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Cu Pulse (Cù Mài, Rapid Pulse with Irregular Intermittence): Since Wang Shuhe compiled the "Bian Mai Fa" (Methods for Differentiating Pulses) in the *Shanghan Lun* (Treatise on Cold Damage Disorders), and authored his own *Mai Jing* (Pulse Classic), Cu pulse has always been discussed in contrast to Jie pulse (Jié Mài, Slow Pulse with Irregular Intermittence). It was defined as an occasional stop within a rapid pulse (Shuò Mài, Fast Pulse), while Jie pulse was defined as an occasional stop within a slow pulse (Chí Mài, Slow Pulse). Later practitioners of pulse diagnosis mostly followed this view. I hold that the original meaning of the character "Cu" is short and fast. In Zhang Zhongjing's original text, there are four clauses regarding Cu pulse, none of which imply any cessation or stoppage. Furthermore, in the clause stating "When the pulse is Jie or Dai (Dài Mài, Regularly Intermittent Pulse) accompanied by palpitations, Zhi Gancao Tang (Honey-Preserved Licorice Decoction) is the primary treatment," Jie pulse and Dai pulse are explicitly juxtaposed. Jie pulse features irregular stoppages, whereas Dai pulse features regular stoppages; Cu pulse is not mentioned here, indicating that Cu pulse does not involve stoppage, a fact which can be inferred from the context. Gao Yangsheng's *Mai Jue* (Pulse Rhymes) states that Cu pulse resides exclusively at the Cun position (Inch position, distal part of the radial artery). This likely refers to a pulse that is particularly vigorous at the Cun section. The associated pathology is stagnation in the Upper Jiao (Upper Burner, primarily referring to the Heart and Lungs), causing the pulse to become hurried, which aligns well with the meaning of "short and fast." Scholars such as Yang Renzhai and others adopted this interpretation. Compared to Wang Shuhe's explanation of "one stop among many beats," this view is more coherent and allows for consistent interpretation of all four clauses concerning Cu pulse in the original text. Essentially, when Yang Qi (Yang Energy) is excessive in the upper body, leading to stagnation and obstruction, the corresponding pulse manifests as short and rapid. Clinical experience confirms this. Wang Shuhe, observing that the urgent nature of this short and rapid pulse resembled a lack of continuity, extended its meaning to include occasional stoppages. It seems his initial intent was not far from the truth, but later readers focused solely on the aspect of stoppage, forgetting the characteristic of shortness and speed, thereby deviating significantly from the original intent of the ancients in naming it. (Danbo Yuanjian, a Japanese physician during the Qianlong era, also supported this view in his *Mai Xue Ji Yao* (Essentials of Pulse Study), providing clear citations.) From the perspective of internal medicine diseases, if Yang Qi ascends to the head and face, Qi stagnates in the chest, or phlegm accumulates in the upper epigastrium, the pulse will be predominantly vigorous at the Cun position. A hurried, constrained, and unrelaxed pulse is clear evidence of this. From the perspective of external medicine diseases, solid heat in the upper body that becomes congested and forms sores/ulcers should also present with this pulse image. Danbo noted that being predominantly vigorous at the Cun position resembles a pulse overflowing into the Yuji area (the fleshy eminence at the base of the thumb). Therefore, he included the "pulse overflowing into the Yuji" description in the Cu pulse section of his *Mai Xue Ji Yao*. However, I (Shouyi) believe that an overflowing pulse indicates Yang Qi ascending to the vertex of the head, causing the pulse to overflow above the Cun position. In contrast, Cu pulse indicates excess Yang in the Upper Jiao, remaining within the main body of the Cun pulse. The clinical situations are different, and they should be distinguished.