喻昌曰∶脉者，开天辟地，生人之总司有常，而不间断者也。是故天有三垣九道，而七政并行于其间，若运璇玑者，
天之脉也。地有九州四海，而经脉会通于其间，若施八索者，地之脉也。人有五脏六腑，十二经十五络，而营卫充灌于
其间，若环转者，人之脉也。上古圣神，首重切脉，虽精微要渺，莫不显传。然以其精微要渺也，后人转摹转失，竟成
不传之绝学。有志于切脉者，必先凝神不分，如学射者先学不瞬，自为深造，庶乎得心应手，通于神明。夫岂一蹴可几，
然必下指部位分明，尽破纷纭，坦然由之无疑，乃有豁然贯通之日。否则童而习之，白首不得。徒以三指一按，虚应故
事，可鄙孰甚。且如心与小肠同诊，肺与大肠同诊，有识者咸共非之。只以指授无人，未免姑仍其陋。毋亦谓心之脉络
小肠，小肠之脉络心；肺之脉络大肠，大肠之脉络肺，较他府之不相络者，此为近之耶。不知此可以论病机，如心移热
于小肠，肺移热于大肠之类，不可以定部位也。部位之分，当求详于《素问》。而参合于《灵枢》。部位一定，胸中茅塞
顿开，指下精微毕透，何快如之。《素问》谓尺内两傍，则季胁也，尺外以候肾，尺里以候腹。中附上，左外以候肝，
内
以候膈，右外以候胃，内以候脾。上附上，右外以候肺，内以候胸中，左外以候心，内以候膻中。前以候前，后以候后，
上竟上者，胸喉中事也；下竟下者，少腹腰股膝胫足中事也。又谓下部之天以候肝，地以候胃，人以候脾胃之气。中部
之天以候肺，地以候胸中之气，人以候心。上部之天以候头角之气，地以候口齿之气，人以候耳目之气，后人谁不读之？
只以六腑茫无所属，不如叔和之《脉经》显明，是以有晋至今，几千年江河不返也。不知尺外以候肾，尺里以候腹，二
语己尽其义，何自昔相传之误耶？参之《灵枢》面部所主，五脏六腑，兼统无遗，更何疑哉？黄帝授雷公察色之诀，
谓庭者首面也；（庭者，颜也、额也、天庭也、位最高，色见于此者，上应首面之疾）。阙上者咽喉也；（阙在眉心，眉
心之上，其位亦高，故应咽喉。）阙中者肺也；（眉心中部之最高者，故应肺。）下极者心也；（山根也。两目之间，心居
肺之下，故下极应心。）直下者肝也；（下极之下为鼻柱，即年寿也。肝在心之下，故直下应肝。）肝左者胆也；（胆附子
肝之短叶，故肝左应胆，在年寿左右）下者脾也；（年寿之下准头，是为面王，亦曰明堂。准头属土，居面之中央，故
以应脾。）方上者胃也；（准头两旁，迎香之上，鼻隧是也。脾与胃为表里，脾居中而胃居外，故方上应胃。）中央者大
肠也；（面肉之中央，迎香之外，颧骨之下，大肠之应也。）挟大肠者肾也；（挟大肠者颊之上也，四藏皆一，惟肾有两。
四藏居腹，惟肾附脊。故四藏次于中央，而肾独应于两颊。）当肾者脐也；（肾与脐对，故当肾之下应脐。）面王以上者
小肠也；
（面王鼻准也，小肠为府，应挟两颧，故面王之上，两颧之内，小肠之应也。）面王以下者膀胱子处也；（面王以下者人
中也，是为膀胱子处之应。）观面色五脏六腑之应，迎香外，颧骨下，为大肠之应。面王以上，为小肠之应。面王以下，
为膀胱子户之应。合之尺外以候肾，尺里以候腹中，推论其位置，一一可得指明之矣。左尺为天一所生之水，水生肝木，
木生君火，君火生右尺相火，相火生脾土，脾土生肺金。五脏定位原不殊，但小肠当候之于右尺，以火从火也。大肠当
候之于左尺，以金从水也。三焦属火，亦候于右肾。膀胱属水，亦候于左肾。一尺而水火两分，一藏而四府兼属，乃天
然不易之至道。盖胸中属阳，腹中属阴，大肠、小肠、膀胱、三焦所传渣滓水液浊气皆阴，惟腹中可以位置。非若胃为
水谷之海，清气在上；胆为决断之官，静藏于肝，可得位之于中焦也。至于上焦，重重膈膜，遮蔽清虚之宇，莲花之藏，
惟心肺得以居之，而诸府不预焉。所谓膈肓之上，中有父母者是也。心为阳，父也。肺为阴，母也。心主血，肺主气，
共营卫于周身，非父母而何？然心君无为而治，肺为相搏，华盖而复于心上，以布胸中之气，而变理其阴阳。膻中为臣，
使包裹而络于心下，以寄喉舌之司，而宣布其政令，是心包为包裹心君之膜，而非府矣。第心火寂然不动，动而传之心
包，即合相火。设君火不动，不过为相火之虚位而已，三焦之火，传入心包，即为相火。设三焦之火不上，亦不过为相
火之虚位而已。《素问》谓手少阳与心主为表里，《灵枢》谓手厥阴之脉，出属心包络，下鬲历络三焦。手少阳之脉，散
络心包，合心主，正见心包相火，与手少阳相火为表里，故历络于上下而两相输应也。心君太宁，则相火安然不动，而
膻中喜乐出焉。心君扰乱，则相火翕然从之，而百度改其常焉。心包所主二火之出入。关系之重如此，是以亦得分手经
之一，而可称为府耳。夫岂六腑之外，更添一府哉？至若大肠小肠，浊阴之最者，乃与心肺同列，混地狱于天堂。安乎？
不安乎？岂有浊气上干，三焦交乱，尚可称为平人乎？敢着之为法，一洗从前之陋。
【律一条】
凡诊脉，不求明师传授，徒遵往法，图一弋获，以病试手，医之过也。
喻昌说：脉，是开辟天地以来，主宰人类生命的根本，它有常规规律，且运行不息。因此，天有三垣九道，七政（日、月及五星）在其中并行，如同运转璇玑玉衡，这是天的脉象。地有九州四海，经脉在其中会通，如同施展八索（八卦之理），这是地的脉象。人有五脏六腑、十二经十五络，营卫之气在其中充盈灌注，如同环转无端，这是人的脉象。上古圣神，首先重视切脉，虽然脉理精微深奥，但没有不显明传授的。然而正因为其精微深奥，后人反而越模仿越失真，最终竟成了失传的绝学。有志于学习切脉的人，必须先凝神静气不分心，就像学射箭的人先要练习目不瞬动一样，自然能深入造诣，从而得心应手，通达神明之境。这难道是一蹴而就的吗？但必须下指部位分明，彻底破除各种纷纭复杂的说法，坦然遵循无疑，才会有豁然贯通的那一天。否则，从小学习，到老也学不会。仅仅用三指一按，敷衍了事，有什么比这更可鄙的呢？况且如心与小肠同诊，肺与大肠同诊，有见识的人都共同反对这种做法。只是因为手指诊断法无人专门传授，未免姑且沿袭这种陋习。或许有人认为心的脉络联系小肠，小肠的脉络联系心；肺的脉络联系大肠，大肠的脉络联系肺，比其他脏腑之间没有直接脉络联系的更为接近吧。却不知道这只能用来论述病机，比如心移热于小肠，肺移热于大肠之类，不能用来确定诊脉的部位。部位的划分，应当详细查阅《素问》，并参合《灵枢》。部位一旦确定，胸中的困惑顿时消除，指下的精微之处完全透彻，还有什么比这更愉快的呢？《素问》说尺部内侧两旁，对应季胁；尺部外侧以候肾，尺部内侧以候腹。从中部向上附连处，左手外侧以候肝，内侧以候膈；右手外侧以候胃，内侧以候脾。再向上附连处，右手外侧以候肺，内侧以候胸中，左手外侧以候心，内侧以候膻中。前侧以候身前，后侧以候身后；尺部上段尽头的，对应胸喉中的事；尺部下段尽头的，对应少腹、腰、股、膝、胫、足中的事。又说下部之天以候肝，地以候胃，人以候脾胃之气。中部之天以候肺，地以候胸中之气，人以候心。上部之天以候头角之气，地以候口齿之气，人以候耳目之气，后人谁没读过这些？只是因为六腑茫无所属，不如叔和的《脉经》显明，所以从晋代到现在，几乎千年江河不返，谬误未改。不知道“尺外以候肾，尺里以候腹”这两句话已经穷尽了义理，为何自古相传都是错误的呢？参验《灵枢》中面部所主的区域，五脏六腑兼统无遗，还有什么可怀疑的呢？黄帝传授给雷公察色的秘诀，说庭（额中央）是首面；（庭，即颜、额、天庭，位置最高，颜色显现于此，上应首面之疾）。阙上是咽喉；（阙在眉心，眉心之上，位置也高，故应咽喉）。阙中是肺；（眉心中部最高者，故应肺）。下极是心；（即山根，两目之间，心居肺之下，故下极应心）。直下是肝；（下极之下为鼻柱，即年寿。肝在心之下，故直下应肝）。肝左是胆；（胆附于肝之短叶，故肝左应胆，在年寿左右）。下是脾；（年寿之下准头，是为面王，也称明堂。准头属土，居面之中央，故以应脾）。方上是胃；（准头两旁，迎香之上，鼻隧是也。脾与胃为表里，脾居中而胃居外，故方上应胃）。中央是大肠；（面肉之中央，迎香之外，颧骨之下，是大肠的对应区）。挟大肠者是肾；（挟大肠者是指颊之上部，四脏皆单，惟肾有两。四脏居腹，惟肾附脊。故四脏次于中央，而肾独应于两颊）。当肾者是脐；（肾与脐相对，故当肾之下应脐）。面王以上是小肠；（面王即鼻准，小肠为府，应挟两颧，故面王之上，两颧之内，是小肠的对应区）。面王以下是膀胱子处；（面王以下者是人中，是为膀胱子处的对应区）。观察面色五脏六腑的对应关系，迎香外、颧骨下，是大肠的对应区。面王以上，是小肠的对应区。面王以下，是膀胱子户的对应区。结合“尺外以候肾，尺里以候腹中”，推论其位置，一一都可以指明。左尺为天一之水，水生肝木，木生君火，君火生右尺相火，相火生脾土，脾土生肺金。五脏定位原本没有差异，只是小肠应当候之于右尺，因为火从火类。大肠应当候之于左尺，因为金从水类。三焦属火，也候于右肾。膀胱属水，也候于左肾。一尺之中水火两分，一脏之中四府兼属，这是天然不易的最高道理。大概胸中属阳，腹中属阴，大肠、小肠、膀胱、三焦所传的渣滓、水液、浊气都属于阴，只有腹部可以安置它们的位置。不像胃为水谷之海，清气在上；胆为决断之官，静藏于肝，可以得到位于中焦的位置。至于上焦，重重膈膜，遮蔽了清虚的空间，莲花般的脏器，只有心肺得以居住，而其他腑不参与。这就是所谓“膈肓之上，中有父母”。心为阳，是父；肺为阴，是母。心主血，肺主气，共同在营卫周身运行，不是父母又是什么？然而心君无为而治，肺为相傅，华盖复于心上，以布散胸中之气，而调理阴阳。膻中为臣使，包裹并络于心下，以寄托喉舌之司，而宣布政令，这是心包作为包裹心君的膜，而不是腑。只是心火寂然不动，若动则传之心包，即合相火。假如君火不动，不过成为相火的虚位而已；三焦之火传入心包，即为相火。假如三焦之火不上行，也不过成为相火的虚位而已。《素问》说手少阳与心主为表里，《灵枢》说手厥阴之脉，出属心包络，下膈历络三焦。手少阳之脉，散络心包，合心主，正见心包相火，与手少阳相火为表里，所以历络于上下而两相输应。心君太安宁，则相火安然不动，而膻中喜乐出现。心君扰乱，则相火翕然随之，而百脉改变常态。心包所主的二火出入，关系如此重大，因此也能分到手经之一，而可称为腑耳。这难道是在六腑之外，再添加一个腑吗？至于大肠小肠，是浊阴之最，却与心肺同列，混地狱于天堂。安乎？不安乎？岂有浊气上干，三焦交乱，还可以称为平人吗？敢于著述为此法，一洗从前之陋习。
【律一条】
凡是诊脉，不寻求明师传授，只徒然遵循旧法，企图侥幸获取疗效，拿病人来试手，这是医者的过错。
Yu Chang said: The pulse is the general director of human life since the creation of heaven and earth; it has constant laws and operates without interruption. Therefore, Heaven has three enclosures and nine pathways, with the seven luminaries (Sun, Moon, and five planets) moving within them, like turning the armillary sphere; this is the pulse of Heaven. Earth has nine provinces and four seas, with meridians connecting within them, like deploying the eight trigrams; this is the pulse of Earth. Humans have five zang organs, six fu organs, twelve regular meridians, and fifteen collaterals, with Ying (Nutritive) and Wei (Defensive) Qi filling and irrigating within them, like a rotating ring; this is the pulse of Humans. The sages of ancient times first emphasized palpation of the pulse. Although its principles are subtle and profound, they were clearly transmitted. However, precisely because of their subtlety and profundity, later generations imitated them but lost the true meaning, eventually turning it into a lost art. Those who aspire to master pulse diagnosis must first concentrate their spirit and avoid distraction, just as one learning archery must first learn not to blink the eye. Through such deep cultivation, one will naturally achieve proficiency and ease of hand and mind, penetrating into the realm of divine understanding. This cannot be achieved overnight. One must clearly define the positions for finger placement, dispel all confusion, and follow these principles with unwavering certainty, so that there will come a day of sudden enlightenment. Otherwise, even if studied from childhood, one may never master it by old age. To merely press with three fingers perfunctorily is more despicable than anything else. Moreover, diagnosing the Heart together with the Small Intestine, or the Lung together with the Large Intestine, is condemned by those with insight. This persists only because no one has specifically taught the method of finger positioning, leading to the continuation of this flaw. Perhaps it is thought that the Heart's vessels connect to the Small Intestine, and the Small Intestine's vessels connect to the Heart; similarly for the Lung and Large Intestine, which seems closer than other fu organs that do not directly connect. However, this logic applies only to pathogenesis, such as Heart transferring heat to the Small Intestine or Lung transferring heat to the Large Intestine; it cannot determine diagnostic positions. The division of positions should be sought in detail in the *Suwen* (Basic Questions) and integrated with the *Lingshu* (Spiritual Pivot). Once positions are fixed, confusion in the chest is instantly cleared, and the subtleties under the fingers are fully penetrated, bringing great joy. The *Suwen* states: "The inner sides of the Chi position correspond to the hypochondrium; the outer side of Chi corresponds to the Kidney, and the inner side of Chi corresponds to the abdomen. From the middle attaching upwards, the left outer side corresponds to the Liver, and the inner side to the diaphragm; the right outer side corresponds to the Stomach, and the inner side to the Spleen. From the upper attaching upwards, the right outer side corresponds to the Lung, and the inner side to the chest center; the left outer side corresponds to the Heart, and the inner side to the Danzhong (Pericardium). The anterior aspect corresponds to the front of the body, and the posterior aspect to the back. The extreme end of the upper section corresponds to matters of the chest and throat; the extreme end of the lower section corresponds to matters of the lower abdomen, waist, thigh, knee, shin, and foot." It also states: "In the lower section, Tian (Heaven) corresponds to the Liver, Di (Earth) to the Stomach, and Ren (Human) to the Qi of the Spleen and Stomach. In the middle section, Tian corresponds to the Lung, Di to the Qi of the chest center, and Ren to the Heart. In the upper section, Tian corresponds to the Qi of the head and horns, Di to the Qi of the mouth and teeth, and Ren to the Qi of the ears and eyes." Who among later generations has not read this? Yet, because the six fu organs seemed to have no specific location, unlike the clarity in Shu He's *Mai Jing* (Pulse Classic), nearly two thousand years have passed with errors uncorrected. Does one not realize that "the outer side of Chi corresponds to the Kidney, and the inner side to the abdomen" exhausts the principle? Why has the error been transmitted since antiquity? Consulting the *Lingshu*, the facial areas governing the five zang and six fu organs are comprehensive and leave nothing out; what is there to doubt? Huangdi imparted the secret of observing colors to Leigong, stating: "Ting (the central forehead) is the face/head; (Ting refers to the face, forehead, or heavenly court, the highest position; color appearing here corresponds to diseases of the head and face)." "Shang Que (above the glabella) is the throat; (Que is at the glabella, above the eyebrows, a high position, thus corresponding to the throat)." "Zhong Que (center of the glabella) is the Lung; (the highest point in the center of the glabella corresponds to the Lung)." "Xia Ji (lower pole/nasolabial fold root) is the Heart; (also known as Shan Gen, between the eyes; the Heart resides below the Lung, so Xia Ji corresponds to the Heart)." "Zhi Xia (straight down) is the Liver; (below Xia Ji is the nasal bridge, i.e., Nian Shou. The Liver is below the Heart, so Zhi Xia corresponds to the Liver)." "Gan Zuo (left of Liver) is the Gallbladder; (the Gallbladder attaches to the short lobe of the Liver, so the left of Nian Shou corresponds to the Gallbladder)." "Xia (lower) is the Spleen; (below Nian Shou is the tip of the nose, called Mian Wang or Ming Tang. The tip belongs to Earth, centrally located on the face, thus corresponding to the Spleen)." "Fang Shang (square above) is the Stomach; (besides the tip, above Ying Xiang, is the nasal tunnel. Spleen and Stomach are exterior-interior pairs; Spleen is central and Stomach is external, so Fang Shang corresponds to the Stomach)." "Zhong Yang (center) is the Large Intestine; (the center of the cheek flesh, outside Ying Xiang, below the zygomatic bone, corresponds to the Large Intestine)." "Jia Da Chang (flanking the Large Intestine) is the Kidney; (flanking the Large Intestine refers to the upper cheeks. The four zang organs are single, but the Kidneys are paired. The four zang reside in the abdomen, but the Kidneys attach to the spine. Thus, the four zang are secondary to the center, while the Kidneys uniquely correspond to both cheeks)." "Dang Shen (opposite the Kidney) is the Umbilicus; (the Kidney opposes the umbilicus, so below Dang Shen corresponds to the umbilicus)." "Mian Wang Yi Shang (above Mian Wang) is the Small Intestine; (Mian Wang is the nasal tip. The Small Intestine is a fu organ, corresponding to flanking the zygomatic bones; thus, above Mian Wang and inside the zygomatic bones corresponds to the Small Intestine)." "Mian Wang Yi Xia (below Mian Wang) is the Bladder and Zi Chu (uterus/reproductive area); (below Mian Wang is the Philtrum, corresponding to the Bladder and reproductive area)." Observing the correspondence of colors of the five zang and six fu organs: outside Ying Xiang and below the zygomatic bone corresponds to the Large Intestine; above Mian Wang corresponds to the Small Intestine; below Mian Wang corresponds to the Bladder and Zi Chu. Combining this with "outer Chi corresponds to Kidney, inner Chi corresponds to abdomen," one can deduce and specify each position. The left Chi is Water generated by Tian Yi; Water generates Liver Wood; Wood generates Sovereign Fire; Sovereign Fire generates Minister Fire in the right Chi; Minister Fire generates Spleen Earth; Earth generates Lung Metal. The positions of the five zang organs are originally consistent. However, the Small Intestine should be diagnosed at the right Chi, as Fire follows Fire. The Large Intestine should be diagnosed at the left Chi, as Metal follows Water. The San Jiao (Triple Burner) belongs to Fire and is also diagnosed at the right Kidney. The Bladder belongs to Water and is also diagnosed at the left Kidney. Within one Chi position, Water and Fire are divided; within one zang organ, four fu organs are associated. This is the immutable Dao of nature. Generally, the chest belongs to Yang, and the abdomen belongs to Yin. The residues, fluids, and turbid qi transmitted by the Large Intestine, Small Intestine, Bladder, and San Jiao are all Yin, and only the abdomen can accommodate their positions. This is unlike the Stomach, which is the sea of water and grain with clear Qi ascending; or the Gallbladder, the officer of decision-making, which rests quietly in the Liver and can occupy the middle jiao. As for the upper jiao, layered diaphragmatic membranes obscure the pure space. Only the Heart and Lung, like lotus flowers, reside there, excluding other fu organs. This is what is meant by "above the diaphragm and huang, there are parents." The Heart is Yang, the Father; the Lung is Yin, the Mother. The Heart governs Blood, and the Lung governs Qi, jointly managing Ying and Wei throughout the body; are they not parents? However, the Sovereign Heart rules through non-action. The Lung acts as the minister, the canopy resting upon the Heart, distributing Qi in the chest and regulating Yin and Yang. Danzhong serves as the envoy, wrapping and connecting below the Heart, entrusting the functions of the throat and tongue to announce commands. Thus, the Pericardium is the membrane wrapping the Sovereign Heart, not a fu organ. Since Heart Fire remains still, movement transmits to the Pericardium, combining with Minister Fire. If the Sovereign Fire does not move, it merely becomes an empty position for Minister Fire; if San Jiao Fire enters the Pericardium, it becomes Minister Fire. If San Jiao Fire does not ascend, it too remains an empty position for Minister Fire. The *Suwen* states that the Hand Shaoyang and Xin Zhu (Heart Master/Pericardium) are exterior-interior partners. The *Lingshu* states that the Hand Jueyin meridian emerges and connects to the Pericardium Luo, descends through the diaphragm, and sequentially connects to the San Jiao. The Hand Shaoyang meridian scatters and connects to the Pericardium, merging with the Xin Zhu. This shows that Pericardium Minister Fire and Hand Shaoyang Minister Fire are exterior-interior partners, hence connecting up and down and mutually transmitting. When the Sovereign Heart is tranquil, Minister Fire remains still, and joy arises from Danzhong. When the Sovereign Heart is disturbed, Minister Fire follows swiftly, and all pulses change their normal state. The entry and exit of the two fires governed by the Pericardium are so significant that it deserves a place among the hand meridians and can be called a fu organ. Is this adding a fu organ beyond the six? Yet, the Large and Small Intestines, being the most turbid yin, are listed alongside the Heart and Lung, mixing hell with heaven. Is this proper? Is it improper? How can one be considered healthy if turbid qi harasses the upper jiao and the san jiao is chaotic? I dare to establish this as a law to wash away previous flaws.
[Law 1]
Whenever diagnosing the pulse, if one does not seek instruction from a enlightened teacher, but merely follows past methods, hoping for accidental success, and uses patients to test one's skills, this is the fault of the physician.