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The first pulse is called "Tan Shi" (Dan Shi, Stone Striking). It feels like fingers striking a stone; it is hard and crackling within the muscles and sinews, dissipating quickly. This indicates Kidney Qi exhaustion. The second pulse is called "Que Zhuo" (Que Zhuo, Sparrow Pecking). It beats against the finger continuously like a sparrow pecking food, suddenly stops, and returns after a long while. This indicates Liver Qi exhaustion. The third pulse is called "Wu Lou" (Wu Lou, Leaking Roof). It resembles water dripping from a dilapidated roof, with only one drop falling after a long interval. This indicates Stomach Qi exhaustion. The fourth pulse is called "Jie Suo" (Jie Suo, Untying Rope). It feels scattered and disordered under the fingers, losing all sequence, alternating between sparse and rapid. This indicates Spleen Qi exhaustion. The fifth pulse is called "Xia You" (Xia You, Shrimp Swimming). It appears on the skin surface, initially moving slightly or remaining still, then drifting away, and after a long time, suddenly leaping once. This indicates Large Intestine Qi exhaustion. The sixth pulse is called "Yu Xiang" (Yu Xiang, Fish Gliding). It resembles a fish swimming in water; the body remains relatively still but shakes slightly, appearing and disappearing. This indicates Heart Qi exhaustion. The seventh pulse is called "Fu Fei" (Fu Fei, Cauldron Boiling). It feels like boiling soup in a cauldron on the skin surface, with movement only outward and not inward, surging like waves on the surface of broth. This indicates Lung Qi exhaustion.

In some cases where pulse Qi is still present, but the pulse stops every three or four beats, or every five or six beats, it must be due to damage to Jing Essence and Blood, caused by excessive sexual activity. Alternatively, it may be due to old Phlegm obstructing and reversing Qi flow, which should not be treated with purgative methods. If it is not caused by sexual depletion, it might result from traumatic injury causing blood stasis to accumulate internally without dispersing. It could also stem from deficiency induced by emotional disturbances (Seven Emotions: Joy, Anger, Worry, Pensiveness, Sadness, Fear, Fright), or from indulging in rich and greasy foods as tonics, leading to food stagnation and Phlegm accumulation that blocks the Zang-Fu organs and meridians, resulting in this type of pulse. One cannot categorically label this as an abnormal pulse (Strange Pulse/Death Pulse), but it is clearly not a sign of longevity.

If the Cun position has a pulse but the Chi position does not, or vice versa, death is inevitable. The Dai Mai (Intermittent Pulse) also indicates death. Jie Mai (Knotted Pulse), Cu Mai (Rapid-Irregular Pulse), and Dai Mai (Intermittent Pulse) all involve pauses in the heartbeat. However, Jie and Cu pulses can resume spontaneously, indicating potential survival, whereas Dai Mai cannot resume spontaneously, indicating death. Regarding Zhi Mai (Pulse Rate): Two beats per respiration cycle are normal; three beats indicate deviation from the standard (Li Jing); four beats indicate depletion of Jing Essence; five beats indicate death; six beats indicate the end of life. Regarding Sun Mai (Damaged Pulse): Four or five beats per respiration cycle are normal; three beats are considered slow (Chi); six beats are considered rapid (Shu); two beats are Damaged (Sun); one beat is Ruined (Bai), indicating certain death.

Diagnosing and observing pulse Qi is a matter of attaining spiritual clarity and penetrating subtleties; it cannot exceed the scope of the *Nei Jing* (Yellow Emperor's Inner Canon). According to the diagnostic methods in the *Nei Jing*: The left Cun position corresponds to the Heart and Dan Zhong (Pericardium/Chest Center), belonging to the Upper Jiao (Upper Burner); the left Guan position corresponds to the Liver and Diaphragm area, belonging to the Middle Jiao (Middle Burner); the left Chi position corresponds to the Kidneys, Small Intestine, and Bladder, belonging to the Lower Jiao (Lower Burner). The right Cun position corresponds to the Lungs and Chest area, belonging to the Upper Jiao; the right Guan position corresponds to the Stomach and Spleen, belonging to the Middle Jiao; the right Chi position corresponds to the Kidneys and Large Intestine, belonging to the Lower Jiao. The anterior part of the pulse field diagnoses anterior conditions, and the posterior part diagnoses posterior conditions. "Shang Jing Shang" (reaching the upper limit upwards) corresponds to disorders of the chest and throat. "Xia Jing Xia" (reaching the lower limit downwards) corresponds to disorders of the hypogastrium, waist, thighs, knees, shins, and feet. The Gallbladder is not separately diagnosed because it is affiliated with the Liver sector. The Large Intestine, Small Intestine, and Bladder are collectively associated with the abdomen. The left hand corresponds to Spring and Summer, South and East, Front and Exterior. The right hand corresponds to Autumn and Winter, West and North, Back and Interior. The Cun position of the left hand is equivalent to the Ren Ying point, named "Front." The conditions diagnosed at the Front correspond to the anterior chest and Dan Zhong. The Cun position of the right hand is equivalent to the Qi Kou point, named "Back." The conditions diagnosed at the Back correspond to the posterior chest and respiratory tract. This is how the *Nei Jing* establishes positional diagnosis based on anatomical orientation. Thus, Hua Borun correctly stated that the left Chi governs diseases of the Small Intestine, Bladder, and anterior orifices, while the right Chi governs diseases of the Large Intestine and posterior orifices, deeply understanding the principles of the *Nei Jing*. Why did Gao Yangsheng's apocryphal text place the Large and Small Intestines at the Cun level, assign the Triple Burner to the left Chi, place the Ming Men (Gate of Life) at the right Chi, and omit mention of Dan Zhong? Although the Heart and Small Intestine are exterior-interior pairs, and the Lungs and Large Intestine are exterior-interior pairs, one must understand that meridian exterior-interior relationships have their own connections, and diagnostic positions have fixed locations. How can they be confused? This is the first violation of the Classics.

The *Jin Gui Zhen Yan* chapter states: The Liver, Heart, Spleen, Lungs, and Kidneys are the Five Zang organs (Yin); the Gallbladder, Stomach, Large Intestine, Small Intestine, Triple Burner, and Bladder are the Six Fu organs (Yang). This accounts for only eleven meridians. Where is the Hand-Jueyin Meridian? The *Ling Lan Mi Dian* chapter states: The Heart is the Sovereign Official, from whom Shen Spirit emerges. The Lungs are the Official of Conveyance, from whom regulation emerges. The Liver is the General Official, from whom strategy emerges. The Gallbladder is the Official of Integrity, from whom decision-making emerges. Dan Zhong is the Envoy Official, from whom joy and pleasure emerge. The Spleen and Stomach are the Granary Officials, from whom the flavors of the five foods emerge. The Large Intestine is the Official of Transmission, from whom transformation emerges. The Small Intestine is the Official of Reception, from whom refinement emerges. The Kidneys are the Officials of Strength, from whom dexterity emerges. The Triple Burner is the Official of Ditches, from whom water pathways emerge. The Bladder is the Official of the Capital, storing fluids; through Qi transformation, they are excreted. Here, Dan Zhong completes the count of twelve Zang organs. Therefore, what corresponds to the Hand-Jueyin is indeed Dan Zhong. In the *Ling Shu*, when describing meridians, Bao Luo (Uterine Vessels/Pericardium Collaterals) is mentioned instead of Dan Zhong, yet it says "movement causes incessant laughter," which aligns with "joy and pleasure emerge." Laughter is governed by Heart Fire, indicating its correspondence to the Heart. Only Dan Zhong is called the Envoy, a close minister to the Sovereign. Thus, Bao Luo is identical to Dan Zhong, leaving no doubt. There is solid evidence for pairing Dan Zhong with the Heart, yet the apocryphal text omits it, leaving the Hand-Jueyin as a vacant position. This is the second violation of the Classics.

The *Ling Shu* states: The Upper Jiao originates from the upper opening of the Stomach, ascends along the pharynx, pierces the diaphragm, and spreads in the chest. The Middle Jiao also resides in the Stomach, emerging after the Upper Jiao, separating dregs, steaming fluids, transforming essence into blood. The Lower Jiao separates from the ileum, pours into the Bladder, and渗 (seeps) into it. Food and water reside in the Stomach, become dregs, pass down the Large Intestine to form the Lower Jiao. It further states: The Upper Jiao is like mist, the Middle Jiao like fermentation, and the Lower Jiao like a drain. Thus, the Triple Burner is clearly divided into Upper, Middle, and Lower. To place the Triple Burner at the right Chi, as the apocryphal text does, is absurd. This is the third violation of the Classics.

The Heart, Liver, Spleen, Lungs, and Kidneys each have one diagnostic position. Only the Kidney, being a single organ type, is diagnosed at both Chi positions because there are two kidneys, shaped like kidney beans, located on either side of the lumbar spine. The apocryphal text claims the left is the Kidney and the right is the Ming Men. Consulting texts like the Ming Tang Bronze Figure, the Ming Men acupoint is located in the depression below the 14th thoracic vertebra of the Du Meridian, between the two kidneys. This represents one Yang residing between two Yins, thus positioned in the North forming the Kan trigram. Moreover, pulse responses under the fingers rely on meridians circulating to the Cun Kou. The *Nei Jing* mentions no meridians of the Ming Men; how can it be diagnosed and placed at the right Chi? This is the fourth violation of the Classics. However, Zhang Jingyue did refute Gao Yangsheng. Since Heaven generates Water from the left, moving from left Chi to left Cun, and right Chi to right Cun, the Five Elements generate each other in a continuous cycle, the right Chi is indeed the location of Ministerial Fire. The Classic states: "Beside the seven vertebrae, there is the Little Heart." The "Little Heart" refers to the Ming Men Ministerial Fire. "Lower governs lower"; is this not the right Chi? Consider: if the left Chi is surging, Yin Water is deficient; if the right Chi is weak, Yang Qi is damaged. Is this not clear evidence of Ministerial Fire? It is acceptable to say that Ming Men Ministerial Fire is housed in the right Chi, but to claim the right Kidney itself is the Ming Men is problematic. What, then, is the "Little Heart"? If Ming Men is in the center and not housed in the right Chi, what fire generates Earth and Metal for the right Chi? Furthermore, "one Yang trapped between two Yins" refers to the position of the Ming Men. "One Water situated between two Fires" refers to Sovereign and Ministerial Fire. The Classic states: Cold, heat, dryness, dampness, wind, and fire are the Yin-Yang of Heaven; Wood, Fire, Earth, Metal, and Water are the Yin-Yang of Earth. Among the Five Elements, only Fire has two forms. Sovereign Fire does not issue commands; Ministerial Fire acts in its place. Ministerial Fire holds great power. Is it insufficient to have a position and manifest in the pulse? This explains why Sovereign Fire is defined by name, while Ministerial Fire is defined by position. Moreover, Yang contains Yin, and Yin contains Yang, and this Fire originally resides in Water. If Ming Men is in the center and cannot be listed at the right Chi, then the Heart, Lungs, and Stomach are also in the center; why do the left and right Cun positions matter? Therefore, claiming the right Kidney is the Ming Men is absolutely incorrect. If Ming Men cannot be listed at the right Chi, what fire fills the number of generating elements below the Metal and Earth of the Cun and Guan positions? The differences between men and women lie only in the penis/vagina, essence/blood, and the womb (Zi Gong). Pulse images have fixed positions: Left Chi Water generates Left Guan Wood; Left Guan Wood generates Left Cun Fire. Sovereign Fire delegates authority to Ministerial Fire; thus, Right Chi Fire generates Right Guan Earth; Right Guan Earth generates Right Cun Metal. The Five Elements generate each other in order, an unchanging principle for eternity. The apocryphal text claims women reverse this and view it backwards, completely disrupting the logic of the Five Elements. This is the fifth violation of the Classics.

The Classic states: Kidney exhaustion leads to death in four days; Liver exhaustion in eight days; Heart exhaustion in one day; Lung exhaustion in three days; Spleen exhaustion in twelve days. Yet the apocryphal text says: "Forty-one stops indicate one Zang exhausted, yet life continues for more than four years." Can a person live for four years after one Zang is exhausted? This is the sixth violation of the Classics. The *Nei Jing* states: If形体 (Form/Qi) is sufficient but Mai Qi (Pulse Qi) is insufficient, death occurs. If Mai Qi is insufficient and Form/Qi is also insufficient, it is primary. Zhang Zhongjing said: "Pulse disease, patient healthy" is called a Walking Corpse; lacking vigorous Qi, sudden dizziness and collapse lead to death. "Patient diseased, pulse healthy" is called Internal Deficiency; though distressed, there is no suffering. However, the apocryphal text states: "Healthy person with diseased pulse is a Walking Corpse; diseased person with healthy pulse is the same." This implies no distinction between pulse disease and patient disease. This is the seventh violation of the Classics.

The principles of pulse diagnosis are profound and subtle; they can be grasped by the spirit but are difficult to express in words, let alone depicted in diagrams. While size, length, etc., might be diagrammed, Chi (Slow), Shu (Rapid), Jie (Knotted), and Cu (Rapid-Irregular) are named by beat frequency; how can they be diagrammed? Forcing a fit violates the Classics. This is the eighth violation. These eight errors have been passed down without scrutiny, spreading falsehood upon falsehood, causing the true path to perish. Must we not urgently correct them?