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。
切脉动静，而视精明，察五色，视五脏有余不足，六腑强弱，形之盛衰，以此参伍，决死生之分。
切脉动静，诊阴阳也。视目精明，诊神气也。察五色变现，诊生克邪正也。观脏腑虚实，以诊其
内；别形容盛衰，以诊其外。故凡诊病者，必合脉色，内外参伍以求，则阴阳表里寒热之情无所遁，而
先后缓急真假逆从之治必无瘥，故可以决生死之分。
知丑知善，知病知不病，知高知下，知坐知起，知行知止，用之有纪，诊道乃具。
凡此数者，皆有对待之理，差之毫厘，谬以千里。故凡病之善恶，形之动静，皆所当辩。能明此义，而
用之有纪，诊道斯备。
微妙在脉，不可不察，察之有纪，从阴阳始，始之有经从五行生，生之有度，四时为宜，补泻勿失，
与天地如一，得
一之精，以知死生。
阴阳五行，四时脉之正反所不能离，离则无从补泻。所谓一之精，天人一理之精微也。故知此之
所以然者，是谓得一则知人之生死矣。
持脉有道，虚静为保。
虚静二字，诊家当关一句∶虚者，廓然无我，胸无一字之预留；静者，游神寂寞，前无一意之或杂，
然后可诊有过之脉。
春日浮，如鱼之游在波；夏日在肤，泛泛乎万物有余；秋日下肤，蛰虫将去，冬日在骨，蛰虫周密，君
子居室。故曰∶知内者按而纪之，知外者终而始之。此六者，持脉之大法。
脉从四时，弦洪毛石。《内经》并之胃气，而各形容其妙，使人可思可悟，而又兼内外以诊∶内则
藏气藏象有位，故可按而纪之；外则经气经脉有序，故可终而始之。四时内外，六者之法，则脉之时动，
病之所在。或内或外，皆可知之。
尺内两傍，则季胁也。
此言气口左右三部候脉法也。
柯韵伯曰∶季胁之位在章门（穴名），后包于腹，前合于脐，天枢（穴名）之分，带脉所束。古
圣欲明气口成寸之义，将分肺脉三部，以候五脏。而先提此句者，以气口独为五脏主，而脏气会季胁故也
，夫脉之有尺，如木之有根。季胁包于肾外，人之元气在肾，包含全赖乎季胁。前贤只讲得脉会太渊，而不
审脏会季胁，仲景所谓按寸不及尺也。经曰∶善调尺者，不待于寸。此尺内两傍诊季胁也。
尺列以候肾，尺内以候脾中。
人身背包乎外，胸腹隐于手足之里，故两肾附于背脊者，谓之外。二肠、膀胱、三焦之在腹者，谓
之内，故内以候腹
中，所谓腹中者，凡大小肠、膀胱、命门皆在其中矣。
中附上，左外以候肝，内以候膈；右外以候胃，内以候肺。
柯韵伯曰∶从尺而上之，故以为附上，即尺前膈骨，所谓关也。肝居左而近背，故外候；膈在胸中
，故内候，人之有膈，前齐鸠尾，后齐权骨，所以膈中下焦之浊气，不使上熏心肺，而伤清阳
之气，心肺居膈上，肝、脾、肾居膈下，五脏俱注于膈，肺、脾、肾、胆之脉俱贯膈而上，肠、胃、心、
肾、包络、三焦之脉从膈而下，是十一经必由之道也。越人废而不讲，故后人不知此义。
上附上，右外以候肺，内以候胸中；左外以候心，内以候膻中。
柯曰∶上附上，谓寸也，心居肺下，而位于中，肺偏于右，是心居肺左矣。心肺俱近背，故俱外候。
胸中主宗气，膻中主包络相火之气，在中，故内候。此三部中上部天一候之法耳。《难经》不审气口候阴，
以六腑配三部之中，胸、膻、膈、腹废而不讲矣。
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。
喻嘉言曰∶上古神圣首重切脉，《内经》部位分明。后人以心与小肠为表里，遂举越人之言以定部
位。不知此可论病机，如心遗热于小肠，遗热于大肠之类，不可以定部位也。
《内经》尺里以候腹中，尺外以候肾二语，已尽其义。盖胸中属阳，腹中属阴，大肠、小肠、三焦、
膀胱所传渣滓水液，惟腹中是其位置，非若胃为水谷之海。清气在上，胆为决断之官，静藏于肝，为十一藏
之所决，可得部之于中焦也，至于上焦，重重膈膜，惟心肺得以居之，所谓膈肓之上，中有父
母是也。二肠浊秽之腑，与膈上清阳迥不相通，岂可因外络连属；反谓寸之清阳上浮为腑，沉者为
脏？经所谓脏真高于肺者，乃脏真高于大肠矣。且左浮为小肠脉，沉为心脉，是水中污泥反浮于莲
花之上，有是理乎？若膻中为臣使，包裹而络于心下，以寄心君喉舌之司，下膈历络三焦，与手少阳
之脉散络心包，正见心胞相火与少阳相火相输应也。心胞关系之重，是亦以待分手经之一，而可称为脏耳。
罗东逸曰∶喻说二肠，止明部之不当，未尝明其脉之谬也。今姑以《脉经》之所谓阴阳，即其所谓
而辨之。其曰∶呼出心与肺，吸入肾与肝。又曰∶关前为阳，心肺主之；关后为阴，肝肾主之。又曰∶脉
浮而大散者心，脉浮而短涩者肺。是心肺主阳而出关前，为浮而呼出；肾肝主阴出关后，为沉而吸入者也。
今其书百条，乃曰左寸阳实者，小肠实也；阳虚者，小肠虚也；阳绝者，小肠绝也；左寸阴实者，少阴实
也等语。夫浮而大散者为心脉，为关前，主阳矣。其脉之有虚、实、绝，皆以为阴。而杜撰一小肠之虚、实
、绝为阳，而加以心脉之上，则小肠之阳脉当作何状，得加于浮大而散之上耶？且右脉浮涩而短，又以为阴，
彼大肠阳脉更当作何状？而云虚实与绝也，终《脉经》竟无一举二肠脉据者。不宁唯是，候外感风寒，必
于左寸，则又太阳、膀胱与小肠同居左寸，俱在心之上矣。其瑕不攻自破，特莫之觉耳。
诊脉通常选择在清晨进行，此时阴气尚未扰动，阳气尚未耗散，饮食尚未摄入，经脉之气尚未充盛，络脉气血调和均匀，人体气血未受干扰而紊乱，因此可以诊察出异常的脉象。
切按脉搏的动静变化，同时观察患者眼睛的神采（精明），审视面部的五色变化，检查五脏的有余与不足、六腑的强与弱、形体状态的盛与衰，将这些方面相互参照比较，从而判断预后的生死界限。
切按脉搏的动静，是为了诊断阴阳的状态；观察眼睛的神采，是为了诊断神气的存亡；审视五色的显现，是为了诊断五行生克及邪正斗争的情况；观察脏腑的虚实，以诊断内在病变；辨别形体的盛衰，以诊断外在表现。所以大凡诊病的人，必须结合脉象和面色，内外相互参照以求得真相，那么阴阳、表里、寒热的真实情况就无处隐藏，先后缓急以及真假逆从的治疗原则也就不会出错，因此可以决断生死。
知道丑与善的区别，知道有病与无病的区别，知道高位与低位的区别，知道坐位与起立的区别，知道行走与停止的区别，运用这些方法都有法度，诊断之道才算完备。
凡是上述几种情况，都存在着相对立的道理，差之毫厘，谬以千里。所以凡是疾病的善恶性质、形体的动静状态，都是应当辨别的。能够明白这个道理，并且运用时有法度，诊断的方法才算齐备。
脉理的微妙之处，不可不仔细考察，考察它要有法度，从阴阳开始，起始于经络，遵循五行相生规律，生长有定度，符合四时季节的变化，补泻手法不失时机，与天地自然保持一致，掌握了“一”的精微道理，就能知晓人的生死。
阴阳、五行、四时是脉象正反变化所不能离开的，离开了就无法进行补泻治疗。所谓“一”的精微，是指天人合一道理的精微之处。所以知道其中的所以然，这就叫做掌握了“一”，就能知晓人的生死。
持脉有一定的法则，虚静是保证。
“虚静”二字，是诊脉家应当关注的关键句：“虚”是指心胸开阔，没有自我成见，心中没有任何预先设定的念头；“静”是指精神游移于寂寞之中，面前没有任何杂念干扰，然后才可以诊察出异常的脉象。
春季脉象浮在皮肤表面，像鱼在水中游动；夏季脉象在皮肤表层，泛泛地像万物生机勃勃；秋季脉象下沉至皮肤之下，像冬眠的昆虫将要离去；冬季脉象沉在骨骼之间，像冬眠的昆虫严密包裹，君子安居室内。所以说：了解内部情况的，通过按脉来记录其规律；了解外部情况的，从头到尾（从尺到寸）来考察。这六种情况，是持脉的大法。
脉象顺应四时变化，表现为春弦、夏洪、秋毛、冬石。《内经》将胃气融入其中，并分别形容其妙处，使人可以思考领悟，同时又兼顾内外来诊断：内部则藏气和藏象各有位置，所以可以通过按脉来记录；外部则经气和经脉有序，所以可以从头到尾（从尺到寸）来考察。四时内外，这六种方法，就可以知道脉象随时间动的变化，以及疾病所在的位置。无论在内还是在外，都可以知晓。
尺部内侧两旁，对应的是季胁部位。
这是在说明气口左右三部候脉的方法。
柯韵伯说：季胁的位置在章门穴，后面包裹着腹部，前面合于脐部，是天枢穴的分界，带脉所约束的地方。古代圣人想要阐明气口形成寸脉的道理，打算分肺脉三部来候五脏之气。而先提出这句话的原因，是因为气口独为五脏之主，而脏气汇聚于季胁的缘故。脉中的尺部，就像树木有根一样。季胁包裹在肾的外面，人的元气在肾中，完全依靠季胁的包含。前贤只讲到脉会太渊，而没有审察脏气会聚于季胁，这就是张仲景所说的“按寸不及尺”。经文说：善于调治尺脉的，不需要依赖寸脉。这里说的尺内两傍诊察季胁。
人体背部包裹在外面，胸腹隐蔽在手足的内侧，所以两肾附着在背脊上，称为外；大肠、小肠、膀胱、三焦在腹部，称为内。所以用内侧来候腹中，所谓的腹中，包括大小肠、膀胱、命门都在其中了。
中部往上附接的部分，左手外侧候肝，内侧候膈；右手外侧候胃，内侧候肺。
柯韵伯说：从尺部向上，所以称为附上，即尺部前面的膈骨，也就是关部。肝位于左侧且靠近背部，所以候于外侧；膈位于胸中，所以候于内侧。人有膈膜，前面齐平鸠尾穴，后面齐平权骨，用来阻隔下焦的浊气，不让其上熏心肺，从而损伤清阳之气。心肺居于膈上，肝、脾、肾居于膈下，五脏的气血都注于膈，肺、脾、肾、胆的经脉都贯穿膈膜向上，肠、胃、心、肾、心包络、三焦的经脉从膈膜向下，这是十一经必经的道路。扁鹊（越人）废弃而不讲，所以后人不知道这个意义。
上部再往上附接的部分，右手外侧候肺，内侧候胸中；左手外侧候心，内侧候膻中。
柯氏说：上附上，指的是寸部，心位于肺下，且位居中间，肺偏于右侧，所以心位于肺的左侧。心肺都靠近背部，所以都候于外侧。胸中主宗气，膻中主心包络相火之气，位于中间，所以候于内侧。这是三部中上部天一的候法。《难经》没有审察气口候阴的原理，用六腑配属三部之中，导致胸、膻、膈、腹的候法被废弃而不讲了。
前部候身前，后部候身后，上竟上者，是胸、喉中的事情；下竟下者，是少腹、腰、股、膝、胫、足中的事情。
喻嘉言说：上古圣神首先重视切脉，《内经》部位分明。后人因为心与小肠互为表里，于是引用扁鹊的话来确定部位。不知道这只能讨论病机，比如心将热遗给小肠，将热遗给大肠之类，不能用来确定部位。
《内经》中“尺里以候腹中，尺外以候肾”这两句话，已经穷尽了义理。大概胸中属阳，腹中属阴，大肠、小肠、三焦、膀胱所传导的渣滓水液，只有腹中是其位置，不像胃是水谷之海。清气在上，胆为决断之官，安静地藏在肝中，作为十一藏的决断依据，可以在中焦得到部位的对应。至于上焦，重重膈膜，只有心肺得以居住，所谓膈肓之上，中有父母（指心肺）。大肠和小肠是浊秽之腑，与膈上的清阳截然不同，不相通连，怎么能因为外络相连属，反而认为寸脉的清阳上浮为腑，沉者为脏呢？经文所说的“脏真高于肺”，是指脏真气机高于大肠罢了。而且左脉浮为小肠脉，沉为心脉，这就像是水中的污泥反而浮在莲花之上，有这样的道理吗？如果膻中为臣使，包裹并联络于心下，以寄托心君喉舌的职能，下膈历络三焦，与手少阳经脉散络心包，正好显示心胞相火与少阳相火相互输应。心包关系重大，这也是区分手经的一个依据，也可以称为脏。
罗东逸说：喻氏的说法，只是说明了部位的不对当，并没有阐明脉法的谬误。现在姑且以《脉经》中所说的阴阳，即其所指的来进行辨析。《脉经》说：呼出由心和肺主导，吸入由肾和肝主导。又说：关前为阳，由心肺主之；关后为阴，由肝肾主之。又说：脉浮大而散的属于心，脉浮而短涩的属于肺。这是心肺主阳而出于关前，表现为浮而呼出；肾肝主阴出于关后，表现为沉而吸入。如今《脉经》百条中，却说左寸阳实者，是小肠实；阳虚者，是小肠虚；阳绝者，是小肠绝；左寸阴实者，是少阴实等等话语。既然浮大而散的是心脉，位于关前，主阳，那么脉的虚、实、绝，都归为阴。却杜撰出一个小肠的虚、实、绝为阳，加在心脉之上，那么小肠的阳脉该是什么样子，才能加在浮大而散的心脉之上呢？而且右脉浮涩而短，又被认为是阴，那么大肠的阳脉更该是什么样子，却说是虚、实与绝呢？直到《脉经》结束，也没有一处提到二肠脉的依据。不仅如此，候外感风寒，必须在左寸，那么太阳、膀胱与小肠同居左寸，都在心的上面了。这些瑕疵不攻自破，只是人们没有察觉罢了。
Pulse diagnosis is typically performed in the early morning, when Yin Qi (Yin energy) has not yet stirred, Yang Qi (Yang energy) has not yet dispersed, food and drink have not been ingested, the Jing Mai (Meridians) are not yet full, the Luo Mai (Collaterals) are harmonious and even, and the Qi and Blood are not yet chaotic. Therefore, only at this time can abnormal pulses be diagnosed.
By palpating the movement and stillness of the pulse, observing the clarity of the eyes (Jing Ming), examining the five colors of the face, assessing the excess or deficiency of the Zang Organs (Solid Organs), the strength or weakness of the Fu Organs (Hollow Organs), and the flourishing or declining state of the body, these factors are cross-referenced to determine the division between life and death.
Palpating the pulse's movement and stillness diagnoses the state of Yin and Yang. Observing the clarity of the eyes diagnoses the presence of Shen Qi (Spiritual Energy). Examining the manifestation of the five colors diagnoses the interactions of Five Elements (Wu Xing) generation and restriction, as well as the struggle between pathogenic factors and righteous Qi. Observing the deficiency and excess of the Zang and Fu organs diagnoses internal conditions; distinguishing the flourishing and decline of physical appearance diagnoses external manifestations. Thus, anyone diagnosing illness must combine pulse and color, seeking truth through internal and external cross-reference. In doing so, the true nature of Yin/Yang, interior/exterior, cold/heat will be revealed, and treatments regarding priority, urgency, authenticity, and reversal will not fail, allowing one to decide the division of life and death.
Knowing the difference between ugly and good, knowing the difference between sick and healthy, knowing high and low positions, knowing sitting and standing, knowing walking and stopping—applying these with discipline ensures that the Way of Diagnosis is complete.
All these matters involve principles of opposition; a difference of a hair's breadth leads to an error of a thousand miles. Therefore, the goodness or badness of diseases and the movement or stillness of the form must all be distinguished. Understanding this principle and applying it with discipline makes the methods of diagnosis fully prepared.
The subtlety lies in the pulse, which must not be neglected. Examination must follow a discipline, starting from Yin and Yang. The beginning follows the Jing Mai (Meridians), generating according to the Five Elements (Wu Xing). There is a measure to growth, suited to the Four Seasons. Tonification and Purging (Bu Xie) must not be missed, aligning with Heaven and Earth as one. Grasping the essence of "One" allows one to know life and death.
Yin and Yang, the Five Elements (Wu Xing), and the Four Seasons are inseparable from the correct and incorrect aspects of the pulse; without them, tonification and purging cannot be performed. The "essence of One" refers to the subtlety of the principle that Heaven and Humanity share the same logic. Therefore, knowing the reason behind this is called "obtaining One," which allows one to know human life and death.
There is a Way to hold the pulse, where emptiness and stillness serve as the guarantee.
The terms "emptiness" and "stillness" are crucial for pulse diagnosticians: "Emptiness" means being open-minded and selfless, having no preconceived notions in the mind; "Stillness" means wandering the spirit in solitude, free from any distracting thoughts before you. Only then can abnormal pulses be diagnosed.
In Spring, the pulse floats like a fish swimming in waves; in Summer, it is on the skin surface, abundant like all things in vitality; in Autumn, it sinks below the skin, like hibernating insects preparing to leave; in Winter, it is deep in the bones, like hibernating insects tightly sealed, while gentlemen stay indoors. Thus it is said: Those who understand the interior record by pressing; those who understand the exterior examine from end to start. These six aspects are the great methods of holding the pulse.
Pulses conform to the Four Seasons: Wiry (Xian), Surging (Hong), Hairy (Mao), and Stone (Shi). *Nei Jing* integrates Wei Qi (Stomach Qi) into these descriptions, making them profound and understandable, while also diagnosing both interior and exterior: Internally, Zang Qi and Zang Xiang (Visceral Manifestations) have their places, so they can be recorded by pressing; Externally, Jing Qi and Jing Mai (Meridian Channels) have order, so they can be examined from end to start. Through the methods of the Four Seasons and Interior/Exterior, these six approaches allow one to know the timing of pulse movements and the location of diseases, whether inside or outside.
The inner sides of the Chi position correspond to the Jixie (Hypochondriac region).
This describes the method of palpating the three positions on the radial artery (Qikou).
Ke Yunbo stated: The position of Jixie is at Zhangmen (LR13), wrapping around the abdomen posteriorly and meeting the umbilicus anteriorly, at the boundary of Tianshu (ST25), bound by the Dai Mai (Girdle Vessel). The ancient sages wished to clarify the meaning of Qikou forming the Cun position, intending to divide the Lung pulse into three parts to inspect the Five Zang Organs. They mentioned this sentence first because Qikou alone serves as the master of the Five Zang Organs, and Zang Qi converges at Jixie. The Chi portion of the pulse is like the root of a tree. Jixie wraps around the exterior of the Kidneys; human Yuan Qi resides in the Kidneys, relying entirely on Jixie for containment. Former experts only discussed the pulse meeting at Taiyuan (LU9), failing to examine that Zang Qi meets at Jixie. This is what Zhang Zhongjing meant by "pressing Cun but not reaching Chi." The Classic says: "Those skilled in regulating Chi do not rely on Cun." Here, the inner sides of Chi diagnose Jixie.
The outer side of Chi inspects the Kidneys; the inner side of Chi inspects the Spleen center.
The human body has the back wrapped externally and the chest/abdomen hidden internally relative to the limbs. Thus, the two Kidneys attached to the spine are considered external. The Large Intestine, Small Intestine, Bladder, and Sanjiao (Triple Burner) in the abdomen are considered internal. Therefore, the inner side inspects the abdominal cavity, which includes the Large Intestine, Small Intestine, Bladder, and Mingmen (Gate of Life).
Moving up from the middle attachment: The left outer side inspects the Liver; the inner side inspects the Diaphragm. The right outer side inspects the Stomach; the inner side inspects the Lungs.
Ke Yunbo stated: Moving up from Chi is called Shangfu, referring to the bone anterior to Chi, known as Guan. The Liver is on the left and close to the back, hence inspected externally; the Diaphragm is in the chest, hence inspected internally. Humans have a diaphragm, level anteriorly with Jiutui (CV15) and posteriorly with Quangu, which prevents turbid Qi from the Lower Jiao from ascending to熏 (smoke/burn) the Heart and Lungs, thereby injuring Clear Yang Qi. The Heart and Lungs reside above the diaphragm; the Liver, Spleen, and Kidneys reside below. Qi from the Five Zang Organs pours into the diaphragm. The meridians of the Lungs, Spleen, Kidneys, and Gallbladder penetrate the diaphragm upward; the meridians of the intestines, stomach, heart, kidneys, Pericardium, and Sanjiao descend from the diaphragm. This is the necessary path for the eleven meridians. Yue Ren (Bian Que) discarded this discussion, so later generations did not understand this meaning.
Moving up further: The right outer side inspects the Lungs; the inner side inspects the Chest Center (Xiongzhong). The left outer side inspects the Heart; the inner side inspects the Danzhong (Chest Hall/Pericardium area).
Ke stated: Shangfu refers to the Cun position. The Heart is below the Lungs and centrally located; the Lungs are偏 (biased) to the right, so the Heart is to the left of the Lungs. Both Heart and Lungs are close to the back, hence both are inspected externally. The Chest Center governs Zong Qi (Gathering Qi); Danzhong governs the Ministerial Fire of the Pericardium, located in the middle, hence inspected internally. This is the method of Tianyi inspection in the upper part of the three positions. *Nan Jing* failed to examine that Qikou inspects Yin, pairing the Six Fu Organs with the middle of the three positions, causing the inspection of Chest, Danzhong, Diaphragm, and Abdomen to be discarded.
The front inspects the front; the back inspects the back. "Shang jing shang" (reaching the top of the upper section) concerns the chest and throat; "Xia jing xia" (reaching the bottom of the lower section) concerns the lower abdomen, waist, thigh, knee, shin, and foot.
Yu Jiayan stated: Ancient sages prioritized pulse diagnosis; *Nei Jing* has clear positions. Later generations, noting the exterior-interior relationship between the Heart and Small Intestine, used Yue Ren's words to fix positions. This misunderstands that such pairings discuss disease mechanisms (e.g., Heart heat transferring to Small Intestine or Large Intestine), not fixed anatomical positions.
*Nei Jing*'s statements "Chi inner inspects abdominal cavity, Chi outer inspects Kidneys" exhaust the meaning. Generally, the Chest Center belongs to Yang, and the Abdominal Cavity belongs to Yin. The residue and fluids transmitted by the Large Intestine, Small Intestine, Sanjiao, and Bladder belong in the abdominal cavity, unlike the Stomach which is the sea of water and grain. Clear Qi is above; the Gallbladder is the organ of decision-making, quietly stored in the Liver, serving as the decision-maker for the eleven organs, corresponding to the Middle Jiao. As for the Upper Jiao, layered membranes house only the Heart and Lungs, as described: "Above the diaphragm and huang, there are Father and Mother" (referring to Heart and Lungs). The Large and Small Intestines are turbid/hollow organs, completely distinct from the Clear Yang above the diaphragm. How can one claim that the Clear Yang floating up in Cun represents Fu Organs and sinking represents Zang Organs simply due to external meridian connections? The Classic states "Zhen Zang (True Zang Qi) is higher than the Lungs," meaning Zang Qi is higher than the Large Intestine. Furthermore, if the left floating pulse is the Small Intestine pulse and the sinking pulse is the Heart pulse, it would be like mud in water floating above a lotus flower—is this logical? If Danzhong is the minister, enveloping and connecting below the Heart, entrusting the Heart Sovereign's tongue and mouth functions, descending through the diaphragm to connect with Sanjiao, and dispersing to the Pericardium via the Hand Shaoyang meridian, this shows the mutual transmission between Pericardium Ministerial Fire and Shaoyang Ministerial Fire. The importance of the Pericardium is such that it distinguishes hand meridians and can be called a Zang Organ.
Luo Dongyi stated: Yu's explanation only clarifies the impropriety of positions, not the fallacy of the pulse itself. Let us analyze using the Yin/Yang concepts in *Mai Jing*. It says: Exhalation is governed by Heart and Lungs; inhalation by Kidneys and Liver. Also: Guan front is Yang, governed by Heart and Lungs; Guan back is Yin, governed by Kidneys and Liver. Also: Floating and large/diffuse pulse belongs to Heart; floating and short/choppy pulse belongs to Lungs. Thus, Heart and Lungs govern Yang, appearing at Guan front, floating and associated with exhalation; Kidneys and Liver govern Yin, appearing at Guan back, sinking and associated with inhalation. Yet, in *Mai Jing*, it states: Left Cun Yang excess indicates Small Intestine excess; Yang deficiency indicates Small Intestine deficiency; Yang absence indicates Small Intestine absence; Left Cun Yin excess indicates Shaoyin excess, etc. Since floating/large/diffuse is the Heart pulse, at Guan front, governing Yang, how can its deficiency/excess/absence be classified as Yin? Fabricating Small Intestine deficiency/excess/absence as Yang and adding it to the Heart pulse—what would the Small Intestine's Yang pulse look like, added to the floating/large/diffuse? Moreover, the right pulse is floating/choppy/short, classified as Yin; what would the Large Intestine's Yang pulse look like, yet it is described as deficiency/excess/absence? Throughout *Mai Jing*, there is not a single reference to Large/Small Intestine pulses. Furthermore, for exterior wind-cold, one must check Left Cun, placing Taiyang, Bladder, and Small Intestine together at Left Cun, all above the Heart. These flaws break down without attack, unnoticed only by ignorance.