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Medical practitioners regard Qibo and the Yellow Emperor (Huangdi) as their ancestors. The pulse diagnoses they discussed were merely for inferring the condition of illness and determining life or death; there was no such thing as "Taisu Pulse" (Taisu Mai, a method of fortune-telling through pulse diagnosis). Neither the divine skills of Bian Que and Cang Gong nor the sagacity of Zhang Zhongjing and Wang Shuhe included any reference to "Taisu Pulse." Why did later generations introduce this so-called "Taisu Pulse"? It not only infers one's medical condition but also predicts one's poverty or prosperity; it not only determines life or death but also foretells good or bad fortune. Could this technique surpass that of the ancient sages? This is merely the doctrine of physiognomy and witchcraft. Beginners in medicine must first investigate and understand this principle to avoid being misled by heretical theories, so that their expertise may daily improve, allowing them to enter the halls of mastery occupied by Cang Gong, Bian Que, Zhang Zhongjing, and others. Therefore, "Taisu Pulse" is a heterodox branch of medicine and must be distinguished; this is done to reject purple for disturbing vermilion (a metaphor for rejecting heresy for orthodoxy) and to curb the spread of evil doctrines.

Furthermore, although the theory of "Taisu Pulse" is indeed absurd, there are some aspects worth adopting. For instance: if the pulse shape is round and clean, with distinct frequency (Zhisu, the rate of pulse beats), it is called "Qing" (Clear). If the pulse shape is scattered and choppy, with indistinct frequency, it is called "Zhuo" (Turbid). If both constitution and pulse are Qing, it indicates wealth and nobility accompanied by much joy. If both constitution and pulse are Zhuo, it indicates poverty and low status accompanied by much worry. If the constitution is Qing but the pulse is Zhuo, this is called "Qing within Zhuo." It suggests outward wealth and nobility but inner poverty and low status, with more moments of frustration than success. If the constitution is Zhuo but the pulse is Qing, this is called "Zhuo within Qing." It suggests outward poverty and low status but inner wealth and nobility, with more moments of success than frustration. If neither Qing nor Zhuo is extreme, gains and losses are balanced without significant gain or loss. Wealth and longevity correspond to a Qing and long pulse. Poverty and premature death correspond to a Zhuo and rapid pulse. A Qing but rapid pulse indicates wealth but short life. A Zhuo but long pulse indicates poverty but longevity. These are the adoptable phrases of Taisu Pulse, yet they still rely on physiognomy. Thus, those practicing Taisu Pulse need not specifically study Taisu theory; instead, they should study physiognomy. Once physiognomy is mastered, the claims of Taisu Pulse will naturally seem miraculous. As for those who go too far, seeking hidden meanings and acting strangely, employing every possible means, these are again doctrines of witchcraft. Confucius said, "To attack heterodox doctrines is harmful." How can upright scholars engage in such things?

The term "Pulse Case" (Mai An) borrows the meaning of official judicial records (Gong An). When a physician observes the condition of an illness and establishes a treatment method, the pathogenic factors cannot escape the constraints of the prescription. When the medicine reaches the interior and the pathogens subside, it is like an experienced magistrate hearing a lawsuit, citing laws to determine punishment, leaving no escape for the wicked.

A single pulse case includes the following: First, record the year, month, location, and name of the patient. Second, record the patient's age, body type (fat, thin, tall, short), complexion (black, white, dry, moist), and voice quality (clear, turbid, long, short). Third, record the patient's state of happiness or suffering, the cause of the illness, and the date of onset. Fourth, record the initial symptoms, what medicines were taken initially, subsequently, and repeatedly. Note which medicine had slight effect and which had none. Fifth, record which time of day (day vs. night) the symptoms are worse, whether cold or heat predominates, what the patient likes or dislikes, and the status of the Three Positions and Nine Palpations (Sanbu Jiuhou) of the pulse. Sixth, cite classical principles to determine the disease name. Identify which syndrome is the Branch (Biao) and which is the Root (Ben). Determine which syndrome is urgent and requires immediate treatment, and which is mild and can be treated later. Specify which Zang organ needs tonification and which needs purgation. Seventh, record which formula should be used and which herbs added or subtracted. Explain which herb tonifies which Zang organ and which purges which. Detail the principles of Sovereign, Minister, Assistant, and Courier (Jun Chen Zuo Shi), and the intentions behind emetic, purgative, diaphoretic, and harmonizing methods.

Recording the Heavenly Stems and Earthly Branches of the year and the seasons of Spring and Autumn is for predicting the Five Movements and Six Qi (Wuyun Liujie). Recording the specific location is for assessing regional suitability. Recording age, form, voice, and color is to correlate them with the pulse. Recording happiness or suffering is to assess the Seven Emotions (Qi Qing). Recording the date of onset is to assess the duration of the illness. Asking about various symptoms and drug effects and recording their validity is to refine one's own judgment. Recording day/night and cold/heat differences is to differentiate Qi and Blood. Recording likes and dislikes is to inspect Yin-Yang and Zang-Fu organs. Recording pulse characteristics is to correlate them with age, form, voice, color, and symptoms. Citing classical principles is like legal scholars citing statutes, making the diagnosis irrefutable. Recording the disease name is because prescribing medicine is like deploying troops; military action requires a just cause. Recording Root and Branch is to recognize severity. Recording the principles of Sovereign, Minister, etc., in formulas is to help patients understand and accept the treatment. Whenever treating nobles, high officials, or scholarly families, one must write such a case record to ensure meticulousness, thereby ensuring efficacy. Even if the illness is not cured, it avoids suspicion of erroneous medication.

Tao Hongjing said: "During the Jin Dynasty, a talented scholar wished to print the correct text of the *I Ching* (Book of Changes) and various medical prescriptions, and first discussed this with Zu Ne. Zu Ne said, 'Debating and interpreting classics, even if there are differences, does not harm social morals. However, regarding herbal decoctions, a slight misunderstanding can lead to causes of life or death, causing significant harm to future generations. How can one lightly make judgments?' Zu Ne's words demonstrate benevolent insight and serve as a worthy mirror."

The *Qu Li* states: "Do not take medicine from physicians who have not studied for three generations." Song Lian said: "Ancient physicians must be proficient in the books of the Three Generations. The so-called Three Generations refer to: first, *Huangdi Zhenjiu* (Yellow Emperor’s Acupuncture and Moxibustion); second, *Shennong Bencao* (Divine Farmer’s Materia Medica); third, *Suwen* (Basic Questions) and *Maijing* (Pulse Classic). *Maijing* is used to observe syndromes, *Bencao* to distinguish herbs, and acupuncture/moxibustion to eliminate diseases. Without these three, one cannot speak of medicine. Those transmitting the classics clearly recorded this view but also refuted its errors, yet insisted on father-to-son transmission over three generations. How confused is this! The Way of Medicine requires profound thought and acute intelligence; only then can one participate in it. Even a father cannot guarantee his son will succeed."

Shi Lizze said: "Upon examining ancient and modern times, those called divine physicians are none other than Bian Que and Cang Gong. Bian Que’s skills were learned from Changsang Jun. Cang Gong’s skills were transmitted from Gongcheng and Yang Qing. Initially, there was no mention of hereditary transmission. Figures like Li Dongyuan, Zhu Danxi, and Hua Bo Ren were all heroes who rose through their own efforts. Thus, we know that learning medicine lies in studying the books of the Three Generations, not in whether one’s grandfather transmitted it for three generations."