绍兴王宗正曰诊脉之法当从心肺俱浮肝肾俱沉脾在中州之说王叔和独守寸关尺分部位以
测五脏六腑之脉者非也
慈溪赵继宗曰脉诀言左心小肠肝胆肾右肺大肠脾胃命者非也心肺居上为阳为浮肝肾居下
为阴为沉脾居中州半阴半阳半浮半沉当以左寸为心右寸为肺左尺为肝右尺为肾两关为脾关者
阴阳之界限前取阳三分后取阴三分所谓土居金木水火之中寄王于四时不独右关为脾也肝既为
阴岂
吴草庐曰医者于寸关尺辄名之曰此心脉此肺脉此肝脉此脾脉此肾脉者非也五脏六腑凡十
二经两手寸关尺者手太阴肺经之一脉也分其部位以候他脏之气耳脉行始于肺终于肝而复会于
肺肺为气所出之门户故名曰气口而为脉之大会以占一身焉（详文集）
李时珍曰两手六部皆肺之经脉也特取此以候五脏六腑之气耳非五脏六腑所居之处也凡诊
察皆以肺心脾肝肾各候一动五十动不止者五脏皆足内有一止则知一脏之脉不至据此推之则以
肺经一脉候五脏六腑之气者可心解矣褚储赵氏不知脉随五脏
之气行于经隧之间欲以男女脏腑颠倒部位执泥不通戴同父言褚氏倒装五脏
丹溪别男女尺寸草庐明三部皆肺三说
皆有真见学人所当宗师若夫赵氏所云盖本于宋人王宗正难经图解岂知脉分两手出于素问
脉要精微论而越人推明关脉及一脉十变于难经非始于叔和也若如其说则一脉十变何从推之可
谓凿而任矣○命门即肾之说乃越人之误也予尝着命门考命门三焦客难二说凡二千余言云
绍兴人王宗正说：诊脉的方法应当遵循“心肺脉象均浮、肝肾脉象均沉，脾位于中州”的说法。王叔和独自坚守寸、关、尺三个部位来分别对应五脏六腑的脉象，这是错误的。
慈溪人赵继宗说：《脉诀》中说左手候心、小肠、肝、胆、肾，右手候肺、大肠、脾、胃、命门，这是错误的。心肺居于上部，属阳，脉象应浮；肝肾居于下部，属阴，脉象应沉；脾居中州，半阴半阳，半浮半沉。应当以左寸候心，右寸候肺，左尺候肝，右尺候肾，两关候脾。“关”是阴阳的分界线，向前取脉三分属阳，向后取脉三分属阴。所谓土（脾）居金、木、水、火之中，寄旺于四季，不仅仅只在右关候脾。既然肝属阴，难道……（原文此处似有缺漏或断句问题，依文意补全逻辑）
吴草庐说：医生在寸、关、尺处动辄称之为“这是心脉”、“这是肺脉”、“这是肝脉”、“这是脾脉”、“这是肾脉”，这是错误的。五脏六腑共有十二经脉，两手寸、关、尺实际上都是手太阴肺经的一支脉。只是划分了部位来探测其他脏腑的气机罢了。脉气运行始于肺，终于肝，然后又回会于肺。肺是气发出的门户，所以称为“气口”，也是脉气的总会之处，用来占测全身的情况（详见文集）。
李时珍说：两手六部（寸关尺）都是肺的经脉，特意选取这里来探测五脏六腑的气机，而不是五脏六腑实际居住的地方。凡是诊察，都以肺、心、脾、肝、肾各候一动，共五十动。如果五十动不停止，说明五脏之气都充足；如果中间有一止，就知道某一脏的脉气不至。据此推断，通过肺经这一支脉来探测五脏六腑的气机，是可以用心领会的。褚储赵氏不知道脉随着五脏之气在经络隧道之间运行，想要把男女脏腑的部位颠倒过来，固执不通。戴同父说褚氏倒装了五脏，丹溪区分男女尺寸脉，吴草庐阐明三部皆属于肺，这三种说法都有真知灼见，是学者应当效法的宗师。至于赵氏所说的，大概源于宋代人王宗正的《难经图解》，哪里知道脉分两手出自《素问·脉要精微论》，而越人（扁鹊）推阐关脉及“一脉十变”的理论是在《难经》中，并非始于王叔和。如果像赵氏所说，那么“一脉十变”的理论从何推演？可以说是穿凿附会且任性妄为。○关于“命门即肾”的说法，是越人的错误。我曾经撰写《命门考》、《命门三焦客难》两篇文章，共计二千多字，论述此事。
Wang Zongzheng of Shaoxing stated: The method of pulse diagnosis should follow the principle that the pulses of the Heart and Lung are both floating, those of the Liver and Kidney are both deep, and the Spleen is located in the Central Region (Zhongzhou). Wang Shuhe’s sole adherence to dividing the Cun, Guan, and Chi positions to measure the pulses of the Five Zang and Six Fu organs is incorrect.
Zhao Jizong of Cixi stated: The *Mai Jue* (Pulse Classic) claims that the Left side monitors the Heart, Small Intestine, Liver, Gallbladder, and Kidney, while the Right side monitors the Lung, Large Intestine, Spleen, Stomach, and Mingmen (Gate of Life). This is incorrect. The Heart and Lung reside in the upper part, belong to Yang, and their pulses should be floating; the Liver and Kidney reside in the lower part, belong to Yin, and their pulses should be deep; the Spleen resides in the Central Region, being half-Yin and half-Yang, half-floating and half-deep. One should use the Left Cun to monitor the Heart, the Right Cun to monitor the Lung, the Left Chi to monitor the Liver, the Right Chi to monitor the Kidney, and both Guans to monitor the Spleen. The "Guan" is the boundary between Yin and Yang; taking three parts forward from the Guan indicates Yang, and taking three parts backward indicates Yin. It is said that Earth (Spleen) resides among Metal, Wood, Water, and Fire, and thrives during the four seasons; it is not solely monitored at the Right Guan. Since the Liver belongs to Yin... [Text appears incomplete/corrupted here].
Wu Caolu stated: When physicians refer to the Cun, Guan, and Chi positions as "this is the Heart pulse," "this is the Lung pulse," "this is the Liver pulse," "this is the Spleen pulse," or "this is the Kidney pulse," they are incorrect. The Five Zang and Six Fu organs comprise twelve meridians; the Cun, Guan, and Chi on both hands are actually branches of the Hand-Taiyin Lung Meridian. The positions are merely divided to observe the Qi of other Zang organs. The pulse circulation begins in the Lung, ends in the Liver, and returns to meet in the Lung. The Lung is the portal through which Qi emerges, hence it is called the "Qi Kou" (Air Mouth), which is the great convergence of pulses, used to assess the entire body (see detailed discussion in the collected works).
Li Shizhen stated: The six positions (Cun, Guan, Chi) on both hands are all meridians of the Lung. They are specifically selected to observe the Qi of the Five Zang and Six Fu organs, not because these are the physical locations of the organs. In general examination, one observes one beat for each of the Lung, Heart, Spleen, Liver, and Kidney, totaling fifty beats. If the fifty beats do not stop, it indicates that the Qi of all five Zang organs is sufficient. If there is a pause within these fifty beats, it indicates that the pulse of one Zang organ is absent. Based on this deduction, understanding that the Qi of the Five Zang and Six Fu organs can be observed through the single meridian of the Lung is a matter of mental comprehension. Chu Chu Zhao Shi did not realize that the pulse travels with the Qi of the Five Zang organs within the meridians and tunnels, yet attempted to invert the positions of the Zang and Fu organs for men and women, adhering rigidly without flexibility. Dai Tongfu stated that Chu Shi inverted the Five Zang organs; Danxi distinguished the Cun and Chi positions for men and women; Caolu clarified that all three positions belong to the Lung. These three viewpoints contain true insights and are masters whom scholars should emulate. As for what Zhao Shi claimed, it likely originated from Song dynasty scholar Wang Zongzheng’s *Illustrated Explanation of the Nan Jing*. How could he know that the division of pulses into two hands originates from the *Su Wen: Pulse Essentials Profound Discussion* (*Suwen: Maiyao Jingwei Lun*), and that Yue Ren (Bian Que) elaborated on the Guan pulse and the theory of "One Pulse, Ten Transformations" in the *Nan Jing*, rather than starting with Wang Shuhe? If Zhao’s statement were correct, how could the theory of "One Pulse, Ten Transformations" be deduced? This can be described as forced interpretation and arbitrary assertion. ○ The theory that "Mingmen is identical to the Kidney" is an error by Yue Ren. I once wrote two essays, *Investigation of Mingmen* and *Guest Difficulties on Mingmen and Sanjiao*, totaling over two thousand words, discussing this matter.