脉原
脉者幕也，如幕外之人，而欲知幕之内事也。（朱丹溪）
营行脉中，卫行脉外，脉者所以主宰营卫而，不可须臾失也。从月，从永，谓此可永岁月也。古脉字，从
血从辰，所以使气血各根据分派，而行经络也。○折一臂、瞽一目而不夭，脉少变则病患随之，可不慎哉！（《医学入门》）
脉乃血派，气血之先，血之隧道，气息应焉。其象法地，血之府也，心之合也，皮之部也。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。脉不自行，随气而至。气动脉应。
阴阳之义。气如橐 ，血如波澜，血脉气息，上下循环。（崔紫虚）
经络者。脉之道路。动见者，脉之征验。乃营气之精，专行于经隧而摄乎内外者也。血与气异体，得脉而
同化，卫与营各行，得脉而相应。故脉之中，阴阳统焉。然则脉与血气，分之为三，可合之为一也，谓营气即
脉可也。（邹丹源）
脉之动，非筋动也。乃血气根据经而行，冲开道路，往来不息，故如此动。世医以脉动即筋动，大瘥。如伏
脉伏于筋之下，须以指推开筋，切而得之，此亦可以证脉之非筋也。（汪寅谷）
诊法
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。
○持脉有道，虚静为保。（《素问》）
如临深渊，如望浮云，胸中了了，指下难明。（扁鹊）
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。（崔紫虚）
初学切脉，覆药罗画三部于绢上，教者衬以琴弦，验弦，以小粟验滑，以刮竹痕验涩，以截葱管验芤，
以败絮验濡。令学人轻重按之，消息寻取，会意指法，久久自真。（韩飞霞）
人之形体，各有不同，则脉之来去，因之亦异，不可执一说以概病情也。身长之人，下指宜疏，身短之人，
下指宜密。北方
之人，每见实强；南方之人，恒多软弱。少壮之脉多大，老年之脉多虚，醉后之脉常数，食后之脉常洪，室女
尼姑多濡弱，婴儿之脉常七至。故《经》曰∶形气相得者生，参伍不调者死。（吴鹤皋）
凡察脉，须识上、下、来、去、至、止六字。不明此六字，则阴阳虚实不别也。上者为阳，来者为阳，至
者为阳；下者为阴，去者为阴，止者为阴。上者自尺部上于寸口，阳生于阴也；下者自寸口下于尺部，阴生于
阳也。来者自骨肉之分，而出于皮肤之际，气之升也；去者自皮肤之际，而还于骨肉之分，气之降也。应日至，
息日止也。○诊脉之道，须调平自己气息。男左女右，先以中指定得关位，却齐下前后二指。初轻按以消息之，
次中按以消息之，次重按以消息之。然后自寸关至尺，逐部寻按。一呼一吸，脉行四至为率，闰以太息，乃为
平脉。其有太过不及，则为病脉。看在何部，即以其部断之。○诊脉之际，病患臂长则疏下指，臂短则密下指。
三部之内，大、小、浮、沉、迟、数同等，尺、寸、阴、阳、高、下相符，男、女、左、右、强、弱相应，四
时之脉不相戾，命曰平人。其或相背，皆病脉也。○取脉之道，理各不同，形状非一。夫脉之来，必不单至，
如曰浮而弦、浮而数、沉而紧、沉而细之类，将何以别之？大抵不出浮、沉、迟、数、滑、涩之六脉也。浮沉
之脉，轻手重手而取之；迟数之脉，以己之呼吸而取之；滑涩之脉，则察夫往来之形也。浮为阳，轻手得之，
而芤、洪、散、大、长、濡、弦、皆是也；沉为阴，重手得之，而伏、石、短、细、牢、实皆是也。迟者一息
二至，而缓、结、微、弱、皆类也。或曰滑类乎数，涩类乎迟，然脉虽相似，而理则殊也。盖迟数以呼吸察其
至数，滑涩以往来察其形状。数为热，迟为寒，滑为血多，涩为血少，所谓提纲不出乎六字也。○持脉之要有
三∶曰举，曰按，曰寻。轻手循之曰举，重手取之曰按，不轻不重委曲求之曰寻。○凡诊先以三指齐按，所以
察其大纲。如阴阳、表里、上下、来去、长短、谥覆之类是
也。后以逐指单按，所以察其部分。每部下指，先定经脉时脉，以审胃气。分其表、里、寒、热、虚、实，辨
其气分、血分，阴阳盛衰，脏腑所属。浮候、中候、沉候以消息之，断病何部异于众脉，便属此部有病，候其
盛衰以决之。（滑伯仁）
诊法多端，全凭指法捷取。盖人之中指上两节长，无名、食指上两节短，参差不齐。若按尺排指疏，则逾
越一寸九分之定位；排指密，又不及寸关尺之界分。齐截三指，斯中指翘出，而节节相对，节无不转，转无不
活。此别左右，分表里，推内外，悉五层，候浮、中、沉三指法也。以中指亚齐食指，去无名指；以中指并齐
无名指，去食指，亦节无不转。此衡寸口，权尺中，齐上下，推下上，推上下，均前后，两指法也。至若左人
迎，右气口，候十二脏腑定位，如以右食指切左寸，脏心腑小肠；右中指切左关，脏肝腑胆；右无名指切左尺，
脏肾腑膀胱。如以左食指切右寸，脏肺腑大肠；左中指切右关，脏脾腑胃；左无名指切右尺，脏命门腑三焦
（此遵古诊法。惟两寸不可根据此，当遵前条经文）。咸用指端举按别脏别腑，此单指法也。虽可三指并齐，及
其定位，专指举按，固得其真，不若独指之无牵带，别有低昂也。第惟食指肉薄而灵，中指则浓，无名指更浓
且木，是必指端棱起如线者，名曰指目，以按脉中之脊。无论洪、大、弦、革，即细小丝微，咸有脊焉，如目
之视物，妍丑毕具，故古人称诊脉曰看脉，意可想矣。每见惜指甲之修长，用指浓肉分，或指节之下，以凭诊
视者，不啻目生颈腋胸胁矣。○脉状多端，全凭诊法。以十则为提纲，而众目摄焉。如举形体之则，以大小为
纲∶曰肥，曰洪，曰散，曰横，曰弦，曰革，皆大目矣；曰弱，曰瘦，曰细，曰微，曰萦萦如蛛丝，皆小目矣。
如举至数之则，以迟数为纲∶曰急，曰疾，曰紧，曰搏，曰躁，曰喘，曰促，曰动，曰奔越无伦，皆数目矣；
曰缓，曰脱，曰少气，曰不前，曰止，曰歇，曰停，曰代，曰结，曰如泻漆之绝者，皆迟目矣。如举往来
之则，以滑涩为纲∶曰利，曰营，曰啄，曰翕，曰章，曰连珠，曰替替然，皆滑目矣；曰紧，曰滞，曰行迟，
曰为不应指，曰参伍不齐，曰往来难且散，曰如雨沦沙，曰如轻刀刮竹，皆涩目矣。如举部位之则，以长短为
纲∶曰 ，曰高，曰涌，曰端直，曰条达，曰上鱼为溢，皆长目矣，曰抑，曰卑，曰不及指，曰入尺为覆，皆
短目矣。如举按之则，以浮沉为纲∶曰盛，曰毛，曰泛，曰芤，曰如落榆荚，曰肉上行，曰时一浮，曰如水中
漂木，曰瞥瞥如羹上肥，皆浮目矣；曰潜，曰坚，曰伏，曰过，曰减，曰陷，曰独沉，曰时一沉，曰如绵裹砂，
曰如石投水，皆沉目矣。（卢子由）
上古以三部九候决死生，是遍求法；以人迎、寸口、趺阳辨吉凶，是扼要法。自《难经》独取寸口之说行，
而人迎趺阳不参矣。脉理大纲，不外阴阳十种。阴阳配偶，惟见五端。浮是脉体，大弱是脉势，滑涩是脉气，
动弦是脉形，数迟是脉息，不得概以脉象视之。脉有对看法，有正看法，有反看法，有平看法，有变看法，有
彻底看法。如有浮即有沉，有大即有弱。与滑涩迟数合之于病，则浮为在表，沉为在里；大为有余，弱为不足；
滑为血多，涩为气少；动为搏阳，弦为搏阴；数为在腑，迟为在脏，此对看法也。如浮、大、动、数、滑，脉
之有余者名阳；沉、涩、弱、弦、迟，脉之不足者名阴，此正看法也。当知其中有阴阳胜复之病机。夫阴阳之
转旋也，有余而往，不足随之；不足而往，有余从之。故其始也，为浮、为大、为数、为动、为滑；其继也，
反沉、反弱、反弦、反涩、反迟，此是阳消阴长之机。其始也，为沉、为弱、为弦、为涩、为迟；其继也，微
浮、微大、微数、微动、微滑，此是阳进阴退之机。皆病为欲愈，此反看法也。浮而更兼大、动、滑、数之阳
脉，是纯阳，必阳盛阴虚之病矣；沉而更兼弱、涩、弦、迟之阴脉，是为重阴，必阴盛阳虚之病矣，此为平看
法。如浮弱、浮涩、浮弦、浮迟，此阳中有阴，其人阳虚，而阴气伏于阳中，将有亡阳之变，当以扶阳为急务矣；如
沉大、沉动、沉滑、沉数，此阴中有阳，其人阴虚，而阳邪下陷于阴中，将有阴竭之患，当以存阴为深虑矣。
此为变看法。如五阳之脉，体虽不变，若始之有力，终之无力而微，知阳将绝矣。五阴之脉，喜变为阳，若忽
见五阳之状，是阴极似阳，此反照不长，余烬易灭也。是为彻底看法。更有真阴、真阳看法∶凡阴病见阳者生，
阳病见阴者死。成注只据伤寒说，观凡字，知脉法不专为伤寒而言。脉指胃脘之真阳，《经》谓二十五阳者是
也。阴病见阳脉，是胃气未伤，故主生，《经》云别于阳者，知病起时也；阴脉指五脏之真阴，因胃脘之阳不
至于手太阴，五脏之真阴来见，是脉无胃气，故见阴主死，《经》谓别于阴者，知死生之期也。要知沉、涩、
弱、弦、迟是病脉，不是死脉，其见于阳病最多。阳病见浮、大、动、数、滑之不休，即是死脉。阴病见浮、
大、动、数、滑之脉，每见阴极似阳，未必即可生之机也。若真脏脉至，如肝脉之中外急，心脉坚而搏，肺脉
浮而大，肾脉如弹石，脾脉如距喙，皆反见有余之象，岂可以阳名之？《经》曰∶邪气来也紧而疾，谷气来也
徐而和。则又不得以迟数论阴阳矣。（柯韵伯）
部位
尺内两傍，则季胁也，尺外以候肾，尺里以候腹。中附上，左外以候肝，内以候鬲；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。（《素问》）
按本篇‘内外'二字，注云内侧外侧。夫曰内外侧者，必脉形扁阔或有两条者乃可。若谓诊者之指侧，则
本篇文义，乃举脉体而言，且诊者之左外，则病之右手也，当言候胃，不当言候肝矣，于义不通。观《易》卦
六爻，凡画卦者；自下而上，上三爻为外卦，下三爻为内卦，则其上下内外之义明矣。又有以浮取为外，
沉取为内者，于义亦通。（《类经》）
心肝居左，脾肺居右，肾与命门居两尺部。寸候胸上，关候鬲下，尺候于脐下至足踝。左以候左，右以
候右，病随所在，不病者否。（崔紫虚）
切脉必先凝神，如学射者，先学不瞬，自为深造，庶乎得心应手，夫岂一蹴可几！然必下指部位分明，
尽破纷纭，坦然由之无疑，乃有豁然贯通之日。否则徒以三指一按，虚应故事，可鄙孰甚？且如心与小肠同诊，
肺于大肠同诊，识者咸共非之，不知此可以论病机，如心移热于小肠，肺移热于大肠之类，不可以定部位也。
小肠当候于右尺，火从火也，大肠当候于左尺，以金从水也。三焦属火，亦候于右尺，膀胱属水，亦候于左尺。
一尺而水火两分，一脏而四腑兼属，乃天然不易之至道。若二肠浊阴之最，乃与心肺同列，混地狱于天堂可乎？
岂有浊气上干，三焦交乱，尚可称为平人乎！（余午亭）
人迎
帝曰，足之阳明，何因而动？岐伯曰∶胃气上注于肺，其悍气上冲头者，循咽上走空窍循眼系，入络脑，
出，下客主人，循牙车，合阳明，并下人迎，此胃气别走于阳明者也。（《灵枢》）
任脉之侧开二寸，即足阳明胃经也。其在颈之穴名曰人迎，夹结喉两旁一寸半，乃腹部第二行次之脉也。（马元台）
按人迎气口之脉，本皆经训。但人迎为足阳明之脉，不可以言于手，气口总手太阴而言，不可以分左右。
如《动输》、《本输》、《经脉》等篇，明指人迎为结喉旁胃经动脉。盖上古诊法有三∶一取三部九候，以诊
周身之脉；一取太阴阳明，以诊阴阳之本；一取左右气口，以诊脏腑之气。然则人迎，自有其位，《脉经》乃
扯人迎于左手，而分气口于右手，不知何据而云然？愚初惑之，及见《纲目》释云∶人迎在结喉两旁，足阳明
之脉也；又见庞安常《论脉》曰∶何谓人迎，喉旁取之。近见徐东皋曰∶《脉经》谓
左手关前一分为人迎，误也。若此数君，已觉吾之先觉矣。（《类经》）
气口寸口
帝曰∶气口何以独为五脏主？岐伯曰∶胃者水谷之海，六腑之大源也。五味入口，藏于胃，以养五脏气，
气口亦太阴也。是以五脏六腑之气味，皆出于胃，变见于气口。（《素问》）
《一难》曰∶十二经中，皆有动脉，独取寸口，以决五脏六腑死生吉凶之法，何谓也？然寸口者，脉之大
会，手太阴之动脉也。（《难经》）
按寸口、气口、脉口之义，历考经文，乃统两手而言，非独指两寸为寸口。右手为气口也，肺主诸气，气
之盛衰见于此，故曰气口；肺朝百脉，脉之大会聚于此，故曰脉口；脉出太渊，其长一寸九分，故曰寸口。是
脉的起源
脉，就是帷幕的意思，就像在帷幕外面的人，想要了解帷幕里面的事情一样。（朱丹溪）
营气行于脉管之中，卫气行于脉管之外，脉是主宰营气和卫气的通道，一刻也不能缺失。从字形上看，“脉”字由“月”（肉）和“永”组成，意指这可以永久地伴随岁月。古体的“脉”字，由“血”和“辰”组成，意思是使气血各自按照分派，运行于经络之中。○即使折断一只手臂、瞎了一只眼睛也不会立即死亡，但如果脉象稍有变化，病患的症状就会随之出现，能不谨慎吗！（《医学入门》）
脉是血液的流派，是气血的先导，是血液运行的隧道，气息在其中相应波动。它的形象效法大地，是血液的府库，与心脏相合，是皮肤的部位。它起源于肾，滋养依赖于胃。它是阳中之阴，根本在于营卫。营气是阴血，卫气是阳气。营气行于脉中，卫气行于脉外。脉不能自行，随着气而到达。气推动则脉动，这是阴阳的道理。气像风箱，血像波澜，血脉气息，上下循环。（崔紫虚）
经络，是脉运行的道路。能看到的搏动，是脉的征验。这是营气中的精华，专门运行于经隧之中并统摄内外。血和气虽然形体不同，但通过脉而同化；卫气和营气各行其道，但通过脉而相应。所以脉之中，统摄着阴阳。既然如此，脉与血气，分开说是三种，合起来可以说是一体，可以说营气就是脉。（邹丹源）
脉的跳动，不是筋的跳动。而是气血依据经络而行，冲开道路，往来不息，所以才有这样的跳动。世间的医生认为脉动就是筋动，这是很大的错误。比如伏脉潜伏在筋的下面，必须用手指推开筋，才能切得出来，这也足以证明脉并非筋。（汪寅谷）
诊脉的方法
诊脉通常在清晨进行，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，所以才可以诊察有病的脉象。○持脉的原则，以虚静为保。（《素问》）
诊脉时要像面临深渊一样小心，像仰望浮云一样清晰，心中明了，但指下的感觉却难以言明。（扁鹊）
刚开始切脉时，让患者手掌向上，掌后高骨处，称为关。关前为阳，关后为阴，阳对应寸部，阴对应尺部，依次推寻。（崔紫虚）
初学切脉时，将药物铺成罗纹状画在绢上，老师用琴弦垫在下面，验证弦脉；用小粟米验证滑脉；用刮过的竹痕验证涩脉；用截断的葱管验证芤脉；用破棉絮验证濡脉。让学生轻重按压，仔细体会寻找，领会指法意旨，时间久了自然真实准确。（韩飞霞）
人的形体各不相同，因此脉的来去也随之不同，不能固执一种说法来概括病情。身材高大的人，下指宜疏；身材矮小的人，下指宜密。北方人，脉多实强；南方人，脉多软弱。年轻力壮者的脉大多有力，老年人的脉多虚弱，醉后的脉常数，食后的脉常洪大，处女和尼姑的脉多濡弱，婴儿的脉常七至。所以《内经》说：形气相得的生存，参伍不调的死亡。（吴鹤皋）
凡是诊察脉象，必须认识上、下、来、去、至、止六个字。不明白这六个字，就无法辨别阴阳虚实。上者为阳，来者为阳，至者为阳；下者为阴，去者为阴，止者为阴。上者是从尺部上行到寸口，阳生于阴；下者是从寸口下行到尺部，阴生于阳。来者是从骨肉之分，而出于皮肤之际，是气的上升；去者是从皮肤之际，而还于骨肉之分，是气的下降。应日至，息日止。○诊脉之道，必须调整好自己的呼吸。男左女右，先用中指定得关位，然后齐下前后两指。先轻按以体会，再中按以体会，最后重按以体会。然后从寸关到尺，逐部寻按。一呼一吸，脉行四至为标准，闰以太息，这才是平脉。如果有太过或不及，就是病脉。看在哪一部，就根据那一部分来判断。○诊脉的时候，如果病人手臂长，下指要疏；手臂短，下指要密。三部之内，大、小、浮、沉、迟、数同等，尺、寸、阴、阳、高、下相符，男、女、左、右、强、弱相应，四时的脉象不相违背，称为平人。如果有相背的，都是病脉。○取脉的道理，理各不同，形状不一。脉的到来，必定不单至，比如说浮而弦、浮而数、沉而紧、沉而细之类，将如何区别它们？大体不出浮、沉、迟、数、滑、涩这六脉。浮沉之脉，用轻手重手来取；迟数之脉，用自己的呼吸来取；滑涩之脉，则观察往来的形态。浮为阳，轻手得之，而芤、洪、散、大、长、濡、弦，都属于此类；沉为阴，重手得之，而伏、石、短、细、牢、实，都属于此类。迟是一息二至，而缓、结、微、弱，都类似。有人说滑类似数，涩类似迟，然而脉虽然相似，道理却不同。大概迟数以呼吸来察其至数，滑涩以往来察其形状。数为热，迟为寒，滑为血多，涩为血少，所谓提纲不出乎这六个字。○持脉的要领有三：曰举，曰按，曰寻。轻手循之曰举，重手取之曰按，不轻不重委曲求之曰寻。○凡是诊脉，先以三指齐按，是为了察其大纲。如阴阳、表里、上下、来去、长短、覆溢之类是也。后用逐指单按，是为了察其部分。每部下指，先定经脉时脉，以审胃气。分其表、里、寒、热、虚、实，辨其气分、血分，阴阳盛衰，脏腑所属。浮候、中候、沉候以消息之，断病何部异于众脉，便属此部有病，候其盛衰以决之。（滑伯仁）
诊法多种多样，全凭指法敏捷获取。因为人的中指上两节长，无名指、食指上两节短，参差不齐。如果按尺排指疏，则逾越一寸九分的定位；排指密，又不及寸关尺的界分。齐截三指，这样中指翘出，而节节相对，节无不转，转无不死。这是别左右，分表里，推内外，悉五层，候浮、中、沉三指法。以中指亚齐食指，去无名指；以中指并齐无名指，去食指，也是节无不转。这是衡寸口，权尺中，齐上下，推下上，推上下，均前后，两指法。至于若左人迎，右气口，候十二脏腑定位，如以右食指切左寸，脏心腑小肠；右中指切左关，脏肝腑胆；右无名指切左尺，脏肾腑膀胱。如以左食指切右寸，脏肺腑大肠；左中指切右关，脏脾腑胃；左无名指切右尺，脏命门腑三焦（这是遵循古诊法。只有两寸不可根据此，应当遵循前条经文）。都用指端举按别脏别腑，这是单指法。虽然可以三指并齐，及其定位，专指举按，固得其真，不如独指之无牵带，别有低昂也。只是食指肉薄而灵，中指则浓，无名指更浓且木，是必指端棱起如线者，名曰指目，以按脉中之脊。无论洪、大、弦、革，即细小丝微，咸有脊焉，如目之视物，妍丑毕具，故古人称诊脉曰看脉，意可想矣。每见惜指甲之修长，用指浓肉分，或指节之下，以凭诊视者，不啻目生颈腋胸胁矣。○脉状多端，全凭诊法。以十则为提纲，而众目摄焉。如举形体之则，以大小为纲：曰肥，曰洪，曰散，曰横，曰弦，曰革，皆大目矣；曰弱，曰瘦，曰细，曰微，曰萦萦如蛛丝，皆小目矣。如举至数之则，以迟数为纲：曰急，曰疾，曰紧，曰搏，曰躁，曰喘，曰促，曰动，曰奔越无伦，皆数目矣；曰缓，曰脱，曰少气，曰不前，曰止，曰歇，曰停，曰代，曰结，曰如泻漆之绝者，皆迟目矣。如举往来之则，以滑涩为纲：曰利，曰营，曰啄，曰翕，曰章，曰连珠，曰替替然，皆滑目矣；曰紧，曰滞，曰行迟，曰为不应指，曰参伍不齐，曰往来难且散，曰如雨沦沙，曰如轻刀刮竹，皆涩目矣。如举部位之则，以长短为纲：曰 ，曰高，曰涌，曰端直，曰条达，曰上鱼为溢，皆长目矣，曰抑，曰卑，曰不及指，曰入尺为覆，皆短目矣。如举按之则，以浮沉为纲：曰盛，曰毛，曰泛，曰芤，曰如落榆荚，曰肉上行，曰时一浮，曰如水中漂木，曰瞥瞥如羹上肥，皆浮目矣；曰潜，曰坚，曰伏，曰过，曰减，曰陷，曰独沉，曰时一沉，曰如绵裹砂，曰如石投水，皆沉目矣。（卢子由）
上古以三部九候决死生，是遍求法；以人迎、寸口、趺阳辨吉凶，是扼要法。自《难经》独取寸口之说行，而人迎趺阳不参矣。脉理大纲，不外阴阳十种。阴阳配偶，惟见五端。浮是脉体，大弱是脉势，滑涩是脉气，动弦是脉形，数迟是脉息，不得概以脉象视之。脉有对看法，有正看法，有反看法，有平看法，有变看法，有彻底看法。如有浮即有沉，有大即有弱。与滑涩迟数合之于病，则浮为在表，沉为在里；大为有余，弱为不足；滑为血多，涩为气少；动为搏阳，弦为搏阴；数为在腑，迟为在脏，此对看法也。如浮、大、动、数、滑，脉之有余者名阳；沉、涩、弱、弦、迟，脉之不足者名阴，此正看法也。当知其中有阴阳胜复之病机。夫阴阳之转旋也，有余而往，不足随之；不足而往，有余从之。故其始也，为浮、为大、为数、为动、为滑；其继也，反沉、反弱、反弦、反涩、反迟，此是阳消阴长之机。其始也，为沉、为弱、为弦、为涩、为迟；其继也，微浮、微大、微数、微动、微滑，此是阳进阴退之机。皆病为欲愈，此反看法也。浮而更兼大、动、滑、数之阳脉，是纯阳，必阳盛阴虚之病矣；沉而更兼弱、涩、弦、迟之阴脉，是为重阴，必阴盛阳虚之病矣，此为平看法。如浮弱、浮涩、浮弦、浮迟，此阳中有阴，其人阳虚，而阴气伏于阳中，将有亡阳之变，当以扶阳为急务矣；如沉大、沉动、沉滑、沉数，此阴中有阳，其人阴虚，而阳邪下陷于阴中，将有阴竭之患，当以存阴为深虑矣。此为变看法。如五阳之脉，体虽不变，若始之有力，终之无力而微，知阳将绝矣。五阴之脉，喜变为阳，若忽见五阳之状，是阴极似阳，此反照不长，余烬易灭也。是为彻底看法。更有真阴、真阳看法：凡阴病见阳者生，阳病见阴者死。成注只据伤寒说，观凡字，知脉法不专为伤寒而言。脉指胃脘之真阳，《经》谓二十五阳者是也。阴病见阳脉，是胃气未伤，故主生，《经》云别于阳者，知病起时也；阴脉指五脏之真阴，因胃脘之阳不至于手太阴，五脏之真阴来见，是脉无胃气，故见阴主死，《经》谓别于阴者，知死生之期也。要知沉、涩、弱、弦、迟是病脉，不是死脉，其见于阳病最多。阳病见浮、大、动、数、滑之不休，即是死脉。阴病见浮、大、动、数、滑之脉，每见阴极似阳，未必即可生之机也。若真脏脉至，如肝脉之中外急，心脉坚而搏，肺脉浮而大，肾脉如弹石，脾脉如距喙，皆反见有余之象，岂可以阳名之？《经》曰：邪气来也紧而疾，谷气来也徐而和。则又不得以迟数论阴阳矣。（柯韵伯）
部位
尺内两傍，则季胁也，尺外以候肾，尺里以候腹。中附上，左外以候肝，内以候鬲；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。（《素问》）
按本篇‘内外'二字，注云内侧外侧。夫曰内外侧者，必脉形扁阔或有两条者乃可。若谓诊者之指侧，则本篇文义，乃举脉体而言，且诊者之左外，则病之右手也，当言候胃，不当言候肝矣，于义不通。观《易》卦六爻，凡画卦者；自下而上，上三爻为外卦，下三爻为内卦，则其上下内外之义明矣。又有以浮取为外，沉取为内者，于义亦通。（《类经》）
心肝居左，脾肺居右，肾与命门居两尺部。寸候胸上，关候鬲下，尺候于脐下至足踝。左以候左，右以候右，病随所在，不病者否。（崔紫虚）
切脉必先凝神，如学射者，先学不瞬，自为深造，庶乎得心应手，夫岂一蹴可几！然必下指部位分明，尽破纷纭，坦然由之无疑，乃有豁然贯通之日。否则徒以三指一按，虚应故事，可鄙孰甚？且如心与小肠同诊，肺于大肠同诊，识者咸共非之，不知此可以论病机，如心移热于小肠，肺移热于大肠之类，不可以定部位也。小肠当候于右尺，火从火也，大肠当候于左尺，以金从水也。三焦属火，亦候于右尺，膀胱属水，亦候于左尺。一尺而水火两分，一脏而四腑兼属，乃天然不易之至道。若二肠浊阴之最，乃与心肺同列，混地狱于天堂可乎？岂有浊气上干，三焦交乱，尚可称为平人乎！（余午亭）
帝曰，足之阳明，何因而动？岐伯曰∶胃气上注于肺，其悍气上冲头者，循咽上走空窍循眼系，入络脑，出，下客主人，循牙车，合阳明，并下人迎，此胃气别走于阳明者也。（《灵枢》）
任脉之侧开二寸，即足阳明胃经也。其在颈之穴名曰人迎，夹结喉两旁一寸半，乃腹部第二行次之脉也。（马元台）
按人迎气口之脉，本皆经训。但人迎为足阳明之脉，不可以言于手，气口总手太阴而言，不可以分左右。如《动输》、《本输》、《经脉》等篇，明指人迎为结喉旁胃经动脉。盖上古诊法有三∶一取三部九候，以诊周身之脉；一取太阴阳明，以诊阴阳之本；一取左右气口，以诊脏腑之气。然则人迎，自有其位，《脉经》乃扯人迎于左手，而分气口于右手，不知何据而云然？愚初惑之，及见《纲目》释云∶人迎在结喉两旁，足阳明之脉也；又见庞安常《论脉》曰∶何谓人迎，喉旁取之。近见徐东皋曰∶《脉经》谓左手关前一分为人迎，误也。若此数君，已觉吾之先觉矣。（《类经》）
气口寸口
帝曰∶气口何以独为五脏主？岐伯曰∶胃者水谷之海，六腑之大源也。五味入口，藏于胃，以养五脏气，气口亦太阴也。是以五脏六腑之气味，皆出于胃，变见于气口。（《素问》）
《一难》曰∶十二经中，皆有动脉，独取寸口，以决五脏六腑死生吉凶之法，何谓也？然寸口者，脉之大会，手太阴之动脉也。（《难经》）
按寸口、气口、脉口之义，历考经文，乃统两手而言，非独指两寸为寸口。右手为气口也，肺主诸气，气之盛衰见于此，故曰气口；肺朝百脉，脉之大会聚于此，故曰脉口；脉出太渊，其长一寸九分，故曰寸口。是
Origin of the Pulse
The pulse is like a curtain; it is as if one outside the curtain wishes to know what is happening inside. (Zhu Danxi)
Ying Qi (Nutrient Qi) circulates within the vessels, while Wei Qi (Defensive Qi) circulates outside the vessels. The vessel serves to govern Ying and Wei Qi, and its function cannot be neglected for even a moment. The character "Mai" (Pulse) consists of "Yue" (Moon/Flesh radical) and "Yong" (Eternal), implying that this can last through the ages. The ancient form of the character "Mai" consisted of "Xue" (Blood) and "Chen", indicating that it enables Qi and Blood to follow their respective distributions and circulate through the meridians. ○ Even if one arm is broken or one eye is blinded, death does not ensue immediately; however, if the pulse changes slightly, the patient's symptoms will follow. Can one not be cautious? (*Medical Beginner*)
The pulse is the channel of blood, the precursor of Qi and Blood, and the tunnel through which blood flows, with breath corresponding within it. Its image resembles the earth; it is the mansion of blood, associated with the Heart, and a region of the skin. It originates from the Kidney and is nourished by the Stomach. It is Yin within Yang, rooted in Ying and Wei Qi. Ying Qi is Yin Blood, and Wei Qi is Yang Qi. Ying Qi moves within the vessels, while Wei Qi moves outside. The vessels do not move on their own but follow the Qi. When Qi moves, the pulse responds. This illustrates the principle of Yin and Yang. Qi is like a bellows, and blood is like waves; the pulse, blood, and breath circulate endlessly up and down. (Cui Zixu)
The meridians are the pathways of the pulse. The visible pulsation is the sign of the pulse. It is the essence of Ying Qi, circulating exclusively within the meridian tunnels and regulating the interior and exterior. Blood and Qi differ in form but become unified through the pulse; Wei Qi and Ying Qi move separately but correspond through the pulse. Thus, within the pulse, Yin and Yang are integrated. Therefore, although the pulse, blood, and Qi can be divided into three, they can also be considered one; one may say that Ying Qi is the pulse. (Zou Danyuan)
The movement of the pulse is not the movement of tendons. It is the movement of Qi and Blood traveling along the meridians, clearing the path and flowing continuously, hence such movement. Physicians of the world mistakenly believe that pulse movement is tendon movement, which is a significant error. For example, the Deep Pulse (Fu Mai) lies beneath the tendons; one must push aside the tendons with fingers to palpate it, which proves that the pulse is not the tendon. (Wang Yingu)
Methods of Diagnosis
Diagnosis is usually performed at dawn, when Yin Qi has not yet stirred, Yang Qi has not dispersed, food and drink have not been taken, the meridians are not yet full, the collaterals are balanced, and Qi and Blood are not chaotic. Only then can pathological pulses be diagnosed. ○ The way of holding the pulse requires emptiness and stillness as the safeguard. (*Suwen*)
One should feel as if standing at the edge of an abyss and looking at floating clouds; the mind is clear, but the sensation under the fingers is hard to describe. (Bian Que)
When initially palpating the pulse, ask the patient to extend their palm upward. The prominent bone behind the palm is called Guan (Gate). Anterior to Guan is Yang, and posterior to Guan is Yin. Yang corresponds to Cun (Inch), and Yin corresponds to Chi (Cubit); search sequentially. (Cui Zixu)
For beginners learning pulse diagnosis, spread herbs in a grid pattern on silk. The teacher places a lute string underneath to verify the Wiry Pulse (Xian Mai); use small millet grains to verify the Slippery Pulse (Hua Mai); use scraped bamboo marks to verify the Choppy Pulse (Se Mai); use cut scallion tubes to verify the Hollow Pulse (Kou Mai); and use rotten cotton to verify the Soggy Pulse (Ru Mai). Instruct the student to press lightly and heavily, carefully seeking and understanding the finger techniques. With time, accuracy will naturally develop. (Han Feixia)
Human bodies vary, so the coming and going of the pulse also differs. One cannot apply a single theory to all conditions. For tall people, finger placement should be wider; for short people, it should be closer. People from the North often have strong, solid pulses; people from the South often have weak, soft pulses. Young and vigorous individuals often have large pulses; elderly individuals often have deficient pulses. Pulses after drinking are often constant; pulses after eating are often surging. Virgins and nuns often have soggy and weak pulses; infants often have seven beats per respiration. Thus, the *Classic* states: Those whose form and Qi match survive; those whose patterns are irregular die. (Wu Hegao)
In general pulse examination, one must understand six characters: Up, Down, Coming, Going, Arrival, and Stop. Without understanding these six, one cannot distinguish Yin and Yang or Deficiency and Excess. Up is Yang, Coming is Yang, Arrival is Yang; Down is Yin, Going is Yin, Stop is Yin. Up refers to the pulse moving from Chi (Cubit) to Cun (Inch), where Yang arises from Yin; Down refers to the pulse moving from Cun to Chi, where Yin arises from Yang. Coming refers to the pulse rising from the deep flesh/bone level to the skin surface, representing the ascent of Qi; Going refers to the pulse returning from the skin surface to the deep flesh/bone level, representing the descent of Qi. Arrival corresponds to the heartbeat, Stop corresponds to the breath. ○ The method of diagnosing the pulse requires adjusting one's own breathing. For men, check the left hand first; for women, the right hand first. Use the middle finger to locate the Guan position, then place the index and ring fingers simultaneously. Initially press lightly to sense, then moderately, then deeply. Then examine each section from Cun to Guan to Chi. Four beats per respiration is the standard; occasional extra beats due to a deep sigh constitute a Normal Pulse (Ping Mai). Any excess or deficiency constitutes a Pathological Pulse. Determine the pathology based on the specific section. ○ During diagnosis, if the patient's arm is long, space the fingers widely; if short, place them closely. Within the three sections, if Large/Small, Floating/Sinking, Slow/Rapid are equal, and Chi/Cun, Yin/Yang, High/Low correspond, and Male/Female, Left/Right, Strong/Weak align, and the four-seasonal pulses do not contradict, the person is healthy (Ping Ren). Any deviation indicates disease. ○ The principles of taking the pulse vary, and shapes are diverse. A pulse never arrives alone; for example, Floating and Wiry, Floating and Rapid, Sinking and Tight, Sinking and Fine. How to distinguish them? Generally, they fall into the Six Pulses: Floating, Sinking, Slow, Rapid, Slippery, and Choppy. Floating and Sinking are determined by light and heavy pressure; Slow and Rapid are determined by the examiner's respiration; Slippery and Choppy are determined by the shape of the flow. Floating is Yang, obtained with light pressure, including Hollow, Surging, Scattered, Large, Long, Soggy, and Wiry. Sinking is Yin, obtained with heavy pressure, including Hidden, Stone, Short, Fine, Firm, and Solid. Slow is two beats per respiration, including Moderate, Knotted, Faint, and Weak. Some say Slippery resembles Rapid, and Choppy resembles Slow, but although similar, the principles differ. Slow and Rapid are judged by counting beats via respiration; Slippery and Choppy are judged by the shape of flow. Rapid indicates Heat, Slow indicates Cold, Slippery indicates abundant blood, Choppy indicates scant blood. The outline does not exceed these six characters. ○ The three essentials of holding the pulse are Ju (Lift), An (Press), and Xun (Seek). Lightly touching is Ju; pressing heavily is An; neither light nor heavy, seeking gently, is Xun. ○ Initially, press with all three fingers together to observe the general outline (Yin/Yang, Interior/Exterior, Up/Down, etc.). Then press each finger individually to observe specific sections. Upon placing fingers, first determine the meridian and seasonal pulses to assess Stomach Qi. Differentiate Interior/Exterior, Cold/Heat, Deficiency/Excess, Qi/Blood levels, Yin/Yang excess/deficiency, and organ associations. Use Floating, Middle, and Deep palpation to analyze. If a section differs from others, disease resides there; judge severity to decide. (Hua Borren)
Diagnostic methods are numerous, relying entirely on agile finger techniques. Since the middle finger's upper two segments are longer than those of the ring and index fingers, alignment is uneven. If spacing is too wide for Chi, it exceeds the 1.9 cun limit; if too close, it fails to cover Cun, Guan, and Chi boundaries. Aligning the three fingers causes the middle finger to protrude, ensuring joints rotate freely. This distinguishes left/right, interior/exterior, and applies five layers of pressure for Floating, Middle, and Deep palpation. Aligning the middle finger with the index finger removes the ring finger; aligning with the ring finger removes the index finger, ensuring joint rotation. This balances Cun, weighs Chi, aligns up/down, and pushes up/down/back/forth using two fingers. Regarding Left Renying and Right Qikou for locating twelve organs: e.g., right index on left Cun diagnoses Heart (organ) and Small Intestine (hollow organ); right middle on left Guan diagnoses Liver/Gallbladder; right ring on left Chi diagnoses Kidney/Bladder. Left index on right Cun diagnoses Lung/Large Intestine; left middle on right Guan diagnoses Spleen/Stomach; left ring on right Chi diagnoses Mingmen/Triple Burner (following ancient methods, except for Cun which follows previous texts). Using fingertip lifting and pressing for specific organs is Single Finger Method. While three fingers together provide location, single-finger pressing yields true results without interference. The index finger is thin and agile; the middle is thicker; the ring is thickest and dull. The ridge-like tip of the finger is called "Finger Eye" (Zhi Mu), used to press the spine of the pulse. Whether Surging, Large, Wiry, or Taut, or fine threads, all have a spine. Like eyes seeing beauty or ugliness, ancients called pulse diagnosis "looking at the pulse." Those who protect long nails and use fleshy parts or joints below the tips for diagnosis are like having eyes on their neck or armpits. ○ Pulse shapes are diverse, relying on diagnostic methods. Ten categories serve as the outline. For form, Large/Small are the main headings: Fat, Surging, Scattered, Horizontal, Wiry, Taut are Large; Weak, Thin, Fine, Faint, Spider-silk-like are Small. For rate, Slow/Rapid are main headings: Urgent,疾 (Ji), Tight, Beating, Restless, Panting, Frequent, Moving, Unrestrained are Rapid; Moderate, Escaping, Short of Breath, Not Advancing, Stop, Pause, Halt, Intermitting, Knotted, Like pouring lacquer stopping abruptly are Slow. For flow, Slippery/Choppy are main headings: Smooth, Nutritious, Pecking, Opening/Closing, Chapter, String of Pearls, Continuous are Slippery; Tight, Stagnant, Slow-moving, Unresponsive, Irregular, Difficult and scattered, Like rain sinking in sand, Like scraping bamboo with a sharp knife are Choppy. For position, Long/Short are main headings: Rising, High, Surging, Straight, Flowing, Reaching the fish area (Yi) are Long; Depressed, Low, Below finger, Entering Chi (Fu) are Short. For pressure, Floating/Sinking are main headings: Abundant, Hair-like, Floating, Hollow, Like falling elm seeds, Flesh moving up, Occasionally floating, Like wood floating in water, Fleeting like fat on soup are Floating; Hidden, Hard, Deep, Excessive, Reduced, Sunken, Solely sunken, Occasionally sunken, Like sand wrapped in cotton, Like stone thrown in water are Sinking. (Lu Ziyou)
In antiquity, Three Sections and Nine Locations were used to determine life and death (comprehensive method); Renying, Cun Kou, and Duyang were used to distinguish auspicious and ominous (key method). Since the *Nanjing* advocated solely taking Cun Kou, Renying and Duyang were excluded. The general principles of pulse theory do not exceed ten types of Yin and Yang. Yin-Yang pairing shows five aspects: Floating is pulse body, Large/Weak are pulse momentum, Slippery/Choppy are pulse Qi, Moving/Wiry are pulse shape, Rapid/Slow are pulse breath. They cannot all be viewed merely as pulse images. There are comparative views, direct views, reverse views, normal views, variable views, and thorough views. Where there is Floating, there is Sinking; where there is Large, there is Weak. Combined with diseases: Floating indicates Exterior, Sinking indicates Interior; Large indicates Excess, Weak indicates Deficiency; Slippery indicates abundant blood, Choppy indicates scant Qi; Moving indicates beating Yang, Wiry indicates beating Yin; Rapid indicates Hollow Organ, Slow indicates Solid Organ. This is the Comparative View. Floating, Large, Moving, Rapid, Slippery are Excess pulses named Yang; Sinking, Choppy, Weak, Wiry, Slow are Deficient pulses named Yin. This is the Direct View. One must understand the mechanism of Yin-Yang victory and recovery. As Yin-Yang rotates, excess is followed by deficiency, and deficiency by excess. Initially, it may be Floating, Large, Rapid, Moving, Slippery; subsequently, it reverses to Sinking, Weak, Wiry, Choppy, Slow. This is the mechanism of Yang declining and Yin growing. Initially Sinking, Weak, Wiry, Choppy, Slow; subsequently, it becomes slightly Floating, Large, Rapid, Moving, Slippery. This is the mechanism of Yang advancing and Yin retreating. Both indicate the disease is healing. This is the Reverse View. If Floating is accompanied by Large, Moving, Slippery, Rapid (Yang pulses), it is Pure Yang, indicating Yang Excess and Yin Deficiency. If Sinking is accompanied by Weak, Choppy, Wiry, Slow (Yin pulses), it is Heavy Yin, indicating Yin Excess and Yang Deficiency. This is the Normal View. If Floating is combined with Weak, Choppy, Wiry, Slow, this is Yin within Yang, indicating Yang Deficiency with Yin hiding within Yang, risking Yang collapse; supporting Yang is urgent. If Sinking is combined with Large, Moving, Slippery, Rapid, this is Yang within Yin, indicating Yin Deficiency with Yang pathogen sinking into Yin, risking Yin exhaustion; preserving Yin is critical. This is the Variable View. For Five Yang pulses, if strength remains unchanged but goes from strong to weak/faint, Yang is about to perish. For Five Yin pulses, if they suddenly transform into Five Yang appearances, it is Extreme Yin resembling Yang; this reflection does not grow, and embers extinguish easily. This is the Thorough View. Furthermore, there are True Yin and True Yang views: Yin diseases showing Yang signs survive; Yang diseases showing Yin signs die. Cheng's commentary only cites Shanghan, but the word "Fan" (all/every) implies pulse methods are not exclusive to Shanghan. Pulse refers to the True Yang of the Stomach region (Twenty-Five Yangs mentioned in the Classic). Yin disease showing Yang pulse means Stomach Qi is unharmed, thus survival (distinguishing Yang reveals onset). Yin pulse refers to True Yin of the Five Zang organs. If Stomach Yang does not reach Hand Taiyin, True Yin appears, meaning no Stomach Qi; thus Yin signs indicate death (distinguishing Yin reveals time of death). Note that Sinking, Choppy, Weak, Wiry, Slow are pathological, not necessarily fatal, and appear most in Yang diseases. Unceasing Floating, Large, Moving, Rapid, Slippery in Yang diseases are fatal. Yin diseases showing these pulses often show Extreme Yin resembling Yang, not necessarily a sign of survival. If True Zang pulses arrive—Liver pulse tight outside and inside, Heart pulse firm and beating, Lung pulse floating and large, Kidney pulse like bouncing stones, Spleen pulse like a bird's beak—they all show excessive signs, how can they be named Yang? The Classic states: Evil Qi comes tight and rapid; Grain Qi comes slow and harmonious. Thus, one cannot judge Yin/Yang solely by Slow/Rapid. (Ke Yunbo)
Locations
Inside Chi, on both sides, are the hypochondrium. Outside Chi observes the Kidney; Inside Chi observes the abdomen. Midway attaching above, Left Outside observes the Liver; Inside observes the Diaphragm. Right Outside observes the Stomach; Inside observes the Spleen. Upper attaching above, Right Outside observes the Lung; Inside observes the Chest Center. Left Outside observes the Heart; Inside observes the Shanzhong (Chest). Front observes anterior; Back observes posterior. End of Upper concerns chest and throat; End of Lower concerns lower abdomen, waist, thighs, knees, shins, and feet. (*Suwen*)
Regarding "Interior/Exterior" in this chapter, annotations say medial/lateral. To speak of medial/lateral sides, the pulse must be flat/broad or double-stranded. If referring to the examiner's finger sides, the text discusses pulse body. Moreover, examiner's Left Outside would correspond to patient's Right Hand, which should observe Stomach, not Liver, making it illogical. Observing I Ching hexagrams, lines drawn bottom to top: upper three are Outer Trigram, lower three are Inner Trigram, clarifying Up/Down and Interior/Exterior meanings. Also, Floating palpation as Exterior and Deep palpation as Interior is also logical. (*Leijing*)
Heart and Liver are on the Left; Spleen and Lung are on the Right; Kidney and Mingmen are in the two Chi positions. Cun observes above chest; Guan observes below diaphragm; Chi observes from umbilicus to ankle. Left observes Left side; Right observes Right side. Disease follows location; non-diseased areas are negative. (Cui Zixu)
Palpating the pulse requires focusing the spirit, like learning archery by first learning not to blink. Self-cultivation leads to mastery; it cannot be achieved instantly. However, finger placement must be clear, breaking through confusion, proceeding calmly without doubt, leading to sudden enlightenment. Otherwise, merely pressing three fingers perfunctorily is despicable. Some diagnose Heart and Small Intestine together, Lung and Large Intestine together. Experts criticize this, not realizing it discusses disease mechanisms (e.g., Heart heat transferring to Small Intestine), not locations. Small Intestine should be observed at Right Chi (Fire following Fire); Large Intestine at Left Chi (Metal following Water). Triple Burner belongs to Fire, also at Right Chi; Bladder belongs to Water, also at Left Chi. One Chi divides Water and Fire; one Zang associates with four Fu organs. This is the natural, unchangeable supreme Dao. If the Two Intestines, being the most turbid Yin, are listed with Heart and Lung, mixing hell with heaven, is this acceptable? Can turbid Qi disturbing the Triple Burner still be called a healthy person? (Yu Wuting)
Renying
Emperor asked: Why does Foot Yangming move? Qibo answered: Stomach Qi ascends to the Lung. Its fierce Qi rushes upward to the head, follows the throat to empty orifices, follows the eye system, enters the brain network, exits, descends to Key Master (ST5), follows the jaw, merges with Yangming, and descends together to Renying. This is Stomach Qi branching to Yangming. (*Lingshu*)
Two inches lateral to the Renmai is the Foot Yangming Stomach Meridian. The acupoint in the neck is called Renying, located 1.5 cun lateral to the Adam's apple, being the second row of vessels in the abdomen. (Ma Yuantai)
The pulses of Renying and Qikou are originally scriptural teachings. However, Renying is Foot Yangming, so it cannot refer to the hand; Qikou generally refers to Hand Taiyin, so it cannot be divided left/right. Chapters like *Dongshu*, *Benshu*, *Jingmai* clearly point to Renying as the arterial pulse of the Stomach Meridian beside the Adam's apple. Ancient diagnostic methods had three: 1. Three Sections and Nine Locations to diagnose whole-body pulses; 2. Taiyin and Yangming to diagnose the root of Yin/Yang; 3. Left and Right Qikou to diagnose Zang-Fu Qi. Thus, Renying has its own location. *Mai Jing* wrongly placed Renying on the left hand and Qikou on the right hand, without basis. I was initially confused until seeing *Gangmu* explain: Renying is beside the Adam's apple, Foot Yangming pulse. Also Pang Anchang's *On Pulse*: What is Renying? Take it beside the throat. Recently Xu Donggao said: *Mai Jing* claiming Left Guan minus one part is Renying is wrong. These scholars already awakened my prior awareness. (*Leijing*)
Qikou Cun Kou
Emperor asked: Why does Qikou alone govern the Five Zang? Qibo answered: The Stomach is the sea of water and grain, the great source of the Six Fu. Flavors enter the mouth, store in the Stomach, to nourish Five Zang Qi. Qikou is also Taiyin. Thus, the Qi and flavor of Five Zang and Six Fu all originate from the Stomach and manifest in Qikou. (*Suwen*)
*Nan Jing* First Difficulty states: Among twelve meridians, all have arterial points. Why take only Cun Kou to determine life/death and fortune/misfortune of Five Zang and Six Fu? Answer: Cun Kou is the great gathering of pulses, the arterial point of Hand Taiyin. (*Nanjing*)
Examining the meanings of Cun Kou, Qikou, and Maikou through scriptures, they refer to both hands collectively, not just the two Cun positions. Right hand is Qikou; Lung governs all Qi, so Qi's prosperity/decline appears here, hence Qikou. Lung faces hundred vessels, so the great gathering of pulses is here, hence Maikou. Pulse emerges from Taiyuan, length 1.9 cun, hence Cun Kou. Is