis of human life; if the root is severed, the stems and leaves will wither. When the pulse at Cun Kou appears peaceful but death occurs, it signifies that the Origin of Vital Qi has alone been severed internally.
When death occurs despite a peaceful pulse at Cun Kou, it does not imply that the Grain Qi (Gu Qi) manifests changes at Cun Kou to determine life or death. Rather, it refers to the physical nature of the pulse, where the Moving Qi between the kidneys serves as the Origin of Vital Qi. As stated in *Su Wen: Yin Yang Li He Lun* (Treatise on the Separation and Union of Yin and Yang): "The place of Tai Chong is named Shao Yin." Tai Chong refers to the convergence of the Kidney Meridian and the Chong Mai (Penetrating Vessel), which becomes vigorous and abundant, hence the name Tai Chong. The area between the kidneys is precisely where the Chong Mai originates, externally corresponding to the region of Guan Yuan (CV4). The source of Qi transformation in the San Jiao and the Qi of the twelve primary meridians are all connected here, thus it is called the root. It accompanies the Ren Mai (Conception Vessel) upward to the throat to facilitate respiration, hence it is called the gate of respiration. Upward, it connects to the three Yin and three Yang meridians of the hand as branches; downward, it connects to the three Yin and three Yang meridians of the foot as roots. Thus, Yue Ren (Qin Yueren) uses the metaphor of a tree. This Qi is the Yuan Qi (Source Qi) of the twelve primary meridians and the residence of the San Jiao, primarily responsible for disseminating and circulating Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi). It is also where the Spirit resides and where Yuan Qi is anchored. It is named the Spirit that Guards against Evil because the Spirit of the Ming Men (Gate of Life) firmly guards, preventing evil Qi from entering arbitrarily; if it enters, death ensues. If Kidney Qi is first severed internally, although the person may appear free of disease, their condition is critical.
Commentary: The Moving Qi between the kidneys is the Origin of Vital Qi for the twelve primary meridians and governs Ying Qi and Wei Qi. Generally, the ascending and descending of Qi and Blood in the human body must circulate through respiration: inhaling the Yang Qi of Heaven and exhaling the Yin Qi of Earth. The Heart governs Ministerial Fire; the inhaled Qi belongs to Heavenly Yang and is also associated with Fire. This Qi enters through the nose into the Lungs, passes through the Heart, guiding Heart Fire from the Heart System along the Du Mai (Governing Vessel) into the Kidneys. From there, it reaches the Lower Jiao and Bao Shi (Uterus/Bladder area), accompanying the Bladder to its lower outlet. The inhaled Heavenly Yang Qi combines with Heart Fire to steam and transform the water in the Bladder into Qi. This Qi ascends along the Chong Mai and Ren Mai, crosses the diaphragm into the Lungs, and returns out through the mouth and nose. The exhaled Qi, within the mouth, tongue, and internal organs, becomes Jin Ye (Body Fluids). Through the various Qi Passages (Qi Jie), it emerges externally to the skin and hair, steaming the skin and moistening the muscles to become sweat. This is the principle of Fire transforming into Qi within Water, which corresponds to the meaning of Qian and Kun interacting and the Three Draws (San Suo). Therefore, it is said that humans participate with Heaven and Earth.