（素问脉要精微论）
尺内两旁，则季胁也，（尺内者，关前曰寸，关后曰尺，故曰尺内。季胁，小肋也，在胁下两旁，为肾所近。故自季
胁之下，皆尺内主之。愚按∶尺者，对寸而言。人身动脉虽多，惟此气口三部，独长一寸九分，故总曰寸口；分言之，
则外为寸部，内为尺部。外为阳，故寸内得九分，阳之数也；内为阴，故尺内得一寸，阴之数也。二难曰∶从关至尺是
尺内，阴之所治也；从关至鱼际是寸口内，阳之所治也。然则关之前曰寸，关之后曰尺，而所谓关者，乃间于尺寸之间，
而为阴阳之界限，正当掌后高骨处是也。滑伯仁曰∶手太阴之脉，由中焦出行，一路直至两手大指之端，其鱼际后一寸
九分，通谓之寸口，于一寸九分之中，曰寸曰尺而关在其中矣。其所以云尺寸者，以内外本末对待为言，而分其名也。
如蔡氏云∶自肘中至鱼际，得同身寸之一尺一寸，自肘前一尺为阴之位，鱼际后一寸为阳之位。太阴动脉，前不及鱼际
横纹一分，后不及肘中横纹九寸。故古人于寸内取九分为寸，尺内取一寸为尺，以契阳九阴十之数。其说似通，但考之
骨度篇，则自肘至腕长一尺二寸五分，而与此数不合，盖亦言其意耳。）尺外以候肾，尺里以候腹。（尺外，尺脉前半部
也。尺里，尺脉后半部也。前以候阳，后以候阴。人身以背为阳，肾附于背，故外以候肾。腹为阴，故里以候腹。所谓
腹者，凡大小肠膀胱命门皆在其中矣。诸部皆言左右，而此独不分者，以两尺皆主乎肾也。脏腑左右，义详附翼三卷脉
候部位论及三焦包络命门辨中。）中附上，左外以候肝，内以候膈；（中附上，言附尺之上，而居乎中者，即关脉也。左
外，言左关之前半部，内言左关之后半部，余彼此。肝为阴中之阳脏，而亦附近于背，故外以候肝，内以候膈。举膈而
言，则中焦之膈膜胆腑皆在其中矣。）右外以候胃，内以候脾。（右关之前所以候胃，右关之后所以候脾。脾胃皆中州之
官，而以表里言之，则胃为阳，脾为阴，故外以候胃，内以候脾。愚按∶寸口者，手太阴也。太阴行气于三阴，故曰三
阴在手而主五脏。所以本篇止言五脏而不及六腑，即始终、禁服等篇，亦皆以寸口候三阴，人迎候三阳也。然胃亦腑也，
而此独言之何也？观玉机真藏论曰∶五脏者皆禀气于胃，胃者五脏之本也，脏气者不能自致于手太阴，必因于胃气乃至
于手太阴也。故胃气当察于此。又如五脏别论曰∶五味入口，藏于胃以养五脏气，气口亦太阴也。是以五脏六腑之气味，
皆出于胃，变见于气口。然则此篇虽止言胃，而六腑之气，亦无不见乎此矣。）上附上，右外以候肺，内以候胸中；（上
附上，言上而又上，则寸脉也。五脏之位，惟肺最高，故右寸之前以候肺，右寸之后以候胸中。胸中者，膈膜之上皆是
也。）左外以候心，内以候膻中。（以肺皆居膈上，故左寸之前以候心，左寸之后以候膻中。膻中者，两乳之间，谓之气
海，当心包所居之分也。愚按∶本论五脏应见之位，如火王于南，故心见左寸。木王于东，故肝见左关。金王于西，故
肺见右寸。土王于中而寄位西南，故脾胃见右关。此即河图五行之序也。）前以候前，后以候后。（此重申上下内外之义
而详明之也。统而言之，寸为前，尺为后；分而言之，上半部为前，下半部为后，盖言上以候上，下以候下也。）上竟上
者，胸喉中事也；下竟下者，少腹腰股膝胫足中事也。（竟，尽也。言上而尽于上，在脉则尽于鱼际，在体则应于胸喉；
下而尽于下，在脉则尽于尺部，在体则应于少腹足中。此脉候上下之事也。愚按∶本篇首言尺内，次言中附上而为关，
又次言上附上而为寸，皆自内以及外者，盖以太阴之脉，从胸走手，以尺为根本，寸为枝叶也。故凡人之脉，宁可有根
而无叶，不可有叶而无根。如论疾诊尺篇曰∶审其尺之缓急小大滑涩，肉之坚脆，而病形定矣。是盖所重在本耳。又按∶
本篇外内二字，诸家之注，皆云内侧外侧。夫曰内外侧者，必脉形扁阔而或有两条者乃可。若谓诊者之指侧，则本篇文
义乃举脉体而言，且诊者之左外，则病者之右手也，当言候胃，不当言候肝矣。于义不通。如下文前以候前、后以候后、
上竟上、下竟下者，是皆内外之谓。观易卦六爻，凡画卦者，自下而上，上三爻为外卦，下三爻为内卦，则其上下内外
之义明矣。又有以浮取为外、沉取为内者，于义亦通，均俟明者辨正。又按∶本篇上竟上者言胸喉中事，下竟下者言少
腹足膝中事，分明上以候上，下以候下，此自本经不易之理。而王氏脉经，乃谓心部在左手关前寸口是也，与手太阳为
表里，以小肠合为腑，合于上焦；肺部在右手关前寸口是也，与手阳明为表里，以大肠合为腑，合于上焦。以致后人遂
有左心小肠、右肺大肠之配，下反居上，其谬甚矣。据其所云，不过以脏腑之配合如此；抑岂知经分表里，脉自不同。
如脾经自足而上行走腹，胃经自头而下行走足，升降交通，以成阴阳之用；又岂必上则皆上，下则皆下，而谓其尽归一
处耶？且自秦汉而下，未闻有以大小肠取于两寸者，扁鹊仲景诸君心传可考；自晋及今，乃有此谬，讹以传讹，愈久愈
远，误者可胜言哉！无怪乎医之日拙也。此之不经，虽出于脉诀之编次，而创言者谓非叔和而谁？）
（《素问·脉要精微论》）
尺部内侧两旁，对应的是季胁。（尺部是指关脉之后的部位。季胁是小肋，位于胁下两侧，靠近肾脏。因此从季胁以下，都由尺部来主司。我按语说：尺是相对于寸而言的。人体动脉虽多，唯独手腕处的气口三部，总长一寸九分，所以统称为寸口；分开来说，外侧为寸部，内侧为尺部。外侧属阳，所以寸内取九分，这是阳数；内侧属阴，所以尺内取一寸，这是阴数。《难经·二难》说：从关到尺是尺内，是阴所治理的部位；从关到鱼际是寸口内，是阳所治理的部位。那么关之前叫寸，关之后叫尺，而所谓的“关”，正是位于寸和尺之间，作为阴阳的分界线，正当手掌后方高骨的位置。滑伯仁说：手太阴肺经的经脉，从中焦出发，一路直达两手大拇指尖端，其鱼际后一寸九分，通称为寸口，在这寸九分之中，分为寸、尺，而关就在其中了。之所以称为尺寸，是因为内外、本末相对待而言，从而区分名称。如蔡氏所说：从肘中到鱼际，得到同身寸的一尺一寸，从肘前一尺是阴的位置，鱼际后一寸是阳的位置。太阴动脉，向前不到鱼际横纹一分，向后不到肘中横纹九寸。所以古人在寸内取九分为寸，在尺内取一寸为尺，以契合阳九阴十的数理。这种说法看似通达，但考证《灵枢·骨度篇》，从肘到腕长一尺二寸五分，与此数不符，大概只是阐述其意罢了。）尺部外侧用以候察肾脏，尺部内侧用以候察腹部。（尺外，指尺脉的前半部分。尺里，指尺脉的后半部分。前部候阳，后部候阴。人体背部属阳，肾附于背部，所以外侧候肾。腹部属阴，所以内侧候腹。所说的腹，包括大小肠、膀胱和命门都在其中。其他脉位都分左右，唯独这里不分的，是因为两尺都主肾。脏腑左右的意义，详见《附翼》三卷《脉候部位论》及《三焦包络命门辨》中。）中部向上连接处，左手外侧候肝脏，内侧候膈膜；（中附上，指附着于尺之上而居中的部位，即关脉。左外，指左关脉的前半部分，内指左关脉的后半部分，其余类推。肝是阴中之阳脏，也靠近背部，所以外侧候肝，内侧候膈。举膈而言，中焦的膈膜和胆腑都在其中了。）右手外侧候胃，内侧候脾。（右关的前半部分所以候胃，右关的后半部分所以候脾。脾胃都是中州的官职，如果从表里来说，胃为阳，脾为阴，所以外侧候胃，内侧候脾。我按语说：寸口属于手太阴肺经。太阴经在三阴经中运行气血，所以说三阴在手而主五脏。所以本篇只言五脏而不提六腑，即使是《终始》、《禁服》等篇，也都是以寸口候三阴，人迎候三阳。然而胃也是腑，为什么这里单独提及呢？看《素问·玉机真藏论》说：五脏都禀受气于胃，胃是五脏的根本，脏气不能自己到达手太阴脉，必须凭借胃气才能到达手太阴。所以胃气应当在此察验。又如《素问·五脏别论》说：五味入口，藏于胃以滋养五脏之气，气口也属于太阴。因此五脏六腑的气味，都出于胃，变化显现于气口。既然这样，这篇虽然只提到胃，但六腑之气，也没有不在此显现的。）上部向上连接处，右手外侧候肺，内侧候胸中；（上附上，指再往上，就是寸脉。五脏的位置，只有肺最高，所以右寸的前半部分候肺，右寸的后半部分候胸中。胸中，是指膈膜以上的所有部位。）左手外侧候心，内侧候膻中。（因为心肺都居于膈上，所以左寸的前半部分候心，左寸的后半部分候膻中。膻中，在两乳之间，称为气海，是心包所在的分野。我按语说：本论五脏应见的位置，如火旺于南方，所以心见于左寸。木旺于东方，所以肝见于左关。金旺于西方，所以肺见于右寸。土旺于中央而寄位于西南，所以脾胃见于右关。这就是河图五行的顺序。）前部候前部（身体前面），后部候后部（身体后面）。（这是重申上下内外的意义并详细说明。统而言之，寸为前，尺为后；分开而言，上半部为前，下半部为后，意思是上以候上，下以候下。）寸脉尽头以上，对应的是胸喉中的事情；尺脉尽头以下，对应的是少腹、腰、股、膝、胫、足中的事情。（竟，是尽的意思。说向上直到尽头，在脉象上是尽于鱼际，在身体上对应胸喉；向下直到尽头，在脉象上是尽于尺部，在身体上对应少腹和足中。这是脉候上下之事。我按语说：本篇首先说尺内，其次说中附上而为关，再次说上附上而为寸，都是从内到外，这是因为太阴经脉从胸走向手，以尺为根本，寸为枝叶。所以人的脉象，宁可只有根而没有叶，不可有叶而没有根。如《灵枢·论疾诊尺篇》说：审察尺部的缓急、小大、滑涩，以及肌肉的坚脆，病形就确定了。这大概是重视根本吧。又按：本篇中的内外二字，各家注解都说是内侧外侧。如果说内外侧，必须是脉形扁阔或者有两条脉才可以。如果说是指诊者手指的侧面，那么本篇文义是举脉体而言，且诊者的左手外侧，对应的是病人的右手，应当候胃，不应当候肝了，这在义理上不通。如下文前以候前、后以候后、上竟上、下竟下者，这些都是指内外而言。观察易经卦象的六爻，凡是画卦的人，自下而上，上三爻为外卦，下三爻为内卦，那么其上下内外的意义就明确了。又有以浮取为外、沉取为内的，在义理上也通，都等待高明者辨别纠正。又按：本篇上竟上者言胸喉中事，下竟下者言少腹足膝中事，分明是上以候上，下以候下，这是出自《内经》不易的道理。而王叔和的《脉经》，却说心部在左手关前寸口，与手太阳小肠经为表里，以小肠合为腑，合于上焦；肺部在右手关前寸口，与手阳明大肠经为表里，以大肠合为腑，合于上焦。导致后人于是有了左心小肠、右肺大肠的配合，下部反而居在上部，谬误很大了。据他所云，不过是以脏腑的配合如此；哪里知道经络分表里，脉象自然不同。如脾经自足向上行走腹部，胃经自头向下行走足，升降交通，以成就阴阳的作用；又岂必上面都对应上面，下面都对应下面，而谓它们全归于一处呢？况且自秦汉以来，没听说过把大小肠取在双寸的，扁鹊、张仲景诸君的心传可以考证；自晋代至今，才有这种谬误，讹传下去，越久越远，错误的能说得完吗！难怪医生的医术日益拙劣。这种不经之谈，虽然出于《脉诀》的编次，但首创此言的人，除了王叔和还能是谁呢？）
(Su Wen: Lun Mai Yao Jing Wei Lun)
The lateral sides of the inner aspect of the Chi (尺, Cheel/Root) position correspond to the Ji Xie (季胁, Hypochondrium/Lower Ribs). (The Chi refers to the area distal to the Guan (关, Middle) pulse. The Ji Xie are the lower ribs, located on both sides below the costal margin, close to the Kidneys. Therefore, from the lower ribs downwards, all are governed by the Chi position. My commentary states: Chi is relative to Cun (寸, Inch/Cephalic). Although there are many arteries in the human body, only the three positions at the Qi Kou (气口, Radial Artery Pulse Site) total one cun and nine fen in length, hence collectively called the Qi Kou; when distinguished separately, the exterior is the Cun position, and the interior is the Chi position. The exterior belongs to Yang, so the Cun takes nine fen, which is a Yang number; the interior belongs to Yin, so the Chi takes one cun, which is a Yin number. Nan Jing (Classic of Difficult Issues), Chapter 2, states: From the Guan to the Chi is the Chi interior, where Yin is governed; from the Guan to the Yu Ji (鱼际, First Metacarpophalangeal Joint Crease) is the Cun interior, where Yang is governed. Thus, anterior to the Guan is Cun, posterior to the Guan is Chi, and the so-called "Guan" lies between the Cun and Chi, serving as the boundary between Yin and Yang, precisely at the location of the styloid process of the radius behind the palm. Hua Bo Ren stated: The meridian of Hand-Taiyin Lung originates from the Middle Jiao and travels all the way to the tip of the thumb. The one cun and nine fen posterior to the Yu Ji are collectively referred to as the Qi Kou. Within this one cun and nine fen, it is divided into Cun and Chi, with the Guan situated in between. The reason for calling them Cun and Chi is due to the opposition of interior/exterior and root/branch, thereby distinguishing their names. As Cai Shi said: From the elbow crease to the Yu Ji measures one chi and one cun in identical body measurements. One chi proximal to the elbow is the position of Yin, and one cun distal to the Yu Ji is the position of Yang. The Taiyin artery falls short of the transverse crease of the Yu Ji by one fen anteriorly, and falls short of the transverse crease of the elbow by nine chi posteriorly. Therefore, the ancients took nine fen within the Cun as Cun, and one cun within the Chi as Chi, to harmonize with the numbers of Yang Nine and Yin Ten. This explanation seems reasonable, but consulting the Gu Du Pian (Chapter on Bone Measurements) in Ling Shu, the distance from the elbow to the wrist is one chi and two cun five fen, which does not match these numbers. It likely merely illustrates the conceptual meaning.) The outer aspect of the Chi position is used to observe the Shen (肾, Kidney); the inner aspect of the Chi position is used to observe the Fu (腹, Abdomen). (Chi Wai refers to the anterior half of the Chi pulse. Chi Li refers to the posterior half of the Chi pulse. Anterior observes Yang, posterior observes Yin. The back of the body belongs to Yang, and the Kidneys attach to the back, so the outer aspect observes the Kidneys. The abdomen belongs to Yin, so the inner aspect observes the Abdomen. The term "Abdomen" here includes the Large Intestine, Small Intestine, Bladder, and Ming Men (命门, Gate of Vitality). While other pulse positions distinguish left and right, this one does not, because both Chi positions govern the Kidneys. The rationale for the left and right organs is detailed in Volume 3 of Fu Yi under "Lun Mai Hou Bu Wei" and "Bian San Jiao Bao Luo Ming Men".) Attached to the middle section upwards, the left outer aspect observes the Gan (肝, Liver), and the inner aspect observes the Ge (膈, Diaphragm); (Zhong Fu Shang refers to the position attached above the Chi and situated in the middle, i.e., the Guan pulse. Zuo Wai refers to the anterior half of the Left Guan pulse; Nei refers to the posterior half of the Left Guan pulse; the rest follow similarly. The Liver is a Zang organ that is Yin within but Yang in nature, and it is also close to the back, so the outer aspect observes the Liver, and the inner aspect observes the Diaphragm. Mentioning the Diaphragm encompasses the diaphragmatic membrane and Gallbladder of the Middle Jiao.) The right outer aspect observes the Wei (胃, Stomach), and the inner aspect observes the Pi (脾, Spleen). (The anterior half of the Right Guan observes the Stomach; the posterior half of the Right Guan observes the Spleen. Both the Stomach and Spleen are officials of the Central Region. If discussed in terms of exterior-interior relations, the Stomach is Yang and the Spleen is Yin, so the outer aspect observes the Stomach, and the inner aspect observes the Spleen. My commentary states: The Qi Kou belongs to Hand-Taiyin Lung. Taiyin circulates Qi through the Three Yin meridians, hence it is said that the Three Yin are in the hand and govern the Five Zang organs. Therefore, this chapter mentions only the Five Zang and omits the Six Fu organs. Similarly, chapters such as Zhong Shi and Jin Fu also use the Qi Kou to observe the Three Yin and the Ren Ying (人迎, Carotid Pulse) to observe the Three Yang. However, the Stomach is also a Fu organ; why is it mentioned specifically here? Looking at Yu Ji Zhen Zang Lun, it says: All Five Zang organs receive Qi from the Stomach; the Stomach is the root of the Five Zang. The Qi of the Zang organs cannot reach the Hand-Taiyin independently but must arrive via Stomach Qi. Therefore, Stomach Qi should be examined here. Furthermore, Wu Zang Bie Lun states: Flavors enter the mouth, are stored in the Stomach to nourish the Qi of the Five Zang, and the Qi Kou is also Taiyin. Thus, the Qi and flavor of the Five Zang and Six Fu organs all originate from the Stomach and manifest in the Qi Kou. Consequently, although this chapter mentions only the Stomach, the Qi of the Six Fu organs is also visible here.) Attached to the upper section upwards, the right outer aspect observes the Fei (肺, Lung), and the inner aspect observes the Xiong Zhong (胸中, Chest/Middle of Thorax); (Shang Fu Shang refers to moving further up, which is the Cun pulse. Among the Five Zang organs, the Lung is positioned highest. Therefore, the anterior half of the Right Cun observes the Lung, and the posterior half of the Right Cun observes the Chest. The Chest refers to all areas above the diaphragm.) The left outer aspect observes the Xin (心, Heart), and the inner aspect observes the Dan Zhong (膻中, Danzhong/Shield Palace). (Since both the Lung and Heart reside above the diaphragm, the anterior half of the Left Cun observes the Heart, and the posterior half of the Left Cun observes the Danzhong. The Danzhong is located between the two breasts, known as the Sea of Qi, corresponding to the residence of the Pericardium. My commentary states: According to this treatise, the positions corresponding to the Five Zang follow the order of the He Tu (River Map) Five Elements: Fire prospers in the South, so the Heart appears in the Left Cun. Wood prospers in the East, so the Liver appears in the Left Guan. Metal prospers in the West, so the Lung appears in the Right Cun. Earth prospers in the Center and resides in the Southwest, so the Spleen and Stomach appear in the Right Guan.) The anterior part observes the anterior (body front), and the posterior part observes the posterior (body back). (This reiterates and clarifies the meanings of superior/inferior and interior/exterior. Generally speaking, Cun is anterior and Chi is posterior; specifically, the upper half is anterior and the lower half is posterior, meaning the superior observes the superior and the inferior observes the inferior.) The end of the Cun extending upwards corresponds to matters in the chest and throat; the end of the Chi extending downwards corresponds to matters in the lower abdomen, waist, thigh, knee, shin, and foot. (Jing means end or limit. Extending upwards to the limit, in the pulse it ends at the Yu Ji, and in the body it corresponds to the chest and throat; extending downwards to the limit, in the pulse it ends at the Chi position, and in the body it corresponds to the lower abdomen and feet. This describes the observation of superior and inferior matters via pulses. My commentary states: This chapter first mentions the Chi interior, then Zhong Fu Shang becoming the Guan, and finally Shang Fu Shang becoming the Cun, all proceeding from interior to exterior. This is because the Taiyin meridian travels from the chest to the hand, regarding Chi as the root and Cun as the branches. Therefore, in human pulses, it is better to have a root without branches than branches without a root. As stated in Lun Ji Zhen Chi Pian: Examine the緩急 (slow/fast), small/large, slippery/rough qualities of the Chi pulse, and the firmness/crispness of the flesh, and the disease form will be determined. This emphasizes the importance of the root. Also, regarding the terms "interior" and "exterior" in this chapter, various commentators interpret them as medial and lateral sides. To speak of medial/lateral sides, the pulse shape must be flat/broad or perhaps double. If referring to the side of the examiner's finger, the text discusses the pulse body itself. Moreover, the examiner's left outer side corresponds to the patient's right hand, which should observe the Stomach, not the Liver, making the interpretation illogical. As seen in the following phrases "anterior observes anterior," "posterior observes posterior," "upper end observes upper," and "lower end observes lower," these all refer to interior/exterior. Observing the six lines of I Ching hexagrams, when drawing a hexagram from bottom to top, the upper three lines form the Upper Trigram (Outer), and the lower three lines form the Lower Trigram (Inner), thus clarifying the meaning of superior/inferior and interior/exterior. Another interpretation taking superficial palpation as exterior and deep palpation as interior is also logically consistent, awaiting correction by experts. Furthermore, this chapter clearly states that the upper end observes chest/throat matters and the lower end observes lower abdomen/foot/knee matters, distinctly observing superior with superior and inferior with inferior. This is an unchangeable principle from the Classic. However, Wang Shuhe's Mai Jing states that the Heart position is at the Cun anterior to the Guan on the left hand, forming an exterior-interior relationship with the Hand-Taiyang Small Intestine Meridian, combining with the Small Intestine as a Fu organ, associated with the Upper Jiao; the Lung position is at the Cun anterior to the Guan on the right hand, forming an exterior-interior relationship with the Hand-Yangming Large Intestine Meridian, combining with the Large Intestine as a Fu organ, associated with the Upper Jiao. This led later generations to pair the Left Heart-Small Intestine and Right Lung-Large Intestine, placing the lower organs above, which is a significant error. His claim relies merely on such organ pairings; does he not know that meridians distinguish exterior-interior, and thus pulses differ naturally? For instance, the Spleen Meridian ascends from the foot to the abdomen, while the Stomach Meridian descends from the head to the foot; they ascend and descend to communicate, accomplishing the function of Yin and Yang. Must everything above correspond to above and everything below to below, claiming they all belong to one place? Moreover, since the Qin and Han dynasties, no one has taken the Large and Small Intestines at the two Cun positions; the heart-to-heart transmission of Bian Que, Zhang Zhongjing, and others can verify this. Since the Jin dynasty until now, this error has arisen, passed down erroneously, growing more distant over time. How can the errors be fully enumerated? No wonder medical skills have become increasingly clumsy. This unorthodox view, though originating from the compilation of Mai Jue (Pulse Rhymes), who created this statement if not Shuhe?)