促脉，自叔和编《伤寒论》之辨脉法，及其自着之《脉经》，皆与结脉对待成文，以促
为数中之一止，结为迟中之一止。而后之言脉者多宗之。颐谓促字本义，短也，速也。仲师
本论言促脉者四条，殊无歇止之意。而于脉结代心动悸者，炙甘草汤主之一条，明明以结脉
与代脉对举。结为无定之歇止，代为有定之歇止，并未言及促脉，则促非歇止，自可于言外
得之。高阳生《脉诀》谓促脉并居寸口，盖独盛于寸部之脉。主病为上焦有结，故脉为之促
，颇与促字短速之义相合。杨仁斋等诸家皆承用是说，以视叔和数中一止之解，较为圆通，
且于本论促脉四条，无不可通。盖惟阳盛于上，结涩不通，于脉应之，短而且速。临证治验
，确然可征。叔和以其既短且速，急迫之态有似于不能联属之象，因以偶然一止引申其义。
似其立说之初，用意亦不甚相远，但后之读者，仅知有歇止一层，而忘其短速之象，遂与古
人命名本旨，毫厘千里。（乾隆时日本丹波元简《脉学辑要》亦主此说，引证尚为明晰。）
以内科为病言之，则阳升头面，气结胸中，或痰聚上脘者，其脉皆独盛于寸。促速不舒
，是其明证。以外科言之，则上部实热，壅而为疡者，亦当有此脉象。丹波氏谓独盛于寸，
与溢出上鱼之脉相似，故其《脉学辑要》促脉条中，附以溢上鱼际之脉。寿颐则谓上溢者，
主阳升巅顶，故脉溢出寸部之上。而促主阳盛上焦，尚在寸脉本部，情势亦自不同，是当分
别观之。
促脉，自从王叔和编纂《伤寒论》中的辨脉法，以及他亲自撰写的《脉经》以来，都是与结脉（脉搏缓慢且有不规则间歇）相对举的，认为促脉是数脉（脉搏快速）中出现的一次停顿，而结脉是迟脉（脉搏缓慢）中出现的一次停顿。此后谈论脉象的人大多遵循这一观点。我认为“促”字的本义是短、快。张仲景的本论中关于促脉的条文有四条，完全没有停顿的意思。而在“脉结代、心动悸（心脏跳动节律不齐并伴有心慌），炙甘草汤主治”这一条中，明明是将结脉与代脉（脉搏有规则的间歇）并列提出的。结脉是没有固定规律的停顿，代脉是有固定规律的停顿，这里并没有提到促脉，那么促脉不是停顿，自然可以从言外之意中得知。高阳生的《脉诀》说促脉独盛于寸口（手腕桡动脉靠近手掌的一侧），大概是说在寸部特别旺盛的脉象。主病是上焦（人体上部，主要指心肺）有郁结，所以脉象因此变得急促，这与“促”字短速的含义很相合。杨仁斋等各家都沿用了这种说法，比起王叔和“数中一止”的解释，更为圆通，而且对于本论中促脉的四条内容，没有哪一条不能解释通的。大概是因为阳气盛于上部，郁结涩滞不通，反映在脉象上，就是短而且快。临床治疗验证，确实可以证实这一点。王叔和因为这种脉象既短又快，急迫的状态看起来像是不连贯的样子，于是将偶尔出现的一次停顿引申为它的含义。似乎他创立学说之初，用意也不相差太远，但后来的读者，只知道有停顿这一层意思，而忘记了它短快的形象，于是与古人命名的本意，失之毫厘，差之千里。（乾隆年间日本医家丹波元简的《脉学辑要》也主张这种说法，引证还比较明晰。）从内科疾病来说，如果是阳气升腾至头面，气机郁结在胸中，或者痰浊聚集在上脘（胃的上部）的，它们的脉象都独盛于寸部。促速而不舒展，这是明显的证据。从外科疾病来说，如果是上部的实热，壅滞而成疮疡的，也应该有这种脉象。丹波氏说独盛于寸，与溢出上鱼际（手掌大拇指根部肌肉丰厚处）的脉象相似，所以在他的《脉学辑要》促脉条目中，附有溢出上鱼际的脉象。寿颐（作者自称）则认为上溢者，主阳气升腾至头顶，所以脉象溢出寸部之上。而促脉主阳气盛于上焦，还在寸脉的本部，情势也是不同的，这应当分别观察。
Cu Pulse (Cù Mài, Rapid Pulse with Irregular Intermittence): Since Wang Shuhe compiled the "Bian Mai Fa" (Methods for Differentiating Pulses) in the *Shanghan Lun* (Treatise on Cold Damage Disorders), and authored his own *Mai Jing* (Pulse Classic), Cu pulse has always been discussed in contrast to Jie pulse (Jié Mài, Slow Pulse with Irregular Intermittence). It was defined as an occasional stop within a rapid pulse (Shuò Mài, Fast Pulse), while Jie pulse was defined as an occasional stop within a slow pulse (Chí Mài, Slow Pulse). Later practitioners of pulse diagnosis mostly followed this view. I hold that the original meaning of the character "Cu" is short and fast. In Zhang Zhongjing's original text, there are four clauses regarding Cu pulse, none of which imply any cessation or stoppage. Furthermore, in the clause stating "When the pulse is Jie or Dai (Dài Mài, Regularly Intermittent Pulse) accompanied by palpitations, Zhi Gancao Tang (Honey-Preserved Licorice Decoction) is the primary treatment," Jie pulse and Dai pulse are explicitly juxtaposed. Jie pulse features irregular stoppages, whereas Dai pulse features regular stoppages; Cu pulse is not mentioned here, indicating that Cu pulse does not involve stoppage, a fact which can be inferred from the context. Gao Yangsheng's *Mai Jue* (Pulse Rhymes) states that Cu pulse resides exclusively at the Cun position (Inch position, distal part of the radial artery). This likely refers to a pulse that is particularly vigorous at the Cun section. The associated pathology is stagnation in the Upper Jiao (Upper Burner, primarily referring to the Heart and Lungs), causing the pulse to become hurried, which aligns well with the meaning of "short and fast." Scholars such as Yang Renzhai and others adopted this interpretation. Compared to Wang Shuhe's explanation of "one stop among many beats," this view is more coherent and allows for consistent interpretation of all four clauses concerning Cu pulse in the original text. Essentially, when Yang Qi (Yang Energy) is excessive in the upper body, leading to stagnation and obstruction, the corresponding pulse manifests as short and rapid. Clinical experience confirms this. Wang Shuhe, observing that the urgent nature of this short and rapid pulse resembled a lack of continuity, extended its meaning to include occasional stoppages. It seems his initial intent was not far from the truth, but later readers focused solely on the aspect of stoppage, forgetting the characteristic of shortness and speed, thereby deviating significantly from the original intent of the ancients in naming it. (Danbo Yuanjian, a Japanese physician during the Qianlong era, also supported this view in his *Mai Xue Ji Yao* (Essentials of Pulse Study), providing clear citations.) From the perspective of internal medicine diseases, if Yang Qi ascends to the head and face, Qi stagnates in the chest, or phlegm accumulates in the upper epigastrium, the pulse will be predominantly vigorous at the Cun position. A hurried, constrained, and unrelaxed pulse is clear evidence of this. From the perspective of external medicine diseases, solid heat in the upper body that becomes congested and forms sores/ulcers should also present with this pulse image. Danbo noted that being predominantly vigorous at the Cun position resembles a pulse overflowing into the Yuji area (the fleshy eminence at the base of the thumb). Therefore, he included the "pulse overflowing into the Yuji" description in the Cu pulse section of his *Mai Xue Ji Yao*. However, I (Shouyi) believe that an overflowing pulse indicates Yang Qi ascending to the vertex of the head, causing the pulse to overflow above the Cun position. In contrast, Cu pulse indicates excess Yang in the Upper Jiao, remaining within the main body of the Cun pulse. The clinical situations are different, and they should be distinguished.