天下之理，有不必辨者，有必欲辨者。不必辨而辨，则其理晦；必欲辨而不辨，则其理亦晦。心与小肠相
表里，肝与胆相表里，肾与膀胱相表里，肺与大肠相表里，脾与胃相表里，形质既已相配，气脉自然相通。而
以为大小肠之在下，不得候之于上，相为表里，则可；同居其部，则不可。易为左心膻中肝胆肾小肠，右肺胸
中脾胃命大肠。亦思气类相感，有不见其端倪者。琥珀拾芥，悬空亦起；磁石吸铁，隔碍潜通。而何论大小肠
之在下，心肺之在上也乎？且胸中膻中，间不能寸，小肠丙火，何得与肾水同居，大肠庚金，何得与命门同宿
乎？此则不必为之穿凿而辨者也。而有不得不辨者，左肾以藏水，右肾以藏火，既已力辨其非，何以两肾俱藏
水，列诸左右，独候之左尺，有是理乎？不知两肾皆藏水，即皆藏火，不过左以水为主，右以火为主耳。吾为之正
其名曰∶左心小肠肝胆肾膀胱，右肺大肠脾胃肾命门。
持脉之初，先看至数。欲知至数，先平己之呼吸，以己之呼吸，定人之呼吸，未尝不同。盖人之五脏不可
见，所可见者，脉而已。呼出于心肺，心一至，肺一至；吸入于肝肾，肝一至，肾一至。一呼一吸，脉来四至，
名一息。脾脉不见者，以土旺于四季也。是为平脉。惟是邪扰于中，斯脉不得其正耳。亦有平人脉来五至而
无病者。
天下的道理，有不需要辩驳的，有必须辩驳的。不需要辩驳却去辩驳，那么道理就会变得晦涩难懂；必须辩驳却不辩驳，那么道理也会变得晦涩难懂。心与小肠互为表里，肝与胆互为表里，肾与膀胱互为表里，肺与大肠互为表里，脾与胃互为表里，既然形体结构已经相互匹配，气脉自然也就相通。认为大小肠位于下部，不能在寸口上部进行诊察，因为它们互为表里，这是可以的；但如果说它们同居于上部（寸口），那就不行了。为什么左边是心、膻中、肝、胆、肾、小肠，右边是肺、胸中、脾、胃、命门、大肠呢？也想过气类相互感应，有的现象看不出端倪。琥珀能吸附芥子，即使悬空也能吸起；磁石能吸引铁器，隔着障碍也能暗中相通。更何况是大小肠在下部，心肺在上部的情况呢？况且胸中与膻中之间距离不足一寸，小肠属丙火，怎么能与肾水同居一处，大肠属庚金，怎么能与命门同宿一室呢？这些是不必强行穿凿附会去辩驳的。但有不得不辩驳的地方：左肾主藏水，右肾主藏火，既然已经极力辩驳这种说法是错误的，为什么两肾都藏水，分别列在左右两侧，却唯独在左尺部候诊，这有道理吗？不知道两肾都藏水，也都藏火，不过是左肾以水为主，右肾以火为主罢了。我为此正名曰：左边是心、小肠、肝、胆、肾、膀胱，右边是肺、大肠、脾、胃、肾、命门。
把脉之初，先看脉搏的至数（每呼吸周期内的搏动次数）。想要知道至数，先调整自己的呼吸平稳，用自己的呼吸来测定病人的呼吸，通常是没有不同的。因为人的五脏不可见，所可见的只有脉象而已。呼气出于心肺，心搏动一次，肺搏动一次；吸气入于肝肾，肝搏动一次，肾搏动一次。一呼一吸之间，脉搏跳动四次，称为一息。脾脉不单独显现的原因，是因为土气旺盛于四季之中。这就是平脉（正常脉象）。只是如果有邪气扰乱体内，脉象才不得其正。也有平人（健康人）脉搏跳动五次而没有病的。
The principles of the world are such that some do not require differentiation, while others must be differentiated. Differentiating what does not require it obscures the principle; failing to differentiate what requires it also obscures the principle. The Heart and Small Intestine are exteriorly-interiorly related (Biao-Li), the Liver and Gallbladder are exteriorly-interiorly related, the Kidney and Bladder are exteriorly-interiorly related, the Lung and Large Intestine are exteriorly-interiorly related, and the Spleen and Stomach are exteriorly-interiorly related. Since their physical structures are already matched, their Qi and vessels naturally connect. It is acceptable to argue that the Large and Small Intestines, being located inferiorly, cannot be palpated at the superior position (Cunkou pulse site) due to their exterior-interior relationship; however, it is unacceptable to claim they reside in the same superior region. Why is the left side designated as Heart, Danzhong (Pericardium), Liver, Gallbladder, Kidney, and Small Intestine, while the right side is designated as Lung, Xiongzho ng (Chest Center), Spleen, Stomach, Mingmen (Gate of Life), and Large Intestine? One might consider that Qi of similar categories resonate with each other, sometimes without visible beginnings or ends. Amber attracts mustard seeds, lifting them even when suspended in mid-air; lodestone attracts iron, connecting through obstacles secretly. How much more so for the Large and Small Intestines being inferior and the Heart and Lung being superior? Furthermore, between Xiongzho ng and Danzhong, the distance is less than one cun. How can the Small Intestine, belonging to Bing Fire, reside together with Kidney Water? How can the Large Intestine, belonging to Geng Metal, lodge together with the Gate of Life? These are matters that should not be forced into artificial differentiation. However, there are matters that must be differentiated: if the Left Kidney stores Water and the Right Kidney stores Fire, and this has been vigorously refuted as incorrect, then why do both Kidneys store Water, listed on the left and right respectively, yet only the Left Chi (尺) position is used for palpation? Is this logical? In fact, both Kidneys store Water and both store Fire; it is merely that the Left Kidney takes Water as its primary aspect, and the Right Kidney takes Fire as its primary aspect. I hereby correct the nomenclature: On the left are the Heart, Small Intestine, Liver, Gallbladder, Kidney, and Bladder; on the right are the Lung, Large Intestine, Spleen, Stomach, Kidney, and Mingmen (Gate of Life).
At the beginning of pulse taking, one first observes the Zhi Shu (pulse beats per respiration cycle). To know the Zhi Shu, one must first calm one's own breathing, using one's own breath to determine the patient's breath, which is usually consistent. This is because the Five Viscera (Zang Organs) of a person are invisible, and what is visible is only the pulse. Exhalation originates from the Heart and Lung; with one exhalation, the Heart beats once, and the Lung beats once. Inhalation enters the Liver and Kidney; with one inhalation, the Liver beats once, and the Kidney beats once. During one exhalation and one inhalation, the pulse comes four times, which is named "one Xi" (one respiratory cycle). The Spleen pulse is not separately manifested because Earth Qi prospers during the four seasons. This constitutes the Ping Mai (Normal Pulse). It is only when pathogenic factors disturb the interior that the pulse deviates from its normal state. There are also healthy individuals whose pulse beats five times per cycle without disease.