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In the past, when Zhu Xi commented on the *Mai Jue* (Pulse Mantra), he said: "Its language is the most shallow and vulgar; it is clearly not Shuhe's original book." He further stated: "The eminent physicians of the world, knowing it to be a forgery, have thus discarded it and feel ashamed to speak of it." I am not one who has mastered the Dao of medicine, so I cannot correct this matter; I can only wait for those with clarity to judge and find the middle ground. Zhu Xi had implicit words here regarding this issue. His criticism was merely that "the language is the most shallow and vulgar," and that he "waited for the enlightened to judge and settle it." From this, it can be known that he did not agree with the worldly physicians' abandonment of the *Mai Jue*.

The reason Zhu Xi could not remain indifferent to the *Mai Jue* was likely because he perceived the author's painstaking effort. The author deliberately used such shallow and vulgar language, avoiding the profound and obscure content of the *Mai Jing* (Systematic Classic of Pulse Diagnosis), so that beginners would not be left without a path to enter the field. As for its language differing from the *Mai Jing*, this was not without meaning nor sufficient to constitute a major flaw. Even the *Mai Jing* does not fully conform to ancient standards. It is not just the *Mai Jing*; even the descriptions of seasonal pulse patterns in the *Nan Jing* (Classic of Difficult Issues) differ greatly from the *Su Wen* (Basic Questions). Later scholars suspected and辨析 (analyzed/distinguished) these texts, but never rejected them as fiercely as they did the *Mai Jue*, going so far as to want to burn it. This was solely because the *Mai Jue*'s language was shallow and vulgar, easily inviting contempt and disrespect. Yet, who knows that the author's painstaking effort lay precisely in this? The private insights and clinical observations contained therein indeed differed from what the ancients claimed, leading the author to resolutely and compassionately inform future generations. Was it not merely because slippery pulses also indicate cold, and the spleen is also examined at the chi position, based on the principles of our ancestors? Although the book inevitably contains some biased and mixed views, because it overly disparaged itself, Li Shizhen's (Binhú's) *Mai Xue* (Study of Pulses) rose to prominence and circulated in the world, causing pulse diagnosis methods to become even more diminished.

Ancient people said, "When the *Mai Jue* prevails, the *Mai Jing* becomes hidden." I sigh more that "when the *Mai Xue* prevails, pulse methods are ruined." This book is extremely concise, most convenient for those of mediocre aptitude, and by claiming origin from the *Mai Jing*, it gained high prestige, causing even wise men to revere it without considering it crude. Upon careful examination of its language, what innovation does it offer regarding pulse theory? Can it fully align with the purport of the *Mai Jing*? Those who find it convenient do so only because it is simpler than the *Mai Jue*. Is it truly because they saw the errors in the *Mai Jue* and wished to trace back to the *Mai Jing* through the *Mai Xue*?

I had already printed the *Mai Jing*, but worried that its language was too profound and obscure for common learners. Therefore, I took the commonly circulated Zhang-annotated version of the *Mai Jue* to review it. I found the annotations shallow and devoid of any insightful discoveries. Subsequently, in the *Shishan Yian* (Medical Cases from Shishan), I encountered Dai's *Mai Jue Kanwu* (Correction of Errors in the Pulse Mantra). It provided explanations and distinctions, being thorough and detailed. It was truly precious. Although his corrections were not without some excessive remarks, they adhered strictly to ancient standards while comprehensively covering the major principles. I hurriedly arranged for its printing to serve as a wing or supplement to the *Mai Jing*.

The *Mai Jue* was already simpler than the *Mai Jing*. Unexpectedly, later came Li's *Mai Xue*, which was even simpler than the *Mai Jue*. This caused the world to follow blindly, discarding the *Mai Jue* entirely. It is like those studying Shanghan (Cold Damage diseases): initially, they still knew the *Shanghan Baiwen* (Hundred Questions on Cold Damage); today, they only take Chen Xiuyuan's *Shifang Miaoyong Fulu* (Appendix of Wonderful Uses of Time-Specific Formulas), mere few pages. Affairs in the world tend toward simplicity day by day; human hearts tend toward frivolity; principles tend toward obscurity; models tend toward chaos. And this disaster has spread to medicine. If this book indeed circulates widely throughout the land, and if medical practitioners suddenly realize that pulse theory is this precise and detailed, and feel ashamed to rely on Li's learning, then there will be fewer butchers among doctors, and the people will suffer fewer premature deaths. How does Dai's merit compare to Shuhe's?

Recorded by Zhou Xuehai in the fifth month of the Xinmao year of the Guangxu era.