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Zhang Jingyue stated in *Differentiation of the Sanjiao, Pericardium Collateral, and Mingmen*: "The Mingmen (Gate of Life) is the root of Yang Qi, thus it follows the meridians of the Minister Fire of the Sanjiao and appears together at the Right Chi pulse position." According to this view, the Mingmen resides between the two Kidneys, representing the Taiji of the human body, and serves as the foundation of Yin and Yang. Since it is the root of Yang Qi, it is also the root of Yin Qi. Zhang Jingyue wrote in *Discussion on True Yin*: "The fire of the Mingmen is called Yuan Qi (Original Qi); the water of the Mingmen is called Yuan Jing (Original Essence)." Theoretically, there is no bias; however, when discussing pulse positions, he only assigns the Right Chi to monitor the root of Yang Qi. Does this imply that the Left Chi cannot monitor the root of Yin Qi? Or does it imply that the root of Yin Qi should also be diagnosed at the Right Chi? Or does it imply that the Mingmen only monitors Yuan Qi and need not monitor its Yuan Jing? This reflects Zhang Jingyue's bias toward warm-tonifying methods, and his error lies precisely here, which is what is meant by "a miss is as good as a mile."

According to analysis: The Original Qi of the Mingmen is endowed at the beginning of life, formed through the union of the essence and spirit of both parents. It is like a drop of dew rising above the cinnabar furnace, serving as the root for establishing life. The essence of Heaven and Earth, Yin and Yang, and the Five Elements also miraculously combine here, giving rise to the Zang-Fu organs of the five zang and six fu, and the four limbs and hundred bones. Here, one cannot simply speak of Water and Fire, nor merely of Essence and Qi; rather, it is the convergence of Essence, Qi, and Spirit that forms this single point, which is ineffable and thus named Mingmen, referring to the root of human life, bestowed by Heaven. Zuo Qiuming said: "People are born receiving the central energy of Heaven and Earth, which is called 'Ming' (Life/Fate)," referring to this concept. This single point of the Mingmen is hidden between the two Kidneys, operating the Qi of Yin and Yang, relying entirely on the Yang Qi and Yin Essence within the Kidneys for nourishment. Before birth, Essence and Qi grow within the Mingmen; after birth, the Essence and Qi generated by the Mingmen require the Mingmen itself to be nourished by Essence and Qi. If Essence and Qi are insufficient, they can still be rescued with potent tonification; but if Essence and Qi are severely damaged, leading to the severance of the source of vital Qi in the Mingmen, it cannot be reversed by merely supplementing Essence and Qi. Therefore, speaking of Water, Fire, Essence, and Qi belongs to the realm of Kidney Yin and Kidney Yang, not the Mingmen.

Since the Mingmen is the source of vital Qi, it cannot be monitored by the Right Chi alone, nor by both Chi positions, nor even by any of the six pulse positions. Thus, judgment should be based on the *Nan Jing* (Classic of Difficult Issues). *Nan Jing, Chapter 8* states: "All twelve primary meridians are connected to the source of vital Qi. This source of vital Qi is the root of the twelve meridians, known as the Moving Qi between the Kidneys. This is the root of the five zang and six fu organs, the root of the twelve meridians, the gate of respiration, and the source of the Sanjiao, also called the Deity that guards against pathogenic factors. Therefore, Qi is the root of human life; if the root is severed, the stems and leaves will wither. In cases where the Cun Kou pulse is peaceful yet death occurs, it is because the vital Qi has been uniquely severed internally." Yet, *Nan Jing, Chapter 1* advocates taking only the Cun Kou pulse to determine life and death, while *Chapter 8* states that even a peaceful Cun Kou pulse leads to death. Is this not self-contradictory? The reason is that the Cun Kou is the gathering place of pulses and can determine life and death based on the manifestation of Grain Qi (Gu Qi), which is a tangible, postnatal pulse. However, when the source of vital Qi is severed, even a peaceful Cun Kou pulse results in death, reflecting the aggregation and dispersion of the Primordial Spirit, which is intangible and pre-natal, and thus beyond the scope of pulse diagnosis.

Then, does the severance of the Mingmen mean it is completely undiagnosable by pulse? The *Jing* (Classics) state: "To know [the disease] through observation is called Divine." This relies on the physician using their spirit to illuminate the patient's spirit, which is a divine capability, certainly not something inferior physicians can fathom. To diagnose solely via the Right Chi is undoubtedly incorrect.