绣按∶脉为血脉，一身筋骨，皆于是宗；一身疾痛，皆于是征。考诸先哲遗论，固多精义独标，旨归若揭，
以为后世章程。然有牵引时令，巧借生死刻应，敷衍满幅；与夫就脉就症，分断考求，毫无变换，似非临症
要语。是篇缀精聚华，僭为鄙句，既以去乎肤廓，复更化裁尽变，推行尽通，洵医中之活泼，脉法之吃紧至要
处也。用是另为篇帙，聊赘数言，以弁其首。又按∶篇中所论脉要，前半止就脉象部位，闲闲叙入，各就要
处指明。至后始将诊脉大要，层层剥进，不令诊法稍有遗义，如中庸所论极致之功，反求其本，以至声色俱泯
而后已。读者慎毋取其脉象部位，而置后幅变活要义于不审也。晦 朱子曰∶古人察脉非一道，今世惟守寸关
尺之法，所谓关者多不明。独俗传脉诀，词最鄙浅，非叔和本书，乃能直指高骨为关。然世之高医，以其书赝，
遂委去而羞言之。云间钱溥曰∶晋太医令王叔和着脉经，其言可守而不可变。及托叔和脉诀行，而医经之理遂
微。盖叔和为世所信重，故假其名而得行耳。然医道之日浅，未必不由此而误之也。张璐诊宗三昧云∶王氏脉
经，全氏太素，多拾经语，溷厕杂毒于中。偶一展卷，不无金屑入眼之憾。至于紫虚四诊、丹溪指掌、婴宁枢
要、濒湖脉学、士材正眼等书，靡不称誉于时，要皆刻舟求剑，按图索骥之说，而非诊要切语矣。
绣按：脉是血脉，全身的筋骨都以它作为根本；全身的病痛，都从这里得到验证。考察前代哲人的遗留论述，固然有很多精妙的义理单独标举，主旨意图如同高悬的旗帜一样清晰，作为后世的准则。然而其中有的牵强附会时令节气，巧妙地借用生死时刻的应验，敷衍凑满篇幅；以及那些就着脉象和症状，机械地分段断案、考求分析，毫无灵活变化，似乎不是临床诊治的关键话语。这一篇章汇聚精华，我冒昧地用浅陋的语言加以阐述，既去除了肤浅空泛的内容，又进一步进行了变革裁量、彻底变化，推行通达无碍，确实是医学中的活泼灵动之处，也是脉法中最为紧要关键的地方。因此另外编排成篇目，姑且添加几句话，作为序言放在篇首。
又按：篇中所讨论的脉诊要领，前半部分只是就着脉象的部位，闲适从容地叙述进入，在各自重要的地方指明要点。到了后半部分才开始将诊脉的大要，层层深入剖析，不让诊法稍微遗漏任何含义，就像《中庸》所论述的达到极致功夫那样，反过来探求其根本，直到声音和神色都完全隐没（指达到心领神会、超越表象的境界）才停止。读者千万不要只取用脉象部位的知识，而把后半部分灵活变化的重要义理置之不理、不加审察。
晦庵先生朱熹说：古人观察脉象不只是一条途径，当今世上只坚守寸、关、尺的方法，所谓的“关”大多不明确。只有世俗流传的《脉诀》，言辞最鄙陋浅显，并非王叔和的原著，却能直接指出高骨作为“关”。然而世上的高明医生，因为这本书是伪作，于是抛弃它并羞于谈论。云间人钱溥说：晋朝太医令王叔和撰写了《脉经》，其中的言论可以遵守但不可随意改变。等到托名王叔和的《脉诀》流行之后，医学经典的道理于是变得微弱。大概是因为王叔和被世人信任尊重，所以假借他的名字得以流行罢了。然而医道日益浅薄，未必不是由此造成的误导。张璐在《诊宗三昧》中说：王叔和的《脉经》，全氏的《太素》，多是拾取经典语句，混杂糟粕毒素在其中。偶尔翻开卷册阅读，不免有金屑入眼的遗憾。至于紫虚的《四诊》、丹溪的《指掌》、婴宁的《枢要》、李时珍的《濒湖脉学》、李士材的《正眼》等书，无不受到当时的赞誉，但这些都像是刻舟求剑、按图索骥的说法，而不是诊断的要切话语。
Xiu commented: The pulse is the blood vessel, and the tendons and bones of the entire body rely on it as their root; all pains and diseases of the body are evidenced through it. Examining the remaining discourses of ancient sages, there are indeed many profound principles uniquely highlighted, with clear intentions like a raised banner, serving as guidelines for later generations. However, some arbitrarily link seasonal changes, cleverly borrowing upon life-and-death timing correspondences, padding out full pages; while others focus merely on pulses and symptoms, mechanically segmenting and analyzing them without any flexibility, which does not seem to be essential language for clinical practice. This chapter gathers essence and brilliance; I presumptuously offer my humble words, removing superficiality and further adapting and transforming thoroughly, promoting complete understanding. It is truly the vitality within medicine and the most critical aspect of pulse diagnosis. Therefore, I have separately compiled this into a volume, adding a few remarks as a preface.
Furthermore, regarding the discussion of pulse essentials in this chapter, the first half merely introduces pulse images and locations leisurely, pointing out key aspects where necessary. Only in the latter part does it progressively peel back the layers of the major principles of pulse diagnosis, ensuring no meaning of diagnostic methods is left behind, similar to the ultimate effort described in the Doctrine of the Mean (Zhongyong), seeking the root in reverse, until sound and color vanish completely before ceasing. Readers must not only take the pulse image locations but also neglect the flexible and essential meanings in the latter part without careful examination.
Hui'an (Zhu Xi) said: In ancient times, observing the pulse was not limited to one method; nowadays, people only adhere to the Cun (Inch), Guan (Bar), and Chi (Cubit) methods, and what is called "Guan" is often unclear. Only the popularly circulated Pulse Rhymes (Maijue), with its most vulgar and shallow language, is not the original book by Wang Shuhe, yet it can directly point to the high bone as the Guan. However, eminent physicians of the world, considering this book a forgery, discard it and feel ashamed to speak of it. Qian Pu from Yunjian said: Wang Shuhe, Grand Physician of the Jin Dynasty, wrote the Pulse Classic (Maijing); its words can be followed but not changed. Once the Pulse Rhymes falsely attributed to Wang Shuhe became prevalent, the principles of medical classics thus became obscure. This is likely because Wang Shuhe was trusted and valued by the world, so his name was borrowed for it to circulate. However, the decline of medical knowledge may well be misled by this. Zhang Lu, in Zhenzong Sanwei (Three Essentials of Diagnosis), stated: Wang's Pulse Classic and Quan's Taisu mostly pick up phrases from classics, mixing dross and poison within. Occasionally opening a scroll, one cannot help but feel regret akin to gold dust entering the eye. As for books such as Zixu's Sizhen, Danxi's Zhizhang, Yingning's Shuyao, Binhu Maixue (Pulse Studies of Binhu), and Shicai Zhengyan, although praised at the time, they are essentially like carving a mark on a boat to find the sword, or looking for a horse according to a picture, rather than cutting-to-the-chase diagnostic essentials.