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The "Renying" (Human Welcome) pulse of this patient is located on both sides of the laryngeal prominence, not on the left hand; this is the fifth piece of evidence.

Furthermore, in the *Yin Yang Lei Lun* (Treatise on Yin and Yang Categories) of the *Huangdi Neijing* (Yellow Emperor's Inner Canon), it is stated that the pulses of the Three Yang meridians reach the Lung Meridian of Hand-Taiyin. It also says: "One Yang" refers to the Shaoyang (Lesser Yang) meridian. The Qi of the Shaoyang meridian ascends and connects to the Renying. This refers to observing the Renying pulse above the Cunkou (Inlet/Market) pulse at the wrist, which is what is meant by the mutual correspondence between the Renying and Cunkou pulses above and below. If the left hand were considered the Renying, the term "above" would have no reference point. If the area above the Cun position on the left hand were considered the Renying, how would one explain the statement that the "Lung Meridian of Hand-Taiyin connects upward to the Renying"? The Lung Meridian of Hand-Taiyin corresponds to the Cunkou pulse. Since it has already been established that the left hand is Renying and the right hand is Cunkou, if there is a Renying above the Cunkou, it implies the Renying is above the Right Cun position, making it impossible to claim the left hand is the Renying.

Additionally, the *Ping Ren Qi Xiang Lun* (Treatise on the Pulse Phenomena of Healthy Persons) states: "Pulsation of the neck vessels accompanied by panting and rapid cough indicates Water Disease." The pulsation of the neck vessels refers to the Renying pulse. The Renying pulse is located on both sides of the laryngeal prominence, not on the left hand; this constitutes the fifth piece of evidence.

Moreover, in the commentary by Zheng Xuan (courtesy name Kangcheng) on the Physicians section of the *Zhou Li* (Rites of Zhou), it is noted: "The major indicators of the pulse lie primarily in the Yangming Cunkou." Jia Gongyan's sub-commentary explains: "Yangming is located at the highest point of the proximal phalanx bone of the thumb and between the first and second fingers. The Cunkou is located one cun behind the highest point of the proximal phalanx bone of the thumb."

Analysis: Zheng Xuan’s note states that the major indicators of the pulse lie in the Yangming Cunkou. Here, "Yangming" refers to the Renying pulse of the Stomach meridian, and "Cunkou" refers to the pulse of the Lung meridian. Because these two pulses are the roots of all hundred vessels, they are considered crucial. Jia Gongyan’s sub-commentary states that Yangming is located at the highest point of the proximal phalanx bone of the thumb and between the first and second fingers; this actually refers to the pulse in the region belonging to the Yangming meridian, specifically the area described in *Suwen: Mai Yao Jing Wei Lun* (Essential Meanings of Pulse Investigation) as "the lateral side of the right hand to observe the Stomach." The Yangming meridian belongs to the Stomach and is located laterally to the Guan position on the right wrist, hence close to the space between the first and second fingers, but this is not the main body of the Yangming meridian. The main body of the Yangming meridian is the Renying pulse, located on both sides of the laryngeal prominence. The Cunkou is located one cun behind the highest point of the proximal phalanx bone of the thumb, which corresponds to the Chi (Cubit) position. This aligns with the intent of Bian Que and Changsha (Zhang Zhongjing) to observe the Cunkou pulse below the Chi positions. The highest point of the proximal phalanx bone of the thumb is the Guan (Barrier) position. Jia Gongyan only knew to observe the Cunkou below the Chi positions but did not know to observe the Renying above the Cun positions, thus erroneously concluding that the main body of the Yangming meridian is on the lateral side of the Right Guan position. This is another piece of evidence that the Renying is not on the left hand.

The *Neijing* originally used the Renying pulse to govern the syndromes of the Three Yang meridians and the Six Fu organs, not specifically to discuss Wai Ge (External Grid). In the *Jing Mai Pian* (Treatise on the Meridians), the Renying pulse is used to observe diseases of the Hand and Foot Three Yang meridians; a pulse magnitude up to three times normal indicates that Yang Qi has not yet exited its original position within the Three Yang meridians, and thus is indeed not Wai Ge. Only when the pulse reaches four times or more does it indicate that Yang Qi is overflowing externally, leaving the original position of the Three Yang meridians, failing to harmonize with Yin Qi, representing a syndrome of separation and dissolution of Yin and Yang, which is termed Wai Ge. Therefore, the *Jin Fu Pian* (Treatise on Forbidden Treatment), *Zhong Shi Pian* (Treatise on Beginning and End), and *Liu Jie Zang Xiang Lun* (Treatise on the Six Periods and Viscera Manifestations) all use the Renying pulse being four times larger than the Cunkou to discuss the Guan Ge (Internal/External Grid) syndrome.

The *Jin Fu Pian* states: "When the Renying pulse is one times larger than the Cunkou, the disease is in the Foot Shaoyang meridian; if it is one times larger and restless, the disease is in the Hand Shaoyang meridian. ('Restless' implies a sense of agitation within the 'one times' magnitude. As stated in *Suwen*: 'Those with restlessness are in the Hand meridians.' The same applies below.) When the Renying pulse is two times larger, the disease is in the Foot Taiyang meridian; if two times larger and restless, the disease is in the Hand Taiyang meridian. When the Renying pulse is three times larger, the disease is in the Foot Yangming meridian; if three times larger and restless, the disease is in the Hand Yangming meridian. Excess manifests as heat, deficiency manifests as cold." It further states: "When the Renying pulse is four times larger, it is both large and rapid, named Yi Yang (Overflowing Yang). Yi Yang constitutes Wai Ge (External Grid), which is incurable and fatal."

The *Zhong Shi Pian* states: "When the Renying pulse is one excess (Yi Sheng), the disease is in the Foot Shaoyang meridian. One excess and restless, the disease is in the Hand Shaoyang meridian. Two excesses, the disease is in the Foot Taiyang meridian. Two excesses and restless, the disease is in the Hand Taiyang meridian. Three excesses, the disease is in the Foot Yangming meridian. Three excesses and restless, the disease is in the Hand Yangming meridian. Four excesses, it is both large and rapid, named Yi Yang. Yi Yang constitutes Wai Ge."

The *Liu Jie Zang Xiang Lun* states: "The eleven Zang organs depend on the Gallbladder; therefore, when the Renying pulse is one excess, the disease is in Shaoyang; two excesses, in Taiyang; three excesses, in Yangming; four excesses and above constitute Ge Yang (Grid of Yang)."

Analysis: These three chapters refer to different aspects. For instance, the *Jin Fu Pian* uses one, two, and three times to observe various syndromes of the Hand and Foot Three Yang meridians, considering that Yang Qi has not exited the original position of the Three Yang meridians. It considers four times as Wai Ge, indicating that Yang Qi has left the original position of the Three Yang meridians, hence stating it is fatal. The *Zhong Shi Pian* and *Liu Jie Zang Xiang Lun* do not discuss various diseases of the Six Fu organs but directly discuss Ge Yang using one, two, three, and four excesses and above, likely because the focus is on Ge Yang, so other Six Fu organ diseases are not discussed. However, the *Liu Jie Zang Xiang Lun* adds the word "therefore" (Gu) to elucidate the essence of the previous chapters. It states that the reason for disease in Shaoyang when the Renying pulse is one excess is due to the principle that "the eleven Zang organs depend on the Gallbladder."

The comparison between the Yangming Stomach pulse and the Taiyin Lung pulse is made because the Stomach is the root of the Lung pulse, and the Lung is the trunk of the Stomach pulse. The *Wu Zang Bie Lun* (Treatise on the Distinction of the Five Zang Organs) states: "The Stomach is the sea of water and grain, the great source of the Six Fu organs. The five flavors enter the mouth, are stored in the Stomach, and nourish the Qi of the Five Zang organs. The Qi Kou (Cunkou) also belongs to the Taiyin meridian. The Qi and flavor of the Five Zang and Six Fu organs all originate from the Stomach and manifest in the Qi Kou." The *Yu Ji Zhen Zang Lun* (Treatise on the True Viscera Pulses of the Jade Machine) states: "The Five Zang organs all receive Qi from the Stomach. The Stomach is the root of the Five Zang organs. The Qi of the Zang organs cannot reach the Hand-Taiyin Lung meridian on its own; it must rely on Stomach Qi to reach the Hand-Taiyin."

Generally, the method of pulse diagnosis requires first understanding the Annual Qi (e.g., Spring stringy, Summer surging, Autumn floating, Winter deep), then observing Stomach Qi, then Zang Qi, and finally Pathogenic Qi. Since the Stomach is the root of the Lung pulse and the Lung is the trunk of the Stomach pulse, Qi flows from the Stomach to the Spleen, and from the Spleen back to the Lung. However, since the Qi and flavor of the Five Zang and Six Fu organs all originate from the Stomach and manifest in the Qi Kou, although the Stomach is the root of the pulse, its manifestation occurs at the Qi Kou. Thus, the Qi Kou is the critical convergence point and can be used to comprehensively observe syndromes of the Twelve Meridians.

Bian Que wished to take only the Cunkou pulse but was concerned about the importance of the Renying as the root of the Lung pulse. The *Neijing* uses the Renying pulse being four times larger than the Cunkou as the sign of Wai Ge. If the Renying is not diagnosed, how can Wai Ge be compared and observed? Deeply studying the canonical principles and deducing the meanings of the *Zhong Shi Pian* and *Jin Fu Pian*, the *Nan Jing* (Classic of Difficult Issues) Third Difficulty elaborates: "Pulses may be excessive, deficient, involve Yin overcoming Yang, be inverted (Fu), overflow (Yi), be closed (Guan), or gridlocked (Ge). What does this mean?" The response is: "Anterior to the Guan position is the movement of Yang. The pulse should be nine fen deep and floating. Exceeding this is termed Excessive; falling short is termed Deficient. If it rises to the Yuji (Fish Border) acupoint, it is called Overflow (Yi), forming External Closure and Internal Grid (Wai Guan Nei Ge); this is a pulse of Yin overcoming Yang. (Overcoming means bullying. Yin overcoming means Yin bullies and scatters Yang, ceasing to harmonize, representing a state of alienation and severance, where the exterior closes and the interior grids.) This rising to the Fish Border as Overflow is the meaning referred to in the *Zhong Shi Pian* and *Jin Fu Pian* as the Renying pulse being four times larger, both large and rapid, named Yi Yang, where Yi Yang constitutes Wai Ge. (Yi Yang is the pulse of the Wai Ge syndrome; Wai Ge is the syndrome manifested by the Yi Yang pulse.)"

Since Bian Que took only the Cunkou and did not diagnose the Renying, he deduced the meaning of Yi Yang as Wai Ge: Yi Yang is Yang Qi overflowing externally, not harmonizing with Yin Qi, while closing Yin internally, preventing it from exiting. Consequently, Yin covers internally, gridlocking Yang externally, preventing it from entering, leading to Yin overcoming and scattering Yang, with Yang isolated and severed externally, Yin and Yang opposing each other without harmony, thus termed "External Closure and Internal Grid," which is a pulse of Yin overcoming. When Yang Qi overflows externally, the Renying pulse is four times larger than the Cunkou, meaning the Cunkou pulse is four times smaller than the Renying. Now, without diagnosing the Renying and taking only the Cunkou, how can one compare the size of the Renying and Cunkou? This does not mean naming the Cunkou as Renying, nor does it mean observing the Renying above the Cunkou. The Renying is the root of the Cunkou/Lung pulse, and the Cunkou is the trunk of the Renying/Stomach pulse. When the Renying pulse becomes four times larger or more, it invariably manifests in the Qi Kou, because if the root is large, the trunk is also large. Thus, the Renying pulse can be observed via the area above the Cunkou.

If, as stated in the *Jing Mai Pian*, *Zhong Shi Pian*, *Jin Fu Pian*, and *Liu Jie Zang Xiang Lun*, the magnitudes of one, two, and three times refer to the Renying on both sides of the throat, then the area above the Cunkou will gradually increase to one, two, and three excesses. If the Renying pulse being four times larger constitutes Wai Ge, then the area above the Cunkou will also overflow onto the Fish Border as an Yi Yang pulse, responding to the Qi of the Renying, because the root and trunk are connected. Therefore, the Qi of the Renying can be observed above the Cunkou, and it is unnecessary to diagnose the Renying at the sides of the laryngeal prominence. This is the original intent of Bian Que taking only the Cunkou and distinguishing Guan Ge, Fu, and Yi syndromes/pulses by the Cun and Chi positions, without diagnosing the Renying.

Zhang Zhongjing, based on the *Neijing*'s discussion of Ge Yang syndrome when the Renying Stomach pulse is four times larger than the Cunkou Lung pulse, adopted Bian Que's method of taking only the Cunkou without diagnosing the Renying. He deduced the *Neijing*'s meaning that Yi Yang constitutes Wai Ge, using the area above the Cunkou to observe the Renying, naming the pulse "Yi" (Overflow) and the syndrome "Ge" (Grid). However, he also stated: "The pulse has Guan and Ge." And again: "These are all True Viscera pulses; even if the person appears healthy, death will occur." This seems to discuss only the pulse and not the syndrome, potentially leading later generations to mistakenly recognize Guan Ge as a pulse morphology rather than a syndrome name. (Generally, "pulse has Guan and Ge" refers to the pulse reaching four times or more as the pulse of the Guan Ge syndrome. "Death without illness" emphasizes the severity of the syndrome. Although the person appears not ill, death is inevitable; having such a pulse implies having such a syndrome, hence Zhang Zhongjing's statement.) This also follows the *Neijing*'s principle that Yi Yang constitutes Wai Ge, clarifying the manifestations of the Wai Ge syndrome. He stated: "The pulse is floating and large. Floating indicates deficiency; large indicates excess. Located at the Cun position, it is Ge; Ge results in vomiting and regurgitation." A floating and large pulse is akin to being four times larger. Floating indicates deficiency of True Qi; large indicates excess of Pathogenic Qi. Located at the Cun position, it is Ge, because above the Cunkou, the pulse transcends the Fish Border, overflowing onto the Fish Border to correspond with the Renying pulse. Vomiting and regurgitation, inability to ingest food, occur because Yang Qi overflows externally, causing the Stomach to completely lose its harmonious nature, unable to rot and ripen food and drink. This inevitably leads to rejection, vomiting, and inability to ingest food, hence named "Ge". (*Zhong Shi Pian* and *Jin Fu Pian* call it Wai Ge; *Liu Jie Zang Xiang Lun* calls it Ge Yang; *Mai Du Pian* calls it Ge; Bian Que and Changsha also call it Ge; Ma Zhonghua and Zhang Jingyue mistakenly regarded Ge as a pulse morphology rather than a syndrome name, and ridiculed Changsha for confusing Ge with the Diaphragm syndrome of the *Neijing*, likely unaware that Ge is the terminal stage of Diaphragm syndrome.) This is the terminal stage of Diaphragmatic Food Retention syndrome.

Zhang Zhongjing, fearing that people might mistake the floating-large pulse for Guan Ge and continue to confuse Guan Ge with a pulse morphology, further detailed the Duyang pulse: "The Duyang pulse is deep and choppy. Deepness causes vomiting and regurgitation with undigested food and drink; choppy texture causes inability to ingest food, named Guan Ge." (Note: Guan Ge can be separated or combined; Ge Yang can also be called Guan Ge, and Guan Yin can also be called Guan Ge, distinguished merely by internal vs. external. Both *Zhong Shi Pian* and *Jin Fu Pian* state that when the Renying pulse is four times larger, both large and rapid, it is named Yi Yang, and Yi Yang constitutes Wai Ge. Bian Que's concept of External Closure and Internal Grid originates from this. When discussing Ge Yang syndrome, it is also referred to as Guan Ge. Hence, Changsha details the Duyang pulse to argue for Ge Yang syndrome, naming it Guan Ge.) Essentially, the Duyang pulse is the Foot-Yangming Stomach meridian pulse located on the foot. (Note: The preface to *Shanghan Lun* states: "Examining the Cun without reaching the Chi, holding the hand without reaching the foot, and not comparing the Renying and Duyang pulses... Renying is at the throat (Upper), Duyang is at the foot (Lower); raising upper and lower places the Cunkou in the middle (Middle). This shows Renying is not on the left hand.") A deep and choppy Duyang pulse indicates Stomach Qi failing to descend and overflowing upward. Thus, when the Renying pulse is four times larger, the upper Renying pulse being large constitutes Guan Ge, and the lower Duyang pulse being deep and choppy also constitutes Guan Ge, thereby confirming Guan Ge as a syndrome.

However, later generations still failed to understand, confused by the *Mai Jing* (Pulse Classic) and *Mai Jue* (Pulse Rhymes), wrongly identifying the left hand as Renying and the right hand as Qi Kou, and following Ma Zhonghua's erroneous claim that Bian Que and Changsha were wrong to distinguish Guan Ge by Cun and Chi positions, asserting Guan Ge is a pulse morphology, not a syndrome name.

Ma Zhonghua stated: "According to *Shanghan Lun*: 'The Cun pulse is floating and large; floating indicates deficiency, large indicates excess; located at the Cun, it is Ge, resulting in vomiting and regurgitation. The Duyang pulse is deep and choppy; deepness causes vomiting and regurgitation with undigested food and drink; choppy texture causes inability to ingest food, named Guan Ge.' The various chapters of the *Neijing* clearly state that when the left-hand Renying pulse is large, from one excess to four excesses, it indicates disease in the Hand and Foot Six Yang meridians, named Ge. Thus, in spring and summer, a slightly large Renying pulse indicates health. Now, Zhang Zhongjing says: 'Located at the Cun, it is Ge,' and 'Ge results in vomiting and regurgitation.' This mistakes the Ge pulse for the Diaphragm syndrome of the *Neijing*. The collection *Ci Shi Nan Zhi* and Li Dongyuan followed this view. Furthermore, they stated: 'When the Qi Kou pulse is four times larger than the Renying, it aligns with the error of the Thirty-Seventh Difficulty of the *Nan Jing*.'"

Note: The Thirty-Seventh Difficulty is based on the *Lingshu: Mai Du Pian* (Meridian Length Treatise), elucidating Guan Ge as a syndrome to support the Third Difficulty. Mr. Ma did not realize Guan Ge is a syndrome, mistaking it for a pulse, hence his contradictory statements. Based on Mr. Ma's theory, identifying the left hand as Renying and Guan Ge as a pulse morphology necessitates regarding Bian Que and Changsha as erroneous. If the left hand is Renying, the Cun and Chi positions cannot distinguish Guan Ge. (Guan is at the Chi, Ge is at the Cun. If discussing Ge via the left-hand Renying, then the right-hand Qi Kou discusses Guan, unrelated to the Chi. This stems from not knowing to observe Renying above the Cunkou and Qi Kou below the Chi, regardless of left or right.) If Guan Ge is a pulse morphology, then vomiting and inability to ingest food cannot constitute the Ge syndrome. This stems from not knowing that the *Neijing* originally defined Guan Ge as a syndrome name. Therefore, Bian Que, fearing later generations would mistake Guan Ge for a pulse morphology, deduced the names of Fu and Yi pulses. (Pulses have names; thus Guan Ge is the syndrome, Yuji overflow is Yi, and entering the Chi is Fu.) Zhang Zhongjing also feared later generations would mistake Guan Ge for a pulse morphology, clarifying the symptoms of the Guan Ge syndrome. (Syndromes have symptoms; thus Guan Ge is not a pulse. Guan means inability to urinate; Ge means vomiting and regurgitation.) Yet Mr. Ma remained oblivious, arguing against this. He claimed the *Neijing* chapters clearly identify the left hand as Renying. However, a specific examination of the *Neijing* reveals no such text. (Wu Hegao also said: "This family pulse method uses imagery, Yang Left, Yin Right,自成一家 (forming its own school), placing Renying at the Left Guan. This seems to be thinking without finding the solution, claiming it forms its own school. It is quite laughable.") All these errors stem from the *Mai Jing* and *Mai Jue*, and subsequent forced interpretations demonstrate such blind faith in error.

Zhang Jingyue stated: "Renying is the Foot-Yangming Stomach meridian, located one cun and five fen below the neck, flanking the laryngeal prominence. 'One excess' and 'two excesses' mean one time and two times larger, referring to comparing Renying and Cunkou, where one may be larger than the other, showing differences of three or four times. The *Jin Fu Pian* states: 'Cunkou governs internal conditions; Renying governs external conditions. They should correspond, moving together, equal in size like a drawn rope. In spring and summer, Renying is slightly larger; in autumn and winter, Cunkou is slightly larger. Such a person is called Ping Ren (Healthy Person).' Thus, when Renying and Cunkou show disparities in excess and deficiency, disease is present. However, Renying observes Yang; therefore, one excess relates to Shaoyang Gallbladder and Sanjiao. Two excesses relate to Taiyang Bladder and Small Intestine. Three excesses relate to Yangming Stomach and Large Intestine. Four excesses and above indicate Yang pulse extremity, with Yin unable to penetrate, hence called Ge Yang."

He added: "I note: The instructions on Guan Ge pulse and syndrome in the Original Canon are very clear. Many people suffer from this, yet physicians through the ages created various names and transmitted them, losing even the fundamental meaning. This is a grave error. What is called Guan Ge is the condition where Yin and Yang are blocked and severed, failing to circulate and harmonize, representing alienation and collapse. Thus, an abundant Renying pulse indicates disease in the Three Yang Fu organs. Yangming circulates Qi among the Three Yang, and the Renying pulse is beside the laryngeal prominence. Hence, ancient methods observed Three Yang Qi at the Renying, as stated in the *Si Shi Qi Pian*: 'Renying observes Yang,' precisely referring to this."

He further added: "I also note: Regarding the Guan Ge pulse, chapters such as *Liu Jie Zang Xiang Lun*, *Mai Du*, *Zhong Shi*, *Jin Fu*, and *Jing Mai* mention it repeatedly, likely fearing it would be difficult to understand, hence reiterating it. It is truly emphasized. Yet few later sages grasped its essence. Did they fail to investigate? The Renying is in the neck, belonging to the Yangming exterior pulse. Thus, a Renying pulse twice as large is called Ge Yang. This is named Guan Ge because Yin and Yang are blocked and severed, Qi fails to nourish each other, and this cannot be changed. But the *Nan Jing* Third Difficulty states: 'Pulses may be excessive, deficient, involve Yin overcoming Yang, be inverted, overflow, be closed, or gridlocked. What does this mean?' Response: 'Anterior to Guan is Yang movement. Pulse should be nine fen deep and floating. Exceeding is Excessive; falling short is Deficient. Rising to Yuji is Overflow, forming External Closure and Internal Grid, a pulse of Yin overcoming Yang.' Hence, Zhang Zhongjing followed this, stating: 'Located at Cun is Ge; Ge results in vomiting and regurgitation.' Since Renying being four times larger is not the Cunkou (observing Renying above Cunkou is why it says 'located at Cun is Ge'; Zhang Jingyue likely did not know this), and mentioning vomiting/regurgitation refers to the Diaphragmatic Food Retention syndrome. (Zhang Jingyue did not know Diaphragmatic Food Retention progresses to Guan Ge.) This syndrome does not necessarily lead to death, so why does the *Neijing* emphasize it so earnestly? Since Wang Shuhe, no one could distinguish this, all discussing Guan Ge by Cun and Chi positions (Zhang Jingyue likely didn't know to observe Renying above Cunkou and Qi Kou below Chi), and claiming the left is Human Grid, causing confusion in later generations and loss of Yin/Yang and Interior/Exterior principles. When Li Dongyuan followed the *Mai Jing*, he identified the left as Renying, stating the Qi Kou pulse is four times larger than Renying, meaning Clear Qi travels the Turbid path, hence called Ge. (Qi Kou being four times larger than Renying means the Cunkou gradually increases to four times above, corresponding to the Renying at the throat. This approaches the intent of the *Neijing*, Bian Que, and Changsha, but refusing to abandon the erroneous left-hand-as-Renying theory, Li Dongyuan was on the verge of realization but misled by the *Mai Jing* and *Mai Jue*, thus failing to awaken. Pity!) Even Zhu Danxi established a separate category for Guan Ge, stating this syndrome often leads to death, Cold in the Upper, Heat in the Lower, with both Cun pulses exceeding four times. How can both Cun pulses exceeding four times indicate Cold in the Upper and Heat in the Lower? His theory deviates further, losing its meaning, leaving students bewildered. Seeking accuracy, is it possible? Only the recent Ma Xuantai realized the errors of others, stating the meaning of Guan Ge is not Diaphragmatic Food Retention or Urinary Retention. (Urinary retention is temporary blockage of fluid passage. Guan is inability to urinate due to fluid exhaustion. Diaphragmatic Food Retention is the beginning of Guan Ge; Ma Zhonghua likely did not know this.) He exclaimed: 'Alas! This violates the teachings of Xuanyuan and Qibo!' Zhang Zhongjing, Wang Shuhe, Li Dongyuan, and Zhu Zhenheng, revered by later practitioners, differ so vastly from the *Neijing*, let alone enabling inferior doctors to know Guan Ge is a pulse, not a disease name, or to judge life/death by Guan Ge pulses, treat Guan Ge syndromes, or treat Diaphragm and Urinary Retention syndromes without error. Mr. Ma's words are true.

However, reading his annotations on various chapters, he did not detail the canonical meaning, erroneously following Wang Shuhe, still identifying the left hand as Renying, effectively erasing the Yangming Stomach meridian, and losing the fundamental meaning of Interior/Exterior and Yin/Yang opposition. This is his repeated error.

Regarding Zhang Jingyue's argument that Renying is at the laryngeal prominence, this is indeed an insightful view. However, not knowing to observe Renying above the two Cun positions, and privately adhering to Ma Xuantai's erroneous theory, he instead deemed Bian Que and Changsha incorrect, causing confusion between Guan Ge syndrome and pulse. If he says "I note: Guan Ge pulse and syndrome," and "I also note: Guan Ge pulse," then calling Guan Ge a syndrome is acceptable, and calling it a pulse is acceptable. (Guan Ge is the syndrome of Fu and Yi pulses; Fu and Yi are the pulses of the Guan Ge syndrome.) If Guan Ge is a syndrome, one should not criticize Zhu Danxi as wrong, but should realize Zhang Zhongjing's intent to clarify Guan Ge symptoms. If Guan Ge is a pulse, it contradicts the *Neijing*'s original intent, and one should realize Bian Que's intent to deduce the names of Fu and Yi pulses. Zhang Jingyue dared not contradict canonical principles but was confused by Ma Zhonghua's erroneous arguments, failing to grasp the intent of Bian Que and Changsha, leading to divergent discussions. He mentioned that chapters like *Liu Jie Zang Xiang Lun*, *Mai Du*, *Zhong Shi*, *Jin Fu*, and *Jing Mai* repeat the points, fearing difficulty in understanding, yet he did not explain the *Neijing*'s reason for emphasizing Renying at the throat. Boasting of his辨析 (analysis), he clung to Renying at the laryngeal prominence to prove others wrong, failing to understand that Bian Que discussed Ge Yang above the Cunkou, deduced the Ge Yang pulse name, identified Yuji overflow as Yi, the pulse of Ge Yang syndrome; and Zhang Zhongjing discussed Ge Yang above the Cunkou, clarified Ge Yang symptoms, identified vomiting and inability to ingest food as Ge Yang syndrome manifestations. Instead, he rejected these, making the pulse clear but the syndrome obscure. With the syndrome obscure, the pulse becomes unclear. Syndrome and pulse mismatching logic is perverse, obscuring the Renying further, which is truly regrettable.