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Chapter 12 of 13
脉经
Overall Paraphrase
Mai Jing (The Pulse Classic), Volume 10 (Thirty-one Diagrams of the Hand Examination Chart)
The classic states: The Lungs are the Canopy (metaphor for being situated at the highest position and shielding all organs) of the five viscera, corresponding to Heaven above, comprehending the principle of all things, governing the movement of essential qi (the fundamental substance and energy of human life activities), modeling after the Five Phases (wood, fire, earth, metal, water) and the laws of the four seasons, and perceiving the five flavors.
Within the Cunkou (the radial artery pulse-taking location at the wrist, the primary site for pulse diagnosis in Chinese medicine), yin and yang converge, and therein lie five divisions. Front, back, left, and right each have their governing attributions; upper, lower, and center are divided into nine pathways (nine pulse-taking routes/positions in pulse diagnosis). Through pulse qualities such as floating, sinking, bound, and scattered, the location of pathogenic qi can be deduced. What is the principle behind this? Qi Bo said: A pulse that is large and weak indicates qi excess with blood deficiency; a pulse that is large and long indicates disease located in the lower body; a pulse that is floating and passes freely through without obstruction from top to bottom belongs to the yang channels. A firm pulse indicates disease in the Kidney; a rapid pulse indicates disease in the Liver; a replete pulse indicates disease in the Lungs.
The lateral aspect of the anterior region corresponds to Foot Taiyang (Bladder channel); the lateral aspect of the central region corresponds to Foot Yangming (Stomach channel); the lateral aspect of the posterior region corresponds to Foot Shaoyang (Gallbladder channel). The central aspect directly facing forward corresponds to Hand Shaoyin (Heart channel); the central aspect directly facing the middle corresponds to Hand Xinzhuli (Pericardium channel); the central aspect directly facing backward corresponds to Hand Taiyin (Lung channel). The medial aspect of the anterior region corresponds to Foot Jueyin (Liver channel); the medial aspect of the central region corresponds to Foot Taiyin (Spleen channel); the medial aspect of the posterior region corresponds to Foot Shaoyin (Kidney channel). The anterior region with left-right throbbing corresponds to the Yangqiao channel; the central region with left-right throbbing corresponds to the Dai (Belt) channel; the posterior region with left-right throbbing corresponds to the Yinqiao channel. The oblique passage from Shaoyang to Jueyin is the Yinwei channel; the oblique passage from Shaoyin to Taiyang is the Yangwei channel. When the pulse arrives large at times and small at others, it is the Yin collateral; when the pulse arrives small at times and large at others, it is the Yang collateral.
The lateral aspect of the anterior region corresponds to the Foot Taiyang pulse. When this pulse is active, one suffers from pain in the head, neck, and lower back. A floating pulse indicates attack by wind pathogen; a rough pulse indicates conflict between cold and heat; a tight pulse indicates retained food (accumulated undigested food). The lateral aspect of the anterior region corresponds to the Foot Taiyang pulse. When this pulse is active, one suffers from dizziness, and stiffness and pain in the head, neck, and lower back. In men, there is dampness below the genitals; in women, irregular menstruation, lower abdominal pain radiating to the Mingmen (the gate of life between the two kidneys, closely related to kidney qi), pain inside the genitals, and uterine blockage. A floating pulse indicates wind; a rough pulse indicates cold congealing the blood; a slippery pulse indicates consumptive heat (fever due to deficiency and overexertion); a tight pulse indicates retained food. Needle insertion to nine fen, retreating to six fen.
The lateral aspect of the central region corresponds to the Foot Yangming pulse. When this pulse is active, one suffers from headache, facial flushing, a slightly slippery pulse, and suffers from difficult defecation, intestinal rumbling, inability to eat, and numbness of the lower legs. The lateral aspect of the central region corresponds to the Foot Yangming pulse. When this pulse is active, one suffers from headache, facial flushing and fever, a floating and slightly slippery pulse, and suffers from difficult bowel movements, frequent sighing, and abdominal fullness. A slippery pulse indicates fluid accumulation (internal retention of water-fluid); a rough pulse indicates drowsiness, intestinal rumbling with inability to eat, and leg numbness. Needle insertion to nine fen, retreating to six fen.
The lateral aspect of the posterior region corresponds to the Foot Shaoyang pulse. When this pulse is active, one suffers from pain in the lower back, back, thighs, and limb joints. The lateral aspect of the posterior region corresponds to the Foot Shaoyang pulse. A floating pulse indicates qi roughness; a rough pulse indicates wind and blood stasis; a rapid pulse indicates muscle spasms (cramping); a wiry pulse indicates consumptive fatigue. Needle insertion to nine fen, retreating to six fen.
[Volume 10] Upper, Foot Three Yang Channels
The medial aspect of the anterior region corresponds to the Foot Jueyin pulse. When this pulse is active, one suffers from lower abdominal pain, irregular menstruation, and uterine blockage. The medial aspect of the anterior region corresponds to the Foot Jueyin pulse. When this pulse is active, one suffers from lower abdominal pain connected to the lower back, difficult defecation, difficult urination, pain inside the penis, irregular menstruation in women, cold in the genitals, uterine orifice blockage, lower abdominal rigidity and contraction; in men, hernia with both testicles retracting upward, and strangury syndrome. Needle insertion to six fen, retreating to three fen.
The medial aspect of the central region corresponds to the Foot Taiyin pulse. When this pulse is active, one suffers from pain in the stomach, inability to eat, coughing with sputum containing blood, cold lower legs, shortness of breath, heaviness of the body, and a sensation from the waist upward as if sitting in water. The medial aspect of the central region corresponds to the Foot Taiyin pulse. When this pulse is active, one suffers from abdominal fullness, cold in the upper stomach cavity, inability to eat, and the illness arises from improper diet. A deep and rough pulse causes suffering from heaviness of the body, inability of the four limbs to move, undigested food, irritability and fullness, inability to lie down, pain in the lower legs, fear of cold, occasional coughing with blood, and diarrhea with yellow discharge. Needle insertion to six fen, retreating to three fen.
The medial aspect of the posterior region corresponds to the Foot Shaoyin pulse. When this pulse is active, one suffers from lower abdominal pain that radiates to the heart causing back pain, and strangury syndrome. Falling from a height and injuring the interior causes blood in the urine. The medial aspect of the posterior region corresponds to the Foot Shaoyin pulse. When this pulse is active, one suffers from lower abdominal pain that radiates to the heart causing back pain, and strangury syndrome. Falling from a height and injuring the inner buttocks causes blood in the stool, tenesmus, and when menstruation arrives, qi rushes upward to the chest and heart, causing fullness and tightness in the chest and flanks, and tightness in the inner thighs. Needle insertion to six fen, retreating to three fen.
[Volume 10] Upper, Foot Three Yin Channels
The anterior region with left-right throbbing corresponds to the Yangqiao channel. When this pulse is active, one suffers from lower back pain; a slightly rough pulse indicates wind epilepsy (seizure disorder due to wind pathogen). Treat by taking the Yangqiao channel. The anterior region with left-right throbbing corresponds to the Yangqiao channel. When this pulse is active, one suffers from lower back pain, epilepsy, aversion to wind, hemiplegia (paralysis of one side), rigidity and falling with goat-like cries, bi syndrome, and hardness and bi pain of the skin and body. Directly take the Yangqiao channel, three cun above the external malleolus, exactly at the Juegu point.
The central region with left-right throbbing corresponds to the Dai (Belt) channel. When this pulse is active, one suffers from lower abdominal pain radiating to the Mingmen; in women, absence of menstruation that then resumes intermittently with bleeding, cold genitals, and inability to conceive; in men, suffering from lower abdominal rigidity, or seminal emission (involuntary loss of semen). The posterior region with left-right throbbing corresponds to the Yinqiao channel. When this pulse is active, one suffers from epilepsy, cold and heat, and hardness and bi pain of the skin and body. The posterior region with left-right throbbing corresponds to the Yinqiao channel. When this pulse is active, one suffers from lower abdominal pain, internal urgency, pain below the waist and hips connecting to inside the genitals; in men, yin hernia; in women, incessant vaginal bleeding (irregular uterine bleeding).
[Volume 10] Upper, Yangqiao, Yinqiao, and Belt Channels
The central aspect directly facing forward corresponds to the Hand Shaoyin pulse. When this pulse is active, one suffers from heart pain with slight firmness, and tightness of the abdomen and flanks. A replete and firm pulse indicates attack by disruptive pathogen (abnormal qi striking the body); a purely deficient pulse indicates diarrhea and intestinal rumbling. A slippery pulse indicates pregnancy; in women, itching and pain in the genitals, with pain emerging from one fen in front of the Yumen (vaginal opening). The central aspect directly facing the middle corresponds to the Hand Pericardium pulse. When this pulse is active, one suffers from heart pain, facial flushing, bitter taste in the mouth, throat discomfort, and alternating joy and anger. A slightly floating pulse causes suffering from grief, disorientation, and unhappiness. A rough pulse indicates cold below the heart. A deep pulse indicates fear, as if being pursued. There are alternating cold and heat, and disharmony of qi and blood. The central aspect directly facing backward corresponds to the Hand Taiyin pulse. When this pulse is active, one suffers from coughing with qi counterflow, and labored breathing. A floating pulse indicates internal wind. A tight and rough pulse indicates accumulated heat in the chest, occasional coughing with blood, and deep-hidden heat.
Upper, Hand Three Yin Channels
The oblique passage from Shaoyin to Taiyang is the Yangwei channel. When this pulse is active, one suffers from numbness and itching of the muscles. The oblique passage from Shaoyin to Taiyang is the Yangwei channel. When this pulse is active, one suffers from manic-depressive illness, rigidity and falling with goat-like cries, hands and feet pulling toward each other, and in severe cases, loss of voice and inability to speak — manic-depressive illness. Directly take the Kezhuren point (ST 7), as well as both Yangwei channels, two cun below the external malleolus at Juegu.
The oblique passage from Shaoyang to Jueyin is the Yinwei channel. When this pulse is active, one suffers from epilepsy, rigidity and falling with goat-like cries. The oblique passage from Shaoyang to Jueyin is the Yinwei channel. When this pulse is active, one suffers from rigidity and falling, loss of voice, muscle soreness and weakness, and itching numbness. Sweating with aversion to wind.
When the pulse arrives temporarily large and temporarily small, it is the Yin collateral (some say binding). When this pulse is active, one suffers from flesh bi, occurring at regular intervals, with trembling of the body.
When the pulse arrives temporarily small and temporarily large, it is the Yang collateral (some say binding). When this pulse is active, one suffers from skin pain, numbness and loss of sensation in the lower body, and sweating with aversion to cold.
When the Lung pulse arrives, gentle and harmonious like stroking elm leaves, it is called the normal pulse (healthy pulse pattern). If it is scattered like wind blowing feathers, it is called the disease pulse. If the pulse shape is hard and intermittent like a string of beads, it is the death pulse; the time of death is on bing-ding days, during the Yu-zhong hour (9–11 a.m.) or Ri-zhong (11 a.m.–1 p.m.).
When the Heart pulse arrives, broad like an inverted bamboo shoot sheath, it is called the normal pulse. If it rolls continuously like a string of beads, it is called the disease pulse. If the pulse curves anteriorly and settles posteriorly like a hooked belt, it is the death pulse; the time of death is on ren-gui days, during the Ren-ding hour (9–11 p.m.) or Ye-ban (11 p.m.–1 a.m.).
When the Liver pulse arrives, throbbing yet soft, it is called the normal pulse. If it is as taut as drawing a new bowstring, it is called the disease pulse. If it is rapid and chaotic like a chicken clawing the ground, it is the death pulse; the time of death is on geng-xin days, during the Bu-shi hour (3–5 p.m.) or Ri-ru (5–7 p.m.).
When the Spleen pulse arrives, calm and harmonious, it is called the normal pulse. If it arrives as rapidly as a chicken lifting its foot, it is called the disease pulse. If it is short and abrupt like a bird pecking at food, or intermittent like water leaking, it is the death pulse; the time of death is on jia-yi days, during the Ping-dan hour (3–5 a.m.) or Ri-chu (5–7 a.m.).
When the Kidney pulse arrives, fine and long, it is called the normal pulse. If it arrives as hard as snapping a stone, it is called the disease pulse. If it departs as scattered as an untied rope, it is the death pulse; the time of death is on wu-ji days, during the Shi-shi hour (7–9 a.m.), Ri-die (1–3 p.m.), Huang-hun (7–9 p.m.), or Ji-ming (1–3 a.m.).
When the pulse at the Cunkou is agitated, extending straight to the Chi region, with no pulse response at the Guan region, this is yang invading yin (yang pathogen attacking the yin division). When this pulse is active, one suffers from lower back and abdominal pain, injury-like sensation in the genitals, and cold feet. Needle the Foot Taiyang and Shaoyin channels, directly at the Juegu point, to nine fen deep; moxibustion on the Taiyin channel with five cones. When the pulse at the Chi region is firm, extending straight through the Chi portion, with no pulse response at the Cunkou, this is yin invading yang (yin pathogen attacking the yang division). When this pulse is active, one suffers from heaviness of both lower legs and lower back, lower abdominal pain, and epileptic seizures. Needle the Foot Taiyin channel three cun above the malleolus, to five fen deep. Also apply moxibustion to the Taiyang channel and Yangqiao channel, at three cun above the external malleolus, directly at the Juegu point.
When the Cunkou pulse is tight, extending straight down to below the Yuji (thenar eminence), and upon light pressure feels like holding a chicken feather, the illness manifests as intestinal rumbling, pain and soreness with numbness of the feet, abdominal fullness, and inability to eat, contracted from cold-dampness. Needle the Yangwei channel, within the three cun above the external malleolus, to five fen deep. This pulse emanates from the Yuji.
When the Cunkou pulse is deep, settling against the bone, obtained only by turning the hand palm upward, this is the Kidney pulse. When this pulse is active, one suffers from lower abdominal pain, soreness of the lower back and body, and epileptic seizures. Needle the Shenshu point (BL 23), to seven fen deep. Also needle the Yinwei channel, to five fen deep. When initially holding the pulse at the Cunkou, it appears like a fine and firm cord; upon prolonged pressure, it becomes large and deep. When this pulse is active, one suffers from cold below the heart, pain in the chest and flanks, pain inside the genitals, and unwillingness to approach one's husband — this is yin reversal (yin qi rising counterflow). Needle the Qimen point (LR 14), to six fen deep. Also needle the Shenshu point, to five fen deep; moxibustion on the Weiwan (stomach cavity) with seven cones is permissible. When initially holding the pulse at the Cunkou, it appears agitated and large; upon prolonged pressure, it becomes fine and firmly hard. When this pulse is active, one suffers from pain of the lower back and abdomen pulling toward each other, heaviness from below down to the feet, and inability to eat. Needle the Shenshu point, to four to five fen deep; moxibustion on the Weiwan with seven cones is also permissible.
When both Cun and Chi are deep, with a pulse present only at the Guan region, one suffers from aversion to cold and pain below the heart. When both Cun and Chi are deep, with no pulse at the Guan region, one suffers from wheezing below the heart. When both Cun and Chi are rapid, this indicates heat; when both are slow, it indicates cold. When both Cun and Chi are faint, this indicates collapse (qi and blood reversal disorder), insufficiency of qi and blood, and the person has shortness of breath. When both Cun and Chi are soft and weak, this indicates fever, aversion to cold, and sweating. (Some say internal damp-heat, cold hands and feet, and sweating)
When Cunkou is deep, this indicates pain in the chest radiating to the back. (Some say shortness of breath) When Guanshang is deep, this indicates heart pain with acid regurgitation upward. When Chizhong is deep, this indicates radiating back pain.
When Cunkou is hidden (fu), this indicates counterflow qi in the chest. When Guanshang is hidden, this indicates water-qi with loose stools. When Chizhong is hidden, this indicates undigested food and water.
When Cunkou is wiry, this indicates rigidity and contraction in the stomach. (Some say below the heart) When Guanshang is wiry, this indicates cold in the stomach with rigidity and contraction below the heart. When Chizhong is wiry, this indicates rigidity and contraction of the lower abdomen and below the navel.
When Cunkou is tight, this indicates headache with qi counterflow. When Guanshang is tight, this indicates pain below the heart. When Chizhong is tight, this indicates pain in the lower abdomen below the navel.
When Cunkou is rough, this indicates absence of yang with shortness of breath. When Guanshang is rough, this indicates absence of blood with reversal cold. When Chizhong is rough, this indicates absence of yin with reversal cold.
When Cunkou is faint, this indicates absence of yang with external cold. When Guanshang is faint, this indicates repletion in the middle burner (some say stomach deficiency), with ability to eat, hence internal urgency. (Some say absence of stomach qi) When Chizhong is faint, this indicates absence of yin with reversal cold and abdominal rigidity and contraction.
When Cunkou is slippery, this indicates chest fullness with qi counterflow. When Guanshang is slippery, this indicates repletion in the middle burner with qi counterflow. When Chizhong is slippery, this indicates diarrhea with shortness of breath.
When Cunkou is rapid, it indicates vomiting. When Guanshang is rapid, it indicates heat in the stomach. When Chizhong is rapid, it indicates aversion to cold with reddish-yellow urine.
When Cunkou is replete, it generates heat; when deficient, it generates cold. When Guanshang is replete, it indicates pain; when deficient, it indicates fullness and distension. When Chizhong is replete, it indicates difficult urination with hard and painful lower abdomen; when deficient, it indicates urinary blockage.
When Cunkou is hollow (kou), it indicates spitting of blood; slightly hollow, it indicates nosebleed. When Guanshang is hollow, it indicates deficiency in the stomach. When Chizhong is hollow, it indicates bleeding below; slightly hollow, it indicates blood in the urine.
When Cunkou is floating, it indicates the person has suffered a wind stroke, with fever and headache. When Guanshang is floating, it indicates abdominal pain with fullness below the heart. When Chizhong is floating, it indicates difficult urination.
When Cunkou is slow, it indicates cold in the upper burner. When Guanshang is slow, it indicates weakness, absence of stomach qi, and presence of heat. When Chizhong is slow, it indicates cold in the lower burner with back pain.
When Cunkou is soft (ru), it indicates weakness of yang with spontaneous sweating. When Guanshang is soft, it indicates heavy bearing-down sensation below. When Chizhong is soft, it indicates scant blood with fever and aversion to cold.
When Cun is weak, it indicates insufficiency of yang qi. When Guan is weak (original text missing) When Chi is weak, it indicates scant blood.
The core academic thought of this volume lies in the corresponding system between pulse diagnosis localization and channel-collateral & viscera mapping. The ancients established a diagnostic model for deducing the meridian, channel, and viscera affected by pathogenic qi based on the pulse characteristics at different locations of the Cunkou pulse (front, back, left, right, upper, lower, central). The theoretical foundation of this system is:
Cunkou as the convergence of all pulses: Cunkou is where the Hand Taiyin Lung channel passes, and since the lungs govern all vessels, the Cunkou can thus assess the qi of the entire body. The Lungs serve as the canopy and govern the movement of essential qi; therefore, the Cunkou pulse can reflect the state of the five viscera, six bowels, and twelve channels and collaterals.
The localization logic of the nine pathways: Front, back, left, right, upper, lower, and center constitute the nine pathways, each corresponding to different channels. The lateral aspect of the anterior region assesses Foot Taiyang, the lateral aspect of the central region assesses Foot Yangming, and the lateral aspect of the posterior region assesses Foot Shaoyang — this constitutes the distribution of the three yang channels on the lateral aspect of the Cunkou; the medial aspect of the anterior region assesses Foot Jueyin, the medial aspect of the central region assesses Foot Taiyin, and the medial aspect of the posterior region assesses Foot Shaoyin — this constitutes the corresponding arrangement of the three yin channels on the medial aspect. This layout of "external yang, internal yin; anterior-middle-posterior correspondence" embodies the thinking structure of yin-yang symmetry.
Correspondence between pulse signs and pathological nature: Floating pulse indicates wind; choppy pulse indicates cold congelation and blood stasis; tight pulse indicates undigested food; slippery pulse indicates fluid retention or consumptive fever; wiry pulse indicates overexertion; deep pulse indicates internal cold; rapid pulse indicates heat; slow pulse indicates cold; hollow pulse indicates blood loss; faint pulse indicates insufficiency of yang qi or yin blood; hidden pulse indicates obstruction of qi movement; soft and weak pulse indicates deficiency of qi and blood accompanied by exterior syndrome. This set of correspondences between pulse signs and pathological nature constitutes the foundational framework of later pulse scholarship.
Pulse diagnosis localization of the eight extraordinary vessels: Left and right bouncing movements indicate the Qiao vessels (anterior Yang Qiao, posterior Yin Qiao); central left-right bouncing indicates the Dai vessel; obliquely running pulses indicate the Wei vessels. This method of identifying extraordinary vessels through the "dynamic characteristics" of the pulse rather than merely its "location" reflects the ancients' refined observation of the dynamic changes in pulse manifestations.
Figurative descriptions of normal, diseased, and fatal pulses of the five viscera: Natural imagery is used to analogize pulse manifestations — the lung's normal pulse is like touching elm leaves; the heart's normal pulse is like pressing on a reversed shoot of reed; the liver's pulse is wiry yet weak; the spleen's pulse is gentle and relaxed; the kidney's pulse is faint, thin, and long. This method of discussing the pulse through "imagery" takes the morphological quality (rather than mere frequency) of the pulse as the core basis for assessing the functional state of the viscera.
From a modern medical standpoint, certain observations in pulse diagnosis possess explainable physiological foundations. For example:
However, the localization model in this volume that maps "specific pulse signs to specific meridians in one-to-one correspondence" (e.g., anterior-lateral regions = Foot Taiyang) cannot be verified from a modern anatomical perspective. This "holographic correspondence" mode of thinking is a product of ancient image-number thinking, established upon the philosophical framework of "correspondence between heaven and humanity" and "yin-yang and five phases," rather than on repeatable empirical evidence. Furthermore, the correspondence between fatal pulses of the five viscera and dates of death (e.g., the fatal lung pulse occurring on the bing-ding days) involves deductions based on the Heavenly Stems, Earthly Branches, five phases, and visceral associations — this belongs to a cultural and philosophical explanatory system and should not be used as a basis for clinical prognostication.
It should be especially noted that the numerous expressions in this volume of the form "when [the pulse] moves, [the patient] suffers from..." describe symptoms that the ancients believed might accompany abnormalities at specific pulse positions. The correspondences between these symptoms and meridians/viscera partially overlap with modern clinical observations (e.g., the association between abnormality of the Foot Yangming pulse and digestive system symptoms), but overall, the precision and specificity of this system have not been supported by modern evidence-based medicine.
From the pulse scholarship in this volume, the following non-therapeutic health preservation insights may be distilled:
Attend to the body's "signals": The ancients perceived subtle internal changes through pulse manifestations. This approach of "knowing the interior from the exterior" reminds us to be attentive to the signals our bodies send in daily life — such as sleep quality, dietary preferences, emotional fluctuations, and bowel and urinary conditions. Subtle bodily changes often precede overt discomfort.
Eat with moderation and avoid undigested food: This volume repeatedly mentions that a tight pulse indicates "undigested food," reflecting the ancients' emphasis on the harm that irregular eating inflicts upon the spleen and stomach. In modern life, regular meals, avoiding overeating, and reducing late-night snacks are fundamental ways to protect digestive function.
Regulate the emotions: When the Hand Shaoyin pulse moves, one suffers from "heart pain" and "distraction and gloom"; when the Hand Jueyin pulse moves, one becomes "easily angered or elated" — these indicate that emotions are closely connected to visceral function. Maintaining emotional equilibrium and avoiding prolonged anxiety or depression hold positive significance for physical and mental health.
Avoid wind and guard against cold: Many pulse signs (floating, choppy, tight) are associated with wind, cold, and dampness pathogens. The ancients' saying "avoid wind as one would avoid an arrow" retains its practical value even today. During seasonal transitions and sudden temperature changes, staying warm and avoiding prolonged exposure to damp environments are basic forms of self-care.
Cunkou pulse method: One of the three major pulse-taking sites in Chinese medicine (Cunkou, Renying, and Fuyang), and the most commonly used method. The Cunkou is divided into three positions — Cun, Guan, Chi — three on each side, collectively forming the six-position pulse. This volume further subdivides it into "nine pathways," reflecting the historical evolution of pulse diagnosis from simplicity to complexity.
The eight extraordinary vessels: Including the Du (Governing) vessel, Ren (Conception) vessel, Chong (Penetrating) vessel, Dai (Belt) vessel, Yang Qiao, Yin Qiao, Yang Wei, and Yin Wei. This volume addresses six of them (Yang Qiao, Yin Qiao, Dai, Yang Wei, Yin Wei) and represents one of the earlier texts discussing extraordinary vessel pulse diagnosis. Later, Li Shizhen's Examination of the Eight Extraordinary Vessels further refined this system.
Normal pulse, morbid pulse, and fatal pulse: A three-tier classification system in pulse scholarship. The normal pulse represents a healthy pulse reflecting harmonious visceral function; the morbid pulse represents an abnormal pulse indicating the presence of disease; the fatal pulse represents an extremely abnormal pulse which the ancients believed portended a poor prognosis. This three-tiered classification embodies the diagnostic thinking of "treating before illness arises" and "knowing prognosis" in Chinese medicine.
Juegu (Severed Bone): The name of an extraordinary extra-meridian point located three cun above the lateral malleolus tip, at the anterior border of the fibula. It is so named because the appearance between the fibula and tibia at this site resembles a broken (severed) bone.
Mai Jing, Volumes 1–9*: Wang Shuhe systematically organized the pulse scholarship achievements predating the Wei and Jin dynasties. Volume 10 contains the appended atlas-text "Hand Examination Chart in Thirty-one Sections"; the preceding nine volumes discuss pulse forms, pulse principles, Cunkou distribution, visceral pulse manifestations, and miscellaneous disease pulse signs.
Bin Hu Mai Xue (Lake Bin's Pulse Studies): Written by Li Shizhen of the Ming dynasty, this work summarizes the somatic features and chief indications of twenty-seven pulse types in seven-character verse form. Its language is concise and easy to memorize, making it an important introductory text for later generations learning pulse diagnosis.
Mai Jue (Pulse Formulas): Attributed to Wang Shuhe (though actually a later forgery), this work discusses pulse diagnosis in popular verse form and circulated extremely widely during the Song, Yuan, and Ming dynasties, exerting profound influence on the popularization of pulse scholarship.
Huangdi Neijing • Suwen • Mai Yao Jingwei Lun (The Essential Subtleties of Pulse Diagnosis): Discusses the timing, locations, and methods of pulse taking, as well as the normal and pathological changes of the pulse across the four seasons, serving as an important source of pulse diagnosis theory.
Nan Jing (Classic of Difficult Issues), Difficult Issues 1–22: Systematically addresses the Cunkou pulse method, the rationale for taking solely the Cunkou position, and the localization of the Cun, Guan, and Chi positions with their visceral associations.
This content is based on classical Chinese medicine texts and is provided solely for traditional cultural study and research. It does not constitute any medical diagnosis, medication, or treatment advice. Please seek prompt medical attention if you are unwell.