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，王叙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，岂宜在半阴半阳、半浮半沉之左关耶？命门即是肾，不宜以右尺为诊。
（详儒医精要）
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。
宋代绍兴人王宗正说：诊脉的方法，应当遵循心肺脉象均浮、肝肾脉象均沉、脾脉位于中州的说法。王叔和独自坚持寸、关、尺分部定位法来推测五脏六腑的脉象，这是不对的。
慈溪人赵继宗说：《脉诀》中说左手对应心、小肠、肝、胆、肾，右手对应肺、大肠、脾、胃、命门，这是错误的。心和肺位居上部，属阳，脉象应浮；肝和肾位居下部，属阴，脉象应沉；脾位居中州（中央），属半阴半阳，脉象半浮半沉。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；前部取阳分三分，后部取阴分三分。所谓土（脾）居于金、木、水、火之中，寄旺于四季，不仅仅只有右关属于脾。既然肝属阴，怎么适宜放在半阴半阳、半浮半沉的左关部位呢？命门就是肾，不应当以右尺来诊察命门。（详见《儒医精要》）
元代吴草庐说：医生在寸、关、尺三部上，往往称之为“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、尺部位的脉，实际上都是手太阴肺经的一条脉。只是通过划分部位，来候察其他脏腑的气机罢了。脉气运行始于肺，终于肝，然后又汇聚于肺。肺是气发出的门户，所以称为“气口”，并且是脉气的总会。以此来占测全身的情况。（详见《文集》）
明代李时珍说：两手六部脉，都是肺的经脉，只是选取此处来候察五脏六腑的气机而已，并不是五脏六腑实际居住的地方。凡是诊察，都应当让肺、心、脾、肝、肾各候一次脉搏跳动，如果五十次跳动不停止，说明五脏之气都充足；其中有一次停顿，就知道有一脏的脉气不至。据此推断，通过肺经的一条脉来候察五脏六腑的气机，是可以用心领会明白的。褚氏、储氏、赵氏不知道脉随着五脏之气，运行在经络隧道之间，想要根据男女不同颠倒脏腑的部位，拘泥固执不通达。戴同父说，褚氏颠倒了五脏的位置，丹溪区分了男女尺寸的差异，吴草庐阐明三部皆属肺，这三种说法都有真知灼见，是学习的人应当效法的宗师。至于赵氏所说的话，大概源自宋代王宗正的《难经图解》，哪里知道脉分两手，出自《素问·脉要精微论》，而扁鹊（越人）阐明了关脉的道理，以及一脉十变的理论是在《难经》中提出的，并非始于王叔和。如果按照赵氏的说法，那么一脉十变又从何推演呢？这可以说是穿凿附会且过于任性了。关于“命门就是肾”的说法，是扁鹊的错误。我曾经撰写《命门考》、《命门三焦客难》两篇文章，共计两千多字。
Wang Zongzheng of Shaoxing in the Song Dynasty stated: The method of pulse diagnosis should follow the principle that the pulses of the Heart and Lung are both floating (Fu, 浮), those of the Liver and Kidney are both deep (Chen, 沉), and the Spleen is located in the Central Region (Zhongzhou, 中州). Wang Shuhe’s exclusive adherence to the Cunkuanchi (Cun-Kuan-Chi, 寸关尺) regional division for measuring the pulses of the five Zang organs and six Fu organs is incorrect.
Zhao Jizong of Cixi stated: The assertion in *Maijue* (Pulse Rhymes) that the left side corresponds to the Heart, Small Intestine, Liver, Gallbladder, and Kidney, while the right side corresponds to the Lung, Large Intestine, Spleen, Stomach, and Mingmen (Gate of Life, 命门), 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, belonging to half-Yin and half-Yang, with a pulse that is half-floating and half-deep. One should use the Left Cun to inspect the Heart, the Right Cun to inspect the Lung, the Left Chi to inspect the Liver, the Right Chi to inspect the Kidney, and the two Guan positions to inspect the Spleen. The "Guan" is the boundary between Yin and Yang; the anterior portion takes three parts of Yang, and the posterior portion takes three parts of Yin. It is said that Earth (Spleen) resides amidst Metal, Wood, Water, and Fire, and thrives during the four seasons; it is not solely the Right Guan that belongs to the Spleen. Since the Liver is Yin, how can it appropriately be placed in the Left Guan, which is half-Yin and half-Yang, half-floating and half-deep? The Mingmen is identical to the Kidney and should not be diagnosed via the Right Chi. (See *Ruyi Jingyao* for details.)
Wu Caolu of the Yuan Dynasty stated: When physicians refer to the Cunkuanchi regions as "this is the Heart pulse, this is the Lung pulse, this is the Liver pulse, this is the Spleen pulse, this is the Kidney pulse," they are incorrect. The five Zang organs and six Fu organs comprise twelve meridians; the pulses at the Cunkuanchi of both hands are actually just one pulse of the Hand-Taiyin Lung Meridian. The regional divisions are merely used to observe the Qi of other Zang and Fu organs. Pulse movement begins in the Lung, ends in the Liver, and then converges back in the Lung. The Lung is the portal through which Qi emerges, hence it is called the "Qi Kou" (Air Mouth, 气口) and serves as the great convergence of pulses. This allows for the assessment of the entire body. (See *Wenji* for details.)
Li Shizhen of the Ming Dynasty stated: The six regions of both hands are all meridians of the Lung; they are selected here merely to observe the Qi of the five Zang organs and six Fu organs, not because these are the actual locations where the five Zang and six Fu organs reside. In all pulse examinations, one should inspect the pulse of each of the Lung, Heart, Spleen, Liver, and Kidney once. If fifty beats occur without interruption, it indicates that the Qi of all five Zang organs is sufficient; if there is one pause among them, it indicates that the pulse of one Zang organ has ceased. From this deduction, it can be understood that observing the Qi of the five Zang and six Fu organs through the single meridian of the Lung is a concept that can be comprehended intellectually. Chu Shi, Chu Shi, and Zhao Shi did not understand that pulses travel within the meridians along with the Qi of the five Zang organs; they sought to invert the regional positions of Zang and Fu organs based on gender, remaining rigid and inflexible. Dai Tongfu stated that Chu Shi inverted the positions of the five Zang organs, Danxi distinguished the dimensions for men and women, and Caolu clarified that all three regions belong to the Lung. These three viewpoints contain true insights and are models that scholars should emulate. As for Zhao Shi's statements, they likely originated from Wang Zongzheng's *Nanjie Tujie* of the Song Dynasty. Did Zhao Shi not know that the division of pulses into two hands originates from the *Suwen: Maiyao Jingwei Lun*, and that Yue Ren (Bian Que) elucidated the Guan pulse and the theory of "one pulse transforming into ten" in the *Nanjing*, rather than starting with Shuhe? If Zhao Shi's view were correct, how could the transformation of one pulse into ten be deduced? This can be considered forced and arbitrary. The notion that "Mingmen is the Kidney" is an error by Yue Ren. I have written two essays, *Mingmen Kao* and *Mingmen Sanjiao Kenan*, totaling over two thousand words on this matter.