经脉别论篇曰∶食入于胃，浊气归心，淫精于脉。脉气流经，经气归于肺，肺朝百脉，输精
于皮毛。毛脉合精，行气于腑。府精神明，留于四脏，气归于权衡。权衡以平，气口成寸，以决
死生。又曰∶气口者，亦太阴也，是以五脏六腑之气味，皆出于胃，变见于气口，盖以气口包括
五脏六腑之总名也。此气口之所为寸口，
而人迎命门神门之脉，又各有其经也。气口成寸之位乌可以容三脉之紊？而三脉自有本位，岂可
以容牵合也哉？脉要精微论篇有尺而附上，上附上之分，自是三部寸关尺之议本于此也。《脉经》
谓左手关前一分为人迎，误也。愚尝考之《内经》人迎诊候，乃是阳明胃脉，位在结喉两傍动脉
是也。《灵枢·五色篇》曰∶人迎盛坚者，伤于寒；气口盛坚者，伤于食。《纲目》释谓∶气口
脉在两手掌后，手太阴之脉也，人迎脉在结喉两傍，足阳明之脉也。盖谓胃为六腑之源，故与气
口配诊以知疾病之端。庞安常论之详矣，兹不复赘。考之神门脉，《内经》有曰∶神门绝，死不
治。神门为手少阴心经之动脉，穴在掌后侧寸之分，与太渊相对。《脉经》谓两手尺前为神门，
误也。又以右尺为命门，抑常考之，命门在督脉十四椎下陷中，两肾之间与脐相对，固为真元之
根本，性命之所
关。肾虽属水，而实有相火寓于其中，太极所谓动者静之基，则是静而生水者本也，动而挟火者
标也。虞天民谓∶命门象门中枨 ，司开阖之象，惟其静而阖，涵养乎一阴之真水；动而开，鼓
舞乎龙雷之相火，水为常而火为变也。可谓深得命门相火之旨者矣。王氏牵合以配三焦之过，而
遂失其大经，弊延后世，无复觉焉。予自业医问师，心谷汪先生首以此语。初尚未知深契，深潜
于兹二十余年，方有定见。渊乎！至哉！经义昭然，但学人不加察耳，传弊日久，乖讹弗觉，今
骤语之而不入也，故着《脉诀辨妄》以救之，惟其厘革故习，以沐新盘，端有仗于同志君子。
《素问·经脉别论篇》说：食物进入胃中，其中的浊气（指水谷精微中较浓稠的部分）归于心，并溢注于脉管之中。脉中的气流经全身经脉，经脉之气最终汇聚于肺，肺朝会百脉，将精气输布到皮毛。毛（肺主皮毛）与脉（心主血脉）的精气相合，推动气运行于六腑。六腑的精气神明化，留驻于五脏，气的运行达到平衡协调的状态。当这种平衡协调时，手腕处的“气口”就形成了寸脉，通过它来判断生死预后。又说：气口这一部位，也属于太阴肺经，因此五脏六腑的气味（指脏腑的气血盛衰表现），都源于胃，变化反映在气口上，可以说气口是包括五脏六腑在内的总称。这就是气口之所以称为寸口的原因，而人迎、命门、神门这些脉位，又各自有其所属的经脉。气口形成寸脉的位置，怎么可以容纳三条经脉的混乱呢？而这三条脉自有其本来的位置，怎么能随意牵强附会呢？《素问·脉要精微论篇》提到“尺部向上延伸”，这个向上延伸的分界，自然就是三部九候中寸、关、尺划分的依据所在。《脉经》说左手关前一分处为人迎，这是错误的。我曾经考证《内经》中人迎诊察的方法，乃是诊察足阳明胃脉，位置在结喉两侧的动脉处。《灵枢·五色篇》说：“人迎脉盛大坚实的，是伤于寒邪；气口脉盛大坚实的，是伤于饮食。”《本草纲目》解释认为：气口脉位于两手手掌后方，是手太阴肺经的脉；人迎脉位于结喉两侧，是足阳明胃经的脉。大概是因为胃为六腑之源，所以与人迎配合诊察，以了解疾病的端倪。庞安常对此论述得很详细，这里不再赘述。考证神门脉，《内经》中有说：“神门脉绝，病人死亡且无法治愈。”神门是手少阴心经的动脉，穴位在手掌后侧一寸分的地方，与太渊穴相对。《脉经》说两手尺部前方为神门，这是错误的。又将右尺部当作命门，我也曾考证过，命门位于督脉第十四椎下的凹陷中，在两肾之间，与肚脐相对，确实是真元的根本，关乎性命。肾虽然属水，但其中实际上寄寓着相火，正如太极理论所说，动是静的根基，那么静而生水的本是基础，动而挟带火的标是表象。虞天民说：命门像门中间的门槛枨木，掌管开阖的象征，正因为静而闭合，涵养了一阴的真水；动而开启，鼓舞了龙雷之相火，水是常态，火是变象。这可以说是深得命门相火宗旨的人了。王氏将其牵强附会地配属给三焦，从而失去了大经正理，弊端延续到后世，没有人再察觉。我自从从事医学并向老师请教起，心谷汪先生首先用这番话教导我。起初我还未能深刻契合理解，在此深潜钻研二十多年，才有了确定的见解。深远啊！至高啊！经文义理昭然若揭，只是求学之人不加考察罢了，流传弊端日久，错讹不觉，现在突然告诉他们却听不进去，所以我撰写《脉诀辨妄》来纠正它，只有革除旧习，才能焕然一新，这确实有赖于志同道合的君子。
The chapter "Bie Lun of the Meridian" in the *Suwen* (Basic Questions) states: When food enters the stomach, the turbid qi (referring to the denser part of the grain essence) returns to the Heart and overflows into the vessels. The qi flow in the vessels travels through the meridians, and the meridian qi converges in the Lungs. The Lungs govern all the vessels and transmit the essence to the skin and hair. The essence of the skin (governed by the Lungs) and the vessels (governed by the Heart) combines, moving the qi through the Six Fu Organs. The clear and spiritual essence of the Fu Organs remains in the Five Zang Organs, and the qi returns to a state of balance and equilibrium. When this equilibrium is maintained, the cun position at the Qi Kou (Radial Artery Pulse Point) is formed, through which life and death can be determined. It also states: The Qi Kou belongs to the Taiyin Lung Meridian; therefore, the qi and flavor (manifestations of the abundance or deficiency of zang-fu qi and blood) of the Five Zang and Six Fu Organs all originate from the Stomach and manifest at the Qi Kou. Thus, the Qi Kou serves as the general name encompassing the Five Zang and Six Fu Organs. This is why the Qi Kou is called the Cun Kou. However, the Ren Ying, Ming Men, and Shen Men pulses each have their own respective meridians. How can the position where the Qi Kou forms the cun pulse accommodate the confusion of three different pulses? These three pulses naturally have their original positions; how can they be arbitrarily forced together? The chapter "Jing Wei Lun of the Pulse Essentials" in the *Suwen* mentions "the chi section extending upwards." This division of the upward extension naturally originates the discussion of the three sections: cun, guan, and chi. The *Mai Jing* (Pulse Classic) states that the point one fen anterior to the guan on the left hand is the Ren Ying, which is incorrect. I have examined the diagnostic method of the Ren Ying in the *Neijing*, which refers to the Foot Yangming Stomach Meridian, located at the pulsating arteries on both sides of the laryngeal prominence. The chapter "Se" in the *Lingshu* (Spiritual Pivot) states: "If the Ren Ying pulse is large and firm, it indicates injury by cold pathogens; if the Qi Kou pulse is large and firm, it indicates injury by food." The *Bencao Gangmu* explains: The Qi Kou pulse is located behind the palms of both hands and belongs to the Hand Taiyin Lung Meridian; the Ren Ying pulse is located on both sides of the laryngeal prominence and belongs to the Foot Yangming Stomach Meridian. This is because the Stomach is the source of the Six Fu Organs, so it is paired with the Qi Kou for diagnosis to understand the onset of diseases. Pang Anchang discussed this in detail, so I will not repeat it here. Regarding the Shen Men pulse, the *Neijing* states: "If the Shen Men pulse is absent, the patient dies and cannot be cured." Shen Men is the arterial pulse of the Hand Shaoyin Heart Meridian, located one cun posterior to the palm, opposite to the Taiyuan acupoint. The *Mai Jing* states that the area anterior to the chi on both hands is the Shen Men, which is incorrect. Furthermore, designating the right chi as the Ming Men is also erroneous upon examination. The Ming Men is located in the depression below the fourteenth vertebra of the Du Meridian, between the two Kidneys, opposite the umbilicus. It is indeed the root of the true yuan (original qi) and is crucial for life and nature. Although the Kidney belongs to Water, it actually harbors the Minister Fire (Xiang Huo). As stated in the concept of Taiji, movement is the foundation of stillness; thus, stillness generating Water is the root, while movement carrying Fire is the branch. Yu Tianmin said: The Ming Men resembles the central threshold of a door, governing the symbolism of opening and closing. Because it is still and closes, it nourishes the true Water of Yin; when it moves and opens, it stirs up the Dragon-Lei Minister Fire. Water is the constant, and Fire is the variable. This can be said to have deeply grasped the essence of the Ming Men Minister Fire. Wang Shi's error lay in forcing an association with the San Jiao (Triple Burner), thereby losing the great canonical principles. This flaw extended to later generations without anyone realizing it. Since I began practicing medicine and seeking instruction from teachers, Mr. Wang Xingu was the first to impart this teaching to me. Initially, I did not deeply resonate with it, but after immersing myself in study for more than twenty years, I finally formed a definitive view. Profound! Supreme! The meaning of the classics is clear and obvious, yet students fail to examine it carefully. Errors have been transmitted for a long time unnoticed. Now, if we suddenly tell them, they will not accept it. Therefore, I wrote *Mai Jue Bian Wang* (Refutation of Falsehoods in Pulse Rhymes) to correct this, hoping to eradicate old habits and embrace new understanding, relying on gentlemen of like mind.