《四言脉决》，始自崔紫虚，嗣后校者、纂者颇多，迨至明季李士材《医宗必读》中之所着，固为尽善，而亥豕之讹，
尚有未正，彭也不才，谨陈管见，以俟高明鉴定。
【脉形主病节】“沉弱阴亏”句，“阴”字误刻，当作“阳”字。盖沉弱皆阴脉，有阴无阳，岂非阳亏。况上文有“浮
濡阴虚”句，是此句之紧对面，为可征也。注中即作“阴”字解，乃因讹承误。
【奇经八脉节】“尺外斜上，至寸阴维，尺内斜上，至寸阳维”句，注中以二脉分左右，恐未必然。李濒湖云∶“阳
维起于诸阳之会，由外踝而上行于卫分；阴维起于诸阴之交，由内踝而上行于营分，所以为一身之纲维也。”既为一身之
纲维，何得以左右分言之。且言经位，仍以三焦列于右尺，小肠列于左寸，与所着《脉法心参》之三焦分列三部，小肠
列于右尺之论，自相矛盾，此亦有讹。
【五脏本脉节】“肾在左尺，沉石而濡”句，字必有讹。按《诀》中曰“浮小为濡”。又本集《脉有相似宜辨篇》中
曰∶“濡与弱，皆细小也。濡在浮分，重按即不见也；弱主沉分，轻取不可见也。”如此则濡脉不得与沉脉并见，而此处
又何以并称耶？考诸《内经》云∶“平肾脉来，喘喘累累如钩。”因思“而濡”二字，形似“喘喘”二字，所以误刻，当
作“喘喘”读之，但久讹莫正，此何故耶？岂因“喘喘”义奥，庸浅校录，反以“喘喘”为误而改之，继而 荛悦口，
习焉而不察耶；抑因“濡”字有“ ”音，从来贤哲止作 音读之，即作“ ”字解之，而不作脉名，则于脉义似
乎不犯，所以未之或校耶？然既有濡脉，而此又以非濡脉之“濡”字混淆不清，恐不足以教天下。彭反复推敲，终不若
以《内经》“喘喘”二字易之，非惟不与濡脉相混，而与形容胃气之义，较“濡”“ ”二字更为超妙也。
“右尺相火，与心同断”句，疑有衍文。盖两尺皆肾部也，《内经》于中附上、上附上，皆言左右，而于尺则独曰“尺
外以候肾”，并不言左右，可见两尺皆肾，一定之位，右尺既亦属肾，脉亦宜同左尺之沉石矣。若与心同，则上文心脉是
浮大而散，岂此肾部亦浮大而散乎？或曰“心”字乃“肾”字之误，当作右尺相火，与肾同断，其理固通，但相火位居
命门正中，不偏不倚，不过验脉之法，附于右尺，其脉自宜以肾为主，相火为附，若读作右尺相火，与肾同断，则文法
倒装，主客不明。愚意不若直贯之，文作“右尺亦肾，相火同断”读之，方见得右尺亦属肾部，其脉自必同于左尺之沉
石喘喘矣，不过较其大小，有力无力，以征相火之衰旺，故曰同断耳。
《四言脉诀》始于崔紫虚，此后校订、编纂者众多，到了明代李士材在《医宗必读》中所著的内容，确实堪称完美，但其中仍有文字错讹未加纠正。彭某不才，谨陈述浅见，以等待高明之士鉴定。
【脉形主病节】“沉弱阴亏”一句，“阴”字刻误，应作“阳”字。因为沉脉和弱脉都属于阴脉，只有阴而没有阳，这难道不是阳虚吗？况且上文有“浮濡阴虚”一句，这是此句的对应反面，可以作为证据。注释中即使按“阴”字来解释，也是因错误而沿袭错误。
【奇经八脉节】“尺部外侧斜上，至寸口为阴维脉；尺部内侧斜上，至寸口为阳维脉”一句，注释中将这两条脉分为左右两侧，恐怕未必正确。李濒湖说：“阳维脉起于诸阳经交会之处，从外踝上行于卫分；阴维脉起于诸阴经交会之处，从内踝上行于营分，所以成为一身之纲维。”既然是一身的纲维，怎么能用左右来区分呢？而且论述经脉位置时，仍然将三焦列于右尺，小肠列于左寸，这与他自己所著《脉法心参》中关于三焦分列三部、小肠列于右尺的理论自相矛盾，这也是错误之一。
【五脏本脉节】“肾在左尺，脉象沉石而濡”一句，文字必有讹误。查考《脉诀》中说“浮小为濡”。又在本集《脉有相似宜辨篇》中说：“濡脉与弱脉，都是细小之象。濡脉见于浮分，重按时即不见；弱脉主于沉分，轻取时不可见。”如此说来，濡脉不得与沉脉同时出现，而此处为何又将它们并称呢？考证《内经》说：“正常的肾脉来势，喘喘累累如钩。”因此想到“而濡”二字，字形似“喘喘”二字，所以误刻，应当读作“喘喘”，但长期讹误未能纠正，这是什么原因呢？难道是因为“喘喘”含义深奥，平庸浅薄的校录者反而认为“喘喘”是错误而改为“濡”，继而众人随声附和，习以为常而不察觉呢？还是因为“濡”字有某种读音，历来贤哲只作该音读解，并以此字义解释，而不将其作为脉名，这样似乎不违背脉义，所以没有人校勘呢？然而既然已有濡脉，此处又以非濡脉的“濡”字混淆不清，恐怕不足以教导天下人。彭某反复推敲，终究不如用《内经》中的“喘喘”二字替换，不仅不与濡脉相混，而且与形容胃气的意义相比，比“濡”及另一字更为精妙超绝。
“右尺相火，与心同断”一句，怀疑有衍文（多余的文字）。因为两尺部都是肾的部位，《内经》在中附上、上附上的论述中，都提到左右，而在尺部则独说“尺外以候肾”，并不分左右，可见两尺皆属肾，是固定的位置。右尺既也属于肾，脉象也应当同左尺一样为沉石。如果与心相同，那么上文中心脉是浮大而散，难道此肾部也是浮大而散吗？有人说“心”字是“肾”字之误，应当作右尺相火，与肾同断，其理固然通顺，但相火位居命门正中，不偏不倚，只是验脉的方法，附于右尺，其脉自然应以肾为主，相火为附。若读作右尺相火，与肾同断，则文法倒装，主次不明。愚意不如直接贯通，文章作“右尺亦肾，相火同断”来读，才能看出右尺也属肾部，其脉自然必同于左尺的沉石喘喘，不过是比较其大小、有力无力，以征验相火的衰旺，所以说同断罢了。
The *Four-Character Pulse Resolution* originated from Cui Zixu. Since then, there have been many editors and compilers. By the Ming Dynasty, Li Shicai's work in *Yi Zong Bi Du* (Essential Readings for Medical Practitioners) was indeed perfect, yet errors due to similar-looking characters remained uncorrected. Peng, though unworthy, respectfully presents his humble opinions for the judgment of experts.
[Section on Pulse Forms and Their Indications] In the phrase "Chen (Deep) and Ruo (Weak) indicate Yin deficiency," the character "Yin" is a printing error and should be "Yang." This is because both Chen and Ruo pulses are Yin pulses; having Yin without Yang implies Yang deficiency. Moreover, the preceding text contains the phrase "Fu (Floating) and Ru (Soggy) indicate Yin deficiency," which serves as the direct antithesis to this sentence, providing evidence. Even if the commentary interprets it as "Yin," it merely perpetuates an error based on a mistake.
[Section on the Eight Extraordinary Vessels] Regarding the phrase "From the outer aspect of the Chi position slanting upwards to the Cun position is the Yin Wei Vessel; from the inner aspect of the Chi position slanting upwards to the Cun position is the Yang Wei Vessel," the commentary divides these two vessels into left and right sides, which is likely incorrect. Li Binhu stated: "The Yang Wei Vessel originates at the meeting point of all Yang meridians and ascends along the lateral malleolus into the Wei (Defensive) level; the Yin Wei Vessel originates at the meeting point of all Yin meridians and ascends along the medial malleolus into the Ying (Nutritive) level, thus serving as the framework for the entire body." Since they serve as the framework for the whole body, how can they be distinguished by left and right? Furthermore, regarding meridian positions, the Sanjiao (Triple Burner) is still listed at the Right Chi, and the Small Intestine at the Left Cun. This contradicts his own theory in *Mai Fa Xin Can* (Heart Examination of Pulse Methods), where he argued that the Sanjiao should be distributed across three positions and the Small Intestine at the Right Chi. This is another error.
[Section on Original Pulses of the Five Zang Organs] The phrase "Kidney is at the Left Chi, pulse is Chen (Deep), Shi (Stone-like), and Ru (Soggy)" must contain a textual error. According to the *Resolution*, "Floating and small constitutes Ru." Additionally, in the chapter "Differentiating Similar Pulses" within this collection, it states: "Ru and Ruo are both fine and small. Ru appears in the floating layer and disappears upon heavy pressure; Ruo resides in the deep layer and is not visible upon light pressure." Thus, the Ru pulse cannot appear simultaneously with a Chen pulse, so why are they mentioned together here? Consulting the *Nei Jing* (Inner Canon), it says: "A normal Kidney pulse comes rushing and continuous, like a hook." Therefore, I suspect that the characters "and Ru" were misprinted for "rushing and continuous" (Chuan Chuan) due to their visual similarity. It should be read as "Chuan Chuan." However, this long-standing error remains uncorrected. Why? Perhaps because "Chuan Chuan" has profound meaning, and mediocre editors mistakenly thought "Chuan Chuan" was wrong and changed it to "Ru," leading to blind acceptance and lack of scrutiny. Or perhaps because the character "Ru" has a specific pronunciation, and sages traditionally interpreted it by sound rather than as a pulse name, avoiding contradiction with pulse theory, hence no one corrected it? However, since the Ru pulse already exists, using the non-pulse-meaning "Ru" here causes confusion and is insufficient for teaching the world. After repeated deliberation, Peng believes it is best to replace it with "Chuan Chuan" from the *Nei Jing*. This not only avoids confusion with the Ru pulse but also better describes the concept of Stomach Qi (Stomach Energy) than the characters "Ru" and the other homophone, offering a more subtle and profound meaning.
The phrase "Right Chi Xiang Huo (Ministerial Fire) is judged together with Heart" is suspected to contain superfluous text. Both Chi positions belong to the Kidney region. The *Nei Jing* discusses left and right for the Zhong Fu Shang and Shang Fu Shang positions but specifically states for the Chi position: "The outer aspect of the Chi corresponds to the Kidney," without distinguishing left or right. This indicates that both Chi positions belong to the Kidney, a fixed location. Since the Right Chi also belongs to the Kidney, its pulse should similarly be Chen and Shi. If it were the same as the Heart, given that the Heart pulse described earlier is Fu (Floating), Da (Large), and San (Scattered), would the Kidney region also be Fu, Da, and San? Some argue that "Heart" is a typo for "Kidney," suggesting it should read "Right Chi Ministerial Fire is judged together with Kidney," which makes logical sense. However, Ministerial Fire resides centrally in the Mingmen (Gate of Life), neither leaning left nor right. It is merely a method of pulse diagnosis attached to the Right Chi. The pulse naturally prioritizes the Kidney, with Ministerial Fire as secondary. Reading it as "Right Chi Ministerial Fire is judged together with Kidney" results in inverted syntax and unclear subject-object relationships. It is better to read it directly as "Right Chi is also Kidney, Ministerial Fire is judged together [with it]." This clarifies that the Right Chi belongs to the Kidney region, and its pulse must be Chen, Shi, and Chuan Chuan like the Left Chi. One merely compares the size and strength (forceful or weak) to assess the waxing and waning of Ministerial Fire, hence the term "judged together."