一叔和《脉经》兵燹之余，无复睹其全本，五代迄今，千有余年，脉诀迭出，尽失《灵》、《素》、《难
经》原文。是编取缓字为平脉，以定病脉，根柢《内经》以平人定病脉之谛。其余阴阳对待，恰好安置二十七
脉。一奇一偶，配合天成。
一《灵》、《素》、《难经》词旨深邃，非后学所能蠡测管窥，是编一字一句，悉宗经文。编中相为表
里，六部脉位，三焦包络，极力将经文阐发明晰，以辨宋明改撺之非。
一生人性发为情，情莫着于欣戚，而修仙修佛之基，以身为本，即皆寓于膻中、丹田中，从未有疏明其
义，如数掌上罗纹者。是编畅发《内经》未发之旨，透写世人难写之情，而金液还丹之说，可知其非是外来。
一论症首列男女异尺，剖别阴阳之蕴，即《周易》上卷首乾坤，下卷首咸恒之义。
一论症自痨至咳嗽篇，溯源先天主宰，以通元之妙
手，写济世之婆心。语语自圣经出，却语语从心坎中出，医见之为医，元见之为元。
一论症自泄至哮喘篇，发挥后天功用，饮食劳役，病有四百四种，立论难于悉备，而大端却已 括无遗。
一论症自春温至温疫篇，所有外感诸症，率根据于四序乘除，五行衰旺之理，经经纬史，抉汉分章。是儒
家吐属，是医家经论，是草元家用，令人把玩不尽。
一论症自室女以后，凡杂症亦略见一斑，可引伸而触类，无得以挂漏议之。其所着之方，皆道人四十余年
之经验，因统名之曰“经验方”。
以上八则，实道人得手应心，有功世道之作，特为表出，用公诸同志云。
周学霆《三指禅》凡例八则
其一：王叔和的《脉经》历经战火兵燹之后，已无法见到其完整版本。从五代至今，一千多年过去了，各种《脉诀》相继出现，却完全丢失了《黄帝内经·灵枢》、《黄帝内经·素问》和《难经》的原文。本编取“缓”字作为平脉（正常脉象），以此来确定病脉，根本依据是《黄帝内经》，通过以健康人（平人）的标准来界定病脉的真谛。其余关于阴阳对立统一的关系，恰好安置了二十七种脉象。奇数与偶数配合，如同天成一般完美。
其二：《黄帝内经·灵枢》、《黄帝内经·素问》和《难经》的词意旨趣深邃，不是后学者所能轻易测度或管窥的。本编一字一句，都遵循经文原意。书中相互表里的关系、六部脉位（寸关尺三部，左右手共六处）、三焦（上中下三焦的功能系统）和心包络（心之外围保护组织），极力将经文阐发得清晰明白，以辨别宋代和明代篡改经文之非。
其三：人的本性表现为情感，情感没有比喜悦和悲伤更深刻的了。而修仙修佛的基础，以身体为本，这些道理都蕴含在膻中穴（胸部正中，心包所在）和丹田（腹部气海，养生关键部位）之中，从未有人像看手掌上的纹路一样清晰地阐明其义。本编畅发《黄帝内经》未曾阐发的旨意，透彻描写世人难以表达的情感，由此可知，“金液还丹”的说法并非外来之物。
其四：论述病症首先列出男女尺脉（手腕内侧桡动脉远端，候肾与命门）的差异，剖析阴阳蕴藏的道理，这就像《周易》上卷首列乾坤（代表天地、阴阳），下卷首列咸恒（代表感应与恒久）的意义一样。
其五：论述病症从虚劳（慢性虚弱性疾病）到咳嗽篇，追溯先天主宰（肾为先天之本），用通晓元气奥妙的妙手，写出济世救人的婆心。句句出自圣经经典，却又句句发自内心肺腑，医生看到它便懂得医理，修道之人看到它便懂得元气之道。
其六：论述病症从泄泻（腹泻）到哮喘篇，发挥后天功用（脾胃运化功能），饮食不节和过度劳累导致的疾病有四百多种，立论难以详尽完备，但主要方面已经概括无遗。
其七：论述病症从春温（春季温热病）到温疫（传染性瘟疫）篇，所有外感诸症，大都依据四季更替、五行盛衰的原理，经纬交织，辨析汉代以来的篇章。这是儒家的谈吐风格，也是医家的经典论述，更是草泽医生（民间医生）所用的工具，令人百读不厌。
其八：论述病症从室女（未婚女子）以后，凡是杂症也略见一斑，可以引申触类旁通，不能因为有所遗漏而批评它。其中所著的方剂，都是道人四十多年的经验总结，因此统称为“经验方”。
以上八则，确实是道人得心应手、对世道有功的作品，特意表彰提出，用以公之于志同道合者。
Eight General Rules of "San Zhi Chan" by Zhou Xue Ting
1. After the war and fire, Wang Shuhe's *Mai Jing* (Pulse Classic) has lost its complete version. From the Five Dynasties to the present, over a thousand years have passed, and various *Mai Jue* (Pulse Rhymes) have emerged, completely losing the original texts of *Ling Shu* (Spiritual Pivot), *Su Wen* (Basic Questions), and *Nan Jing* (Classic of Difficult Issues). This compilation takes "Huan" (Slow/Relaxed) as the Ping Mai (Normal Pulse) to define Bing Mai (Pathological Pulses), with its foundation in *Nei Jing* (Inner Canon), using the standard of a healthy person (Ping Ren) to determine the essence of pathological pulses. The remaining relationships of Yin and Yang are arranged perfectly among twenty-seven pulse types. Odd and even numbers match naturally, as if formed by heaven.
2. The meaning and intent of *Ling Shu*, *Su Wen*, and *Nan Jing* are profound, beyond the limited understanding of later scholars. Every word and sentence in this compilation follows the original scriptures. The mutual exterior-interior relationships, the six pulse positions (Cun, Guan, Chi on both hands), San Jiao (Triple Burner), and Xin Bao Luo (Pericardium) are elucidated clearly from the original texts to refute the errors of alterations made during the Song and Ming dynasties.
3. Human nature manifests as emotions, none deeper than joy and sorrow. The foundation of cultivating immortality or Buddhism lies in the body, specifically residing in Dan Zhong (Chest Center, related to the Pericardium) and Dan Tian (Elixir Field, lower abdomen). No one has ever clarified their meanings as clearly as reading patterns on a palm. This compilation expounds upon the unexpressed principles of *Nei Jing* and penetrates the difficult-to-express emotions of people, revealing that the theory of "Jin Ye Huan Dan" (Golden Fluid Returning Elixir) is not an external import.
4. In discussing symptoms, it first lists the differences between male and female Chi pulses (Radial artery distal position, reflecting Kidney and Ming Men), analyzing the hidden principles of Yin and Yang. This parallels the structure of *Zhou Yi* (Book of Changes), which begins the upper volume with Qian and Kun (Heaven and Earth) and the lower volume with Xian and Heng (Influence and Permanence).
5. Discussing symptoms from Lao Bing (Consumptive Disease) to Ke Sou (Cough), it traces back to the primordial ruler (Kidney as the root of congenital constitution), using the skillful hand of understanding Yuan Qi (Primordial Qi) to express a compassionate heart for saving the world. Every sentence originates from sacred classics yet flows from the heart; physicians see medical truth, and cultivators see the path of Yuan Qi.
6. Discussing symptoms from Xie Xie (Diarrhea) to Xiao Chuan (Asthma/Wheezing), it elaborates on postnatal functions (Spleen and Stomach transformation). Diseases caused by diet and labor amount to four hundred and four types; while it is difficult to cover every detail, the main aspects are comprehensively included.
7. Discussing symptoms from Chun Wen (Spring Warmth Disease) to Wen Yi (Plague/Epidemic), all exogenous diseases are based on the principles of seasonal changes and the waxing and waning of Wu Xing (Five Elements). It weaves through history and chapters, distinguishing Han dynasty texts. It possesses the discourse of Confucians, the classic theories of physicians, and serves as a practical tool for folk doctors, offering endless enjoyment to readers.
8. Discussing symptoms starting from Shi Nv (Unmarried Women), various miscellaneous diseases are also briefly presented, allowing for extension and analogical reasoning; it should not be criticized for omissions. The formulas recorded herein are the result of forty years of experience by the Daoist author, hence collectively named "Jing Yan Fang" (Experience Formulas).
The above eight rules are indeed works where the author’s hand and heart align, benefiting society. They are specially highlighted and shared with like-minded colleagues.