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I have heard that when a person has a certain disease, there is a corresponding pulse; this is a general statement. However, for a physician to achieve proficiency and ease in treatment, it relies entirely on careful observation (inspection), and does not necessarily depend solely on pulse diagnosis. For instance, when treating eye diseases, one must observe whether the symptoms are external or internal, determine the etiology, identify which Zang-Fu organs are affected by the pathogenic wind-evil, and only after understanding these conditions should pulse palpation be used to verify them, ensuring appropriate treatment. If one merely palpates the pulse at the wrist yet attempts to prescribe herbal formulas, is this not treating human life as a trivial matter? It is said: "Those who study medicine find it difficult to comprehend, largely due to being misled by pulse theory." Occasionally, some may diagnose correctly through pulse palpation alone, but this can only be called "coincidental accuracy" (accidental hit). However, applying this method to ophthalmology results in eight or nine errors out of ten. This is because, within the medical field, the eyes are most intimately connected with the Five Elements theory. The quality of herbs must be determined face-to-face, making it difficult to hide incompetence, unlike other diseases where one might speak without basis and exaggerate pulse theories. Suppose we pretend there is a patient with Qingmang (blindness), and ask their family member to take their pulse. Would the pulse's upward/downward, coming/going, arriving/stopping characteristics truly differ significantly from those of a healthy person? If one falsely claims that redness and swelling are caused by Wind-Heat and prescribes accordingly, who would know that while the eye condition remains untreated, the body's vital essence remains unharmed? Therefore, abandoning the visible and audible senses (Inspection and Auscultation/Olfaction) to rely on invisible fingers for pulse taking means that symptom assessment becomes speculative, and medication choices become speculative as well. Are there any greater errors committed by mediocre physicians than this? Li Shizhen stated: "Both doctors and patients prioritize pulse diagnosis, unaware that pulse taking is merely the last of the Four Diagnostic Methods. A superior physician seeking comprehensive knowledge must employ all four methods." Sun Simiao also said: "Inquiring before diagnosing is the most accurate approach." Thus, it is clear that hundred diseases cannot rely solely on pulse diagnosis, let alone eye diseases. Furthermore, the human body's bones and orifices are interconnected by meridians to circulate Qi and Blood, flowing continuously from the neck to the heels. Meridians exist at every joint, but they are most prominent at the wrist for diagnostic convenience. They are not necessarily divided equally between left and right; if they were, all twelve meridians would converge here. These pulses, measuring one or two cun, thin as hair or thread, resembling Qi rather than tendons—even if they all converged here—patients' arms vary in length, and physicians' fingers vary in size. If the sequence is disordered, would one not mistake Shenmen (HT7) for the Chi position, and Renying (ST9) for the Guan position? Patients' pulses vary, and physicians' breathing rates differ. If respiration is uneven, would one not mistake three beats per breath for a rapid pulse, and five or six beats for a slow pulse? Predecessors failed to consider these factors, arbitrarily elaborating concepts such as Extraordinary Vessels, Taisu (Supreme Purity), Guangjing, Sunshuluo, and shapes like sharp, round, long, short, flat, and classifications like high, zhang, gang, bei, sun. The more they elaborated, the more far-fetched it became, until the original source of pulse theory was completely lost. Mencius said: "The Way is near, yet sought from afar; matters are easy, yet sought as difficult." This describes the situation. Alas! These individuals, acting on personal prejudices, deceive the world and future generations. Those who pursue obscure and bizarre theories spiritualize these claims to profit, and this custom has become prevalent, even adopted by Confucian physicians. I have repeatedly wished to expose these absurdities to stop the malpractice, fearing that people might confuse falsehood with truth, leading to disputes over right and wrong. Moreover, comparing a physician's pulse diagnosis to a military commander's flags and drums is flawed. Flags and drums do not help in battle; they are used to display majesty and charge into enemy lines. Relying solely on them is like engaging in fishing while discarding nets; it is self-defeating. One should stick to the fundamental principles. As for the book *Taisu*, it must be rejected. Physicians revere Huangdi and Qibo as ancestors; their discussions on pulse aim only to assess disease conditions and determine life and death, with no mention of *Taisu*. Even divine figures like Cang Gong, Bian Que, Zhang Zhongjing, and Wang Shuhe had no concept of *Taisu*. Who were these people? Not only did they speculate on disease conditions but also predict fortune and misfortune, determining life and death while knowing blessings and curses. Such heterodox teachings are harmful even to critique; they are akin to recording a cart full of ghosts, merely causing confusion and anxiety. Therefore, I establish this treatise and discuss pulse morphology and diagnostic rules below. Readers should not complain of its brevity nor accuse me of arrogance. By thinking carefully and responding flexibly, one will naturally not overly rely on pulse diagnosis, yet naturally align with pulse principles. Generally speaking, where there is a disease, there is generally a corresponding pulse.