脉为四诊之一，所关最切，兼之俗弊，每多讳其因，隐其色，不出一声，单用脉以试医之
高下，此虽病家之自误，然医当此际，苟脉理甚明，不得声色病缘之相合，尚恐其有逆顺真
假、脉证相反之误，而矧夫并经络部位之俱错，其误又当何如？！此脉理之不明，而医之所以
蒙昧至今者，是皆误于宋之高阳生。虽高阳生附以己见而着为脉诀，若其脏腑所配部位，
则实本于西晋之脉经。云心部在左手关前，寸口是也，与手太阳为表里，以小肠合为腑，合
于上焦。肺部在右手关前，寸口是也，与手阳明为表里，以大肠合为腑，合于上焦。以致高
阳生遂有左心小肠肝胆肾，右肺大肠脾胃命之说，竟将心主、三焦之一合，谓其无形而俱遗
之。若此两经者，内经显然有大经络，岂有有经络而无脉者？亦岂有大小肠位居极下，而
脉见于两寸至高之地者？自戴同甫而下，既已历言其非，然未免甲此乙彼，向无归一之论，
学人何所宗据？今遵内经本文，参之以理，酌定部位，庶无差谬。然经文虽无五行所属之
分，而后世诸贤以左尺为水，生左关木，木生左寸火，君火类从于右尺而为相火，火生右关
土，土生右寸金而止，甚属有理。今既有此五行之分，则小肠在下，当候于右尺，所以从火
也；大肠在下，当候于左尺，以金从水也。正合母隐子胎之义。三焦虽当候于上中下，然灵
枢本藏篇曰∶肾合三焦膀胱。今肾脉候于两尺，是三焦亦当候于尺。且三焦为五脏六腑之
总司，肾为五脏六腑之根本，故灵枢论疾诊尺篇，独取尺脉以定人之病形，其义盖亦在此。
但膀胱属水，故候于左；三焦属火，故候于右。若心主之脉，正当候于左寸，盖以膈膜之上，
独惟心肺两脏居之，而心包为护心之膜，附于膈上，故脉当候于左寸。至若命门者，为肾之
所属，故脉候当随于肾。肾一也，而何以候于两尺？肾中之元阴，当候于左尺；肾中之元
阳，当候于右尺。阴宜静，故左嫌浮豁；阳畏衰，故右嫌细微。然命门之气，以阳为主，故当
附候于右尺，以察其衰旺甚验。部位若此，似不可易。合而观之，则左寸心脏之火，通于右
尺小肠命门之火，自右尺火土相生而上右寸；右寸肺脏之金，通于左尺大肠之金，自左尺金
水相生而上左寸。左右上下，终始无端，正合十二经流注循环之妙，而诊候庶无差也。故
内经脉要精微论曰∶尺内两旁，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。
味此经文，则左右上下之序，自不可紊，无待于辩；惟是六腑之候，虽无明训，而但以上下阴
阳之义测之，则已暗藏之矣。习医立训者，不本内经之意，吾知其皆杜撰凿空耳，观者其详辨焉。
脉诊是中医四诊（望、闻、问、切）之一，其重要性最为密切。然而加上世俗的弊端，病人往往忌讳说出病因，隐瞒面色，一言不发，仅凭脉象来试探医生医术的高低。这虽然是病人自己的失误，但医生在这种情况下，如果脉理非常精通，不能结合神色和病情缘由相互印证，尚且恐怕会有逆顺真假、脉证相反的误判，更何况如果连经络部位都搞错了，那错误又该有多大呢？！这就是脉理不明，导致医生至今蒙昧的原因，这都是被宋代的高阳生误导了。虽然高阳生附会己见撰写了《脉诀》，但他关于脏腑所配的部位，实际上源自西晋王叔和的《脉经》。他说心部在左手关前寸口处，与手太阳小肠经互为表里，与小肠合为腑，归属于上焦。肺部在右手关前寸口处，与手阳明大肠经互为表里，与大肠合为腑，归属于上焦。以至于高阳生便有了“左候心、小肠、肝、胆、肾，右候肺、大肠、脾、胃、命门”的说法，竟然将心包络和三焦合并为一，说它们无形而都遗漏了。像这两条经脉，《内经》明明记载有大经络，难道有经络而没有脉象的吗？难道大小肠位居极下，而脉象却出现在两寸至高之地的吗？自从戴同甫以下，已经多次指出其错误，然而未免是非混淆，向来没有统一的定论，学习的人以什么为依据呢？现在遵循《内经》原文，参酌事理，斟酌确定部位，希望没有差错谬误。虽然经文虽然没有明确五行所属的区分，但后世各位贤人认为左尺属水，水生左关木，木生左寸火；君火归类于右尺而为相火，火生右关土，土生右寸金而止，非常有道理。现在既然有了这种五行的区分，那么小肠在下，应当候于右尺，这是顺应火的属性；大肠在下，应当候于左尺，这是金从水的属性。正符合“母隐子胎”的意义。三焦虽然应当候于上、中、下三部，但《灵枢·本藏篇》说：“肾合三焦膀胱”。现在肾脉候于两尺，那么三焦也应当候于尺部。而且三焦是五脏六腑的总司，肾是五脏六腑的根本，所以《灵枢·论疾诊尺篇》单独取尺脉来确定人的病形，其中的意义大概就在这里。只是膀胱属水，所以候于左；三焦属火，所以候于右。至于心主（心包络）的脉，正当候于左寸，这是因为膈膜之上，只有心肺两脏居住，而心包是保护心脏的膜，附着在膈上，所以脉应当候于左寸。至于命门，属于肾所管辖，所以脉候应当跟随肾。肾只有一个，为什么候于两尺？肾中的元阴，应当候于左尺；肾中的元阳，应当候于右尺。阴宜静，所以左脉嫌浮大空豁；阳畏衰，所以右脉嫌细微。然而命门之气，以阳为主，所以应当附候于右尺，以观察其盛衰非常灵验。部位像这样，似乎不可更改。综合来看，则左寸心脏之火，通于右尺小肠和命门之火，从右尺火土相生而上至右寸；右寸肺脏之金，通于左尺大肠之金，从左尺金水相生而上至左寸。左右上下，终始无端，正符合十二经脉流注循环的奥妙，而诊候也就几乎没有差错了。所以《内经脉要精微论》说：“尺部内侧两旁，是季胁的位置；尺部外侧以候肾，尺部内侧以候腹。从中部向上连接处，左外以候肝，内以候膈；右外以候胃，内以候脾。再向上连接处，右外以候肺，内以候胸中；左外以候心，内以候膻中。脉的前面以候前面的病，后面以候后面的病。脉的上段尽处，是胸喉中的事情；脉的下段尽处，是少腹、腰、股、膝、胫、足中的事情。”体味这段经文，那么左右上下的次序，自然不可紊乱，无需争辩；只是六腑的候法，虽然没有明确的训示，但只要以上下阴阳的道理推测，就已经暗含其中了。制定学医规范的人，不依据《内经》的本意，我知道他们都是杜撰凭空捏造的，读者请仔细辨别。
Pulse diagnosis (Mai Zhen) is one of the Four Diagnostic Methods (Si Zhen: Inspection, Auscultation-Olfaction, Inquiry, and Palpation), and its relevance is most critical. However, due to common social malpractices, patients often conceal their etiology, hide their complexion, and remain silent, relying solely on pulse taking to test the physician's proficiency. Although this is a self-inflicted error by the patient, when a physician faces such a situation, even if they are well-versed in pulse theory, without correlating the pulse with the patient's expression, color, and disease history, there is still a risk of misjudging the reversal, normality, truth, or falsity, or mistaking contradictory pulse and symptom patterns. How much greater would the error be if the meridians and locations were also confused?! This ignorance among physicians stems from the lack of clarity in pulse theory, which has persisted to this day, largely due to the misleading influence of Gao Yangsheng (Gao Yang Sheng) from the Song Dynasty. Although Gao Yangsheng appended his own views to compose the *Mai Jue* (Pulse Rhymes), the location assignments for zang-fu organs were actually based on Wang Shuhe's *Mai Jing* (Classic of Pulse Diagnosis) from the Western Jin Dynasty. He stated that the Heart area is located at the cun position before the guan on the left hand, forming an exterior-interior relationship with the Hand-Taiyang Small Intestine meridian, combining with the Small Intestine as the fu organ, and belonging to the Upper Jiao. The Lung area is located at the cun position before the guan on the right hand, forming an exterior-interior relationship with the Hand-Yangming Large Intestine meridian, combining with the Large Intestine as the fu organ, and belonging to the Upper Jiao. Consequently, Gao Yangsheng proposed the saying "Left: Heart, Small Intestine, Liver, Gallbladder, Kidney; Right: Lung, Large Intestine, Spleen, Stomach, Mingmen," merging the Pericardium (Xin Bao) and Triple Burner into one, claiming they are formless and thus omitting them. For these two meridians, the *Nei Jing* (Inner Canon) clearly records major meridians; how can there be meridians without pulses? How can the Large and Small Intestines, located extremely low, have pulses appearing at the high cun positions? Since Dai Tongfu, many have pointed out these errors, yet opinions have varied, lacking a unified consensus, leaving students without a clear basis. Now, following the original text of the *Nei Jing*, reasoning through logic, and carefully determining the locations, we hope to avoid errors. Although the canonical text does not explicitly divide the five elements, later sages reasoned that the Left Chi corresponds to Water, generating Wood at the Left Guan, which generates Fire at the Left Cun; the Ministerial Fire (Xiang Huo) is categorized under the Right Chi alongside the Sovereign Fire (Jun Huo), which generates Earth at the Right Guan, which generates Metal at the Right Cun. This reasoning is quite sound. Given this five-element division, since the Small Intestine is located inferiorly, it should be palpated at the Right Chi, aligning with Fire; the Large Intestine, also inferior, should be palpated at the Left Chi, aligning Metal with Water. This conforms to the principle of "Mother concealing the Child." Although the Triple Burner should theoretically be palpated across Upper, Middle, and Lower jiaos, the *Ling Shu: Ben Cang* chapter states: "The Kidney combines with the Triple Burner and Bladder." Since the Kidney pulse is palpated at both Chi positions, the Triple Burner should also be palpated at the Chi. Moreover, the Triple Burner is the general manager of the zang-fu organs, and the Kidney is the root of the zang-fu organs. Therefore, the *Ling Shu: Lun Ji Zhen Chi* chapter uniquely uses the Chi pulse to determine disease forms, implying this significance. However, since the Bladder belongs to Water, it is palpated on the Left; the Triple Burner belongs to Fire, so it is palpated on the Right. As for the pulse of the Heart Master (Pericardium), it should properly be palpated at the Left Cun, because above the diaphragm reside only the Heart and Lungs, and the Pericardium is the membrane protecting the Heart, attached above the diaphragm, so its pulse should be at the Left Cun. Regarding the Mingmen (Gate of Life), which belongs to the Kidney, its pulse should follow the Kidney. The Kidney is singular, why is it palpated at both Chis? The Primordial Yin (Yuan Yin) within the Kidney should be palpated at the Left Chi; the Primordial Yang (Yuan Yang) within the Kidney should be palpated at the Right Chi. Yin prefers stillness, so the Left pulse should not be floating and empty; Yang fears decline, so the Right pulse should not be fine and minute. However, Qi of the Mingmen is primarily Yang, so it should be assessed at the Right Chi to observe its vigor, which is highly accurate. These locations seem unchangeable. Viewing them holistically, the Fire of the Heart at the Left Cun connects with the Fire of the Small Intestine and Mingmen at the Right Chi, ascending from the Right Chi via Fire generating Earth to the Right Cun; the Metal of the Lung at the Right Cun connects with the Metal of the Large Intestine at the Left Chi, ascending from the Left Chi via Metal generating Water to the Left Cun. Left and Right, Upper and Lower, beginning and end without limit, perfectly matching the wonderful circulation of the Twelve Meridians' flow, ensuring diagnostic accuracy. Thus, the *Nei Jing Mai Yao Jing Wei Lun* states: "Inside the Chi region, on both sides, are the costal margins; outside the Chi region palpates the Kidney, inside palpates the abdomen. From the middle attaching upwards, outside on the Left palpates the Liver, inside palpates the Diaphragm; outside on the Right palpates the Stomach, inside palpates the Spleen. From the upper attaching upwards, outside on the Right palpates the Lung, inside palpates the Chest Center; outside on the Left palpates the Heart, inside palpates the Danzhong (Chest Center). Anterior palpates anterior conditions, posterior palpates posterior conditions. The end of the upper segment relates to the chest and throat; the end of the lower segment relates to the lower abdomen, waist, thighs, knees, shins, and feet." Reflecting on this text, the order of Left/Right and Upper/Lower is naturally indisputable, requiring no debate; the palpation of the Six Fu organs, though not explicitly stated, is implicitly contained within the principles of Upper/Lower and Yin/Yang. Those who established medical training norms without basing themselves on the *Nei Jing*'s intent, I know, are fabricating arbitrarily; readers must discern carefully.