故著人迎辨以证之。
略曰：关格为证，覆溢为脉，证脉皆见于人迎气口。气口以上，察结喉之人迎。上鱼为溢，在寸为格。尺中以下察太渊之气口，入尺为覆，在尺为关。寸口穴至尺泽穴，长一尺一寸，除去一尺便是一寸，故名寸。除去一寸便是一尺，故名尺。阴得尺中一寸名尺脉，阳得寸内九分名寸脉，余中一分为关脉。九分之上应人迎，一寸以下应气口。能辨乎此，则黄岐、扁鹊、长沙关格复溢证脉意旨，一以贯之矣。
跋
医为九流之一，自神农赭鞭，岐伯素问而后，厥用甚伟。周官医师上定二人，疾医治内，疡医治外，厥后越人、仲景，史不绝书。医虽小道乎，而能通天地之变，类万物之情，知死生之说，非是则业不精而效亦不著。善哉！范希文之言曰：不为良相，必为良医。相能燮理阴阳，医能调和营卫，博施济众，民不夭札，其功用均也。镇江蒋君承其家学，医名噪于时。尝著《医略》八十一卷，卷帙繁多，先梓六淫门十三卷。首列形证，次列医方，终以己意辨难折衷之。卷后附古方及关格考人、迎辨，剖晰毫芒，详明精确，不泥于古，亦不戾于古，于诸证轇轕疑似处皆了然数计，如洞垣一方人。夫古之医者，皆刀锥针砭挢引毒熨之，非徒恃汤液也。故药瞑眩而效亦易征。今则专藉草木之滋，以争呼吸之际，而又不能于九窍九藏之脉，两之参之，以抵其变与动定，诩诩然以为卢扁复生。得君是书熟读而深思，其亦可以戢虚憍之气而进乎道矣。 道光癸卯吴江愚弟殷寿彭跋
Therefore, the "Treatise on Renying" was written to demonstrate this point.
It is said: Guan-Ge (Exclusion and Repletion) is a syndrome name, while Fu-Yi (Reversal and Overflow) are pulse names. Both syndromes and pulses manifest at the Renying (ST9) and Qikou (LU9) acupoints. Above the Qikou, one observes the Renying located beside the laryngeal prominence. When the pulse extends to the thenar eminence, it is called "Yi" (Overflow); when it manifests at the Cun position, it is called "Ge" (Exclusion). Below the Chi position, one observes the Qi Kou at the Taiyuan (LU9) acupoint. When the pulse enters the Chi position, it is called "Fu" (Reversal); when it manifests at the Chi position, it is called "Guan" (Gate). From the Cun Kou (LU9) acupoint to the Chize (LU5) acupoint, the length is one chi and one cun. Removing one chi leaves one cun, hence named Cun; removing one cun leaves one chi, hence named Chi. The Yin pulse obtaining one cun in the Chi position is called the Chi pulse; the Yang pulse obtaining nine fen within the Cun position is called the Cun pulse; the remaining middle one fen is called the Guan pulse. The nine fen above corresponds to the Renying, and the one cun below corresponds to the Qikou. If one can distinguish these clearly, then the intentions regarding Guan-Ge and Fu-Yi syndromes and pulses by Huangdi (Yellow Emperor), Qibo, Bianque, and Zhang Zhongjing (Changsha Taishou) will be integrated into one coherent principle.
Postscript
Medicine is one of the Nine Schools. Since Shennong tasted herbs with his red whip and the *Suwen* (Basic Questions) of Qibo was compiled, its utility has been profound. The *Rites of Zhou* records that there were two Physician positions: one treated internal diseases, and the other treated external sores. Thereafter, figures such as Yue Ren (Bianque) and Zhongjing appeared continuously in history. Although medicine may be considered a minor art, it allows one to understand the changes of heaven and earth, categorize the conditions of all things, and comprehend the theories of life and death. Without this, medical practice would not be refined, nor would its efficacy be prominent. Fan Zhongyan rightly said, "If one cannot serve as a good prime minister, one must become a good physician." A prime minister harmonizes Yin and Yang, while a physician harmonizes Ying and Wei (Defensive and Nutritive Qi). By providing extensive aid and relieving suffering, ensuring people do not die prematurely or from epidemics, their functions are equivalent. Mr. Jiang from Zhenjiang inherited his family's medical learning and gained great fame for his medical skills at that time. He once authored *Yi Lue* (Medical Briefs) in 81 volumes. Due to the large number of volumes, he first printed the thirteen volumes on the Six Exogenous Pathogens (Liu Yin). It first lists physical symptoms, then lists medical prescriptions, and finally offers his own interpretations, critiques, and syntheses. At the end of the volumes, ancient prescriptions and examinations on Guan-Ge, along with the Treatise on Renying, are appended. These analyses are meticulous, detailed, clear, and precise, neither rigidly adhering to ancients nor contradicting them. Regarding complex and ambiguous cases, he understands them clearly, as if seeing through a wall. Ancient physicians relied on knives, awls, needles, moxibustion, traction, and toxic heat applications, not merely depending on decoctions. Thus, when medicines induced severe reactions (Ming Xuan), therapeutic effects were easily observed. Today, however, reliance is placed solely on the nourishment of herbal plants to compete for breath in critical moments, yet practitioners fail to examine the pulses of the nine orifices and nine zang-fu organs, compare them, and discern variations and stability, instead boasting as if Lu Yijian or Bianque had returned. By obtaining and carefully reading Mr. Jiang's book and reflecting deeply, one might curb vanity and arrogance and advance toward the true Dao of medicine. Postscript by Yin Shoupeng, humble younger brother from Wujiang, in the Gui-Mao year of the Daoguang reign.