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The chapter "Bie Lun of the Meridian" in the *Suwen* (Basic Questions) states: When food enters the stomach, the turbid qi (referring to the denser part of the grain essence) returns to the Heart and overflows into the vessels. The qi flow in the vessels travels through the meridians, and the meridian qi converges in the Lungs. The Lungs govern all the vessels and transmit the essence to the skin and hair. The essence of the skin (governed by the Lungs) and the vessels (governed by the Heart) combines, moving the qi through the Six Fu Organs. The clear and spiritual essence of the Fu Organs remains in the Five Zang Organs, and the qi returns to a state of balance and equilibrium. When this equilibrium is maintained, the cun position at the Qi Kou (Radial Artery Pulse Point) is formed, through which life and death can be determined. It also states: The Qi Kou belongs to the Taiyin Lung Meridian; therefore, the qi and flavor (manifestations of the abundance or deficiency of zang-fu qi and blood) of the Five Zang and Six Fu Organs all originate from the Stomach and manifest at the Qi Kou. Thus, the Qi Kou serves as the general name encompassing the Five Zang and Six Fu Organs. This is why the Qi Kou is called the Cun Kou. However, the Ren Ying, Ming Men, and Shen Men pulses each have their own respective meridians. How can the position where the Qi Kou forms the cun pulse accommodate the confusion of three different pulses? These three pulses naturally have their original positions; how can they be arbitrarily forced together? The chapter "Jing Wei Lun of the Pulse Essentials" in the *Suwen* mentions "the chi section extending upwards." This division of the upward extension naturally originates the discussion of the three sections: cun, guan, and chi. The *Mai Jing* (Pulse Classic) states that the point one fen anterior to the guan on the left hand is the Ren Ying, which is incorrect. I have examined the diagnostic method of the Ren Ying in the *Neijing*, which refers to the Foot Yangming Stomach Meridian, located at the pulsating arteries on both sides of the laryngeal prominence. The chapter "Se" in the *Lingshu* (Spiritual Pivot) states: "If the Ren Ying pulse is large and firm, it indicates injury by cold pathogens; if the Qi Kou pulse is large and firm, it indicates injury by food." The *Bencao Gangmu* explains: The Qi Kou pulse is located behind the palms of both hands and belongs to the Hand Taiyin Lung Meridian; the Ren Ying pulse is located on both sides of the laryngeal prominence and belongs to the Foot Yangming Stomach Meridian. This is because the Stomach is the source of the Six Fu Organs, so it is paired with the Qi Kou for diagnosis to understand the onset of diseases. Pang Anchang discussed this in detail, so I will not repeat it here. Regarding the Shen Men pulse, the *Neijing* states: "If the Shen Men pulse is absent, the patient dies and cannot be cured." Shen Men is the arterial pulse of the Hand Shaoyin Heart Meridian, located one cun posterior to the palm, opposite to the Taiyuan acupoint. The *Mai Jing* states that the area anterior to the chi on both hands is the Shen Men, which is incorrect. Furthermore, designating the right chi as the Ming Men is also erroneous upon examination. The Ming Men is located in the depression below the fourteenth vertebra of the Du Meridian, between the two Kidneys, opposite the umbilicus. It is indeed the root of the true yuan (original qi) and is crucial for life and nature. Although the Kidney belongs to Water, it actually harbors the Minister Fire (Xiang Huo). As stated in the concept of Taiji, movement is the foundation of stillness; thus, stillness generating Water is the root, while movement carrying Fire is the branch. Yu Tianmin said: The Ming Men resembles the central threshold of a door, governing the symbolism of opening and closing. Because it is still and closes, it nourishes the true Water of Yin; when it moves and opens, it stirs up the Dragon-Lei Minister Fire. Water is the constant, and Fire is the variable. This can be said to have deeply grasped the essence of the Ming Men Minister Fire. Wang Shi's error lay in forcing an association with the San Jiao (Triple Burner), thereby losing the great canonical principles. This flaw extended to later generations without anyone realizing it. Since I began practicing medicine and seeking instruction from teachers, Mr. Wang Xingu was the first to impart this teaching to me. Initially, I did not deeply resonate with it, but after immersing myself in study for more than twenty years, I finally formed a definitive view. Profound! Supreme! The meaning of the classics is clear and obvious, yet students fail to examine it carefully. Errors have been transmitted for a long time unnoticed. Now, if we suddenly tell them, they will not accept it. Therefore, I wrote *Mai Jue Bian Wang* (Refutation of Falsehoods in Pulse Rhymes) to correct this, hoping to eradicate old habits and embrace new understanding, relying on gentlemen of like mind.