脉贵和平，过、不及皆病也，故诊法行焉。寸、关、尺，诊之所也，得其所，则天根月窟都在壳中。浮、沉、
迟、数，脉之纲也，得其纲，则牛鬼蛇神奔会指下。何以言之？夫脉乃脏腑血气附于经络之中，周流四体，至筋
骨交接处则势少抑，故惕然而动。动如应节，犹溪流激湍，与水碓之自舂也。寒则动迟，热则动数，在表则浮，
在里则沉，实则有力而长，虚则无力而短，虚极则微细而散，质清多细缓，质浊多大躁。凝神不分，合内外而消
息之，则某病见某脉，某脉兼某脉，如浮而迟则表冷，浮而数则风热，浮紧风寒，浮缓风湿，浮滑风痰，浮躁火
郁，浮小阳虚，浮芤失血，浮弦饮痛，浮止气结，浮濡阴衰，浮大虚热；沉而迟则里寒，沉而数则内热，沉滑痰
食，沉涩血郁，沉濡阳衰，沉缓寒湿，沉紧冷痛，沉伏吐利，沉小阴虚，沉止积聚；迟而大则阳衰，迟而濡则劳
极，迟伏重阴，迟滑假寒；数而大则重阳，数而滑则痰火，数小精败，数弦假热之类，朗朗如指上螺蚊，不难细
数。乃顾自难其难，首以掌后高骨画定关位，三阴三阳挨次而配，虽褚澄曰∶男子阳顺，自下生上，故右尺为受
命之根。万物从土而出，故右关为脾，生右寸肺，肺生左尺肾，肾生左关肝，肝生左寸心；女子阴逆，自上生下，
故左寸为受命之根，万物从土而生，故左关为脾，生左尺肺，肺生右寸肾，肾生右关肝，肝生右尺心。储泳曰∶
男女形气绝异，脉行于行也之间，岂略不少异耶？此诸氏之说为有理也。赵继宗曰∶心肺居上，为阳为浮，肝肾居
下，为阴为沉，脾居中州，半阳半阴，半浮半沉。当以左寸为心，右寸为肺，左尺为肝，右尺为肾，两关为脾，
所谓脾居五行之中，寄王于四时，不独右关为脾也。肝既为阴，岂宜在半阴半阳，半浮半沉之左关耶。命门即是
肾，不当以右尺为诊。滑伯仁曰∶小肠、膀胱、前阴之病当主左尺；大肠、后阴之病当主尺右。喻嘉言曰∶大小
肠，阴之至浊者也。浊阴居下，安可以心肺清阳并诊，列于两尺是矣。李士材曰∶大小肠皆在下焦腹中，越中焦
而候之寸上，有是理乎？合以左寸心配膻中，右寸肺配胸中，左尺肾配膀胱、小肠，右尺肾配大肠。张会卿曰∶
大小肠皆下部之腑，自当诊于两尺。然脉之两尺，左为水，真阴之舍，右为火，元阳之本。小肠属火，火居火位，
当配于下之右；大肠属金，金水相从，当配于下之左。似各有卓识，总不出寸关尺三部之中，尽可阙而不问也。
必根据经曰，寸部法天，候胸以上至头之有疾；关部法人，候膈以下至脐之有疾；尺部法地，候腰以下至足部有疾，
则三部合有三穴，只就此线之脉，而天地人均分，各责所属，有是事耶？必根据脉诀，左寸候心、小肠，右寸候肺、
大肠，左关候肝、胆，右关候脾、胃，左尺候肾、膀胱，右尺候命门、三焦，左寸、关中夹候人迎，右寸、关中
央候气口，左右尺候神门，则百骸资生与百病传感，不在脏腑而在手，一以治手之法治之，得乎？至陶节庵，寸
关尺三部九候，浮以候表，沉以候里，中以候胃气，固是。第得浮则无中与沉，得沉则无中与浮，非惟达胃气不
出，而九候先讲不去。平脉动而不息，未有以数而止。《难经》曰∶脉必满五十为无病。《脉经》曰∶四十投一
至便是代，一脏无气，却后四岁，春草生而
死。仲景曰∶代脉动而中止，不能自还，因而复动。盖一脏气衰，而他脏之气代至也。夫“止不能还”即是止矣，
“因而复动”即是还矣，何以言代。一脏无气，则四脏相因而绝，闻心绝一日死，肝绝八日死，脾绝五日死，肺
绝三日死，肾绝四日死，人岂能活四年？代之之说亦难通。万一五脏递止，将教何气代之耶？更可怪者，凡诊由
寸至神门，两手共十四部，浮中沉各三候，须去好些功夫，复欲计代脉千百余动，一日六时准消一半，即使自家
耐烦，病患决无此精神。倘施之妇女，则瓜田李下，人言不足畏欤？气口统两手而言，叔和独分于右人迎候旁取
之，高阳扯配于左，且曰人迎强为外感，气口盛为伤食。外感散表，伤食攻里。夫脉体自有阴阳，诸经皆具表里，
纵心肝居左，胡不可言里？而脾肺处右，又独无表症乎？根据彼施治，未有不转轻而为重者。外微、细、虚、弱、
短、散，少异濡小，而真元衰败同之，革、牢不似弦、紧，兼芤弦沉紧即是。软弱皆濡也，不必别其浮、沉。促、
结同止尔。何事尚论迟数，乃一一分列，则沉迟、沉数、浮滑、浮洪必将更有别名，脉学之无定论，有以也夫。
然此雅不背义，但求脉之明，为脉之晦，加以尺寸自囿，翻觉渊深莫测，是以欲关疑不得，欲付模棱又不可，欲
别着一集不能，人未必遽从，爰借习记习诵之书，端详研究，壹启习记习诵之悟，虽颇费心神，而为力亦甚省也。
或曰∶诊法历有绳墨，得诊之微，名贤难言，据若所论，脉其易明矣乎。且篇中特驳尺寸，不知何诊为的？曰∶
诊则仍旧也，可要当以浮沉迟数等。左右手圆通审脏腑，不当以两腕六部寸、关、尺疆界定脏腑。当就病而论脉，
不当执脉以治病，如吾所辨释云云。嗟夫！血气附脉，脉附肌肤，过、不及诊而知之，立法之善也。以故有天根
月窟，牛鬼蛇神之喻。彼
徐徐途守辙，徒知有脉，而不知脉之源。不知脉之源则诊失所据，顾能决脏腑之和平，其谁欺？欺病患乎。又且
脉在肌中，譬水行地下，无往不有，假如凿井得泉，而曰水专在是，岂理也哉？吴草庐知寸关尺非十二经所居之
处，而又曰∶两手六部皆肺之一脉也，分其部位以候他经之气耳。以矛攻盾，离道益远。李濒湖宗其说，且谓凡
诊当以肺、心、脾、肝、肾各候一动，五十动不止，五脏皆足，内有一止，则知一脏之脉不至，据此推之，肺经
一脉，分候诸经之气者，可心解矣。徒圆饰一代脉，毫无补于诊法。又诋王宗正《难经图注》肝肾从沉、心肺从
浮，脾诊中州之非。多见其胸无真见，漫学人饶舌者也。虽然庭镜，直井蛙之窥，曷敢轻侮成言。切思古人之立
法，未许人乖乱，原不禁人有所发明，故峭胆妄建议，读者辟易惊奇，而不究理之然否，此夏虫语冰，不必强渠
从我。
脉象贵在平和，太过或不及都是病态，因此诊脉的方法才得以施行。寸、关、尺是诊脉的部位，掌握了这些部位，就能像掌握天根月窟一样洞察全身气血变化。浮、沉、迟、数是脉象的纲领，掌握了纲领，就能像识别牛鬼蛇神一样明辨各种复杂脉象。为什么这么说呢？因为脉是脏腑气血依附于经络之中，周流全身，在筋骨交接处势态稍受抑制，所以跳动时带有警惕般的动感。这种跳动合乎节律，就像溪流湍急与水碓自动舂米一样自然。寒邪则脉动迟缓，热邪则脉动急促，病在表则脉浮，病在里则脉沉，实证则有力且长，虚证则无力且短，极度虚弱则脉微细而散漫，体质清稀的多见细缓脉，体质浊厚的多现大躁脉。凝神静气，不分内外，综合观察其消长变化，就能明白某病出现某脉，某脉兼见某脉，例如：浮而迟表示表寒，浮而数表示风热，浮紧表示风寒，浮缓表示风湿，浮滑表示风痰，浮躁表示火郁，浮小表示阳虚，浮芤表示失血，浮弦表示饮痛，浮止表示气结，浮濡表示阴衰，浮大表示虚热；沉而迟表示里寒，沉而数表示内热，沉滑表示痰食，沉涩表示血郁，沉濡表示阳衰，沉缓表示寒湿，沉紧表示冷痛，沉伏表示吐利，沉小表示阴虚，沉止表示积聚；迟而大表示阳衰，迟而濡表示劳极，迟伏表示重阴，迟滑表示假寒；数而大表示重阳，数而滑表示痰火，数小表示精败，数弦表示假热等等，这些道理清晰得如同指上螺蚊，不难细细分辨。然而人们反而自寻烦恼，首先以掌后高骨划定关位，依次配属三阴三阳。虽然褚澄说：男子阳气顺行，从下生上，所以右尺为受命之根；万物从土而出，所以右关为脾，脾生肺（右寸），肺生肾（左尺），肾生肝（左关），肝生心（左寸）；女子阴气逆行，从上生下，所以左寸为受命之根，万物从土而生，所以左关为脾，脾生肺（左尺），肺生肾（右寸），肾生肝（右关），肝生心（右尺）。储泳说：男女形体气质截然不同，脉行于经脉之间，难道没有少许差异吗？这些人的说法是有道理的。赵继宗说：心肺居上，属阳主浮；肝肾居下，属阴主沉；脾居中州，半阳半阴，半浮半沉。应当以左寸候心，右寸候肺，左尺候肝，右尺候肾，两关候脾，这就是所谓脾居五行之中，寄旺于四季，不仅仅右关属于脾。既然肝属阴，岂能位于半阴半阳、半浮半沉的左关呢？命门即是肾，不应当以右尺作为诊断依据。滑伯仁说：小肠、膀胱、前阴的疾病应当主要诊察左尺；大肠、后阴的疾病应当主要诊察右尺。喻嘉言说：大小肠是阴中至浊之物。浊阴居下，怎么可以把心肺的清阳之气并置诊察，列于两尺呢？这是正确的。李士材说：大小肠都在下焦腹中，越过中焦而在寸部以上诊察，有这样的道理吗？应当将左寸配合膻中，右寸配合胸中，左尺配合膀胱和小肠，右尺配合大肠。张会卿说：大小肠都是下部之腑，自然应当在两尺诊察。然而脉的两尺，左为水，是真阴的居所；右为火，是元阳的根本。小肠属火，火居火位，应当配在下部的右侧；大肠属金，金水相随，应当配在下部的左侧。似乎各有独到见解，但总不出寸、关、尺三部之中，完全可以忽略不问。如果必定依据经典所说：寸部法天，候胸以上至头部的疾病；关部法人，候膈以下至脐部的疾病；尺部法地，候腰以下至足部的疾病，那么三部合起来只有三个穴位，仅仅就这条线上的脉象，让天地人平分，各自负责所属部位，有这样的事吗？如果必定依据《脉诀》所说：左寸候心、小肠，右寸候肺、大肠，左关候肝、胆，右关候脾、胃，左尺候肾、膀胱，右尺候命门、三焦，左寸、关中夹候人迎，右寸、关中中央候气口，左右尺候神门，那么百骸资生与百病传感，不在脏腑而在手上，只用治手的方法来治病，可以吗？至于陶节庵，认为寸关尺三部九候，浮以候表，沉以候里，中以候胃气，这固然是对的。但是得到浮脉就没有中与沉，得到沉脉就没有中与浮，这不仅无法通达胃气，而且九候也无法讲清楚。平脉跳动不息，没有因为次数多而停止的。《难经》说：脉必满五十次跳动才无病。《脉经》说：四十次跳动中出现一次停顿就是代脉，一脏无气，四年后春草生长时死亡。仲景说：代脉跳动中止，不能自行恢复，因而再次跳动。所谓“止不能还”就是停止了，“因而复动”就是恢复了，为什么说代？一脏无气，则四脏相继绝灭，听说心绝一日死，肝绝八日死，脾绝五日死，肺绝三日死，肾绝四日死，人怎么能活四年？代脉的说法也难以通融。万一五脏依次停止，让什么气来替代呢？更奇怪的是，凡是诊脉由寸到神门，两手共十四部，浮中沉各三候，需要花费很多功夫，又想计算代脉千百余次跳动，一天六个时辰就要消耗一半精力，即使自己耐烦，病人也决无此精神。如果施用于妇女，则有瓜田李下的嫌疑，不怕人言可畏吗？气口统括两手而言，叔和单独分于右手人迎旁取之，高阳扯配于左手，并且说人迎强为外感，气口盛为伤食。外感宜散表，伤食宜攻里。脉体自有阴阳，诸经皆具表里，纵然心肝居左，怎可不言里？而脾肺处右，又独无表症吗？根据他们的理论施治，没有不转轻为重者的。外感脉微、细、虚、弱、短、散，稍微不同于濡小，而真元衰败是一样的；革、牢不像弦、紧，兼芤、弦、沉、紧即是。软弱都是濡脉，不必分别浮、沉。促、结只是有停顿罢了。何必还要讨论迟数，乃是一一分列，那么沉迟、沉数、浮滑、浮洪必将更有别名，脉学之所以没有定论，是有原因的。然而这些观点并不违背义理，只是追求脉理的明晰，却使脉理变得晦涩，加上尺寸部位的自我局限，反而觉得渊深莫测，因此想解决疑惑不得，想付之阙如又不行，想另著一书又不能，读者未必立刻听从，于是借用平时习记诵的书，端详研究，一旦启发习记诵的领悟，虽然颇费心神，但用力也很省力。有人说：诊法历来有规范，得到诊脉的精微，名贤难以言尽，根据上述论述，脉象岂不是容易明白了吗？况且篇中特别驳斥尺寸分部，不知什么诊法是确切的？回答说：诊法依然沿用旧制，关键在于以浮沉迟数等脉象，左右手圆通审察脏腑，不应当以两腕六部寸、关、尺的疆界固定划分脏腑。应当就病而论脉，不应当执脉以治病，正如我所辩释的那样。唉！气血依附于脉，脉依附于肌肤，太过或不及通过诊察可知，立法是很好的。因此有天根月窟、牛鬼蛇神的比喻。那些慢慢拘守成规的人，只知道有脉，却不知道脉的来源。不知道脉的来源则诊察失去依据，怎能判断脏腑的和平状态？这是欺骗谁呢？欺骗病人吗？另外脉在肌中，就像水在地下流动，无处不有，假如凿井得到泉水，却说水专门在这里，难道合理吗？吴草庐知道寸关尺不是十二经所居之处，却又说：两手六部都是肺的一支脉，只是分其部位以候察他经之气罢了。以矛攻盾，离道更远。李濒湖推崇他的说法，并且说凡诊脉应当以肺、心、脾、肝、肾各候一动，五十动不停止，五脏都充足，其中有一停顿，就知道一脏的脉不至，据此推之，肺经一脉分候诸经之气的说法，可以心领神会了。只是圆饰一代脉的说法，对诊法毫无补益。又诋毁王宗正《难经图注》中肝肾从沉、心肺从浮，脾诊中州的说法。只显得他胸无真知，盲目学人饶舌罢了。虽然如此，庭镜我只是井底之蛙的窥测，怎敢轻侮成言。仔细思考古人的立法，不允许人乖乱，原本也不禁止人有发明，所以我大胆妄议，读者惊骇惊奇，而不探究道理是否如此，这是夏虫语冰，不必强求他们顺从我。
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.