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Wang Zongzheng of Shaoxing stated: The method of pulse diagnosis should follow the principle that the pulses of the Heart and Lung are both floating, those of the Liver and Kidney are both deep, and the Spleen is located in the Central Region (Zhongzhou). Wang Shuhe’s sole adherence to dividing the Cun, Guan, and Chi positions to measure the pulses of the Five Zang and Six Fu organs is incorrect.

Zhao Jizong of Cixi stated: The *Mai Jue* (Pulse Classic) claims that the Left side monitors the Heart, Small Intestine, Liver, Gallbladder, and Kidney, while the Right side monitors the Lung, Large Intestine, Spleen, Stomach, and Mingmen (Gate of Life). This is incorrect. The Heart and Lung reside in the upper part, belong to Yang, and their pulses should be floating; the Liver and Kidney reside in the lower part, belong to Yin, and their pulses should be deep; the Spleen resides in the Central Region, being half-Yin and half-Yang, half-floating and half-deep. One should use the Left Cun to monitor the Heart, the Right Cun to monitor the Lung, the Left Chi to monitor the Liver, the Right Chi to monitor the Kidney, and both Guans to monitor the Spleen. The "Guan" is the boundary between Yin and Yang; taking three parts forward from the Guan indicates Yang, and taking three parts backward indicates Yin. It is said that Earth (Spleen) resides among Metal, Wood, Water, and Fire, and thrives during the four seasons; it is not solely monitored at the Right Guan. Since the Liver belongs to Yin... [Text appears incomplete/corrupted here].

Wu Caolu stated: When physicians refer to the Cun, Guan, and Chi positions as "this is the Heart pulse," "this is the Lung pulse," "this is the Liver pulse," "this is the Spleen pulse," or "this is the Kidney pulse," they are incorrect. The Five Zang and Six Fu organs comprise twelve meridians; the Cun, Guan, and Chi on both hands are actually branches of the Hand-Taiyin Lung Meridian. The positions are merely divided to observe the Qi of other Zang organs. The pulse circulation begins in the Lung, ends in the Liver, and returns to meet in the Lung. The Lung is the portal through which Qi emerges, hence it is called the "Qi Kou" (Air Mouth), which is the great convergence of pulses, used to assess the entire body (see detailed discussion in the collected works).

Li Shizhen stated: The six positions (Cun, Guan, Chi) on both hands are all meridians of the Lung. They are specifically selected to observe the Qi of the Five Zang and Six Fu organs, not because these are the physical locations of the organs. In general examination, one observes one beat for each of the Lung, Heart, Spleen, Liver, and Kidney, totaling fifty beats. If the fifty beats do not stop, it indicates that the Qi of all five Zang organs is sufficient. If there is a pause within these fifty beats, it indicates that the pulse of one Zang organ is absent. Based on this deduction, understanding that the Qi of the Five Zang and Six Fu organs can be observed through the single meridian of the Lung is a matter of mental comprehension. Chu Chu Zhao Shi did not realize that the pulse travels with the Qi of the Five Zang organs within the meridians and tunnels, yet attempted to invert the positions of the Zang and Fu organs for men and women, adhering rigidly without flexibility. Dai Tongfu stated that Chu Shi inverted the Five Zang organs; Danxi distinguished the Cun and Chi positions for men and women; Caolu clarified that all three positions belong to the Lung. These three viewpoints contain true insights and are masters whom scholars should emulate. As for what Zhao Shi claimed, it likely originated from Song dynasty scholar Wang Zongzheng’s *Illustrated Explanation of the Nan Jing*. How could he know that the division of pulses into two hands originates from the *Su Wen: Pulse Essentials Profound Discussion* (*Suwen: Maiyao Jingwei Lun*), and that Yue Ren (Bian Que) elaborated on the Guan pulse and the theory of "One Pulse, Ten Transformations" in the *Nan Jing*, rather than starting with Wang Shuhe? If Zhao’s statement were correct, how could the theory of "One Pulse, Ten Transformations" be deduced? This can be described as forced interpretation and arbitrary assertion. ○ The theory that "Mingmen is identical to the Kidney" is an error by Yue Ren. I once wrote two essays, *Investigation of Mingmen* and *Guest Difficulties on Mingmen and Sanjiao*, totaling over two thousand words, discussing this matter.