脉自《内经》以下，历周秦汉，鲜有得其旨绪者。至晋王叔和氏以脉鸣时，撰有《脉经》，
可谓详切。惜其谬以大小肠候之两寸，致有后人乘讹集为《脉诀》，遂致《脉经》几隐晦也。至
宋庞安常氏始得经意，而有人迎气口之辨。嗣后论脉未能或之先也。脉为医之关键，医不察脉则
无以别证，证不别则无以措治。医惟明脉则诚良医，诊候不明则为庸妄，脉其可以弗辨乎哉！况
医道之创制，始于神农而阐于轩岐。先贤论脉必本乎《内经》，《内经》为轩岐问答之书，贯彻
天人，该博义理，所谓三坟之书者是也。夫何六朝高阳生窃晋王叔和氏之名，撰为《脉诀》。以
左心小肠肝胆肾，右肺大肠脾胃命为歌成帙，谓浅近易习，致使后学乐从讹承惑，固而不知觉。
蔡西山、戴同父氏力为之辨，而辨之未尽辨也。右尺命门三焦并无经脏可候之理，由辨而知其非
者，仅千百之一二。小大肠候之两寸，就以王氏《脉经》诚为妄谬，又况《脉诀》之妄以诬人乎！
分以七表八里九道之名，夫何为也？以表言之，则实脉非表也，以里言之，则迟脉非里也，而道
更不知为何道也。此其所以为妄者一也。又以脉状图之以示人，而弦脉固可图也，而数脉迟脉促
脉结脉皆以至数为状，而可以图之乎？此其为
妄者二也。夫以言而传之者，亦下学之事耳。上达者，以神领，以心悟，而后得其妙焉。彼以左
寸心与小肠同候，不知其祖述何圣，抑不知其祖述何经。既不祖述，必据以理之可准，义之可通，
而固可宗也。以理言之，则大小肠皆居下部之地，今乃越中部候之寸上，谓理之可准乎，抑义之
可通乎？又谓左寸浮以候小肠之脉，设只单浮则心脉无矣。经曰∶心脉绝死不治，心脉可以一日
无乎？予逆推其小肠配于左寸之误也。彼盖因夫手少阴心经与手太阳小肠经为表里，误移于寸口
合而诊之。其大肠配于右寸之误也，因夫手太阴肺经与手阳明大肠经为表里，误移 寸口合而候
之。殊不知经络相为表里，诊候自有异同。《内经》以心配膻中，肺配胸中，以肝配膈，以脾配
胃，两尺外以候肾，内候腹中，大肠小肠膀胱三腑，尽属腹中下部之位，故三部寸关尺之配诊，
则冬因其脏腑之位焉，何尝泥于经络而候之也。况且命门并无经脏，三焦亦非一腑，而何可以候
之右尺耶？原夫大小肠居小腹之下部，今而逆候寸口之上部，恶乎宜乎？经络表里部位诊候，各
有所属，岂容强合以乱经位。此其为妄者三也。吾之浮以候表主于外，心部之表候者，目 汗腠
之所属也。沉以候里主于内，心部之里候者，精神气血之所属也。又谓女人与男子脉相反悖，致
后人有以左尺候心、右尺候肺者，殊不知男女之异者，不过气血之少异、尺寸之强弱耳，五脏六
腑定位固亦可以异乎？此其为妄者四也。予其容已弗辨乎哉？今述《内经》脉候，统属诊法，质
疑刊误，以正其非。君子观之，当自觉矣。
脉学自《黄帝内经》之后，历经周、秦、汉各代，很少有人能掌握其精髓。到了晋代，王叔和凭借脉诊闻名于世，撰写了《脉经》，可以说详尽确切。可惜他错误地以左右两寸脉来候察大小肠，导致后人沿袭这一错误，编纂成《脉诀》，致使《脉经》的真理几乎被埋没。直到宋代庞安常才领悟到经典的真意，并提出了人迎脉与气口脉的辨析。此后论及脉学，无人能超越他。脉诊是医家的关键，医生如果不考察脉象，就无法辨别证候；证候不辨别，就无法制定治疗方案。医生只有精通脉理，才能成为真正的良医；如果诊脉不明，就是庸医妄断，脉学难道可以不加以辨析吗？
况且医学道统的创立，始于神农氏，而由轩辕黄帝与岐伯阐发。先贤论述脉学必定以《黄帝内经》为本，《黄帝内经》是黄帝与岐伯问答的著作，贯通天人之道，包罗万象，义理深博，这就是所谓的“三坟”之书。为什么六朝时期的高阳生窃取了晋代王叔和的名声，撰写了《脉诀》？他将左手心、小肠、肝、胆、肾，右手肺、大肠、脾、胃、命门编成歌诀，声称浅显易懂，致使后学者乐于接受这种错误的传承而迷惑不解，固执己见而不知觉察。蔡西山、戴同父等人极力为之辨析，但辨析得还不够彻底。右尺脉候察命门和三焦并没有经络脏腑可供候察的道理，通过辨析而知道这是错误的，千中仅有一二。将大小肠候察于两寸，即便在王氏的《脉经》中也是荒谬的，更何况《脉诀》更是荒谬地误导人呢！
《脉诀》将其分为七表、八里、九道之名，这又是为什么呢？从表的角度说，实脉并不属于表；从里的角度说，迟脉并不属于里，至于“道”更不知道是什么道。这是它荒谬的第一点。又将脉状绘图示人，弦脉固然可以描绘，但数脉、迟脉、促脉、结脉都是以至数（频率）为特征，难道可以用图来描绘吗？这是它荒谬的第二点。用言语来传授，也只是初学者的事情。高深的境界，要靠精神领会，用心感悟，然后才能得其妙处。他们让左寸同时候察心与小肠，不知道他们效法的是哪位圣人，或者依据的是哪部经典。既然没有效法前人，那必定要有道理可准、义理可通，才可以作为宗法。从道理上讲，大小肠都位于下部的部位，现在却越过了中部候察于寸口之上，这能说道理可准吗，还是义理可通呢？又谓左寸浮脉用来候察小肠之脉，如果只取浮脉，那么心脉就没有了。经典说：心脉绝则死，不可治愈，心脉难道可以一天都没有吗？我逆推他们把小肠配属于左寸的错误所在。他们大概是因为手少阴心经与手太阳小肠经互为表里，错误地将两者移合于寸口一起诊察。他们将大肠配属于右寸的错误所在，是因为手太阴肺经与手阳明大肠经互为表里，错误地将两者移合于寸口一起候察。殊不知经络虽然互为表里，但诊察候取自有异同。《黄帝内经》以心配膻中，肺配胸中，肝配膈，脾配胃，两尺外侧候察肾，内侧候察腹中，大肠、小肠、膀胱三腑，都属于腹中下部的部位，所以三部寸、关、尺的配属诊察，是根据脏腑的部位而定，何曾拘泥于经络来候察呢？况且命门并没有独立的经络脏腑，三焦也不是一个单独的腑，怎么能候察于右尺呢？原本大小肠居于小腹之下部，现在却逆反地候察于寸口之上部，怎么适宜呢？经络表里的部位诊察，各有归属，岂容强行合并而扰乱经穴位置。这是它荒谬的第三点。我的观点是：浮脉用来候察表证，主于外部，心部所主的表证候察，属于目、汗、腠理的范畴。沉脉用来候察里证，主于内部，心部所主的里证候察，属于精神、气血的范畴。又有人说女人与男子的脉象相反悖，导致后人有用左尺候察心、右尺候察肺的说法，殊不知男女的不同，不过是气血略有差异、尺寸脉强弱不同罢了，五脏六腑的定位难道也可以不同吗？这是它荒谬的第四点。我怎能容忍而不加辨析呢？现在陈述《黄帝内经》的脉候，统属诊法，质疑并刊正错误，以纠正其谬误。君子看了，应当自然明白。
Since the *Huangdi Neijing* (Yellow Emperor's Inner Canon), through the Zhou, Qin, and Han dynasties, few have grasped its essence. It was not until the Jin Dynasty that Wang Shuhe gained fame for pulse diagnosis and compiled the *Mai Jing* (Pulse Classic), which can be considered detailed and precise. Alas, he erroneously used the two Cun positions (radial artery at the wrist crease) to inspect the Large Intestine and Small Intestine, leading later generations to perpetuate this error by compiling the *Mai Jue* (Pulse Rhymes). Consequently, the truth of the *Mai Jing* was nearly obscured. It was not until the Song Dynasty that Pang Anchang understood the meaning of the classics and distinguished between the Renying (carotid artery) and Qikou (radial artery) pulses. Since then, no one has surpassed his discussions on pulse diagnosis. Pulse diagnosis is the key to medicine; if a physician does not examine the pulse, they cannot differentiate syndromes (Zheng); if syndromes are not differentiated, treatment cannot be prescribed. Only a physician who clearly understands pulse theory can be a true good doctor; if pulse diagnosis is unclear, one is a mediocre or reckless practitioner. How can pulse diagnosis fail to be scrutinized!
Moreover, the creation of medical arts began with Shennong and was elucidated by Xuanyuan (Yellow Emperor) and Qibo. Ancient sages discussed pulse diagnosis based on the *Huangdi Neijing*. The *Huangdi Neijing* is a book of dialogues between Xuanyuan and Qibo, integrating Heaven and Humanity, encompassing profound principles, known as the "Sanfen" (Three Treatises). Why did Gaoyangsheng of the Six Dynasties steal the name of Wang Shuhe from the Jin Dynasty to write the *Mai Jue*? He composed verses stating that the Left Cun inspects Heart, Small Intestine, Liver, Gallbladder, Kidney, and the Right Cun inspects Lung, Large Intestine, Spleen, Stomach, and Mingmen (Gate of Life), claiming it was shallow and easy to learn. This caused later students to happily accept and pass on these errors, remaining ignorant and unaware. Cai Xishan and Dai Tongfu vigorously refuted this, but their refutation was incomplete. There is no rationale for the Right Chi position to inspect Mingmen and Sanjiao (Triple Burner) because there are no meridians or zang-fu organs associated with them. Among those who realized this error through reasoning, only one or two in a thousand did so. That the Large and Small Intestines are inspected at the two Cun positions is indeed absurd even in Wang’s *Mai Jing*, let alone the blatant falsehoods of the *Mai Jue* misleading people!
Dividing pulses into Seven Superficial (Biao), Eight Interior (Li), and Nine Dao categories—what is the purpose of this? Speaking of Biao, the Shi (Full) pulse is not Biao; speaking of Li, the Chi (Slow) pulse is not Li; and Dao is unknown. This is the first absurdity. Furthermore, drawing diagrams of pulse shapes: while the Xian (Wiry) pulse can be depicted, how can the Shuo (Rapid), Chi (Slow), Cu (Surging), and Jie (Knotted) pulses, which are defined by frequency, be drawn? This is the second absurdity. Transmitting knowledge through words is merely for beginners. Higher understanding requires spiritual apprehension and mental realization to grasp the subtleties. They claim the Left Cun inspects both Heart and Small Intestine, but they do not know which sage they follow or which classic they base this on. If not following predecessors, they must rely on logic and principle. Logically, the Large and Small Intestines reside in the lower part of the body. How can they now be inspected at the upper Cun position, surpassing the middle section? Can this be logically sound or principled? Also, claiming that a floating pulse at the Left Cun inspects the Small Intestine implies that if only the floating aspect is taken, the Heart pulse is absent. The Classics state: "If the Heart pulse is exhausted, death is incurable." Can the Heart pulse be absent for a day? I deduce the error of assigning the Small Intestine to the Left Cun. They likely erred because the Hand-Shaoyin Heart Meridian and Hand-Taiyang Small Intestine Meridian are exterior-interior pairs, mistakenly combining them at the Cunkou (radial artery) for diagnosis. Similarly, assigning the Large Intestine to the Right Cun is an error because the Hand-Taiyin Lung Meridian and Hand-Yangming Large Intestine Meridian are exterior-interior pairs, mistakenly combined at Cunkou. However, although meridians are exterior-interior, their diagnostic inspection differs. The *Huangdi Neijing* assigns Heart to Danzhong, Lung to Chest, Liver to Diaphragm, Spleen to Stomach, Outer Chi to Kidney, and Inner Chi to Abdomen. The Large Intestine, Small Intestine, and Bladder all belong to the lower abdominal region. Therefore, the Cuan, Guan, and Chi positions correspond to organ locations, never rigidly adhering to meridian pathways for inspection. Moreover, Mingmen has no independent meridian or organ, and Sanjiao is not a single fu-organ; how can they be inspected at the Right Chi? Originally, the Large and Small Intestines are in the lower abdomen; inspecting them inversely at the upper Cun is inappropriate. Exterior-interior relationships and positional inspections have specific assignments; how can they be forcibly merged to disrupt meridian positions? This is the third absurdity. My view is: Floating pulses inspect the Exterior (Biao), governing the external; the exterior aspect of the Heart zone belongs to Eyes, Sweat, and Couli (pores/skin). Sunken pulses inspect the Interior (Li), governing the internal; the interior aspect of the Heart zone belongs to Spirit, Qi, and Blood. Some claim women’s pulses are opposite to men’s, leading some to use Left Chi for Heart and Right Chi for Lung. They do not realize that the difference between genders lies only in slight variations of Qi and Blood strength and pulse depth/position; can the fixed positions of Zang-Fu organs differ? This is the fourth absurdity. How can I tolerate this without refuting it? Here I present the pulse inspections of the *Huangdi Neijing*, categorizing diagnostic methods, questioning and correcting errors to rectify falsehoods. Gentlemen who read this will naturally understand.