〔吴氏（景隆）脉证传授心法〕一卷 存
自序曰。脉证传授心法。其来始自黄帝与岐伯问难。继而秦越人作八十一难经。以重明之。其间文义深奥。
后学率未易识。至晋王叔和作脉经。以发明素难之旨。实得诊脉之径路。识病之枢机也。无何好事者。撰为脉诀。
托叔和之名。传之于世。致使后人置脉经于高阁而不读。又况歌诀多以己意附会。而不本于素难脉经，其中多有
不能讲解之语。所以后人不得叔和正传。实斯道之不幸也。后有丹溪先生。深契内经之旨。知脉诀为高阳生谬言。
故敢排出冷生气等语。而不使乱叔和之脉经，医道至此。始晦而复明焉。愚故尝谓医家之有丹溪。如儒道之有晦
庵也。夫何后世业医者。往往以丹溪之言。为迂而不遵。虽有通真子杨仁斋滑伯仁等。相继而作。各出所长。以
发明之。然未有能会而为一者也。予幼因举不第。乃弃儒学医。朝夕研究。颇知义理一二。乃敢辄忘芜陋。会集
诸家之说。取其长。融会为一。名曰脉证传授心法。盖以便后学之记诵。以补前哲之未备耳。倘蒙后之君子。恕
其狂僭而改正之。则非生之幸。实吾道之幸也。弘治壬子六月既望。梅窗居士后学吴景隆序。
〔袁氏（颢）脉经〕二卷 未见
按上见于嘉善县志。
汪氏（宦）统属诊法 未见
徐春甫曰。汪宦。字子良。号心谷。新安祁门人。机之族彦。幼从兄宇习举子业。颖敏夙成。后弃儒就医。
潜心内素。有神领心得之妙。证王氏之谬注。如分鳞介于深泉净HT 之中。诚有功于轩岐，启迪天下后世。医学如
瞽复明。质疑尺寸等论可见矣。为人质实。不以有学自矜。后游者甚多。所着医学质疑。统属诊法。证治要略等
书行世。
〔李氏（言闻）四诊发明〕明志八卷 未见
〔卢氏（志）脉家要典〕未见
按上见于古今医统。
〔程氏（伊芳）脉荟〕医藏目录一卷 未见
〔贺氏（岳）诊脉家实〕未见
按上见于海盐县志。
〔吕氏（夔）脉理明辨〕未见
按上见于江阴县志。
〔吴氏（洪）诊脉须知〕医藏目录五卷 存
兰溪县志曰。吴洪。太平乡人。号悠斋。世习小儿科。传授口诀。洪恺悌柔和。视小儿风寒麻痘等证。诊脉
察色。不厌再三。有如己子然。故内外心感之。用药慎确。加减轻重。必重思之。不误伤人。不概受人谢。盖医
而有儒风者。君子取之。
〔诊脉要诀〕医藏目录三卷 存
〔李氏（时珍）濒湖脉学〕明志一卷 存
题词曰。宋有俗子。杜撰脉诀。鄙陋纰缪。医学习诵。以为权舆。逮臻颁白。脉理竟昧。戴同父常刊其误。
先考月池翁着四诊发明八卷。皆精诣奥室。浅学未能窥造。珍因撮粹
撷华。僭撰此书。以便习读。为脉指南。世之医病两家。咸以脉为首务。不知脉乃四诊之末。谓之巧者尔。上士
欲会其全。非备四诊不可。明嘉靖甲子上元日。谨书于濒湖 所。
四库全书提要曰。濒湖脉学一卷。明李时珍撰。宋人剽窃王叔和脉经。改为脉诀。其书之鄙谬。人人知之。
然未能一一驳正也。至元戴启宗作刊误。字剖句析。与之辨难。而后其伪妄始明。启宗书之精核。亦人人知之。
然但斥赝本之非。尚未能详立一法。明其何以是也。时珍乃撮举其父言闻四诊发明。着为此书。以正脉诀之失。
其法分浮沉迟数滑涩虚实长短洪微紧缓芤弦革牢濡弱散细伏动促代。二十七种。毫厘之别。精核无遗。又附载宋
崔嘉彦四言诗一首。及诸家考脉诀之说。以互相发明。与所作奇经八脉考。皆附本草纲目之后。可谓既能博考。
又能精研者矣。自是以来。脉诀遂废。其廓清医学之功。亦不在戴启宗下也。
〔章氏（季）医经脉要录〕国史经籍志一卷 未见
〔鲍氏（叔鼎）图经脉证类拟〕国史经籍志二卷 未见
〔方氏（谷）脉经直指〕明志七卷 存
自序曰。大哉医之为道也。最难者莫甚于脉。最验者亦莫知于脉。以所难者。莫知可求。以所验者。莫舍
可知。岂可懵然无知之人。而强道知之之术。不按诊法。而自是用治。殊不知气血寒热。表里虚实。皆从何来。
酸辛甘苦。温凉咸淡。亦从何施。升降补泻。汗下宣通。尤从何用。是故古之圣贤出。而有好生之德。设脉知病。
对证用药。立三部而通五脏。由七诊而分九候。取其轻清重浊。而断其表里虚实。分其浮沉迟数。而察其内外寒
热。此千古不易之法。为后世医学之准绳也，今之愚者。徒知病之所来，而就施药之
所治。则虚实有不论也。补泻又无法也。所谓实实虚虚。损不足而益有余。如此死者。医杀之耳。吾尝战兢惕励
于此。考内经之旨。立七诊而不能尽备其源学。叔和分表里九道。又难入于隐微之地。使后之学人。迷惑者多。
何况于造道升堂入室之所也。或偶然侥幸。一时医治。几人病痊。则曰我明此道也。我能治此也。又不知略少难
处。用药不灵。则举手无措。或人问博。则汗颜无答。方知有弗能也。我之门人小子。不若用心于克学之际。而
舒怀于临症之时。使言谈有论。治病有法。切脉有验。而为高明之士。不狭于人下者矣。吾因诊脉之甚难。固立
阶梯之直指。诱掖奖进。以明后学之愚。以引精微之地也。是为序。万历甲戌仲夏一日。钱塘后学医官方谷谨识。
〔亡名氏脉学秘传〕国史经籍志一卷 未见
〔徐氏（行）脉经直指碎金集〕未见
按上见于浙江通志经籍类。
〔翁氏（宜春）脉学指掌〕医藏目录一卷 未见
〔诈氏（兆祯）诊翼〕医藏目录二卷 存
许兆祯曰。甚哉医之难言也。甚哉脉之尤难言也。粤自羲黄开其源。和缓浚其流。扁鹊仓公仲景华佗扬其波。
而脉道如日中天。然犹各明一义。漫靡统归。晋王叔和罗其成。
而次脉经九十七篇。囊括似为详尽。第支于万派。读者苦之。迨六朝诡叔脉诀一出。遂蝇然易其卒业。（按二句难
解。恐是讹文。）而经寻沉掩不行。彼诀乃高阳生援经剽窃。而不合经义者多。观其所立。七表八里。即内外阴阳。
已大戾厥旨。他何论焉。自兹已还。作者鳞次而出。无不拾其牙后。以证己唾者。独王裳着阐微论。始议脉诀论
表不及里。其空谷足音
哉。顾事雕刻太深。而坐谫露殊甚。夫既知七表八里之陋。而犹然增长数二脉为九表。加短细二脉为十里。意阴
阳之数。极于九与十也。吁脉之动静。固阴阳所生。而其变化。岂名数可限。试观内经以来论脉即义辨形。触体
成状。至有不可名状。果七表八里能尽耶。况脉以表里名者浮沉耳。他因浮而见。皆为表。因沉而见。皆为里。
讹以传讹。总邻笑步。亦所贵正哉。降是家筑一墙。人执一凿。炫奇贾异者。又毋虑数千种。其说愈长。其故武
愈失。犹之青出于蓝。转施丹HT 。色滋绚而益背其祖矣。余因伏而思曰。天下同归而殊途。一致而百虑。今圣经
贤传具在。仰而思之。夜以继日。得毋可因流见流者耶。于是参互考订。口诵心维。积之数载。庶几哉梦觉之
顷乎。而犹虑觉之复梦也。聊择微所有得者。而拂之纸帙。竟以质之刘诚意公。公曰。此可谓诊翼哉。因叩之梓
以传世。夫章寻句摘。非体也。揣摩臆度。非明也。敢云发所未发。为诊脉家羽翼哉。虽然。公之命不可辞也。
遂授梓之。而并识此。
按上据医四书录之。别有一本。题曰脉镜。盖系书坊所妄改。
〔吴氏（昆）脉语〕二卷 存
自序曰。脉者指下之经纶也。斯而或昧。轻则系病之安危。重则关人之生死。诚不可不语者。自六朝高阳
生伪叔和而着脉诀。脉之不明也久矣。余幼慕是术。窃有悯焉。敬业之余。每以素难灵枢脉经甲乙。及长沙河间
东垣丹溪之书。间阅之。越十年。以举子业不售。里中长老谓余曰。古人不得志于时。多为医以济世。子盍事医
乎。奚拘一经为也。余于是投举子笔。专岐黄业。乃就邑中午亭余老师。而养正焉。居三年。与师论疾。咸当师
心。师勉余友天下士。嗣是
由三吴循江浙。历荆襄抵燕赵。就有道者。师事之焉。或示余以天人贯通之道。或示余以医儒合一之理。或示余
以圣贤之奥旨。或秘余以家世之心传。其间讲求脉理。出入岐黄者。未常乏人。然童而习之。白首不达者。又不
可以枚举而数计矣。呜呼，一指之下。千万人命脉所关。医家于此而懵焉。是以人为试耳。世之疲癃生理残障。将安
赖之。于是以孤陋之闻。集成语录二篇。以告同志。虽未敢以为可传。然杨园之道。倚于亩丘。是亦行远升高之
一助云尔。
〔孙氏（橹）脉经采要〕未见
浙江通志曰。孙橹。号南屏。东阳人。性颖异。精岐黄。五都有单姓。妻产死三日。心尚温。橹适过之。一
剂而苏。竟产一男。又有人头生瘤痒甚。橹曰。此五瘤之外。名为虱瘤。决破之。果取虱碗许。遂全。其效多类。
着有医学大成。活命秘诀。脉经采要等书。
〔王氏（宗泉）脉经本旨〕未见
按上见于钱雷人镜经序。
〔姚氏（浚）脉法正宗〕未见
按上见于江南通志。
〔亡名氏脉赋〕六卷 未见
按上见于绛云楼书目。
〔持脉备要〕一卷 未见
按〔天元脉影归指图说〕二卷 存
跋曰。夫脉道至妙。圣人秘宝。阴阳隐奥。其理幽微。非神明何以能见死生。善言事理者。须识今古。故云
三部五脏易识。九候七诊难明。凡习医徒。若不晓其指下。察其形
质。安能断定凶吉。虽使披诵医书。至于白首。终无识者。余撰此图于天元诀内。搜方辨五行之方色。布六脉之
要。文繁者歌之于图。难明者资之于影。谨撮其要。于以示后来者尔。
〔申氏（相）诊家秘要〕未见
潞安府志曰。申相。长治人。通方脉。研究脉理。尤精伤寒一科。着诊家秘要。伤寒捷法歌。活人多应。
〔黄氏（武）脉诀〕未见
山阴县志曰。黄武。字惟周。少颖敏。有志康济。尤善古诗文。事举子业不就。遂精岐黄术。先是越人疗伤寒。
辄用麻黄耗剂。武独曰。南人质本弱。且风气渐漓。情欲日溢。本实已拨。而攻其表。杀人多矣。乃投以参 。
辄取奇效。自是越之医咸祖述之。一时名医。如陈淮何鉴。咸出其门。所着有医学纲目数百卷。脉诀若干篇。行
于世。
〔唐氏（继山）脉诀〕未见
会稽县志曰。唐继山以字行。万历年间人。住安宁坊。少喜读书。长而习医。以温补为事。多奇效。尤能以
脉理。决生死于数年前。人至今称之。有脉诀行世。
〔邹氏（志夔）脉辨正义〕五卷 未见
靖江县志曰。邹志夔。字鸣韶。其先丹阳人。少业儒。一再试不售。辄弃去。怡情坟典。于书无所不窥。为
人朴雅。则古称先。严于取予。一介不苟。中年精医术。尝罗远古扁仓。以及近代刘李诸家之书。着脉辨正义五
卷。言言理要。与素问灵难相发明。邑人朱家 为之传。
〔刘氏（会）脉法正宗〕二卷 存
自序曰。岁己酉。余司训云阳。因寅僚冯公直华索脉要
于余。遂辑脉法三卷授之。大抵多祖述内经。而出入卢扁叔和之旨。且也顺文注释。经络症治，靡所不备。公读
之跃然曰。自古论脉者多。然繁者搏而寡要。简者略而不明。未有若此书之详且善者。所谓美则爱。爱则传者。
非耶。因名之曰正宗云云。
〔沈氏（野）诊家要略〕未见
按上见于顾自植暴证知要。
〔李氏（盛春）脉理原始〕一卷 存
张氏（三锡）四诊法 一卷 存
〔方氏（炯）脉理精微〕未见
福建通志曰。方炯。字用晦。莆田人。尝与方时举诸人。为壶山文会。精医术。时有一僧暴死。口已噤矣。
炯独以为可治。乃以管吹药纳鼻中。良久吐痰数升而愈。前后活人甚多。有酬以资者。贫则却之。富则受之。以
济穷乏。自号杏翁。着杏村肘后方。伤寒书。脉理精微等书。传世。
〔孙氏（光裕）太初脉辨〕二卷 存
自叙曰。余髫年失怙。倚母为天。受遗经而继志。尊慈训以闲家。不意事变迭兴。忧危百出。随且病魔我
侵。而家丁屡受。仓卒求医。半为药误。爰以攻苦之余。抉灵兰秘典。金匮玉尺等书。深知古圣人之重民命若此。
第四诊之法。古来并重。今特以按脉为尚。故经生术士。莫不精研脉理。群以叔和脉诀为宗。余初诵而莫如其解。
及细玩之。始悟其不合内经者甚多。犹不敢遽以为非。怛违众所尊也。及阅脉诀刊误。濒湖脉学。诊家枢要。脉
诀图说。愈知此书非晋太医令王叔和之真诠。乃六朝高阳生之误诀也。余虽不敏。窃欲僭订其讹。因以先贤之折
衷。参错肤见。着为一
书。非敢为后学之指迷。聊以明一己之无谬尔。乃期生欲为刊布。而木生相与协赞焉。余念此书一人之管窥。恐
未足以公世。适会吴兴谢道宾盘桓于期生醉古居。两越月日。促膝而谈。言无不合。因此前所集同栖云□如。共
相质明。以祈攸当。乃始付梓人。复参订于颐生微论之旨。列其叛内经者十事于后。鲜不甚叛者。俟病机本草等
[Wu Jinglong's *Chuan Shou Xin Fa Mai Zheng* (Heart Method of Pulse and Symptom Transmission)] One Volume. Extant.
Preface states: The study of "Pulse and Symptom Transmission Heart Method" originated from the questions and answers between Huangdi (Yellow Emperor) and Qibo. Later, Qin Yueren wrote the *Nan Jing* (Classic of Difficult Issues), clarifying it further. The text is profound and obscure, making it difficult for later learners to comprehend. When Wang Shuhe of the Jin Dynasty compiled the *Mai Jing* (Pulse Classic), he elucidated the principles of the *Su Wen* and *Nan Jing*, truly grasping the path of pulse diagnosis and the pivot of disease recognition. Shortly after, some meddlesome individuals compiled the *Mai Jue* (Pulse Rhymes), falsely attributing it to Wang Shuhe, which led to later generations neglecting the *Mai Jing*. Moreover, these rhymes often relied on personal interpretations rather than adhering to the *Su Wen* and *Mai Jing*, containing many unexplainable passages. Consequently, later practitioners failed to inherit Wang Shuhe's orthodox transmission, which was indeed a misfortune for medicine. Later, Master Danxi (Zhu Zhenheng) deeply understood the principles of the *Nei Jing* (Inner Canon) and recognized that the *Mai Jue* contained erroneous statements by Gao Yangsheng. He dared to remove phrases like "cold qi generating," preventing them from disrupting Wang Shuhe's *Mai Jing*. Thus, the medical way began to emerge from obscurity into clarity. I have often said that having Zhu Danxi in medicine is akin to having Zhu Xi (Hui'an) in Confucianism. Why do later medical practitioners often consider Danxi's words pedantic and ignore them? Although figures such as Tongzhenzi Yang Renzhai and Hua Bo Ren succeeded each other in writing, each highlighting their strengths to clarify theories, none were able to synthesize them into one. In my youth, failing the imperial examinations, I abandoned Confucian studies for medicine. Studying day and night, I gained some understanding of its principles. Daring to overlook my own shallowness, I collected various schools of thought, selected their strengths, and integrated them into one work named *Chuan Shou Xin Fa Mai Zheng* (Heart Method of Pulse and Symptom Transmission). This was intended to facilitate memorization for later learners and supplement the incompleteness of previous sages. If future gentlemen could forgive my presumptuousness and correct my errors, it would be not only my fortune but also the fortune of our medical tradition. On the 16th day of the sixth month in the Renzi year of the Hongzhi era, Wu Jinglong, humble student of Meichang, wrote this preface.
[Yuan Hao's *Mai Jing*] Two Volumes. Not seen.
Note: Recorded in the Jiashan County Gazetteer.
Wang Huan's *Tongshu Zhenfa* [Systematic Diagnostic Methods]. Not seen.
Xu Chunfu stated: Wang Huan, courtesy name Ziliang, pseudonym Xingu, was from Qimen, Xin'an. He was an outstanding member of the Wang family. In his youth, he studied for the imperial examinations with his elder brother Wang Yu, showing early brilliance. Later, he abandoned Confucianism for medicine, devoting himself to the *Nei Jing* and *Su Wen*, achieving profound insights. His verification of Wang Shi's incorrect annotations was as clear as distinguishing scales and shells in pure deep water, contributing significantly to the medical heritage of Xuanyuan and Qibo, enlightening future generations and restoring vision to medical practice. His discussions on questioning pulse positions are evident. He was honest and modest, never boasting of his learning. Many followed him, and his works *Yixue Zhiyi* (Medical Questions), *Tongshu Zhenfa*, and *Zhengzhi Yaolüe* (Essentials of Diagnosis and Treatment) circulated widely.
[Li Yanwen's *Sizhen Faming* (Invention of the Four Diagnostics)] Eight Volumes, Ming Records. Not seen.
[Lu Zhi's *Maijia Yaodian* (Essential Canon of Pulse Experts)]. Not seen.
Note: Recorded in *Gujin Yitong*.
[Cheng Yifang's *Maihui* (Collection of Pulses)] Medical Treasury Catalog, One Volume. Not seen.
[He Yue's *Zhenmai Jiashi* (Truths of Pulse Diagnosis)]. Not seen.
Note: Recorded in the Haiyan County Gazetteer.
[Lü Kui's *Maili Mingbian* (Clear Differentiation of Pulse Principles)]. Not seen.
Note: Recorded in the Jiangyin County Gazetteer.
[Wu Hong's *Zhenmai Xuzhi* (Must-Knows of Pulse Diagnosis)] Medical Treasury Catalog, Five Volumes. Extant.
The Lanxi County Gazetteer states: Wu Hong, from Taiping Township, pseudonym Youzhai, came from a family practicing pediatrics for generations, passing down oral formulas. Wu Hong was gentle and kind. In examining pediatric conditions such as wind-cold, measles, and smallpox, he repeatedly diagnosed pulses and observed complexion, treating patients as if they were his own children. Thus, he moved both internal and external hearts. His medication was cautious and accurate; dosage adjustments were carefully considered to avoid harming patients. He did not accept all gratitude gifts. As a physician with a Confucian demeanor, he was esteemed by gentlemen.
[*Zhenmai Yaojue* (Essential Secrets of Pulse Diagnosis)] Medical Treasury Catalog, Three Volumes. Extant.
[Li Shizhen's *Binhu Mailue* (Pulse Studies of Binhu)] Ming Records, One Volume. Extant.
Title Inscription states: A vulgar person in the Song Dynasty fabricated the *Mai Jue* (Pulse Rhymes), which was crude and full of errors. Physicians memorized it as a starting point. By the time their hair turned white, they still lacked understanding of pulse principles. Dai Tongfu often corrected its mistakes. My father, Mr. Yuchi, wrote *Sizhen Faming* (Invention of the Four Diagnostics) in eight volumes, containing profound and subtle insights inaccessible to shallow learners. I therefore extracted the essence and rashly composed this book to facilitate study, serving as a guide to pulse diagnosis. Both physicians and patients regard pulse diagnosis as paramount, yet fail to realize it is merely the last of the Four Diagnostics, considered a "skillful technique." Superior physicians seeking comprehensive knowledge must master all four diagnostics. Written respectfully on the First Day of the First Month in the Jiashen year of the Jiajing era at Binhu Studio.
Summary of the Siku Quanshu states: *Binhu Mailue* (Pulse Studies of Binhu), one volume, written by Li Shizhen of the Ming Dynasty. Song people plagiarized Wang Shuhe's *Mai Jing*, altering it into the *Mai Jue*. Its crudeness and errors were known to all, yet no one systematically refuted it. It was not until Dai Qizong of the Yuan Dynasty wrote *Kanwu* (Corrections of Errors), analyzing sentence by sentence, that its falsity became clear. Dai's work was precise, but he only criticized the fake text without establishing a positive method to explain what is correct. Li Shizhen, citing his father Li Yanwen's *Sizhen Faming*, wrote this book to correct the errors of the *Mai Jue*. His method categorizes twenty-seven pulse types: Floating, Sinking, Slow, Rapid, Slippery, Rough, Deficient, Excessive, Long, Short, Surging, Minute, Tight, Relaxed, Knotted, Wiry, Leathery, Firm, Soft, Weak, Scattered, Fine, Hidden, Agitated, Urgent, Intermittent, etc. The distinctions are minute and precise. It also includes a four-character poem by Cui Jiayan of the Song Dynasty and various commentaries on the *Mai Jue*, mutually illuminating each other. Along with his *Qijing Bamai Kao* (Investigation of the Eight Extraordinary Vessels), these were appended to the end of *Bencao Gangmu* (Compendium of Materia Medica). This demonstrates both extensive research and refined study. Since then, the *Mai Jue* has been discarded. His contribution to clearing up medical confusion rivals that of Dai Qizong.
[Zhang Ji's *Yimai Jingyaolu* (Record of Essential Medical Pulse Classics)] Guoshi Jingjizhi, One Volume. Not seen.
[Bao Shuding's *Tu Jingmaizheng Leini* (Draft Classification of Pulse Images and Symptoms)] Guoshi Jingjizhi, Two Volumes. Not seen.
[Fang Gu's *Maijing Zhizhi* (Direct Guidance to the Pulse Classic)] Ming Records, Seven Volumes. Extant.
Preface states: Ah! Medicine is a great Dao. Nothing is more difficult than pulse diagnosis, nor anything more effective. Because it is so difficult, one does not know where to seek it; because it is so effective, there is no other way to know it. How can ignorant people claim to know diagnostic techniques without following diagnostic methods and prescribing arbitrarily? They do not realize that Qi-Blood, Cold-Heat, Exterior-Interior, and Deficiency-Excess originate from where? That Sour, Pungent, Sweet, Bitter, Warm, Cool, Salty, and Bland flavors are applied from where? That Ascending, Descending, Tonifying, Draining, Sweating, and Purging derive their use from where? Therefore, ancient sages, possessing benevolence, established pulse diagnosis to understand disease and prescribe accordingly. They set three positions to connect with five Zang organs, used seven diagnostics to distinguish nine palpations, assessed light/heavy and turbid/clear to judge exterior/interior and deficiency/excess, and differentiated floating/sinking and slow/rapid to observe interior/exterior cold/heat. This is an eternal method, the standard for future medicine. Today's fools only treat symptoms without discussing deficiency/excess or applying tonification/draining properly. This leads to "making excess more excessive and deficiency more deficient," damaging the insufficient and benefiting the surplus. Such deaths are murders by physicians. I have always trembled in fear, studying the *Nei Jing*, establishing seven diagnostics but finding them incomplete; Wang Shuhe's classification of nine pulse paths is too obscure for learners, causing much confusion. How can one reach high levels of mastery? Some get lucky and cure a few, claiming expertise. But when faced with difficulties or complex questions, they are at a loss or ashamed. Only then do they realize their limitations. My students should focus on diligent study rather than casual discussion during clinical practice, ensuring their speech has theory, treatment has method, and pulse diagnosis has verification, becoming eminent scholars. Recognizing the difficulty of pulse diagnosis, I established this "Direct Guide" as steps to encourage and advance beginners, guiding them to subtlety. This is the preface. Written on the first day of mid-summer in the Jiawu year of the Wanli era by Fang Gu, humble physician of Qiantang.
[Anonymous *Maixue Michuan* (Secret Transmission of Pulse Studies)] Guoshi Jingjizhi, One Volume. Not seen.
[Xu Xing's *Maijing Zhizhi Suijinji* (Fragmented Gold Collection of Direct Guidance to the Pulse Classic)]. Not seen.
Note: Recorded in Zhejiang Tongzhi under Bibliography.
[Weng Yichun's *Maixue Zhizhang* (Finger-Palm Guide to Pulse Studies)] Medical Treasury Catalog, One Volume. Not seen.
[Xu Zhaozhen's *Zhenyi* (Wings of Diagnosis)] Medical Treasury Catalog, Two Volumes. Extant.
Xu Zhaozhen states: Medicine is hard to speak of, and pulse diagnosis is even harder. Since Fuxi and Huangdi opened the source, Yu Fu and Bian Que expanded the flow, Cang Gong, Zhang Zhongjing, and Hua Tuo raised the waves, pulse studies flourished like the sun at noon. Yet each explained only one aspect, lacking unity. Wang Shuhe of the Jin Dynasty compiled the *Mai Jing* with 97 chapters, seemingly comprehensive, but fragmented for readers. When the Six Dynasties *Mai Jue* appeared, people easily finished their studies, while classics were neglected. The *Mai Jue* was plagiarized by Gao Yangsheng, contradicting canonical meanings. Its "Seven Tables and Eight Interiors" (representing Interior/Exterior and Yin/Yang) fundamentally violated the original intent. Since then, authors emerged in droves, repeating old ideas. Only Wang Shang's *Chanwei Lun* discussed the *Mai Jue*'s failure to cover interior aspects, a rare voice. However, his carving was too deep and exposed flaws. Knowing the crudeness of Seven/Eight, he added two pulses to make Nine Tables and two to make Ten Interiors, assuming Yin/Yang numbers max out at nine and ten. Alas, pulse dynamics arise from Yin/Yang, but their changes cannot be limited by numbers. Since the *Nei Jing*, pulse theory has described forms and sensations beyond naming. Can Seven/Eight cover all? Pulses named by table/interior are merely Floating and Sinking. Others appearing floating are called exterior; sinking, interior. Errors propagate like blind leading the blind. Correction is needed. Later, thousands of books claimed novelty, losing the original truth, like indigo surpassing blue but distorting ancestry. I pondered: All paths lead to the same goal. With ancient texts available, thinking day and night, perhaps one can trace the source from the stream. After years of cross-referencing and memorizing, I felt like waking from a dream, fearing relapse. I selected minor insights, wrote them down, and presented them to Liu Chengyi. He said, "This can be called *Zhenyi* (Wings of Diagnosis)." So I had it printed. Chasing sentences is not structure; guessing is not wisdom. I dare not claim to discover the undiscovered or serve as wings for diagnosis. But unable to refuse Liu's command, I published it and recorded this.
Note: Based on *Yi Si Shu Lu*. Another version titled *Maijing* was likely altered by publishers.
[Wu Kun's *Maiyu* (Words on Pulse)] Two Volumes. Extant.
Preface states: Pulse diagnosis is the governance under the fingers. Ignorance here risks patient safety and life. It must be discussed. Since Gao Yangsheng forged the *Mai Jue*, pulse principles have been unclear for long. I admired this art since youth. While studying, I read *Su Wen*, *Nan Jing*, *Ling Shu*, *Mai Jing*, *Jia Yi Jing*, and works by Changsha (Zhang Zhongjing), Hejian (Liu Wansu), Dongyuan (Li Gao), and Danxi (Zhu Zhenheng). After ten years, failing exams, elders advised me to become a doctor to help the world. I abandoned exam studies for medicine, studying under Teacher Yu Wuting for three years. Our discussions on diseases aligned with his mind. He encouraged me to meet scholars across China, traveling from Sanwu to Jiang-Zhe, Jing-Xiang to Yan-Zhao, seeking guidance. I learned about Heaven-Human connection, Medicine-Confucianism unity, sage wisdom, and family secrets. Countless experts discussed pulse principles. Yet many learn from childhood to old age without mastery. Alas, one finger controls thousands of lives. If doctors are ignorant, they test humans. Who will rely on them for the disabled and sick? Using my limited knowledge, I compiled two essays of sayings for colleagues. Though不敢 claim it is worthy of transmission, like Yangyuan relying on Muqiu, it aids long journeys and high climbs.
[Sun Lu's *Maijing Caiyao* (Essentials Extracted from the Pulse Classic)]. Not seen.
Zhejiang Tongzhi states: Sun Lu, pseudonym Nanping, from Dongyang. Intelligent and proficient in medicine. Once, a woman in Wudou died in childbirth; her heart was still warm. Sun Lu passed by, prescribed one dose, and she revived, delivering a son. Another patient had a severe scalp itch/tumor. Sun Lu identified it as a "louse tumor," lanced it, removing a bowl of lice, curing him. He wrote *Yixue Dacheng*, *Huoming Mijue*, and *Maijing Caiyao*.
[Wang Zongquan's *Maijing Benzhi* (Original Meaning of the Pulse Classic)]. Not seen.
Note: Referenced in Qian Leiren's preface to *Jingjing*.
[Yao Jun's *Maifa Zhengzong* (Orthodox Method of Pulse Diagnosis)]. Not seen.
Note: Recorded in Jiangsu Tongzhi.
[Anonymous *Maifu* (Ode to Pulse)] Six Volumes. Not seen.
Note: Recorded in Jiangyun Lou Shumu.
[*Chimai Beiyao* (Prepared Essentials for Holding Pulse)]. One Volume. Not seen.
Note [*Tianyuan Ma Ying Guizhi Tushuo* (Illustrated Explanation of Tianyuan Pulse Shadows Returning to Finger Points)] Two Volumes. Extant.
Postscript states: Pulse principles are subtle treasures of sages, hiding Yin/Yang mysteries. Only the divine can discern life and death. Understanding past and present is essential. Three positions and five Zang organs are easy; nine palpations and seven diagnostics are hard. Apprentices must feel under the fingers and observe form to judge auspiciousness. Merely reading books until old age yields no insight. I created this diagram in *Tianyuan Jue*, mapping five elements' colors and six pulses. Complex text is rhymed in diagrams; obscure concepts are aided by shadows. I summarize essentials for future learners.
[Shen Xiang's *Zhenjia Miyao* (Secret Essentials for Diagnosticians)]. Not seen.
Luan'an Prefecture Gazetteer states: Shen Xiang, from Changzhi, expert in formulas and pulse, specializing in Cold Damage (*Shanghan*). Wrote *Zhenjia Miyao* and *Shanghan Jiefa Ge*, saving many lives.
[Huang Wu's *Maijue* (Pulse Rhymes)]. Not seen.
Shanyin County Gazetteer states: Huang Wu, courtesy name Weizhou, intelligent and ambitious, skilled in poetry. Failing exams, he mastered medicine. Earlier, Yue doctors treated Cold Damage with heavy Ephedra doses. Huang Wu argued southern constitutions are weak and prone to depletion; attacking the exterior killed many. He used Ginseng and Astragalus instead, achieving miraculous results. Yue doctors followed suit. Famous doctors like Chen Huai and He Jian studied under him. He wrote hundreds of volumes of *Yixue Gangmu* and several chapters of *Maijue*.
[Tang Jishan's *Maijue* (Pulse Rhymes)]. Not seen.
Kuaiji County Gazetteer states: Tang Jishan, active in Wanli era, lived in Anning Fang. Loved reading, then medicine, focusing on warming and tonifying with good results. He could predict death/life years in advance via pulse. People praised him. His *Maijue* circulated.
[Zou Zhikai's *Maibian Zhengyi* (Correct Justice of Pulse Differentiation)] Five Volumes. Not seen.
Jingjiang County Gazetteer states: Zou Zhikai, courtesy name Mingshao, originally from Danyang. Studied Confucianism, failed exams twice, then abandoned them for classics. Honest and upright. Mastered medicine in middle age, collecting works from Bian Que, Cang Gong, Liu Wansu, and Li Gao. Wrote *Maibian Zhengyi*, aligning with *Su Wen*, *Ling Shu*, and *Nan Jing*. Local scholar Zhu Jia wrote a biography for him.
[Lui Hui's *Maifa Zhengzong* (Orthodox Method of Pulse Diagnosis)] Two Volumes. Extant.
Preface states: In the Jiyou year, serving as instructor in Yunyang, colleague Feng Zhihua asked for pulse essentials. I compiled three volumes, mostly based on the *Nei Jing*, incorporating Lu Bian and Wang Shuhe. Annotated line by line, covering meridians and treatments. Feng read it joyfully, saying previous works were either too verbose or too brief. This was detailed and excellent, worthy of love and transmission. Hence named *Zhengzong*.
[Shen Ye's *Zhenjia Yaolüe* (Brief Essentials for Diagnosticians)]. Not seen.
Note: Referenced in Gu Zizhi's *Baozheng Zhiyao*.
[Li Shengchun's *Maili Yuanshi* (Original Source of Pulse Principles)] One Volume. Extant.
Zhang Sanxi's *Sizhenfa* (Four Diagnostic Methods) One Volume. Extant.
[Fang Jiong's *Maili Jingwei* (Subtleties of Pulse Principles)]. Not seen.
Fujian Tongzhi states: Fang Jiong, courtesy name Yonghui, from Putian. Held literary gatherings. Skilled in medicine. Once, a monk died suddenly with clenched jaws. Fang Jiong treated him by blowing medicine into the nose, expelling phlegm, and curing him. He saved many, refusing payment from the poor but accepting from the rich to aid the needy. Pseudonym Xieweng. Wrote *Xingcun Zhoubianfang*, *Shanghan Shu*, and *Maili Jingwei*.
[Sun Guangyu's *Taichu Maibian* (Differentiation of Pulses in Taichu)] Two Volumes. Extant.
Autobiographical Note states: Orphaned young, I relied on my mother, inheriting classics and following her teachings. Misfortunes struck, illness afflicted, and hasty medical care caused half the errors due to drugs. Studying *Linglan Midian* and *Jinkui Yuchi*, I realized ancients valued life greatly. The fourth diagnostic (palpation) is highly regarded today. Scholars and surgeons study Wang Shuhe's *Mai Jue*. Initially, I couldn't understand it. Careful study revealed many contradictions with the *Nei Jing*. I hesitated to oppose common respect. Reading *Maijue Kanwu*, *Binhu Mailue*, *Zhenjia Shuyao*, and *Maijue Tushuo*, I realized this text was not Wang Shuhe's true work but Gao Yangsheng's error. Though dull, I attempted to correct errors using ancient authorities and my shallow views. Qisheng wanted to publish it; Musheng assisted. Doubting one person's limited view sufficed for public release, I met Xie Daobin from Wuxing at Qisheng's studio. We agreed on contents. Finally, I submitted it to printers, referencing *Yisheng Weilun*, listing ten deviations from the *Nei Jing* at the end.