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Pulse qualities are most valued when they are harmonious and balanced; both excess and deficiency indicate disease, which is why pulse diagnosis methods exist. The Cun (Inch), Guan (Bar), and Chi (Cubit) positions are the sites of pulse diagnosis; mastering these positions allows one to perceive the fundamental dynamics of heaven and earth within the body. Floating (Fu), Deep (Chen), Slow (Chi), and Rapid (Shu) are the general principles of pulse diagnosis; grasping these principles enables one to discern complex pathological signs as clearly as identifying mythical creatures. Why is this so? Because the pulse represents the Qi and Blood of the Zang-Fu organs adhering to the meridians, circulating throughout the four limbs. At the junctions of tendons and bones, the flow encounters slight resistance, causing a vigilant-like pulsation. This movement follows rhythm, akin to swift stream currents driving a water-powered pestle. Cold causes slow pulsation, heat causes rapid pulsation; exterior conditions manifest as floating pulses, interior conditions as deep pulses; excess conditions present with forceful and long pulses, deficiency conditions with weak and short pulses; extreme deficiency results in faint, thin, and scattered pulses. Individuals with clear constitutions often exhibit thin and slow pulses, while those with turbid constitutions show large and restless pulses. By focusing the mind without distraction and observing the rise and fall of internal and external factors, one can correlate specific diseases with specific pulses. For instance: Floating and Slow indicates Exterior Cold; Floating and Rapid indicates Wind-Heat; Floating and Tight indicates Wind-Cold; Floating and Relaxed indicates Wind-Dampness; Floating and Slippery indicates Wind-Phlegm; Floating and Restless indicates Fire Stagnation; Floating and Small indicates Yang Deficiency; Floating and Hollow indicates Blood Loss; Floating and Wiry indicates Pain from Fluid Retention; Floating with Intermittence indicates Qi Knotting; Floating and Soft indicates Yin Decline; Floating and Large indicates Empty Heat. Deep and Slow indicates Interior Cold; Deep and Rapid indicates Internal Heat; Deep and Slippery indicates Phlegm and Food Stagnation; Deep and Choppy indicates Blood Stagnation; Deep and Soft indicates Yang Decline; Deep and Slow indicates Cold-Dampness; Deep and Tight indicates Cold Pain; Deep and Hidden indicates Vomiting and Diarrhea; Deep and Small indicates Yin Deficiency; Deep with Intermittence indicates Accumulation and Masses. Slow and Large indicates Yang Decline; Slow and Soft indicates Extreme Fatigue; Slow and Hidden indicates Heavy Yin; Slow and Slippery indicates False Cold. Rapid and Large indicates Excess Yang; Rapid and Slippery indicates Phlegm-Fire; Rapid and Small indicates Essence Degeneration; Rapid and Wiry indicates False Heat, etc. These principles are as clear as insects on a fingernail, easy to distinguish carefully. Yet people complicate matters by first defining the Guan position at the radial styloid process and sequentially assigning the Three Yin and Three Yang meridians. Although Chu Cheng stated that for men, Yang moves smoothly upward from below, making the Right Chi the root of life; since all things emerge from Earth, the Right Guan corresponds to the Spleen, generating the Right Cun Lung, which generates the Left Chi Kidney, which generates the Left Guan Liver, which generates the Left Cun Heart. For women, Yin moves inversely downward from above, making the Left Cun the root of life; since all things grow from Earth, the Left Guan corresponds to the Spleen, generating the Left Chi Lung, which generates the Right Cun Kidney, which generates the Right Guan Liver, which generates the Right Cun Heart. Chu Yong argued that since male and female forms and Qi differ greatly, how could their pulse movements not differ slightly? These views have merit. Zhao Jizong stated that the Heart and Lungs reside superiorly, belonging to Yang and manifesting as Floating; the Liver and Kidneys reside inferiorly, belonging to Yin and manifesting as Deep; the Spleen resides in the Central Region, being half-Yang half-Yin, half-Floating half-Deep. Thus, the Left Cun should diagnose the Heart, Right Cun the Lung, Left Chi the Liver, Right Chi the Kidney, and both Guans the Spleen. This reflects the Spleen's position in the center of the Five Elements, thriving across the four seasons, not limited to just the Right Guan. If the Liver is Yin, why should it be in the semi-Yin semi-Yang, semi-Deep semi-Floating Left Guan? The Mingmen (Gate of Life) is the Kidney itself and should not be diagnosed solely via the Right Chi. Hua Bolin stated that diseases of the Small Intestine, Bladder, and anterior orifice should primarily be diagnosed at the Left Chi; diseases of the Large Intestine and posterior orifice at the Right Chi. Yu Jiayan noted that the Large and Small Intestines are the most turbid of Yin substances. Since turbid Yin resides below, how can the clear Yang of the Heart and Lung be diagnosed together and placed in the two Chi positions? This is correct. Li Shicai questioned diagnosing the Large and Small Intestines, located in the Lower Jiao abdomen, at the Cun positions above the Middle Jiao, asking if this makes sense. He proposed pairing the Left Cun with the Danzhong (Chest Center), Right Cun with the Chest Center, Left Chi with the Bladder and Small Intestine, and Right Chi with the Large Intestine. Zhang Huiqing argued that since the Large and Small Intestines are lower fu-organs, they should naturally be diagnosed at the two Chi positions. However, the Left Chi represents Water, the residence of True Yin, and the Right Chi represents Fire, the root of Original Yang. The Small Intestine belongs to Fire and should match the Fire position on the right below; the Large Intestine belongs to Metal, following Water, and should match the left below. While each view has insight, all remain within the Cun-Guan-Chi framework and can largely be set aside. If one strictly follows the classic saying that the Cun position mirrors Heaven, diagnosing diseases from the chest to the head; the Guan mirrors Humanity, diagnosing from the diaphragm to the navel; and the Chi mirrors Earth, diagnosing from the waist to the feet, then the three positions only cover three points, dividing heaven, earth, and humanity equally along one line. Does such a rigid division truly exist? If one strictly follows the *Mai Jue* stating Left Cun diagnoses Heart/Small Intestine, Right Cun Lung/Large Intestine, Left Guan Liver/Gallbladder, Right Guan Spleen/Stomach, Left Chi Kidney/Bladder, Right Chi Mingmen/San Jiao, with Renying and Qikou auxiliary positions, does treating the whole body based solely on hand pulses make sense? Tao Jian'an correctly identified that Floating diagnoses Exterior, Deep diagnoses Interior, and Moderate diagnoses Stomach Qi in the Three Positions Nine Holdings method. However, if only Floating is found, there is no Moderate or Deep; if only Deep is found, there is no Moderate or Floating. This fails to reveal Stomach Qi and complicates the Nine Holdings. A normal pulse beats continuously without stopping due to frequency. The *Nan Jing* states a pulse must beat fifty times to be considered healthy. The *Mai Jing* states that if a pause occurs every forty beats, it is a Dai (Intermittent) pulse indicating one Zang lacks Qi, leading to death four years later when spring grass grows. Zhang Zhongjing described the Dai pulse as having pauses that do not self-recover before resuming. "Pausing without returning" means stopping; "resuming thereafter" means returning. Why call it Dai? If one Zang lacks Qi, the other four will sequentially fail. Classics state Heart failure leads to death in one day, Liver in eight, Spleen in five, Lung in three, Kidney in four. How can one live four years? The Dai pulse theory is difficult to reconcile. What if the Five Zangs stop sequentially? Whose Qi would substitute? Furthermore, diagnosing fourteen positions (two hands, seven each) with Floating, Moderate, and Deep holdings requires significant effort. Calculating hundreds of beats to identify intermittent pulses consumes half a day's energy. Even if the practitioner is patient, the patient cannot endure it. Applying this to women raises ethical concerns regarding propriety. The Qikou refers to both hands collectively, but Wang Shuhe isolated it to the Right Renying side, while Gao Yang assigned it to the Left, claiming strong Renying indicates Exterior Pathogens and full Qikou indicates Food Injury. Exterior pathogens require dispersing the Exterior; food injury requires purging the Interior. Pulse bodies inherently possess Yin/Yang and Exterior/Interior aspects. Even though Heart and Liver are on the left, can we say they lack Interior aspects? And since Spleen and Lung are on the right, do they lack Exterior symptoms? Treating based on such theories often turns mild cases into severe ones. Exterior patterns may present as Micro, Thin, Deficient, Weak, Short, or Scattered pulses, slightly differing from Soft and Small, yet both indicate collapse of True Yuan. Ge and Lao pulses differ from Wiry and Tight; combining Hollow, Wiry, Deep, and Tight covers them. Ruan and Ruo are essentially Soft pulses; distinguishing Floating vs. Deep is unnecessary. Cu and Jie pulses merely have interruptions. Why debate Slow vs. Rapid and list them separately? Then Deep-Slow, Deep-Rapid, Floating-Slippery, and Floating-Hong would need new names. This explains why pulse studies lack definitive conclusions. However, these views are not entirely unprincipled; they seek clarity but obscure the pulse, confined by Cun-Chi divisions, making it seem profound. Thus, one cannot resolve doubts nor ignore them, nor write a separate treatise easily accepted by readers. Therefore, relying on familiar texts for detailed study can spark insights through repetition, saving effort despite mental exertion. Some ask: Diagnosis has strict rules, and its subtleties are hard to explain by sages. Based on your arguments, isn't pulse diagnosis now easier? You specifically refute Cun-Chi divisions; what is the accurate method? I reply: Diagnosis remains traditional, but key is using Floating, Deep, Slow, Rapid, etc., to holistically assess Zang-Fu via both hands, rather than rigidly fixing Zang-Fu to the six wrist positions. One should diagnose pulse based on disease, not force treatment based on pulse, as I have explained. Alas! Qi and Blood adhere to the pulse, and the pulse adheres to the skin. Excess and deficiency are known through diagnosis, which is good legislation. Hence the metaphors of heavenly roots and mythical creatures. Those who blindly follow conventions know only the pulse, not its source. Without knowing the source, diagnosis lacks basis. How can one judge Zang-Fu harmony? Who are you deceiving? The patient? The pulse lies in the muscles, like water underground, present everywhere. If drilling a well yields water, can you say water exists *only* there? That is illogical. Wu Caolu knew Cun-Guan-Chi were not the exclusive locations of the Twelve Meridians but claimed both hands' six positions are branches of the Lung pulse, merely dividing areas to monitor other meridians. This is contradictory and far from the Dao. Li Shizhen endorsed this, suggesting diagnosing each Zang with one beat, totaling fifty, where any pause indicates a Zang pulse absence. This supports the idea of the Lung pulse monitoring others. However, this merely embellishes the Dai pulse concept without aiding diagnosis. He also criticized Wang Zongzheng’s *Nan Jing Tu Zhu* regarding Liver/Kidney being Deep, Heart/Lung Floating, and Spleen in the Center, showing his lack of true insight and blind imitation. Nevertheless, Tingjing admits to being a frog in a well, daring not to lightly disparage established words. Ancient legislation forbade chaos but allowed innovation. My bold proposal may startle readers who do not examine the logic, like discussing ice with summer insects. There is no need to force them to agree.