（凡一十则）
《脉诀》左寸下指法如六菽（大豆也）之重，（仍以其人之肥瘦为别）为心本位。（在指
顶为阴、为心，在指节为阳、为小肠。余皆仿此）。五菽以下，七菽以上，皆心与小肠络脉也
。关以十二菽为肝胆本位，尺以至骨为肾、膀胱本位；右寸三菽为肺、大肠本位，关以骨肉之
间为
并仿前例推之。
浮大而散，心之平。弦而长，肝之平。按至骨，举指来疾而实者，肾平也。肺平浮涩短
，脾胃平缓而满指。凡下指本位不平，便可寻详病情矣。
切脉至右尺部，必两手并诊消息之。取三焦应脉，浮为上焦，与心肺脉合；中为中焦，
与脾胃合；沉为下焦，与肝肾合。不合，则气必乱而脉不真，须再切也。盖此部命门之火，
系于心包，而三焦之位，实在五脏部位之中虚处，一气流行，绵绵不息，所谓呼吸之根，性
命之蒂也。男子喜满指沉实，似弱而无数滑，女人喜满指浮泛，似盛而不伏涩。故云女人反
此背看之，尺脉第三同断病。
高阳生，五代时入，着为《脉诀歌括》，托为王氏叔和。而今本杂以洁古“伤寒脉入式
歌”，又被熊宗立妄注，大为俗学之疑。叔和，晋人，自有《脉经》，犹复抵牾，大段古
书难尽信也。脉家书甚多，要不出七表、八里、九道之外，求脉之明，为脉之晦。独滑伯
仁《诊家枢要》，以浮、沉、迟、数、滑、涩六者为提纲。予补以有力、无力二者。丹溪以
血、气、痰、水为病之提纲，则脉滑在血分，而有余为痰，凡有形者从之；涩在气分，而有
余为火，凡无形者从之。浮在表，沉在里，（非三部九候之浮沉，此为脉势，彼为指法。）迟
为寒，数为热，有力为实，无力为虚。执此提纲，脉可得而明矣。
《入式歌括》是以伤寒脉为例而作，不然，阳弦头痛定无疑，凡弦脉皆头痛乎？
《脉经》谓∶性急人脉急，缓人脉缓。夫脉者，气血之营运于呼吸者也。血禀偏胜必多
缓，阴之静也；气禀偏胜必多急，阳之躁也。以此论其血分、气分孰为不足可也，岂情性之
谓哉？
重大之病，一日三脉多变，难治。沉 日日脉不移，难治。痼疾岁月不改，难治。
本脉皆平，络脉否者，宜攻击之。却未有本脉病而络脉独平者也。
伏经脉最难求，如积热之久，脉反沉细，而外证又寒，苟非兼施之法，何可得也？世俗
讳疾试医，医复讳情妄臆，而豪贵妇女往往不得望、闻，岂不大错？
初学切脉，覆药罗，画三部于绢上，教者衬以琴弦验弦，以小粟验滑，以括竹痕验涩，
以截葱管验芤，以败絮验濡。任意手法，令学人轻重按之，消息寻取，久之自真。《脉诀》
七表八里图形是也。
齐有《褚氏遗书》，谓女脉逆行，右尺为心，左为肺。盖以地道右转，女生于申，推论
其意尔！夫天地男女，气而已，气有动静，故有迟、速、顺、逆、左、右之别，其实非二也
。诸脉书皆无此说，夫有所授之耶？抑丹溪诸公未见其书耶？
（共十则）
《脉诀》中关于左寸部切脉的指法，下指力度如同六粒大豆的重量，（但仍需根据患者体型的肥瘦进行区分），这是心的本位。（在指尖顶端为阴、属心；在指节处为阳、属小肠。其余部位均仿照此例）。五粒大豆重量以下，七粒大豆重量以上，都是心与小肠的络脉所在范围。关部以十二粒大豆的重量作为肝胆的本位，尺部以按至骨骼处的力度作为肾与膀胱的本位；右寸部三粒大豆的重量作为肺与大肠的本位，关部以骨肉之间的位置作为脾胃的本位；并仿照前例推演其他部位。
浮大而散的脉象，是心脏正常的表现。弦而长的脉象，是肝脏正常的表现。按至骨部，抬手时脉搏来势疾速且充实有力的，是肾脏正常的表现。肺脏正常表现为浮涩短，脾胃正常表现为平缓且充满指下。凡是下指在本位时感觉不平顺的，就可以据此详细探寻病情了。
切诊右尺部脉象时，必须双手同时诊察，仔细斟酌判断。取三焦对应的脉象，浮取对应上焦，与心肺脉相合；中取对应中焦，与脾胃脉相合；沉取对应下焦，与肝肾脉相合。如果不相符合，说明气机必然紊乱，脉象不真实，需要重新切诊。因为这一部位是命门之火，系属于心包，而三焦的位置，实际上存在于五脏部位的虚空之处，一气流行，绵绵不绝，这就是所谓的呼吸之根，性命的根本。男子喜欢满指沉实，看似微弱但无数滑之象；女子喜欢满指浮泛，看似盛大但不伏涩。所以说女子的脉象与此相反，反向推论来看，尺脉第三候同断疾病。
高阳生，五代时期的人，撰写了《脉诀歌括》，伪托为王叔和所作。而今流传的版本混杂了洁古的“伤寒脉入式歌”，又被熊宗立胡乱注释，大大增加了世俗学者的疑惑。王叔和是晋代人，自有《脉经》，却仍有抵牾矛盾之处，大体上古书难以完全相信。脉学书籍很多，总不出七表、八里、九道之外，反而使脉理变得晦涩难明。只有滑伯仁的《诊家枢要》，以浮、沉、迟、数、滑、涩六种脉象作为提纲。我补充了有力、无力两种情况。朱丹溪以血、气、痰、水作为疾病的提纲，那么滑脉在血分，有余则为痰，凡是有形的病邪顺从它；涩脉在气分，有余则为火，凡是无形的病邪顺从它。浮脉在表，沉脉在里，（这不是三部九候中的浮沉，而是指脉势，前者是指法）。迟脉主寒，数脉主热，有力为实证，无力为虚证。执守这个提纲，脉象就可以辨明了。
《入式歌括》是以伤寒脉为例而作的，否则，阳弦头痛固然确定无疑，难道所有的弦脉都是头痛吗？
《脉经》说：性格急躁的人脉象急，性格舒缓的人脉象缓。脉，是气血在呼吸之间营运的表现。血禀受偏胜之气必然多缓，这是阴的静性；气禀受偏胜之气必然多急，这是阳的躁性。用这个理论来论述血分、气分哪一方不足是可以的，难道是讲性情吗？
重大的疾病，一天内脉象变化多次，难治。沉脉每天都不移动变化，难治。顽固的疾病多年不改变，难治。
如果本脉都平和，而络脉异常的，适宜采用攻伐的方法。但没有本脉有病而络脉单独平和的情况。
伏脉最难寻取，比如积热很久，脉象反而沉细，而外在症状又是寒象，如果不是兼施多种方法，怎么能得到正确的诊断呢？世俗之人讳疾忌医试探医生，医生又隐瞒实情妄加猜测，而豪门贵族的妇女往往不能进行望诊、闻诊，这难道不是大错特错吗？
初学切脉的人，铺好药物罗帐，在绢布上画出三部位置，老师用琴弦衬在下面验证弦脉，用小粟米验证滑脉，用刮竹子的痕迹验证涩脉，用截断的葱管验证芤脉，用破旧的棉絮验证濡脉。任由手法操作，让学习者轻重按压，仔细斟酌寻找，时间久了自然就能掌握真诀。这就是《脉诀》中七表八里的图形原理。
齐地有《褚氏遗书》，说女脉逆行，右尺部属心，左部属肺。大概是依据地道右转，女生于申月，推论其意罢了！天地男女，不过是气而已，气有动有静，所以有迟、速、顺、逆、左、右的区别，其实并不是两回事。各种脉书都没有这种说法，这是有所传授呢？还是朱丹溪诸位先生没见到这本书呢？
(There are ten rules in total)
In the *Mai Jue* (Pulse Classic), the finger placement method for the left Cun position is like the weight of six beans (soybeans), (still distinguished by the patient's fatness or thinness), which represents the primary seat of the Heart. (At the tip of the finger is Yin, pertaining to the Heart; at the finger joint is Yang, pertaining to the Small Intestine. The rest follow this example). Below five beans and above seven beans in pressure are the collateral vessels of the Heart and Small Intestine. The Guan position uses twelve beans as the primary seat of the Liver and Gallbladder; the Chi position, pressing to the bone, is the primary seat of the Kidney and Bladder. On the right side, three beans at the Cun position is the primary seat of the Lung and Large Intestine; the Guan position, between flesh and bone, is the primary seat of the Spleen and Stomach; and one should deduce the rest according to the previous examples.
A pulse that is floating, large, and scattered indicates a normal Heart. A pulse that is wiry and long indicates a normal Liver. Pressing to the bone, with a rapid and solid rebound upon lifting the finger, indicates a normal Kidney. A normal Lung pulse is floating, choppy, and short; a normal Spleen/Stomach pulse is moderate and fills the fingers. Whenever the pulse feels uneven when pressing on its primary seat, one can then investigate the condition of the disease in detail.
When palpating the right Chi position, both hands must be examined simultaneously to deliberate carefully. Taking the pulse corresponding to the Sanjiao (Triple Burner), superficial pressure corresponds to the Upper Jiao, combining with the Heart and Lung pulses; middle pressure corresponds to the Middle Jiao, combining with the Spleen and Stomach pulses; deep pressure corresponds to the Lower Jiao, combining with the Liver and Kidney pulses. If they do not correspond, the Qi must be chaotic and the pulse untruthful, requiring re-examination. This region is where the Fire of the Gate of Vitality (Mingmen) resides, connected to the Pericardium, while the position of the Sanjiao actually exists in the hollow spaces among the five Zang organs. One Qi circulates continuously without ceasing, which is called the root of respiration and the foundation of life. Men prefer a pulse that is full, deep, and solid, appearing weak but lacking slippery waves; women prefer a pulse that is full, floating, and expansive, appearing vigorous but not submerged or choppy. Therefore, it is said that women's pulses are the reverse of this, viewed inversely; the third Chi pulse diagnosis applies similarly to diseases.
Gao Yangsheng, a figure from the Five Dynasties period, authored the *Mai Jue Ge Kuo* (Pulse Classic Rhymes), falsely attributing it to Wang Shuhe. The current version mixes in the "Shanghan Mai Ru Shi Ge" (Cold Damage Pulse Entry Style Song) by Jiegu, and has been wrongly annotated by Xiong Zongli, greatly confusing vulgar scholars. Shuhe was a Jin dynasty person who had his own *Mai Jing* (Pulse Classic), yet there are still contradictions; generally, ancient books cannot be fully trusted. There are many pulse books, all falling within the categories of Seven Superficial, Eight Interior, and Nine Deviant pulses, making the understanding of pulses obscure rather than clear. Only Hua Bolin's *Zhenjia Shuyao* (Essentials of Pulse Diagnosis) takes Floating, Deep, Slow, Rapid, Slippery, and Choppy as the outline. I supplemented it with Forceful and Feeble. Zhu Danxi took Blood, Qi, Phlegm, and Water as the outline of disease; thus, the Slippery pulse is in the Blood aspect, and excess indicates Phlegm, following whatever is tangible; the Choppy pulse is in the Qi aspect, and excess indicates Fire, following whatever is intangible. Floating is in the Exterior, Deep is in the Interior (this is not the Floating/Deep of the Three Regions and Nine Positions, but refers to pulse momentum, whereas that refers to finger technique). Slow indicates Cold, Rapid indicates Heat, Forceful indicates Excess, and Feeble indicates Deficiency. Holding to this outline, the pulse can be clarified.
The *Ru Shi Ge Kuo* was written taking Cold Damage pulses as an example; otherwise, if Yang-Wiry indicates headache without doubt, does every Wiry pulse indicate headache?
The *Mai Jing* states: People with impatient temperaments have urgent pulses; people with slow temperaments have relaxed pulses. The pulse is the operation of Qi and Blood during respiration. Blood, bearing excessive Yin, tends to be slow, which is the stillness of Yin; Qi, bearing excessive Yang, tends to be urgent, which is the restlessness of Yang. Using this theory to discuss which aspect, Blood or Qi, is deficient is acceptable, but it does not refer to temperament.
Major diseases with frequent pulse changes three times a day are difficult to treat. Diseases with a Deep pulse that remains unchanged daily are difficult to treat. Chronic diseases that do not change over years are difficult to treat.
If the main pulse is peaceful but the collateral pulse is abnormal, attack methods should be used. However, there is no case where the main pulse is diseased while the collateral pulse alone is peaceful.
The Hidden pulse is the hardest to locate. For example, after prolonged accumulation of Heat, the pulse may become deep and fine, while external symptoms appear Cold. Without combined therapeutic methods, how could this be resolved? Secular people hide their illness to test doctors, and doctors conceal facts and speculate wildly. Moreover, noblewomen often cannot undergo Inspection (Wang) and Listening/Smelling (Wen); is this not a great error?
For beginners learning pulse diagnosis, place medicinal herbs under a cloth, draw the three positions on silk, and have the teacher place a lute string underneath to verify the Wiry pulse, small millet seeds to verify the Slippery pulse, bamboo scraping marks to verify the Choppy pulse, cut scallion tubes to verify the Hollow pulse, and old cotton wadding to verify the Soft pulse. Allow any hand technique, letting the learner press lightly and heavily, deliberating and searching; with time, truth will naturally emerge. This is the principle behind the diagrams of Seven Superficial and Eight Interior in the *Mai Jue*.
Qi has the *Chu Shi Yi Shu*, which states that women's pulses move in reverse, with the right Chi belonging to the Heart and the left to the Lung. This is likely deduced from the idea that earthly paths turn right and women are born in the Shen month! Heaven and Earth, men and women, are merely Qi. Qi has movement and stillness, hence differences in Slowness, Speed, Forward, Reverse, Left, and Right, but essentially they are not two different things. No other pulse books contain this theory; was it passed down through transmission? Or did Zhu Danxi and others simply not see this book?