天下之医籍多矣。或者各持一说，而读者不能融会，漫无可否，则不见书之益，而徒见书之
害矣，又何贵乎博学哉！即如脉之无根，便有两说。一以尺中为根。脉之有尺，犹树之有根。叔
和曰∶“寸关虽无，尺犹不绝，如此之流，何忧殒灭？”盖因其有根也。若肾脉独败，是无根矣，安
望其发生乎！一以沉候为根。经曰∶“诸浮脉无根者皆死。”是谓有表无里，孤阳不生。夫造化
之所以亘万古而不息者，一阴一阳，互为其根也。使阴既绝矣，孤阳岂能独存乎！二说似乎
不同，久而虚心讨论，实无二致也。盖尺为肾部，而沉候之六脉皆肾也。要知两尺之无根，与
沉取之无根，总为肾水涸绝而无资始之原，宜乎病之重困矣。又王宗正曰∶“诊脉之法，当
从心肺俱浮，肝肾俱沉，脾在中州。”则与叔和之守寸关尺奇位以候五脏六腑之脉者，大
相径庭。不知宗正亦从经文“诸浮脉无根者皆死”之句悟入，遂谓本乎天者亲上，本乎地
者亲下，心肺居于至高之分，故应乎寸；肾肝处乎至阴之位，故应乎尺；脾胃在中，故应乎关；
然能与叔和之法参而用之，正有相成之妙。浅工俗学，信此则疑彼者，皆不肯深思古人之
推本立说，所以除一二师家授受之外，尽属碍膺。许学士之不肯着书以示后来，乃深鉴于
此弊也夫！
天下的医书很多。有的人各自坚持一种说法，而读者不能融会贯通，随意地表示赞同或反对，这样就看不到读书的好处，反而只看到书的害处了，那又何必崇尚博学呢！就拿脉象无根来说，就有两种说法。一种认为尺脉为根。脉象有尺部，就像树木有根一样。王叔和说：“寸部和关部虽然摸不到脉象，但尺部脉还没有断绝，像这样的脉象，何必担心死亡呢？”这是因为它还有根的缘故。如果肾脉单独败绝，那就是无根了，哪里还能指望它生机勃发呢！另一种认为沉取（重按）为根。经典中说：“所有浮取无根的脉象都是死脉。”这是说有表无里，孤阳不能独生。天地造化之所以能贯穿万古而不停息的原因，在于一阴一阳互相作为根本。如果阴气已经绝灭，孤立的阳气难道能够独自存在吗！这两种说法似乎不同，但长时间虚心讨论，实际上没有两样。因为尺部属于肾脏部位，而沉取时的六部脉象也都归属于肾。要知道两尺脉无根，与沉取时无根，总归是肾水枯竭而没有化生的本源，病情自然严重困顿。另外王宗正说：“诊脉的方法，应当从心肺脉象都浮、肝肾脉象都沉、脾脉在中州来理解。”这就与王叔和坚守寸、关、尺特定位置来候察五脏六腑脉象的方法大相径庭。不知道王宗正也是从经文“所有浮取无根的脉象都是死脉”这句话领悟进去的，于是认为本乎天的（阳）亲近上部，本乎地的（阴）亲近下部，心肺居于最高的位置，所以对应寸部；肾肝处于最阴的位置，所以对应尺部；脾胃在中间，所以对应关部；然而如果能将王宗正的方法与王叔和的方法参合使用，正有相辅相成的妙处。浅薄的工匠和庸俗的学者，相信这个就怀疑那个，都是因为不肯深入思考古人推究本源建立学说的初衷，所以除了少数师徒传授之外，大多让人心中梗阻不通。许学士不愿意著书以展示给后来人，正是深刻鉴于这种弊病啊！
There are numerous medical texts in the world. Some practitioners adhere to their own specific theories, while readers fail to integrate them comprehensively, leading to arbitrary judgments of approval or disapproval. Consequently, one fails to perceive the benefits of reading and only encounters its drawbacks; under such circumstances, what is the value of being erudite? Take, for instance, the concept of "pulse without root" (Mai Wu Gen), which presents two distinct interpretations. One interpretation posits that the Chi position (the distal pulse position at the wrist) serves as the root. The presence of a pulse at the Chi position is akin to a tree having roots. Wang Shuhe stated: "Even if the Cun (proximal) and Guan (middle) positions lack a palpable pulse, as long as the Chi position remains uninterrupted, why worry about death?" This is because there is still a root. However, if the Kidney pulse alone deteriorates, it signifies a lack of root, making it impossible to expect vitality to emerge. The second interpretation holds that deep pressure (Chen Hou) constitutes the root. The Classics state: "All floating pulses lacking a root indicate death." This implies an existence of exterior without interior, where isolated Yang cannot generate life independently. The reason why the creation of nature persists eternally without cessation lies in Yin and Yang mutually serving as each other's root. If Yin were completely extinguished, could isolated Yang survive alone? Although these two interpretations appear different, upon prolonged and open-minded discussion, they are essentially identical. The Chi position corresponds to the Kidney region, and all six pulse positions when pressed deeply also relate to the Kidney. It must be understood that both the absence of root in the bilateral Chi positions and the absence of root upon deep pressing ultimately signify the depletion of Kidney Water (Shen Shui) and the loss of the source of generation, thereby explaining why the illness becomes severe and critical. Furthermore, Wang Zongzheng stated: "The method of pulse diagnosis should recognize that Heart and Lung pulses are both floating, Liver and Kidney pulses are both sinking, and Spleen pulse resides in the Central Region (Zhong Zhou)." This differs significantly from Wang Shuhe’s method of monitoring the pulses of the five Zang and six Fu organs by adhering strictly to the specific locations of Cun, Guan, and Chi. It is unknown whether Wang Zongzhong derived his insight from the Classic's statement regarding "floating pulses without root indicating death," concluding that what originates from Heaven (Yang) tends upward, and what originates from Earth (Yin) tends downward. Since the Heart and Lung reside in the highest positions, they correspond to the Cun position; the Liver and Kidney occupy the most Yin positions, corresponding to the Chi position; and the Spleen and Stomach are in the middle, corresponding to the Guan position. Nevertheless, integrating Wang Zongzheng’s method with Wang Shuhe’s approach yields complementary benefits. Superficial practitioners and mediocre scholars, who trust one theory while doubting another, fail to deeply contemplate the ancients' intent in tracing back to the origin to establish theories. Therefore, apart from a few lineages of master-disciple transmission, most teachings remain obstructive and difficult to comprehend. Scholar Xu was reluctant to write books for future generations precisely because he profoundly recognized this malpractice!