成胎，故气为之主。女以血为胎，故血为之主。若男子久病，气口充于人迎者，有胃气也，病虽重可治。反此者
逆。或曰，人迎在左，气口在右，男女所同，不易之位也。脉法赞曰，左大顺男，右大顺女。何子言之悖耶？曰，
《脉经》一部，叔和谆谆于教医者，此左右手以医者之手为主。而若主于病者之手，奚止千里之谬。”
按诊家多曰∶“阴气右行，阳气左行。男子阳气多而左脉大为顺，女子阴气多而右脉大为顺。”其说似
是而实非也。丹溪所以力排俗见，以合经旨，盖医者切脉与病者相对，医者之左手对病者之右手，医
者之右手对病者之左手，其义易晓。学人临证多则理自见。
男尺恒虚，女尺恒盛。
寸为阳，尺为阴。故男子尺虚，象离中虚也；女人尺盛，象坎中满也。男女脉同，同于定位；惟尺则异，异于
盛衰。
朱丹溪曰∶“昔日轩辕使伶伦截蟹谷之竹，作黄钟律管以候天地之节气；使岐伯取气口作脉法，以
候人之动气。故黄钟之数九分，气口之数亦九分，律管具而寸之数始形。故脉之动也，阳得九分，阴得
一寸，吻合于黄钟。天不足西北，阳南而阴北，故男子寸盛而尺弱，肖乎天也。地不满东南，阳北而阴南，
故女子尺盛而寸弱，肖乎地也。黄钟者，气之先兆，故能测天地之节候；气口者，脉之要会，故能知人命
之生死。”
阳弱阴强，反此则病。
男尺脉弱，女尺脉盛，故男女之脉不同。若男尺脉盛，女尺脉弱，则为相反而病矣。
参黄子曰∶“男子以阳为主，故两寸脉常旺于尺。若两寸反弱尺反盛者，肾气不足也。女子以阴为主，
故两尺脉常旺于寸，若两尺反弱寸反盛者，上焦有余也。不足固病，有余亦病，所谓过犹不及也。”
龙丘叶氏曰∶“脉者，天地之元性，故男女尺寸盛弱，肖乎天地。越人以为男生于寅，女生于申，三阳从
天生，三阴从地长，谬之甚也。独丹溪推本律法，混合天人而辟之，使千载之误，一旦昭然，岂不韪哉！伪
诀云∶‘女人反此背看之，尺脉第三同断病。’若解云，女人右心、小肠、肝、胆、肾，左肺、大肠、脾、胃、命。则惑
乱经旨。曾不知男女一皆以尺脉为根本。所谓反者，非男女脉位相易也。当如男子尺脉常弱今反盛，女
人尺脉常盛今反弱，便断其病，于义即通。”
关前一分，人命之主。左偏紧盛，风邪在表；右偏紧盛，饮食伤里。
关前一分者，寸关尺各有三分，共得九分，今曰关前一分，仍在关上，但在前之一分耳。故左关之前一
分，辨外因之风；右关之前一分，辨内因之食。或以前一分为寸上，岂有左寸之心可以辨风，右寸之肺
可以辨食乎？其说大谬。盖寸关尺三部，各占三分，共成寸口，故知关前一分，正在关之前一分也。左关
之前一分，属少阳胆部，胆为风木之司，故紧盛则伤于风也。何则？以风木主天地春升之令，万物之始
生也。《素问·灵兰秘典论》曰∶“肝者，将军之官，谋虑出焉。”与足少阳胆相为表里。“胆者，中正之官，
决断出焉。”人身之中，胆少阳之脉行肝脉之分外，肝厥阴之脉行胆脉之位内，两阴至是而交尽，一
阳至是而初生，十二经脉至是而终。且胆为中正之官，刚毅果决，凡十一脏咸取决于胆。故左关之前
一分，为六腑之源头，为诸阳之主宰，察表者之不能外也。右关之前一分，属阳明胃部，中央湿土，得天
地中和之气，万物所归之乡也。又曰∶“脾胃者，仓廪之官，五味出焉。”土为君象，土不主时，寄王于四季
之末，故名孤脏。夫胃为五脏六腑之海，盖清气上交于肺，肺气从太阴而行之，为十二经脉之始。故右
关之前一分，为五脏之隘口，为百脉之根 ，察里者不能废也。况乎肝胆主春令，春气浮而上升，阳之
象也；阳应乎外，故以候表焉。脾胃为居中，土性凝而重浊，阴之象也；阴应乎内，故以候里焉。若夫左寸
之前违度，则生生之本亏；右寸之前先发，则资生之元废。古人以为人命之主，顾不重哉！旧以左关之
前一分为人迎，右关之前一分为气口，然考之《灵枢·本输、动 、经脉》、《素问·解精微论》等篇，明
指人迎为结喉旁胃经动脉，故《纲目》之释人迎，亦曰在两喉旁。庞安常论脉曰∶“何谓人迎？喉旁取
之。”以此论之，则左关之前一分，不可名为人迎矣。《经脉篇》曰∶“手太阴之脉，入寸口，上循鱼际。”又
曰∶“经脉者，常不可见也。其盛实也，以气口知之。”《灵枢·经筋篇》曰∶“手太阴之筋，结于鱼际后，行
寸口外侧。”《经脉别论》曰∶“欲知寸口太过与不及。”《灵枢·小针解》曰∶“气口虚而当补，实而当
泻。”以此论之，则气口乃统两手而言。右关之前一分，不可名气口矣。《灵枢·四时气篇》曰∶“气口候
阴，人迎候阳。”《灵枢·禁服篇》曰∶“寸口主中，人迎主外。”《灵枢·终始》等篇曰∶“人迎一盛，二盛，三
盛”等义，皆言人迎为阳之府脉，故主乎表；脉口为太阴之动脉，故主乎里。如《素问·太阴阳明论》
曰∶“太阴为之行气于三阴，阳明为之行气于三阳。”《灵枢·阴阳别论》曰∶“三阳在头”，正言人迎行
气于三阳也。“三阴在手”，正言脉口行气于三阴也。盖因上古诊法有三∶一取三部九候，以诊通身之
脉；一取太阴、阳明，以诊阴阳之本；一取左右气口，以诊脏腑之气。细绎前后经旨，则人迎自有定位，何
得扯入左关；气口概指两手，何得偏指右关也耶！此名创自叔和，群然附和，莫可复正。予少从家先生
游，及同郡施笠泽、秦景明，皆当代名彦，相与议论。咸谓人迎、气口之名，固不可妄为移易，以乱经常；左
右关前一分，亦可通融以征表里。故予但分左右关前一分，而不列人迎、气口之名，如前所注者，不识
其当否。至若藏气有不齐，禀赋有浓薄，或左脉素大于右，或右脉素大于左，孰者为常，孰者为变；或于
偏弱中略见有力，已隐虚中之实，或于偏盛中稍觉无神，便是实中之虚，活泼施治，不攻代无过可也。
神门属肾，两在关后；人无二脉，必死不救。
《难经·十四难》曰∶“上部无脉，下部有脉，虽困无能为害。夫脉之有尺，犹树之有根，枝叶虽枯槁，根
本将自生。”盖两尺属肾水，为天一之元，人之元神在焉。即《难经·八难》所谓三焦之原，守邪之神，
故为根本之脉，而称神门也。若无此二脉，则根本败绝，决无生理。而脉微指为心脉者误矣。彼因心经
有穴名曰神门，正在掌后兑骨之端，故错认耳。殊不知心在上焦，岂有候于尺中之理乎！
脉有七诊，曰浮中沉；上下左右，七法推寻。
浮者，轻下指于皮毛之间，探其腑脉也。表也。中者，略重指于肌肉之间，候其胃气也。半表半里也。沉者，
重下指于筋骨之间，察其脏脉也。里也。上者，即上竟上者胸喉中事也。即于寸内前一分取之。下者，即
下竟下者少腹腰股膝胫足中事也。即于尺内后一分取之。左右者，即左右手也。凡此七法，共为七诊。
又《素问·三部九候论》曰∶“独大者病，独小者病，独疾者病，独迟者病，独寒者病，独热者病，独陷下
者病。”王冰注曰∶“诊凡有七者，此之谓也。”盖指病者而言。故曰∶“七诊虽见，九候皆从者，不死。”若本
文专授医家诊法，义各不同。勿听子则以静其心，忘外虑，均呼吸，分浮中沉三法为七诊，皆赘辞也。
又有九候，即浮中沉；三部各三，合而为名；每候五十，方合于经。
每部有浮中沉三候，合寸关尺三部算之，共得九候之数也，夫每侯必五十动者，出自《难经》，合大衍
之数也。乃伪诀以四十五动为准，乖于经旨。必每候五十，乃知五脏缺失。柳东阳曰∶“今人指到腕臂，
即云见了，五十动岂弹指间事？凡九候共得四百五十，两手合计九百，方与经旨相合也。”按《素问·
三部九候论》曰∶“天之至数，始于一，终于九焉。一者天，二者地，三者人。因而三之，三三者九，以应九野。
故人有三部，部有三候。”则以天地人言上中下，谓之三才。以人身言上中下，谓之三部。于三部中而
各分其三，谓之三候。三而三之，是为三部九候。盖上古诊法，于人身三部九候之脉，各有所取，以诊五
脏之气，而针邪除疾，非独以寸口为言也。如仲景上取寸口，下取跗阳，是亦此意。自《十八难》专以寸
口而分三部九候之诊，以其简捷，言脉者靡不宗之，然非古法。
上下来去，至止六字；阴阳虚实，其中奥旨。
上下、来去、至止六字者，足以明乎阴阳虚实，本岐黄之奥旨，而滑撄宁阐明之。上者为阳，来者为阳，至
者为阳；下者为阴，去者为阴，止者为阴。上者，自尺部上于寸口，阳生于阴也。下者，自寸口下于尺部，阴
生于阳也。脉有上下，是阴阳相生，病虽重不死。来者，自骨肉之分，出于皮肤之际，气之升也。去者，自皮
肤之际，还于骨肉之分，气之降也。脉有来去，是表里交泰，病虽重必起。此谓之人病脉和也。若脉无上
下来去，死无日矣。故曰，脉不往来者死。若来疾去徐，上实下虚为癫厥；来徐去疾，上虚下实为恶风也。
至者，脉之应。止者，脉之息也。止而暂息者愈之疾，止久有常者死也。
按《素问·阴阳别论》云∶“谨熟阴阳，无与众谋。所谓阴阳者，去者为阴，至者为阳；静者为阴，动者为
阳；迟者为阴，数者为阳。”阴阳之理，不可不熟，故曰谨。独闻独见，非众所知，故曰无与谋。则果能明于
上下、来去、至止六字，以通阴阳虚实之理者，在昔犹难之。初学于此道，其有懵然无知者，乃可肆口以谈耶！
包络与心，左寸之应。惟胆与肝，左关所认。膀胱及肾，左尺为定。胸中及肺，右寸昭彰。胃与脾
脉，属在右关。大肠并肾，右尺班班。
包络与心脉，皆在左手寸上。胆脉与肝脉，皆在左手关上。膀胱及肾脉，皆在左手尺上。肺脉在右手寸
上。胃与脾脉，皆在右手关上。大肠与肾脉，皆在右手尺上。伪诀以大小肠列于寸上，三焦配于左尺，命
门列于右尺，膻中置而不言，男女易位，至数差讹，形脉不分，图象妄设，良可笑也。若寸主上焦以候胸
中，关主中焦以候膈中，尺主下焦以候腹中，此人身之定位也。大小肠皆在下焦腹中，伪诀越中焦而
候之寸上，谬矣。滑伯仁以左尺主小肠、膀胱、前阴之病，右尺主大肠、后阴之病，可称千古只眼。伪诀之
误，特因心与小肠为表里，肺与大肠为表里耳。抑知经络相为表里，诊候自有定位。且如脾经自足而
上行走腹，胃经自头而下行走足，升降交通，以成阴阳之用。夫脾胃乃夫妇也，而其脉行之上下不同
如此，岂必心与小肠，肺与大肠，上则皆上，下则皆下，强谓其尽属一处耶！则经所谓尺外以候肾，尺里
以候腹，二经将安归乎？盖胸中属阳，腹中属阴，大肠、小肠、膀胱、三焦所传渣滓波浊皆阴，惟腹中可以
位置；非若胃为水壳之海，清气在上，胆为决断之官，静藏于肝，可得位之于中焦也。心主高拱，重重膈
膜遮蔽，惟心肺居之。至若大肠、小肠，浊阴之最者，而可混之耶！《金匮真言篇》曰∶“肝、心、脾、肺、肾，五脏
为阴。胆、胃、大肠、小肠、三焦、膀胱，六腑为阳。”止十一经矣，则手厥阴之一经，竟何在乎？《素问·灵兰秘
典篇》曰∶“心者，君主之官，神明出焉。肺者，相傅之官，治节出焉。肝者，将军之官，谋虑出焉。胆者，中正之
官，决断出焉。膻中者，臣使之官，喜乐出焉。脾胃者，仓廪之官，五味出焉。大肠者，传导之官，变化出焉。小
肠者，受盛之官，化物出焉。肾者，作强之言，伎巧出焉。三焦者，决渎之官，水道出焉。膀胱者，州都之官，津
液藏焉，气化则能出矣。”此以膻中足十二脏之数，则是配手厥阴者，实膻中也。及《灵枢》叙经脉，又
见包络而无膻中，然曰“动则喜笑不休”，正与“喜乐出焉”之句相合矣。夫喜笑者，心火所司，则知其
与心应也。独膻中称臣使者，君主之亲臣也。繇是则包络即为膻中，断无可疑。膻中以配心脏，自有确
据。以心君无为而治，肺为相傅，如华盖之覆于心上，以布胸中之气，而燮理其阴阳；膻中为臣使，如包
裹而络于心下，以寄喉舌之司，而宣布其政令。第心火寂然不动，动而传之心包，即合相火。设君火不
动，不过为相火之虚位而已。三焦之火。传入心包，即为相火。设三焦之火不上，亦不过为相火之虚位
而已。《素问·血气形志篇》谓“手少阳与心主为表里”，《灵枢·经脉》谓“手厥阴之脉，出属心包
络，下膈，历络三焦。手少阳之脉，散络心包，合心主”，正见心包相火与手少阳相火为表里，故历络于
上下而两相输应也。心君泰宁，则相火不动，而膻中喜乐出焉。心君扰乱，则相火翕然从之，而改其常
度。心包所主二火之出入关系甚重，是以亦得分手经之一，而可称为府也。乃伪诀竟不之及，则手厥
受孕成形，故气在其中起主导作用。女子以血为基础形成胎元，故血在其中起主导作用。如果男子久病，其气口脉（位于手腕桡侧，属阴经）的搏动强度超过人迎脉（位于颈部两侧，属阳经），说明还有胃气存在，病情虽然严重但尚可治愈。反之则为逆证，预后不良。有人问：人迎脉在左侧，气口脉在右侧，这是男女相同的、固定不变的位置。《脉法赞》说：“左脉大顺乎男子，右脉大顺乎女子。”为什么您的说法与此相违背呢？回答说：《脉经》全书中，王叔和反复教导医者，这里的左右是指医者自己的左手和右手。而如果指的是病人自己的手，那就会谬误千里了。”
按语：诊脉的人大多说：“阴气向右运行，阳气向左运行。男子阳气多，所以左脉大为顺；女子阴气多，所以右脉大为顺。”这种说法看似有理实则错误。朱丹溪之所以极力排斥这种世俗见解，是为了符合经典旨意，大概是因为医者切脉时与病人相对而坐，医者的左手对应病人的右手，医者的右手对应病人的左手，这个道理很容易明白。学医之人临床经验丰富后，自然能领悟其中的道理。
男子的尺脉（腕部桡动脉靠近肘端的部分，候肾及下焦）通常虚弱，女子的尺脉通常旺盛。
寸部（腕横纹处，候上焦及心肺）属阳，尺部属阴。所以男子尺脉虚，象征离卦（☲）中间是阴爻（虚）；女子尺脉盛，象征坎卦（☵）中间是阳爻（满）。男女的脉象在定位上是相同的，唯独尺脉不同，区别在于盛衰。
朱丹溪说：“从前轩辕黄帝派伶伦截取蟹谷的竹子，制作黄钟律管来测定天地的节气；派岐伯取气口作为诊脉的方法，来测定人的元气。所以黄钟律管的长度是九分，气口的长度也是九分，律管制成后，寸部的尺寸才确立。因此脉搏的跳动，阳得九分，阴得一寸，与黄钟律数相吻合。天不足于西北，阳气在南而阴气在北，所以男子寸脉盛而尺脉弱，这象征着天。地不满于东南，阳气在北而阴气在南，所以女子尺脉盛而寸脉弱，这象征着地。黄钟是气的先兆，所以能测度天地的节候；气口是脉的要会，所以能知晓人的生死。”
男子尺脉弱，女子尺脉盛，所以男女脉象不同。如果男子尺脉盛，女子尺脉弱，就是相反的情况，会导致疾病。
参黄子说：“男子以阳为主，所以两手寸脉通常比尺脉旺。如果两寸脉反而弱，尺脉反而盛，这是肾气不足。女子以阴为主，所以两尺脉通常比寸脉旺，如果两尺脉反而弱，寸脉反而盛，这是上焦有余。不足固然生病，有余也会生病，这就是所谓的‘过犹不及’。”
龙丘叶氏说：“脉，是天地的本性，所以男女寸尺的盛衰，象征着天地。扁鹊认为男生于寅月，女生于申月，三阳从天生，三阴从地长，这是极大的谬误。只有朱丹溪追溯本源，依据律吕之法，融合天人理论来驳斥它，使千年的错误一旦昭然若揭，难道不是正确的吗！伪诀说：‘女人反此背看之，尺脉第三同断病。’如果解释为，女人右手候心、小肠、肝、胆、肾，左手候肺、大肠、脾、胃、命门，这会扰乱经典旨意。却不知道男女都以尺脉为根本。所谓‘反者’，并非男女脉位互换。应当像男子尺脉常弱今反盛，女人尺脉常盛今反弱，据此判断疾病，这在义理上就通顺了。”
关前一分，是人命的根本。左侧偏紧且盛，表示风邪在表；右侧偏紧且盛，表示饮食损伤内脏。
所谓“关前一分”，是指寸、关、尺三部，每部各占三分，共得九分。现在说的“关前一分”，仍在关部之上，只是指关部向前的一分而已。所以左关之前一分，用来辨别外因的风邪；右关之前一分，用来辨别内因的饮食。有人把前一分为寸部之上，难道左寸的心脉可以辨别风邪，右寸的肺脉可以辨别饮食吗？这种说法大错特错。因为寸、关、尺三部，各占三分，共同构成寸口，所以知道关前一分，正是在关部的前一分。左关之前一分，属于少阳胆部，胆为风木之主，所以紧盛则是伤于风邪。为什么呢？因为风木主管天地间春季升发之气，是万物始生的时节。《素问·灵兰秘典论》说：“肝者，将军之官，谋虑出焉。”与足少阳胆互为表里。“胆者，中正之官，决断出焉。”在人体中，胆少阳经脉行于肝经脉的外侧，肝厥阴经脉行于胆经脉的内侧，两阴至此交尽，一阳至此初生，十二经脉至此终结。而且胆为中正之官，刚毅果决，凡十一脏都取决于胆。所以左关之前一分，是六腑的源头，是诸阳的主宰，观察表证不能忽略这里。右关之前一分，属于阳明胃部，中央湿土，得天地和中之气，是万物归宿之乡。又说：“脾胃者，仓廪之官，五味出焉。”土居君象，土不单独主一时令，而是寄旺于四季之末，所以名叫孤脏。胃是五脏六腑的海，清气上交于肺，肺气从太阴经运行，是十二经脉的开始。所以右关之前一分，是五脏的隘口，是百脉的根本，观察里证不能废弃这里。况且肝胆主春令，春气浮而上升，是阳的象征；阳应乎外，所以用以候表。脾胃居中，土性凝滞重浊，是阴的象征；阴应乎内，所以用以候里。至于左寸之前违逆常度，则生生之本亏损；右寸之前先发，则资生之源废弛。古人认为这是人命的根本，难道不重要吗！旧时说左关之前一分为人迎，右关之前一分为气口，然而考证《灵枢·本输》、《动腧》、《经脉》、《素问·解精微论》等篇，明确指人迎为结喉旁胃经动脉，所以《本草纲目》解释人迎，也说在两喉旁。庞安常论脉说：“什么是人迎？在喉旁取之。”以此来看，左关之前一分，不可名为入迎。《经脉篇》说：“手太阴肺经，入寸口，上循鱼际。”又说：“经脉，通常看不见。其盛实情况，通过气口可知晓。”《灵枢·经筋篇》说：“手太阴肺经之筋，结于鱼际后，行于寸口外侧。”《经脉别论》说：“欲知寸口太过与不及。”《灵枢·小针解》说：“气口虚而当补，实而当泻。”以此来看，气口是统括双手而言的。右关之前一分，不可名为气口。《灵枢·四时气篇》说：“气口候阴，人迎候阳。”《灵枢·禁服篇》说：“寸口主中，人迎主外。”《灵枢·终始》等篇说：“人迎一盛，二盛，三盛”等义，都说人迎是阳之府脉，所以主表；脉口是太阴之动脉，所以主里。如《素问·太阴阳明论》说：“太阴为之行气于三阴，阳明为之行气于三阳。”《灵枢·阴阳别论》说：“三阳在头”，正是说人迎行气于三阳也。“三阴在手”，正是说脉口行气于三阴也。大概上古诊法有三种：一是取三部九候，以诊全身之脉；一是取太阴、阳明，以诊阴阳之本；一是取左右气口，以诊脏腑之气。仔细推敲前后经典旨意，则人迎自有固定位置，怎么能扯入左关；气口概指两手，怎么能偏指右关呢！这个名称创自王叔和，众人纷纷附和，无法再纠正。我年轻时跟随家师游学，以及同郡的施笠泽、秦景明，都是当代名彦，一起议论。都认为人迎、气口的名称，固不可随意移易，以乱经常；左、右关前一分，也可以通融用来征验表里。所以我仅分左右关前一分，而不列人迎、气口的名称，如前面所注的那样，不知道是否恰当。至于脏气有不齐，禀赋有浓薄，或者左脉素来大于右，或者右脉素来大于左，哪一个是常，哪一个是变；或者在偏弱中略见有力，已是隐伏的虚中之实，或者在偏盛中稍觉无神，便是实中之虚，灵活施治，不照搬成法就没有过错。
神门穴属肾，两尺脉都在关后；如果没有这两条脉，必死无疑，无法救治。
《难经·十四难》说：“上部无脉，下部有脉，虽然困顿但无大害。脉中有尺脉，就像树有根，枝叶虽然枯槁，根本还将自生。”盖两尺属肾水，为天一之元气，人的元神就在这里。即《难经·八难》所说的三焦的原气，守邪之神，所以称为根本之脉，而称之为神门。如果没有这两条脉，则根本败绝，绝对没有生机。而将脉微弱指为心脉是错误的。那人因为心经有个穴位名叫神门，正在掌后兑骨之端，所以错认了。殊不知心在上焦，哪有候于尺中的道理呢！
脉有七种诊法，叫作浮、中、沉；上下左右，用七种方法推寻。
浮，轻下指于皮毛之间，探查腑脉。这是候表。中，略重指于肌肉之间，候胃气。这是半表半里。沉，重下指于筋骨之间，察脏脉。这是候里。上，即上竟上者，指胸喉中的事。即在寸内前一分取之。下，即下竟下者，指少腹腰股膝胫足中的事。即在尺内后一分取之。左右，即左右手。凡是这七种方法，合为七诊。
又《素问·三部九候论》说：“独大者病，独小者病，独疾者病，独迟者病，独寒者病，独热者病，独陷下者病。”王冰注解说：“诊法凡有七种，说的就是这个。”大概是指病人而言。所以说：“七诊虽见，九候皆从者，不死。”如果本文专门传授医家诊法，意义各不相同。不要听信子则以静其心，忘外虑，均呼吸，将浮中沉三法分为七诊，都是多余的言辞。
又有九候，即浮中沉；三部各三，合而为名；每候五十动，才符合经典。
每部有浮中沉三候，合寸关尺三部算之，共得九候之数。夫每候必五十动者，出自《难经》，合大衍之数。乃伪诀以四十五动为准，违背经典旨意。必须每候五十动，才能知道五脏缺失。柳东阳说：“现在的人手指一到腕臂，就说看见了，五十动难道是弹指间的事？凡九候共得四百五十，两手合计九百，才与经典旨意相合。”按《素问·三部九候论》说：“天之至数，始于一，终于九焉。一者天，二者地，三者人。因而三之，三三者九，以应九野。故人有三部，部有三候。”则是以天地人言上中下，谓之三才。以人身言上中下，谓之三部。于三部中而各分其三，谓之三候。三而三之，是为三部九候。盖上古诊法，于人身三部九候之脉，各有所取，以诊五脏之气，而针邪除疾，并非只以寸口而言。如张仲景上取寸口，下取跗阳，也是这个意思。自《十八难》专以寸口而分三部九候之诊，以其简捷，言脉者无不宗奉，然而这不是古法。
上、下、来、去、至、止六字；阴阳虚实，其中蕴含深奥旨意。
上、下、来、去、至、止六字，足以阐明阴阳虚实，本是岐黄之道的深奥旨意，由滑撄宁阐明。上者为阳，来者为阳，至者为阳；下者为阴，去者为阴，止者为阴。上，是从尺部上行于寸口，阳生于阴。下，是从寸口下行于尺部，阴生于阳。脉有上下，是阴阳相生，病虽重也不死。来，是从骨肉之分，出于皮肤之际，是气之升。去，是从皮肤之际，还于骨肉之分，是气之降。脉有来去，是表里交泰，病虽重必起。这叫作人病脉和。如果脉无上下来去，死期不远了。所以说，脉不往来者死。如果来疾去徐，上实下虚为癫厥；来徐去疾，上虚下实为恶风。至，是脉的应动。止，是脉的休息。止而暂息的是病愈之疾，止久有常的是死证。
按《素问·阴阳别论》云：“谨熟阴阳，无与众谋。所谓阴阳者，去者为阴，至者为阳；静者为阴，动者为阳；迟者为阴，数者为阳。”阴阳之理，不可不熟，所以说谨。独闻独见，非众人所知，所以说无与谋。那么果真能明于上、下、来、去、至、止六字，以通阴阳虚实之理的，在昔时犹难做到。初学于此道，那些懵然无知的人，才可以肆口谈论吗！
包络与心，应于左寸。惟胆与肝，应于左关。膀胱及肾，定于左尺。胸中及肺，显于右寸。胃与脾脉，属在右关。大肠并肾，见于右尺。
包络与心脉，都在左手寸上。胆脉与肝脉，都在左手关上。膀胱及肾脉，都在左手尺上。肺脉在右手寸上。胃与脾脉，都在右手关上。大肠与肾脉，都在右手尺上。伪诀将大小肠列于寸上，三焦配于左尺，命门列于右尺，膻中置而不言，男女易位，至数差讹，形脉不分，图象妄设，实在可笑。如果寸主上焦以候胸中，关主中焦以候膈中，尺主下焦以候腹中，这是人体的固定位置。大小肠皆在下焦腹中，伪诀越过中焦而候之于寸上，谬误了。滑伯仁认为左尺主小肠、膀胱、前阴之病，右尺主大肠、后阴之病，可称千古只眼。伪诀的错误，特别因为心与小肠为表里，肺与大肠为表里罢了。岂不知经络相为表里，诊候自有定位。且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。夫脾胃乃夫妇也，而其脉行之上下不同如此，岂必心与小肠，肺与大肠，上则皆上，下则皆下，强谓其尽属一处耶！则经所谓尺外以候肾，尺里以候腹，二经将安归乎？盖胸中属阳，腹中属阴，大肠、小肠、膀胱、三焦所传渣滓波浊皆阴，惟腹中可以位置；非若胃为水壳之海，清气在上，胆为决断之官，静藏于肝，可得位之于中焦也。心主高拱，重重膈膜遮蔽，惟心肺居之。至若大肠、小肠，浊阴之最者，而可混之耶！《金匮真言篇》说：“肝、心、脾、肺、肾，五脏为阴。胆、胃、大肠、小肠、三焦、膀胱，六腑为阳。”止十一经矣，则手厥阴之一经，竟何在乎？《素问·灵兰秘典篇》说：“心者，君主之官，神明出焉。肺者，相傅之官，治节出焉。肝者，将军之官，谋虑出焉。胆者，中正之官，决断出焉。膻中者，臣使之官，喜乐出焉。脾胃者，仓廪之官，五味出焉。大肠者，传导之官，变化出焉。小肠者，受盛之官，化物出焉。肾者，作强之言，伎巧出焉。三焦者，决渎之官，水道出焉。膀胱者，州都之官，津液藏焉，气化则能出矣。”此以膻中足十二脏之数，则是配手厥阴者，实膻中也。及《灵枢》叙经脉，又见包络而无膻中，然曰“动则喜笑不休”，正与“喜乐出焉”之句相合矣。夫喜笑者，心火所司，则知其与心应也。独膻中称臣使者，君主之亲臣也。繇是则包络即为膻中，断无可疑。膻中以配心脏，自有确据。以心君无为而治，肺为相傅，如华盖之覆于心上，以布胸中之气，而燮理其阴阳；膻中为臣使，如包裹而络于心下，以寄喉舌之司，而宣布其政令。第心火寂然不动，动而传之心包，即合相火。设君火不动，不过为相火之虚位而已。三焦之火。传入心包，即为相火。设三焦之火不上，亦不过为相火之虚位而已。《素问·血气形志篇》谓“手少阳与心主为表里”，《灵枢·经脉》谓“手厥阴之脉，出属心包络，下膈，历络三焦。手少阳之脉，散络心包，合心主”，正见心包相火与手少阳相火为表里，故历络于上下而两相输应也。心君泰宁，则相火不动，而膻中喜乐出焉。心君扰乱，则相火翕然从之，而改其常度。心包所主二火之出入关系甚重，是以亦得分手经之一，而可称为府也。乃伪诀竟不之及，则手厥
Conception of the fetus is formed, thus Qi (vital energy) acts as the master. For women, blood serves as the foundation for the fetus, thus Blood acts as the master. If a man suffers from a chronic illness and the Qi Kou pulse (located on the radial side of the wrist, belonging to Yin meridians) beats stronger than the Ying Qiao pulse (located on both sides of the neck, belonging to Yang meridians), it indicates the presence of Stomach Qi (digestive vitality). Although the condition is severe, it is treatable. The reverse situation is considered adverse (inauspicious prognosis). One might ask: The Ying Qiao pulse is on the left, and the Qi Kou pulse is on the right; this position is the same for both men and women and does not change. The *Pulse Method Praise* states: "A large pulse on the left suits men, a large pulse on the right suits women." Why does your statement contradict this? I reply: In the entire *Mai Jing* (Classic of Pulse Diagnosis), Wang Shuhe repeatedly instructs physicians that "left" and "right" refer to the physician's own left and right hands. If they referred to the patient's own hands, the error would be thousands of miles away."
Commentary: Many pulse diagnosticians say: "Yin Qi moves to the right, Yang Qi moves to the left. Men have more Yang Qi, so a larger left pulse is favorable; women have more Yin Qi, so a larger right pulse is favorable." This argument seems plausible but is actually incorrect. Zhu Danxi vigorously rejected this secular view to align with the classic principles. This is likely because when a physician takes the pulse, they sit opposite the patient; the physician's left hand corresponds to the patient's right hand, and the physician's right hand corresponds to the patient's left hand. This meaning is easy to understand. With sufficient clinical experience, students will naturally perceive the truth.
In men, the Chi pulse (the distal part of the radial artery near the elbow, reflecting the Kidney and lower Jiao) is typically deficient, while in women, the Chi pulse is typically robust.
The Cun position (proximal to the wrist crease, reflecting the Upper Jiao and Heart/Lungs) belongs to Yang, and the Chi position belongs to Yin. Therefore, a deficient Chi pulse in men symbolizes the Li Trigram (☲), which is Yin (empty) in the center; a robust Chi pulse in women symbolizes the Kan Trigram (☵), which is Yang (full) in the center. The pulse positions are the same for both sexes, differing only in the Chi position regarding robustness or deficiency.
Zhu Danxi said: "In ancient times, Emperor Xuanyuan sent Ling Lun to cut bamboo from Xie Valley to make the Huangzhong pitch pipe to measure the solar terms of heaven and earth; he sent Qibo to take the Qi Kou as the method of pulse diagnosis to measure human vital Qi. Thus, the Huangzhong pipe is nine fen in length, and the Qi Kou is also nine fen. Once the pipe is made, the measurement of Cun is established. Therefore, in pulse movement, Yang obtains nine fen, and Yin obtains one cun, matching the Huangzhong. Heaven is insufficient in the northwest, with Yang in the south and Yin in the north; thus, men have a robust Cun pulse and a weak Chi pulse, mirroring Heaven. Earth is incomplete in the southeast, with Yang in the north and Yin in the south; thus, women have a robust Chi pulse and a weak Cun pulse, mirroring Earth. The Huangzhong is the precursor of Qi, so it can measure the seasons of heaven and earth; the Qi Kou is the convergence of pulses, so it can know life and death."
Weak Yang and strong Yin is normal; the reverse leads to disease.
Men have weak Chi pulses, and women have robust Chi pulses, hence the difference between male and female pulses. If men have robust Chi pulses and women have weak Chi pulses, it is contrary to nature and causes disease.
Can Huangzi said: "Men are governed by Yang, so the Cun pulses on both hands are usually stronger than the Chi pulses. If the Cun pulses are weak and the Chi pulses are strong, it indicates insufficiency of Kidney Qi. Women are governed by Yin, so the Chi pulses on both hands are usually stronger than the Cun pulses. If the Chi pulses are weak and the Cun pulses are strong, it indicates excess in the Upper Jiao. Insufficiency certainly causes disease, and excess also causes disease; this is what is meant by 'extremes are equal.'"
Ye from Longqiu said: "Pulse is the original nature of heaven and earth, so the robustness or weakness of Cun and Chi in men and women mirrors heaven and earth. Bian Que believed men are born in the Yin month and women in the Shen month, with Three Yang arising from heaven and Three Yin growing from earth; this is a great error. Only Zhu Danxi traced back to the origin, using the laws of pitch pipes to integrate heaven and humanity and refute it, making millennia of errors clear overnight. Is this not correct! The false prescription says: 'For women, look at it backwards; the third Chi pulse diagnoses the disease equally.' If interpreted as: for women, the right hand reflects Heart, Small Intestine, Liver, Gallbladder, Kidney, and the left hand reflects Lung, Large Intestine, Spleen, Stomach, Mingmen, this confuses the classic intent. They do not know that both men and women take the Chi pulse as the root. The term 'reverse' does not mean swapping pulse positions between men and women. It should be understood as: if a man's Chi pulse, usually weak, becomes strong, or a woman's Chi pulse, usually strong, becomes weak, then diagnose the disease accordingly, which makes logical sense."
One fen before the Guan position is the master of human life. Tightness and robustness on the left indicate Wind pathogen in the exterior; tightness and robustness on the right indicate damage to the interior by food stagnation.
"One fen before the Guan" refers to the fact that Cun, Guan, and Chi each occupy three fen, totaling nine fen. The "one fen before Guan" mentioned here is still above the Guan, specifically the one fen forward within the Guan section. Therefore, the one fen before the left Guan distinguishes external Wind; the one fen before the right Guan distinguishes internal Food. Some consider this one fen to be above the Cun. Could the Heart in the left Cun distinguish Wind, and the Lung in the right Cun distinguish Food? This theory is greatly erroneous. Since Cun, Guan, and Chi each occupy three fen, together forming the Cun Kou, it is known that the one fen before Guan is exactly one fen before the Guan. The one fen before the left Guan belongs to the Shaoyang Gallbladder sector. The Gallbladder governs Wind-Wood, so tightness and robustness indicate injury by Wind. Why? Because Wind-Wood governs the spring rising command of heaven and earth, the beginning of all things. The *Suwen: Linglan Midian Lun* states: "The Liver is the General, from whom strategies emerge." It is exterior-interior paired with the Foot-Shaoyang Gallbladder. "The Gallbladder is the Official of Uprightness, from whom decisions emerge." In the human body, the Shaoyang Gallbladder meridian runs outside the Liver meridian, and the Jueyin Liver meridian runs inside the Gallbladder meridian. Two Yins end here, one Yang begins here, and the twelve meridians conclude here. Moreover, the Gallbladder is the Official of Uprightness, resolute and decisive; all eleven organs depend on the Gallbladder. Thus, the one fen before the left Guan is the source of the Six Fu organs and the master of all Yang meridians; observing the exterior cannot ignore this. The one fen before the right Guan belongs to the Yangming Stomach sector. Central damp-earth receives the harmonious Qi of heaven and earth, the place where all things return. It is also said: "The Spleen and Stomach are the Officials of Granaries, from whom the five flavors emerge." Earth represents the Sovereign image. Earth does not rule a specific season but reigns at the end of the four seasons, hence named the Solitary Zang. The Stomach is the sea of the Five Zang and Six Fu organs. Clear Qi ascends to the Lung, and Lung Qi travels via the Taiyin meridian, starting the twelve meridians. Thus, the one fen before the right Guan is the gateway of the Five Zang organs and the root of all vessels; observing the interior cannot discard this. Furthermore, Liver and Gallbladder govern Spring. Spring Qi floats and rises, representing Yang; Yang corresponds to the exterior, so it observes the exterior. Spleen and Stomach are central; Earth nature is solid and heavy, representing Yin; Yin corresponds to the interior, so it observes the interior. If the area before the left Cun deviates from the norm, the root of life is damaged; if the area before the right Cun appears prematurely, the source of nourishment is abolished. The ancients considered this the master of human life; is it not important! Previously, the one fen before the left Guan was called Ying Qiao, and the one fen before the right Guan was called Qi Kou. However, consulting chapters like *Lingshu: Benshu*, *Dongjing*, *Jingmai*, and *Suwen: Xiejingwei Lun*, it is clearly stated that Ying Qiao is the arterial pulse of the Stomach meridian beside the Adam's apple. Thus, *Bencao Gangmu* explains Ying Qiao as being on both sides of the throat. Pang Anchang discussed pulse saying: "What is Ying Qiao? Take it beside the throat." Based on this, the one fen before the left Guan cannot be named Ying Qiao. The *Jingmai Pian* states: "The Hand-Taiyin meridian enters the Cun Kou and follows up to the Thenar eminence." It also states: "Meridians are usually invisible. Their fullness is known through the Qi Kou." The *Lingshu: Jingjin Pian* states: "The sinews of the Hand-Taiyin knot behind the Thenar eminence and run along the lateral side of the Cun Kou." The *Jingmai Bie Lun* states: "To know excess and deficiency at the Cun Kou." The *Lingshu: Xiaozhen Jie* states: "If Qi Kou is deficient, tonify; if full, sedate." Based on this, Qi Kou refers to both hands collectively. The one fen before the right Guan cannot be named Qi Kou. The *Lingshu: Sishi Qi Pian* states: "Qi Kou observes Yin, Ying Qiao observes Yang." The *Lingshu: Jinfu Pian* states: "Cun Kou governs interior, Ying Qiao governs exterior." Chapters like *Lingshu: Zhongshi* state meanings such as "Ying Qiao one-fold excess, two-fold excess, three-fold excess," all indicating that Ying Qiao is the pulse mansion of Yang, thus governing the exterior; Mai Kou (Pulse Mouth) is the arterial pulse of Taiyin, thus governing the interior. As stated in *Suwen: Taiyin Yangming Lun*: "Taiyin circulates Qi among the Three Yin, Yangming circulates Qi among the Three Yang." The *Lingshu: Yin Yang Bie Lun* states: "Three Yang are at the head," correctly stating that Ying Qiao circulates Qi among the Three Yang. "Three Yin are at the hand," correctly stating that Mai Kou circulates Qi among the Three Yin. Essentially, there were three diagnostic methods in antiquity: one took Sanbu Jiuhou to diagnose whole-body pulses; one took Taiyin and Yangming to diagnose the root of Yin and Yang; one took left and right Qi Kou to diagnose Zang-Fu Qi. Carefully analyzing the preceding and following classic intents, Ying Qiao has its own fixed position; how can it be forced into the left Guan? Qi Kou generally refers to both hands; how can it be biased to the right Guan! This name was created by Wang Shuhe, followed by everyone, and could no longer be corrected. When I was young, I studied with my family teacher, and discussed with Shi Lizé and Qin Jingming from our county, all famous scholars of the time. We all agreed that the names Ying Qiao and Qi Kou should not be arbitrarily changed to disrupt the classics; however, the one fen before the left and right Guan can be flexibly used to verify exterior and interior. Therefore, I only distinguish the one fen before the left and right Guan without listing the names Ying Qiao and Qi Kou, as noted previously. I wonder if this is appropriate. Regarding uneven Zang Qi, varying constitutions, or left pulse usually larger than right, or right usually larger than left, which is normal and which is abnormal; or slight strength in weakness indicating hidden excess in deficiency, or lack of spirit in robustness indicating hidden deficiency in excess, one must treat flexibly without rigidly following rules to avoid fault.
Shenmen belongs to the Kidney, located at both Chi positions behind the Guan; if these two pulses are absent, death is inevitable and incurable.
The *Nanjing: Fourteenth Nan* states: "If there is no pulse in the upper part but pulse in the lower part, even if exhausted, it causes no harm. Having a Chi pulse in the pulse diagnosis is like a tree having roots; although branches and leaves may wither, the root will regenerate." Both Chi positions belong to Kidney Water, the primal Yuan Qi of Tianyi, where the human Shen (Spirit) resides. This is what the *Nanjing: Eighth Nan* calls the Yuan Qi of the Sanjiao, the Spirit guarding against pathogens, thus called the pulse of the root, and named Shenmen. Without these two pulses, the root is destroyed, and there is absolutely no chance of survival. Pointing to weak pulses as Heart pulses is an error. This mistake arose because there is an acupoint named Shenmen in the Heart meridian, located at the end of the styloid process of the ulna, leading to confusion. Little do they know that the Heart is in the Upper Jiao; how can it be observed at the Chi position!
There are seven diagnostic methods for pulse, called Floating, Middle, and Deep; Up, Down, Left, Right, using seven methods to explore.
Floating: Lightly press between skin and hair to probe Fu organ pulses. This observes the Exterior. Middle: Press slightly heavier between muscles to observe Stomach Qi. This observes Half-Exterior/Half-Interior. Deep: Press heavily between bones and tendons to inspect Zang organ pulses. This observes the Interior. Up: Refers to "Up to the extreme," matters of the chest and throat. Taken at the first fen inside the Cun. Down: Refers to "Down to the extreme," matters of the lower abdomen, waist, thighs, knees, shins, and feet. Taken at the last fen inside the Chi. Left/Right: Refers to left and right hands. These seven methods constitute the Seven Diagnoses.
Furthermore, the *Suwen: Sanbu Jiuhou Lun* states: "Unusually large indicates disease, unusually small indicates disease, unusually rapid indicates disease, unusually slow indicates disease, unusually cold indicates disease, unusually hot indicates disease, unusually sunken indicates disease." Wang Bing commented: "These seven types of diagnosis are what is meant." This likely refers to the patient's condition. Hence it says: "Even if the Seven Diagnoses appear, if the Nine Hous are consistent, death will not occur." If this text specifically teaches physicians diagnostic methods, the meanings differ. Do not listen to Zi Ze's advice to calm the mind, forget external worries, and regulate breathing, dividing Floating/Middle/Deep into Seven Diagnoses; these are redundant words.
There are also Nine Hous, namely Floating, Middle, Deep; three per section, combined as a name; fifty beats per Hou to conform to the classics.
Each section has Floating, Middle, and Deep Hou. Calculated across Cun, Guan, and Chi sections, this totals nine Hous. Each Hou must have fifty beats, originating from the *Nanjing*, conforming to the number of Dayan. The false prescription uses forty-five beats as standard, violating classic intent. Only with fifty beats per Hou can one know the deficiencies of the Five Zang organs. Liu Dongyang said: "Nowadays, people touch the wrist and arm and claim to have seen it. Are fifty beats just a snap of the fingers? Ninety Hous total four hundred and fifty beats; both hands combined equal nine hundred, which matches the classic intent." According to *Suwen: Sanbu Jiuhou Lun*: "The ultimate number of Heaven starts with one and ends with nine. One is Heaven, two is Earth, three is Man. Multiplying by three, three times three is nine, corresponding to the Nine Fields. Thus humans have three sections, each with three Hous." This speaks of Upper, Middle, Lower as Heaven, Earth, Man, called the Three Talents. Speaking of the human body, Upper, Middle, Lower are called Three Sections. Dividing each of the three sections into three, called Three Hous. Three times three is Sanbu Jiuhou (Three Sections, Nine Hous). Essentially, ancient diagnostic methods took pulses at the Sanbu Jiuhou of the body to diagnose Zang Qi and expel pathogens, not just speaking of Cun Kou. For example, Zhang Zhongjing took Cun Kou above and Fuyang below, sharing this intent. Since the *Eighteenth Nan* specialized in dividing Sanbu Jiuhou diagnosis solely by Cun Kou, due to its simplicity, pulse theorists all revere it, yet this is not the ancient method.
Up, Down, Lai (Come), Qu (Go), Zhi (Arrive), Zhi (Stop) – six characters; Yin/Yang, Deficiency/Excess, contain profound principles.
The six characters Up, Down, Lai, Qu, Zhi, Zhi are sufficient to clarify Yin/Yang and Deficiency/Excess, originally the profound principle of Qi Bo and Huang Di, clarified by Hua Yingning. Up is Yang, Lai is Yang, Zhi is Yang; Down is Yin, Qu is Yin, Zhi (Stop) is Yin. Up: Moving from Chi to Cun Kou, Yang born from Yin. Down: Moving from Cun Kou to Chi, Yin born from Yang. Pulses having Up and Down means Yin and Yang generate each other; even if sick, one will not die. Lai: From bone/flesh layers emerging to skin surface, Qi ascending. Qu: From skin surface returning to bone/flesh layers, Qi descending. Pulses having Lai and Qu means Exterior and Interior communicate smoothly; even if sick, recovery is certain. This is called "Human sickness, Pulse harmony." If pulses lack Up/Down/Lai/Qu, death is imminent. Hence, "Pulses without coming and going indicate death." If Lai is rapid and Qu is slow, Upper Excess/Lower Deficiency leads to Dian-Jue (epileptic convulsions); if Lai is slow and Qu is rapid, Upper Deficiency/Lower Excess leads to Evil Wind. Zhi (Arrive): The response of the pulse. Zhi (Stop): The rest of the pulse. A brief stop indicates healing disease; a long, constant stop indicates death.
According to *Suwen: Yin Yang Bie Lun*: "Carefully familiarize yourself with Yin and Yang, do not consult with others. What is meant by Yin and Yang? Going away is Yin, arriving is Yang; stillness is Yin, movement is Yang; slow is Yin, rapid is Yang." The principle of Yin and Yang must be well-mastered, hence "careful." Unique hearing and seeing, unknown to the masses, hence "do not consult." Thus, truly understanding the six characters Up, Down, Lai, Qu, Zhi, Zhi to comprehend Yin/Yang and Deficiency/Excess was difficult even in ancient times. Beginners ignorant of this path should not speak rashly!
Pericardium and Heart correspond to Left Cun. Only Gallbladder and Liver correspond to Left Guan. Bladder and Kidney are fixed at Left Chi. Chest and Lung are clear at Right Cun. Stomach and Spleen pulses belong to Right Guan. Large Intestine and Kidney are evident at Right Chi.
Pericardium and Heart pulses are both at the Left Cun. Gallbladder and Liver pulses are both at the Left Guan. Bladder and Kidney pulses are both at the Left Chi. Lung pulse is at the Right Cun. Stomach and Spleen pulses are both at the Right Guan. Large Intestine and Kidney pulses are both at the Right Chi. The false prescription places Large/Small Intestines at Cun, Sanjiao at Left Chi, Mingmen at Right Chi, omits Danzhong, swaps male/female positions, errs in numbers, confuses form and pulse, and sets images falsely; this is laughable. If Cun governs Upper Jiao to observe the chest, Guan governs Middle Jiao to observe the diaphragm, Chi governs Lower Jiao to observe the abdomen, this is the fixed position of the body. Large and Small Intestines are in the Lower Jiao abdomen; the false prescription erroneously observes them at Cun, skipping the Middle Jiao. Hua Borén believed Left Chi governs Small Intestine, Bladder, anterior yin diseases, and Right Chi governs Large Intestine, posterior yin diseases, deserving praise as a unique insight of the ages. The error of the false prescription stems specifically from Heart-Small Intestine being exterior-interior, and Lung-Large Intestine being exterior-interior. Do they not know that although meridians are exterior-interior, pulse diagnosis has fixed positions? For instance, the Spleen meridian walks up the abdomen from the foot, and the Stomach meridian walks down the leg from the head; ascending and descending communicate to form Yin-Yang utility. Spleen and Stomach are like husband and wife, yet their pulse paths differ so much in up/down direction. Must Heart-Small Intestine and Lung-Large Intestine always go up or always go down, forcing them to belong to one place? Then how do the classics' statements "Outer Chi observes Kidney, Inner Chi observes Abdomen" apply to these two meridians? The chest belongs to Yang, the abdomen to Yin. Residue and turbidity transmitted by Large Intestine, Small Intestine, Bladder, and Sanjiao are all Yin, fitting only in the abdomen; unlike the Stomach, sea of fluids, with clear Qi above, or the Gallbladder, official of decision, quietly stored in the Liver, which can be placed in the Middle Jiao. The Heart Master sits high, covered by layers of diaphragm, inhabited only by Heart and Lung. As for Large and Small Intestines, the most turbid Yin, how can they be mixed? The *Jinkui Zhenyan Pian* states: "Liver, Heart, Spleen, Lung, Kidney, Five Zang are Yin. Gallbladder, Stomach, Large Intestine, Small Intestine, Sanjiao, Bladder, Six Fu are Yang." That is only eleven meridians; where is the Hand-Jueyin meridian? The *Suwen: Linglan Midian Pian* states: "Heart is the Monarch, from whom Spirit emerges. Lung is the Prime Minister, from whom regulation emerges. Liver is the General, from whom strategy emerges. Gallbladder is the Official of Uprightness, from whom decision emerges. Danzhong is the Envoy, from whom joy emerges. Spleen and Stomach are Granary Officials, from whom flavors emerge. Large Intestine is Transmission Official, from whom changes emerge. Small Intestine is Reception Official, from whom transformation emerges. Kidney is Strength Official, from whom skill emerges. Sanjiao is Drainage Official, from whom waterways emerge. Bladder is Storage Official, from whom fluids are stored, and Qi transformation allows exit." Using Danzhong completes the count of twelve Zang organs; thus, paired with Hand-Jueyin is actually Danzhong. Later, *Lingshu* describes meridians, showing Pericardium but no Danzhong, yet says "movement leads to incessant laughter," matching the phrase "Joy emerges." Laughter is governed by Heart Fire, indicating correspondence with the Heart. Only Danzhong is called Envoy, a close minister of the Monarch. Therefore, Pericardium is indeed Danzhong, beyond doubt. Pairing Danzhong with the Heart has solid evidence. The Heart Monarch rules non-action; the Lung is the Prime Minister, like a canopy covering the Heart, distributing Qi in the chest and regulating Yin/Yang; Danzhong is the Envoy, wrapping around below the Heart, acting as the mouthpiece to announce decrees. Heart Fire remains still; movement transmits to Pericardium, combining with Minister Fire. If Monarch Fire does not move, it is merely a vacant position for Minister Fire. Sanjiao Fire transmitting to Pericardium becomes Minister Fire. If Sanjiao Fire does not ascend, it is merely a vacant position for Minister Fire. *Suwen: Xueqi Xingzhi Pian* states "Hand-Shaoyang and Heart Master are exterior-interior"; *Lingshu: Jingmai* states "Hand-Jueyin meridian exits and belongs to Pericardium, descends through diaphragm, connects sequentially with Sanjiao. Hand-Shaoyang meridian scatters and connects to Pericardium, combines with Heart Master." This shows Pericardium Minister Fire and Hand-Shaoyang Minister Fire are exterior-interior, thus connecting up and down and exchanging transmission. When Heart Monarch is tranquil, Minister Fire does not move, and Danzhong joy emerges. When Heart Monarch is disturbed, Minister Fire follows abruptly, changing its normal degree. The entry and exit of the two Fires governed by Pericardium is very significant; thus, it can share one of the Hand meridians and be called a Fu organ. Yet the false prescription completely ignores this, so the Hand-Jue...