史称扁鹊饮上池水，故能洞见脏腑，其所治病无不立起，毋待切脉而后知者也。然扁鹊常
有，而上池水不常有，则凡号为医者，脉之名义，可不讲之有素乎！夫经络府俞，阴阳会通，玄
冥幽微，变化极难。上古神农、黄帝、岐伯、鬼臾区等，神明天纵，何可几及。降至叔世，即有人焉
才高识妙，可以仰窥圣域，亦须精求典籍，上发金匮玉函之藏，下集专家授受之旨；学以博
而渐通，心以疑而启悟。如此则借证有资，力省功倍。所谓将登泰岱，舍径奚从；欲诣扶桑，非
舟莫适。今者各承家伎，不事读书；附会臆见；展转相迷。初学则但知《难经》、《脉诀》，泛滥则
空谈刘、李、张、朱。不知《难经》时与《灵素》相左，《脉诀》明系入室操戈。仲景专法《内经》，余
者不无出入。知而不能读，读而不能解，解而不能通，其中肯綮，固非浅识所能窥测。乃如王
叔和。晋之名医也。所撰《脉经》，欲以发灵兰之秘，建后学之准，斯亦勤矣。而移易穴道，误决
死期，开妄人之簧鼓，遭后来之指摘，况其下焉者乎！近者高阳生之伪诀盛行，比于鸩毒，而
家弦户诵，略不可解。幸蔡西山、戴同父辈，大声疾呼，明正其罪。乃世犹充耳，奉若典谟。盖以
师承既谬，先入为主；封己自限，忠告难施。将使五脏六腑之盈虚，血脉营卫之通塞。触涂成
滞，胥天下而趋邪说者，岂非寡学之故，不自登于大道乎？嗟乎！使学人而志虑渊微，机颖明
发，溯流穷源，旁收曲采，善读古今之书，扶绝学于将坠，虽为执鞭。亦所欣慕。曾何待上池之
水，侈为异闻也哉！
史书上称扁鹊饮用了上池水，因此能够洞察脏腑内部情况，他治疗的疾病没有不立刻痊愈的，不需要通过切脉就能知晓病情。然而扁鹊这样的人物常有出现，但上池水却不常有，那么凡是号称医生的人，对于脉学的名义和原理，难道不应该平时就深入研究吗！经络、府穴与俞穴，阴阳交会贯通，其道理玄妙幽深微妙，变化极其难以捉摸。上古时期的神农、黄帝、岐伯、鬼臾区等人，天赋神智，后人哪里能比得上。到了末世，即使有人才华高超、见识精妙，可以仰视圣人的境界，也必须精心探求典籍，向上发掘《金匮玉函经》等医藏中的奥秘，向下汇集专家传授的要旨；学问因为广博而逐渐通达，心思因为疑惑而开启领悟。像这样则借助病证就有依据，省力而功效加倍。这就像要登上泰山，舍弃路径从哪里走；想要到达扶桑（日出之地），没有船就无法抵达。现在各人继承家传技艺，不从事读书学习；附会主观臆断的看法；辗转互相迷惑。初学者只知道《难经》和《脉诀》，泛滥开来则空谈刘完素、李东垣、张从正、朱丹溪等人的学说。不知道《难经》时常与《灵枢》、《素问》相左，《脉诀》明显是入室操戈（指用错误的理论误导学习者）。张仲景专门效法《内经》，其他人则不免有出入。知道而不能读，读了而不能理解，理解了而不能融会贯通，其中的关键要点，本来就不是浅薄见识所能窥测的。至于像王叔和，他是晋代的名医。所撰写的《脉经》，想要揭示灵兰秘典的奥秘，建立后学者的准则，这也算是勤勉了。但是移动错置穴位，错误判断死期，开启了妄人之口舌鼓噪，遭到后人的指摘，何况那些更差的人呢！近来高阳生的伪《脉诀》盛行，如同鸩毒一般，却家家诵读，完全无法理解。幸好蔡元定、戴起宗等人，大声疾呼，明确纠正其罪过。然而世人依然充耳不闻，奉若经典。大概是因为师承既然错误，先入为主；固守己见自我限制，忠告难以施行。这将使得五脏六腑的虚实盈亏，血脉营卫的通畅阻塞，处处形成阻滞，使天下人都趋向邪说，这难道不是学识浅薄的缘故，不能自己登上大道的结果吗？唉！如果学者志向思虑深远微妙，机智聪颖明达，追溯源头穷尽本源，广泛收集采纳，善于阅读古今书籍，在绝学即将失传时予以扶持，即使是为圣人执鞭赶车（表示敬仰追随），也是令人欣喜羡慕的。又何须等待上池之水，把它当作奇闻异事来夸耀呢！
Historical records state that Bian Que drank "upper pool water" (a legendary substance granting medical insight), thereby enabling him to see through and understand the internal organs, so that diseases he treated were cured immediately without needing pulse diagnosis to know the condition. However, while figures like Bian Que may appear occasionally, "upper pool water" is not common; therefore, must not those who claim to be physicians have thoroughly studied the principles and significance of pulse diagnosis beforehand! The meridians, collaterals, fu-organs, shu-points, and the intersection and communication of yin and yang are profound, obscure, subtle, and their changes are extremely difficult to grasp. In ancient times, Shennong, the Yellow Emperor, Qibo, and Guiyuzhou possessed divine wisdom innate to them, which is hardly attainable by later generations. Descending to degenerate eras, even if there are individuals with high talent and exquisite insight capable of glimpsing the realm of sages, they must still meticulously seek out classics: excavating upwards from the treasures of the *Jinkui Yuhan* (Golden Cabinet Jade Chest) and collecting downwards the essential teachings transmitted among experts. Learning becomes gradually thorough through breadth, and understanding is awakened through doubt. In this way, one has reference for verifying symptoms, achieving twice the result with half the effort. This is like wanting to ascend Mount Tai: without a path, how can one proceed? Like wishing to reach Fusang (the land of sunrise): without a boat, where does one go? Nowadays, each person inherits family techniques but neglects reading books; they attach themselves to subjective speculations and become mutually confused in transmission. Beginners only know the *Nan Jing* (Classic of Difficult Issues) and the *Mai Jue* (Pulse Secrets); when spreading widely, they merely talk empty words about Liu [Wansu], Li [Dongyuan], Zhang [Congzheng], and Zhu [Danxi]. They do not know that the *Nan Jing* often contradicts the *Ling Shu* and *Su Wen*; the *Mai Jue* is clearly an instance of "fighting within the house" (using erroneous texts to mislead). Zhang Zhongjing exclusively followed the *Nei Jing* (Inner Canon), while others inevitably had deviations. To know but not read, to read but not comprehend, to comprehend but not integrate—the key points therein are indeed beyond the speculation of shallow knowledge. Take Wang Shuhe, a famous physician of the Jin Dynasty, as an example. His compiled *Mai Jing* (Pulse Classic) aimed to reveal the secrets of the Linglan Pavilion and establish standards for future learners; this was indeed diligent. Yet, he displaced acupoints and incorrectly predicted death dates, opening the mouth of charlatans and inviting criticism from later generations—how much more so for those inferior to him! Recently, Gao Yangsheng's fake *Mai Jue* has prevailed, acting like poison, yet it is sung in every home and recited in every household, which is utterly incomprehensible. Fortunately, Cai Xishan (Cai Yuanding) and Dai Tongfu (Dai Qizong) cried out loudly and clearly corrected its errors. Nevertheless, the world remains deaf to these warnings, treating the false text as sacred canon. This is likely because the lineage transmission was already wrong, leading to preconceived notions; people confine themselves to their own views, making sincere advice difficult to accept. This will cause the fullness or emptiness of the five zang and six fu organs, and the obstruction or flow of blood vessels, ying-nutrient, and wei-defensive qi, to become stagnant everywhere, driving the whole world toward heretical theories. Is this not due to lack of learning, failing to ascend the Great Way oneself? Alas! If scholars possess profound thoughts and subtle intentions, sharp and bright intellects, trace back to the source and exhaust the origin, gather insights from various directions, and skillfully read books of past and present, supporting a dying unique learning tradition, then even serving as a humble follower (holding the whip for a sage) would be a joy to admire. Why wait for "upper pool water" and boast of it as a miraculous tale!