〔黄帝脉诀〕崇文总目一卷 佚
〔黄帝脉经〕宋志一卷（读书后志作三卷）佚
赵希弁曰。上题云黄帝撰。论诊脉之要。凡二十一篇。
〔素女脉诀〕佚
〔夫子脉诀〕佚
贾公彦曰。三世者。一曰黄帝针灸。二曰神农本草。三曰素女脉诀。又曰夫子脉诀。若不习此三世之书。不
得服食其药。（礼记正义）
〔扁鹊脉经〕宋志一卷 佚
按王氏脉经。引有扁鹊脉法数条。
〔扁鹊脉髓〕 竹堂书目 未见
〔仓公生死秘要〕崇文总目一卷 佚
〔涪翁诊脉法〕佚
按上见于后汉书郭玉传。
〔张仲景脉经〕宋志一卷 佚
〔华氏（佗）观形察色并三部脉经〕隋志一卷 佚
按脉经引。有华佗察声色要诀。或此书之遗也。
〔脉诀〕佚
按上见于杨玄操八十一难经注。
〔脉经〕未见
按上见于濒湖脉学。
〔亡名氏脉经〕隋志十四卷 佚
〔脉生死要说〕隋志二卷 佚
〔黄氏（公兴）脉经〕隋志六卷 佚
〔亡名氏三部四时五脏辨诊色决事脉〕隋志一卷 佚
〔脉经略〕隋志一卷 佚
〔脉经〕隋志二卷 佚
〔王氏（叔和）脉经〕隋志十卷 存
自序曰。脉理精微。其体难辨。弦紧浮芤。展转相类。在心易了。指下难明。谓沉为伏。则方治永乖。以缓
为迟。则危殆立至，况有数候俱见。异病同脉者乎。夫医药为用。性命所系。和鹊至妙。犹或加思。仲景明审。
亦候形证。一毫有疑。则考校以求验。故伤寒有承气之戒。呕哕发下焦之间。而遗文远旨。代寡能用。旧经秘述。
奥而不售。遂令末学昧于原本。斥兹偏见。各逞己能。致微 成膏肓之变。滞固绝振起之望。良有以也。今撰集
岐伯以来。逮于华佗。经论要诀。合为十卷。百病根原。各以类例相从。声色证候。靡不该备。其王阮傅戴吴葛
吕张所传异同。咸悉载录。诚能留心研穷。究其微赜。则可以比踪古贤。代无夭横矣。
高湛养生论曰。王叔和。高平人也。博好经方。洞识摄生之道。
又曰。王叔和性沉静。好着述。考核遗文。采摭群论。撰成脉经十卷。编次张仲景方论。编为三十六卷。
大行于世。（太平御览）
林亿等进呈札子曰。臣等承诏。典校古医经方书。所校雠中。脉经一部。乃王叔和之所撰集也。叔和西晋
高平人。性度沉靖。尤好着述。博通经方。精意诊处。洞识修养之道。其行事具唐甘伯宗名医传中。臣等观其书。叙阴
阳表里。辨三部九候。分人迎气口神门。条十二经。二十四气。奇经八脉。以举五脏六腑三焦四时之 。若网在纲。
有条而不紊。使人占外以知内。视死而别生。为至详悉。咸可按用。其文约。其事详者。独何哉。盖其为书。一
本黄帝内经。间有疏略未尽处。而又辅以扁鹊仲景元化之法。自余奇怪异端不经之说。一切不取。不如是。何以
历数千百年。而传用无毫发之失乎。又其大较。以为脉理精微。其体难辨。兼有数候俱见。异病同脉之惑。专之
指下。不可以尽隐伏。而乃广述形证虚实。详明声色王相。以此参伍决死生之分。故得十全无一失之谬。为果不
疑。然而自晋室东渡。南北限隔。天下多事。于养生之书。实未皇暇。虽好事之家。仅有传者。而承疑习非。将
丧道真。非夫圣人。曷为厘正。恭惟主上体大舜好生之德。玩神禹叙极之文。推锡福之良心。鉴慎疾之深意。出
是古书。俾从新定。臣等各殚所学。博求众本。据经为断。去取非私。大抵世之传授不一。其别有三。有以隋巢
元方时行病源。为第十卷者。考其时而缪自破。有以第五分上下卷。而撮诸篇之文。别增篇目者。推其本文。
而义无取稽。是二者均之未睹厥真。各秘其所藏尔。今则考以素问九墟灵枢太素难经甲乙仲景之书。并千金方及
翼。说脉之篇。以校之。除去重复。补其脱漏。其篇第亦颇为改易。使以类相从。仍旧为一十卷。总九十七篇。
施之于人。俾披卷者。足以占外以知内。视死而别生。无待饮上池之水矣。国子博士臣高保衡。尚书屯田郎中臣
孙奇。光禄卿直秘阁臣林亿等谨上。
陈孔硕序曰。予少时。母多疾。课医率不效。因自誓学为方。求古今医书。而穷其原。得所谓王叔和脉诀者。
怪其词俚而指浅。更访老医。得脉经十卷。盖祖黄帝岐伯扁鹊经。以及于张氏伤寒论。条贯甚明。真王氏书也。
验之乃建本。自是求之建阳书坊。绝无鬻者。板亦不存。嘉定己巳岁。京城疫。朝旨会孔硕董诸医。治方药。以
拯民病。因从医学。求得脉经。复传阁本。校之与予前后所见者。同一建本也。乃知脉诀出。而脉经隐。医者不
读。鬻者不售。板遂亦不存。今之俗医。问以王氏书。则皆诵脉诀以对。蜀人史堪以儒生名能医。其所着方书。
脾胃条。引脉诀中语。而议之曰。此叔和知之而未尽也，予每叹曰。冤哉叔和。如史载之之工。尚引诀而罪经。
余又何怪焉。因思今世俗医。知有朱氏伤寒百问。而不知有伤寒论。俗儒知诵时文。而不知诵经史。其过一律也。
因取所录建本脉经。略改误文。写以大字。刊之广西漕司。庶几学人知有本原云。然恨无他本可校。以俟后之仁
者。长乐陈孔硕。
何大任后序曰。医之学以七经为本。犹儒家之六艺也。然七经中。其论脉理精微。莫详于王氏脉经。纲举目
分。言近旨远。是以自西晋至于今日。与黄帝卢扁之书并传。学人咸宗师之。南渡以来。此经罕得善本。凡所刊
行。类多讹舛。大任每切病之。有家藏绍圣小字监本。历岁既深。陈故漫灭。字画不能无谬。然昔贤参考。必不
失真。久欲校正传之未暇。兹再承乏医学。偶一时教官。如毛君升李君邦彦王君邦佐高君宗卿。皆洽闻者。知大
任有志于斯。乃同博验群书。孜孜凡累月。正其误千有余字，遂鸠工创刊于本局。与众共之。其中旧有阙文。意
涉疑似者。亦不敢妄加补注。尚
赖后之贤者。嘉定丁丑仲夏望日。濠梁何大任后序。
赵希弁曰。脉经十卷。上晋王叔和撰。纂岐伯华佗等论脉要诀。
吕复曰。脉经十卷。西晋太医令王叔和本诸内经素问九灵。及扁鹊仲景元化之说。裒次而成。实医门之龟鉴。
诊切之指的。自与近代仿托钤诀者不同。历岁既深。传授不一。各秘所藏。互有得失。至宋秘阁林亿等。始考证
谬妄。颇加改易。意其新撰四时经之类。皆林氏所增入。陈孔硕何大任毛升王宗卿辈。皆尝审订刊传。今不多见。
近人谢坚白以其所藏旧本。刻于豫章。传者始广。
袁表曰。西晋太医令王叔和作脉经十篇。凡十万一千余言。其首篇。论著人脉有三部。曰寸。曰关。曰尺。
持脉之法。大都二十有四种。曰浮。曰芤。曰洪。曰滑。曰数。曰促。曰弦。曰紧。曰沉。曰伏。曰革。曰实。
曰微。曰涩。曰细。曰软。曰弱。曰虚。曰散。曰缓。曰迟。曰结。曰代。曰动。次本其所主五脏六腑。阴阳荣
卫。虚实逆顺。轻重从横。伏匿迟疾。短长射人。疾病所起。与其将瘥难已之候。其第二第三第六篇。着人脉本
五脏六腑。十二经络。五脏。曰肝为厥阴。心为手少阴。脾为足太阴。肺为手太阴。肾为足少阴。六腑。曰胆
为足少阳。小肠为手太阳。胃为足阳明。大肠为手阳明。膀胱为足太阳。三焦为手少阳。十二经之外。又有奇经
八脉。曰阳维。曰阴维。曰阳跷。曰阴跷。曰冲。曰督。曰任。曰带。因以各举其阴阳之虚实。形证之同异。用
为施治补泻之方。其第七篇。论著治病之法。大都有八。曰汗。曰吐。曰下。曰温。曰灸。曰刺，曰火。曰水。
察人阴阳交并虚实生死损至。以合治法可否之宜。第
四第五篇，决四时百病生死之分。本仲景扁鹊华佗所以察声色消息死生之理。第八篇。着杂病医宜。第九篇。平
妇人童子。其末篇。有手检图二十一部。今观其文。则皆覆论十二经脉。与奇经八脉三部二十四种。形证所属。
无图可见。岂叔和所着。故有图。久不复传耶。乃宋臣林亿札割中。则称世之传授。其别有三。有以随巢元方时行
病源。为第十篇。有以第五篇分上下。而撮全经之文。别增篇目者。亿曾据素问九墟灵枢太素难经甲乙仲景诸书。
校其脱漏。仍为十篇以传。则知末篇传疑已久。亿但补正其文。而所谓手检图二十一部云者，直存旧目。无从考
证耳。
徐灵胎曰。王叔和着脉经。分门别类。条分缕晰。其原亦本内经。而汉以后之说。一无所遗。其中旨趣。亦
不能画一。使人有所执持。然其汇簇言。使后世有所考见。亦不可少之作也。愚按脉之为道。不过验其血气之
盛衰寒热。及邪气之流在何经何脏。与所现之证。参观互考。以究其生克顺逆之理。而后吉凶可凭。所以内经难
经。及仲景之论脉。其立论反若甚疏。而应验如神。若执脉经之说。以为某病当见某脉。某脉当得某病。虽内经
亦间有之。不如是之拘泥繁琐也。试而不验。于是或咎脉之不准。或咎病之非真。或咎方药之不对证。而不知皆
非也。盖病有与脉相合者。有与脉不相合者。兼有与脉相反者。同一脉也。见于此证为宜。见于彼证为不宜。同
一证也。见某脉为宜。见某脉为不宜。一病可见数十脉。一脉可现数百症。变动不拘。若泥定一说。则从脉而证
不合。从证而脉又不合。反令人彷徨无所适从。所以古今论脉之家。彼此互异。是非各别。人持一论。得失相
半。总出不知变通之精义。所以愈密而愈疏也。读脉经
者。知古来谈脉之详密如此。因以考其异同。辨其得失。审其真伪。穷其变通。则自有心得。若欲泥脉以治病。
必至全无把握。学人必当先参于内经难经。及仲景之说。而贯通之。则胸中先有定见。见后人之论。皆足以广我
之见闻。而识力愈真。此读脉经之法也。（医学源流论）
按丹州公医心方。引养生要集。有高平王熙叔和曰语。据此。叔和名熙。以字行者也。先友山本莱园（允）
亦尝谓之。
又按此书第三卷。称新撰者。叔和以素问诸经之文。有杂而难了。乃新抄事要者。四时经，盖隋志所载三部
四时五脏辨诊色决事脉一卷是也。吕复以此二件。为宋臣所搀。误矣。先子曰。脉经第十卷。首标曰手检图三十
部。明袁表校本。及沈际飞本。作二十一部。今阅之以气口一脉。分为九道。以论三阴三阳奇经之脉。其义未太
明。且不及手三阳任督冲之六脉。知是不止其图。其文亦残阙。不可复寻绎焉。吴山甫云。手检图脉法。惟通融
之士。能知能行。亦未知图与经文。既亡且缺也。
〔脉诀〕宋志一卷 佚
赵希弁曰。上题曰王叔和。皆歌诀鄙浅之言。后人根据托者。然最行于世。朱子曰。俗间所传脉诀。五七言韵
语者。词最鄙浅。非叔和本书明甚。乃能宜指高骨为关。而分其前后。以为寸尺阴阳之位。似得难经本指。然世
之高医。以其赝也。遂委弃而羞言之。予非精于道者。不能有以正也。（郭长阳医书跋）
陈言曰。脉为医门之先。是以圣人示教。有精微气象之论。后贤述作。为太素难经之文。仲景类集于前。
叔和诠次于后。非不昭着。六朝有高阳生者。剽窃作歌诀。刘元宾从而解之。遂使雪曲应稀。巴歌和众。经文溺
于覆瓿。正道翳于 辞。良可叹息。（三因方）
王好古曰。陈无择云。王叔和脉诀，即高阳生剽窃。是亦后人增益者杂之也。何以知其然。予观刘元宾注本
杂病生死歌。后比之他本。即少八句。观此八句。不甚滑溜。与上文书意叠、后人安得不疑。与本草朱书杂乱。
素问之亡混淆。何以异哉。宜乎识者非之。继而纷纭不已也。（汤液本草）
柳贯曰。脉诀熟在人口。宜谓叔和作。而不知叔和所辑者。脉经耳。当叔和时。盖未有歌括之比。疑宋之
中世。始次为韵语。取便讲习。摭其条肆。而忘其根节者也。（脉经序）
谢缙翁曰。称王叔和脉诀者。不知起于何时。惟陈无择三因方序脉云。六朝时有高阳生者。剽窃作歌诀。
刘元宾从而和之。其说似深知脉经者。而于篇后。又自着七表八里九道之名。则无择盖亦未尝详读脉经者也。按
脉经。论脉形状秘诀。二十四种。初无表里九道之目。其言芤脉云。中央空两边实。又云。减则为寒。芤则为虚。
寒虚相搏。妇人则半产漏下。男子则亡血失精。又云。脉浮而芤。浮则为阳。芤则为阴。脉诀乃以芤为七表之阳
脉。仲景辨脉法云。脉浮大数动滑。阳也。脉沉涩弱弦微。阴也。而脉诀九道。以动为阴。七表以弦为阳。似此
之误颇多。脉经则与仲景合。而经中第十卷。分上下中央为九道者。的然非歌诀九道之谓也。宋熙宁初。林亿校
正脉经。序中于脉诀。未尝见称。陈孔硕序始云。脉诀出而脉经隐。愚疑脉诀。或熙宁以后人所作。是不可得知
也。（脉经序）
吕复曰。脉诀一卷。乃六朝高阳生所撰。托以叔和之名。谬立七表八里九道之目。以惑学人。通真子刘元
宾为之注。且作歌括附其后。辞既鄙俚。意亦滋晦。今代王光国删其旧辞。而益以新语。既不出其畦迳。安能得
乎本原。（医史沧洲翁传）
【黄帝脉诀】收录于《崇文总目》，共一卷，已失传。
【黄帝脉经】见于宋代目录，共一卷（《读书后志》记载为三卷），已失传。
赵希弁说：上述书籍题名为黄帝撰写。论述诊脉的要领，共二十一篇。
【素女脉诀】已失传。
【夫子脉诀】已失传。
贾公彦说：“三世”指的是：一是《黄帝针灸》，二是《神农本草》，三是《素女脉诀》。又说还有《夫子脉诀》。如果不研习这三部书，就不能服用药物。（出自《礼记正义》）
【扁鹊脉经】见于宋代目录，共一卷，已失传。
按：王叔和的《脉经》中引用了数条扁鹊的脉法。
【扁鹊脉髓】见于《竹堂书目》，未见此书。
【仓公生死秘要】收录于《崇文总目》，共一卷，已失传。
【涪翁诊脉法】已失传。
按：上述内容见于《后汉书·郭玉传》。
【张仲景脉经】见于宋代目录，共一卷，已失传。
【华氏（佗）观形察色并三部脉经】见于《隋书·经籍志》，共一卷，已失传。
按：《脉经》中引用有华佗观察声色要领的秘诀，或许是这本书的遗存。
【脉诀】已失传。
按：上述内容见于杨玄操对《八十一难经》的注释。
【脉经】未见。
按：上述内容见于李时珍的《濒湖脉学》。
【无名氏脉经】见于《隋书·经籍志》，共十四卷，已失传。
【脉生死要说】见于《隋书·经籍志》，共二卷，已失传。
【黄氏（公兴）脉经】见于《隋书·经籍志》，共六卷，已失传。
【无名氏三部四时五脏辨诊色决事脉】见于《隋书·经籍志》，共一卷，已失传。
【脉经略】见于《隋书·经籍志》，共一卷，已失传。
【脉经】见于《隋书·经籍志》，共二卷，已失传。
【王氏（叔和）脉经】见于《隋书·经籍志》，共十卷，现存。
自序说：脉理精微深奥，其形态难以辨别。弦、紧、浮、芤等脉象，辗转相似。心中容易理解，但手指下却难以明确。如果把沉脉误认为伏脉，那么治疗方向就会永远错误；如果把缓脉误认为迟脉，那么危险立刻就会到来。何况有多种脉象同时出现，不同疾病却有相同脉象的情况呢？医药的作用，关系到人的性命。即使像和（即秦越人/扁鹊）与鹊（即扁鹊）那样高超的医术，尚且需要深思熟虑；张仲景诊断明审，也必定观察形体和证候。只要有一丝怀疑，就会考证校核以求验证。所以《伤寒论》中有使用承气汤的戒律，呕吐哕逆发于下焦之间，但遗留的文字和深远的旨意，后代很少有人能运用。旧的医经秘传，深奥而不流行，致使后学者不明本源，排斥正确的见解而坚持偏见，各自逞能，导致微小的病症演变成膏肓之疾，停滞固结断绝了振作希望的原因，确实是有道理的。如今我编纂收集从岐伯以来，直到华佗的经典理论精华，合为十卷。百病的根源，各自按照类别归纳。声色证候，无不详尽具备。对于王、阮、傅、戴、吴、葛、吕、张等人传承的不同之处，全部记录在案。如果留心研究穷究，探究其中的微妙深意，就可以比肩古代贤人，使世间没有早夭横死之事了。
高湛在《养生论》中说：王叔和是高平人。广泛喜好经方，深刻懂得养生的道理。
又说：王叔和性格沉静，喜欢著述，考核遗留文献，采集众家言论，撰成《脉经》十卷。编次张仲景的方论，编为三十六卷。
广泛流传于世。（出自《太平御览》）
林亿等人进呈的札子说：臣等奉诏，典校古代医经方书。在校勘过程中，《脉经》一部，乃是王叔和所编纂的。王叔和是西晋高平人，性情沉稳安静，尤其喜欢著述，博通经方，精心诊治，深刻懂得修养之道。他的事迹详见唐代甘伯宗的《名医传》。臣等观看他的书，叙述阴阳表里，辨别三部九候，区分人迎、气口、神门，条理十二经脉、二十四气、奇经八脉，以列举五脏六腑、三焦、四时的变化。如同网有纲一样，有条理而不混乱，使人通过观察外部来了解内部，视死别生，非常详细周密，都可以按照使用。文字简约，事情详实，这是为什么呢？大概因为他的书，一本于《黄帝内经》，间或有疏漏未尽的地方，又辅以扁鹊、张仲景、华佗的方法。其余奇怪异端不经之说，一概不取。不这样，怎么能历经数千百年，而传承应用没有毫发之差呢？又它的大致原则，认为脉理精微，形态难辨，兼有多种脉象同时出现，不同疾病却有相同脉象的困惑。专凭指下感觉，不能完全洞察隐伏的病机，于是广泛论述形体证候虚实，详细说明声色旺相，以此参互比较决断死生界限。所以能做到十全无一失误的错误，确实令人信服无疑。然而自从晋室东渡，南北隔绝，天下多事，对于养生之书，实在无暇顾及。虽然爱好此事的人家，仅有流传者，但承袭疑惑习以为非，将要丧失道的真谛。如果不是圣人，谁能纠正它呢？恭敬地仰慕皇上体恤大舜好生之德，玩味神禹叙极之文，推展赐福的良心，鉴察慎疾的深意，拿出这些古书，使其重新审定。臣等各尽所学，广泛寻求各种版本，依据经典做出判断，去取并非私意。大致世上传授不一，主要有三种区别。有的把隋朝巢元方的《时行病源》作为第十卷，考察其时代显然是错误的。有的把第五卷分为上下两卷，并摘录诸篇文字，另外增加篇目，推究其原文，义理无可取稽考。这两种情况都没有看到真本，各自隐藏自己所藏的罢了。现在则考证《素问》、《九墟》、《灵枢》、《太素》、《难经》、《甲乙》、张仲景的书，以及《千金方》及其翼部，说脉的篇章，用来校勘。除去重复，补全脱漏，篇目次序也颇为改易，使同类相聚，仍保持为十卷，总共九十七篇。施用于人，使翻阅的人，足以通过观察外部来了解内部，视死别生，不再需要饮上池之水（指神医扁鹊的能力）了。国子博士臣高保衡，尚书屯田郎中臣孙奇，光禄卿直秘阁臣林亿等谨此上奏。
陈孔硕序言说：我年轻时，母亲多病，请医生治疗往往无效。于是自己发誓学习医方，寻求古今医书，穷究其本源。得到所谓的王叔和《脉诀》，怪它的言辞粗俗浅显。又拜访老中医，得到《脉经》十卷。大概是祖述黄帝、岐伯、扁鹊的经典，以及到张氏的《伤寒论》，条理贯通非常清晰，确实是王氏的书。验证后发现是建阳刻本。从此在建阳书坊寻求，完全没有售卖的，刻板也不存在了。嘉定己巳年，京城发生瘟疫，朝廷命令我主持众医，制定方药，以拯救百姓疾病。于是从医学机构求得《脉经》，又传阅阁本，与我前后所见的一样，都是建阳本。才知道《脉诀》出来后，《脉经》就隐没了。医生不读《脉经》，卖书人不卖《脉经》，刻板遂不存在。现在的庸医，问到王氏的书，都背诵《脉诀》来回答。蜀人史堪以儒生闻名，擅长医术，他所著的方书中，脾胃条目，引用《脉诀》中的话，并议论说：“这是王叔和知道但未讲尽的。”我常常叹息说：冤枉啊王叔和！像史载之这样的工匠，还引用《脉诀》来指责《脉经》，我又有什么可奇怪的呢？因此想到当今世俗医生，只知道朱氏的《伤寒百问》，而不知道有《伤寒论》。世俗儒生只知道诵读时文，而不知道诵读经史，他们的过错是一样的。于是取我所录制的建阳本《脉经》，略微改正误文，用大字书写，刊印在广西漕司，希望学者知道本源。然而遗憾没有其他版本可以校对，留待后来的仁人来完成。长乐陈孔硕。
何大任后序说：医学以七经为本，就像儒家以六艺为本一样。然而在七经中，论述脉理精微，没有比王氏《脉经》更详细的。纲举目张，言语浅近旨意深远。所以从西晋直到今天，与黄帝、卢、扁的书一起流传。学者都以它为宗师。南渡以来，这部经书很少得到善本。凡是刊行的，大多有讹误错乱。何大任常常为此痛心。有家藏绍圣年间小字监本，经历年代已久，陈旧磨灭，字画不能没有谬误。然而先贤参考，必定不会失真。长久想校正流传却未得闲暇。这次再次兼任医学职务，偶然遇到一时教官，如毛君升、李君邦彦、王君邦佐、高君宗卿，都是学识渊博的人，知道何大任有志于此，于是共同博览验证群书，勤勉努力长达数月，校正误字一千多字，于是聚集工匠在本局创刊，与众人共享。其中原有缺文，意思涉及疑似的，也不敢妄加补注。还要依赖后来的贤者。嘉定丁丑年仲夏望日，濠梁何大任后序。
赵希弁说：《脉经》十卷，上晋代王叔和撰写，纂集岐伯、华佗等人论脉的要诀。
吕复说：《脉经》十卷，西晋太医令王叔和本于《内经》、《素问》、《九灵》（应为《灵枢》之误或别称），以及扁鹊、张仲景、华佗的说法，汇编而成。实在是医门的龟鉴，诊切的指南。自然与近代仿托的钤诀不同。经历年代已久，传授不一，各自隐藏所藏，互有得失。到了宋代秘阁林亿等人，才开始考证谬误，颇加改易。猜想其中新撰的《四时经》之类，都是林氏所增入。陈孔硕、何大任、毛升、王宗卿等人，都曾审订刊传，现在不多见了。近人谢坚白把他所藏的旧本，刻在豫章，流传才广泛起来。
袁表说：西晋太医令王叔和作《脉经》十篇，共十万一千余字。第一篇，论述人脉有三部，叫寸、关、尺。持脉的方法，大体有二十四种，叫浮、芤、洪、滑、数、促、弦、紧、沉、伏、革、实、微、涩、细、软、弱、虚、散、缓、迟、结、代、动。其次根据其所主的五脏六腑、阴阳营卫、虚实逆顺、轻重从横、伏匿迟疾、短长射人、疾病所起，与其将愈难愈的征候。第二、第三、第六篇，论述人脉本于五脏六腑、十二经络。五脏：肝为厥阴，心为手少阴，脾为足太阴，肺为手太阴，肾为足少阴。六腑：胆为足少阳，小肠为手太阳，胃为足阳明，大肠为手阳明，膀胱为足太阳，三焦为手少阳。十二经之外，又有奇经八脉：阳维、阴维、阳跷、阴跷、冲、督、任、带。因此分别列举它们的阴阳虚实，形证的同异，用作施治补泻的方剂。第七篇，论述治病的方法，大体有八种：汗、吐、下、温、灸、刺、火、水。观察人的阴阳交并虚实生死损至，以符合治法是否适宜。第四、第五篇，决断四时百病死生界限。本于张仲景、扁鹊、华佗观察声色消息死生的道理。第八篇，论述杂病医治适宜。第九篇，评述妇人与童子。末篇，有手检图二十一部。现在看它的文字，则是反复论述十二经脉与奇经八脉、三部、二十四种脉象、形证所属，没有图可见。难道是王叔和所著，原本有图，长久不复流传了吗？而在宋臣林亿的札子中，则称世上的传授，主要有三种区别。有的把隋朝巢元方《时行病源》作为第十篇。有的把第五篇分上下，并摘录全经文字，另外增加篇目。林亿曾依据《素问》、《九墟》、《灵枢》、《太素》、《难经》、《甲乙》、张仲景诸书，校勘其脱漏，仍为十篇流传。则知末篇传疑已久，林亿只是补正其文，而所谓“手检图二十一部”，只是保留旧目，无从考证罢了。
徐灵胎说：王叔和著《脉经》，分门别类，条理清晰。其源头也本于《内经》，而汉以后的说法，一无遗漏。其中的旨趣，也不能完全一致，使人有所执持。然而它汇集簇聚言论，使后世有所考见，也是不可少的著作。我按：脉之道，不过是检验血气的盛衰寒热，以及邪气流在于何经何脏，与所现之证，参观互考，以究其生克顺逆的道理，然后吉凶才可凭借。所以《内经》、《难经》及张仲景论脉，其立论反而似乎很疏略，而应验如神。如果执着于《脉经》的说法，认为某病应当见某脉，某脉应当得某病，虽然《内经》也有类似，但不如此拘泥繁琐。试之不验，于是有人责怪脉不准，有人责怪病非真，有人责怪方药不对证，而不知道这些都是错的。大概病有与脉相合的，有与脉不相合的，兼有与脉相反的。同一脉，见于此证为宜，见于彼证为不宜。同一证，见某脉为宜，见某脉为不宜。一病可见数十脉，一脉可现数百症，变动不拘。如果泥定一说，则从脉而证不合，从证而脉又不合，反令人彷徨无所适从。所以古今论脉之家，彼此互异，是非各别。人持一论，得失相半，总出不知变通的精义，所以愈密而愈疏。读《脉经》的人，知道古来谈脉的详密如此，因此考察其异同，辨别其得失，审察其真伪，穷究其变通，则自有心得。如果想泥于脉来治病，必至全无把握。学人必须先参酌《内经》、《难经》及张仲景之说，而贯通之，则胸中先有定见，见到后人之论，都足以广博我的见闻，而识力愈真。这是读《脉经》的方法。（出自《医学源流论》）
按：丹州公《医心方》引用《养生要集》，有“高平王熙叔和曰”的话。据此，王叔和名熙，以字行世的。先友山本莱园（允）也曾这样说。
又按：此书第三卷，称“新撰”者，是王叔和因为《素问》诸经之文，杂乱难懂，于是新抄录事物要点的。《四时经》，大概就是《隋书·经籍志》所载的《三部四时五脏辨诊色决事脉》一卷。吕复认为这两件是宋臣掺入的，错了。先父说：《脉经》第十卷，开头标曰“手检图三十部”，明代袁表校本及沈际飞本，作“二十一部”。现在阅读它以气口一脉，分为九道，论述三阴三阳奇经之脉，其义不太明白。而且不及手三阳、任、督、冲之六脉，知道不只是图，其文也残阙，不可再寻绎了。吴山甫说：手检图脉法，只有通达之士，能知能行，也不知道图与经文，既亡且缺了。
【脉诀】见于宋代目录，共一卷，已失传。
赵希弁说：上面题名为王叔和，都是歌诀鄙浅之言。后人根据托名的。然而最流行于世。朱熹说：世俗间所传的《脉诀》，五七言韵语者，词最鄙浅，显然不是王叔和本书。却能指出高骨为关，而分其前后，以为寸尺阴阳之位，似乎得《难经》本意。然而世上的高医，因为它赝品，于是抛弃而羞于谈论。我不是精通道的人，不能有所纠正。（出自郭长阳医书跋）
陈言说：脉是医门的先导，所以圣人示教，有精微气象的论述。后贤述作，为《太素》、《难经》的文辞。张仲景在前类集，王叔和在后诠次，并非不显著。六朝时有高阳生，剽窃作成歌诀，刘元宾从而解释它，遂使高雅的音乐应和稀少，通俗的歌曲应和众多。经文淹没于覆瓿（比喻无人问津），正道遮蔽于俚俗之辞，实在令人叹息。（出自《三因方》）
王好古说：陈无择说：王叔和《脉诀》，就是高阳生剽窃的，这也是后人增益混杂其中的。怎么知道是这样？我看刘元宾注本《杂病生死歌》，后来与其他版本比较，就少了八句。看这八句，不是很流畅，与上文意思重叠。后人怎能不怀疑？这与本草朱书杂乱，《素问》之亡混淆，有什么不同？难怪有识之士非议它，继而纷纭不已。（出自《汤液本草》）
柳贯说：《脉诀》熟在人口，应该说是王叔和作的，却不知道王叔和所辑的是《脉经》。当王叔和的时候，大概还没有歌括这类东西。怀疑是宋朝中期，才开始编排为韵语，取便讲习，摘取其条绪，而忘记其根本节概的。（出自《脉经序》）
谢缙翁说：称王叔和《脉诀》的，不知道起于何时。只有陈无择《三因方》序言脉说：六朝时有高阳生，剽窃作成歌诀，刘元宾从而应和。这种说法似乎深知《脉经》，但在篇后，又自己著立七表、八里、九道之名，则陈无择大概也未曾详细读过《脉经》。按《脉经》，论脉形状秘诀，二十四种，初无表里九道之名。它说芤脉：中央空两边实。又说：减则为寒，芤则为虚。寒虚相搏，妇人则半产漏下，男子则亡血失精。又说：脉浮而芤，浮则为阳，芤则为阴。《脉诀》乃以芤为七表之阳脉。张仲景《辨脉法》说：脉浮大数动滑，阳也。脉沉涩弱弦微，阴也。而《脉诀》九道，以动为阴，七表以弦为阳。像这样的错误很多。《脉经》则与张仲景吻合，而经中第十卷，分上下中央为九道的，的确不是歌诀九道的意思。宋熙宁初年，林亿校正《脉经》，序中对于《脉诀》，未曾见称赞。陈孔硕序才开始说：《脉诀》出而《脉经》隐。我怀疑《脉诀》，或许是熙宁以后人所作，是不可得知的。（出自《脉经序》）
吕复说：《脉诀》一卷，乃是六朝高阳生所撰，托名王叔和，谬立七表、八里、九道之名，以迷惑学人。通真子刘元宾为之注，且作歌附其后，辞既鄙俚，意亦滋晦。今代王光国删其旧辞，而益以新语，既然不出其局限，安能得到本源。（出自《医史沧洲翁传》）
[Huangdi Maijue] (Huangdi's Pulse Instructions): Recorded in *Chongwen Zongmu* (*Collected Works of the Chongwen Bureau*), one volume, lost.
[Huangdi Maijing] (Huangdi's Pulse Classic): Recorded in Song dynasty catalogs, one volume (recorded as three volumes in *Dushu Houzhi*), lost.
Zhao Xibian stated: The above titles claim authorship by Huangdi. It discusses the essentials of pulse diagnosis, comprising twenty-one chapters.
[Sunü Maijue] (Sunü's Pulse Instructions): Lost.
[Fuzi Maijue] (Master's Pulse Instructions): Lost.
Jia Gongyan stated: The "Three Generations" refer to: first, *Huangdi Zhenjiu* (Huangdi's Acupuncture and Moxibustion); second, *Shennong Bencao* (Shennong's Materia Medica); third, *Sunü Maijue*. He also mentioned *Fuzi Maijue*. If one does not study these three works, one cannot administer medicines. (From *Liji Zhengyi* [Correct Meaning of the Book of Rites])
[Bianque Maijing] (Bianque's Pulse Classic): Recorded in Song dynasty catalogs, one volume, lost.
Note: Wang Shuhe's *Maijing* cites several articles of Bianque's pulse methods.
[Bianque Maishui] (Bianque's Pulse Marrow): Listed in *Zhutang Shumu*, not seen.
[Canggong Shengsi Miyao] (Canggong's Secret Essentials on Life and Death): Recorded in *Chongwen Zongmu*, one volume, lost.
[Fuweng Zhenmaifa] (Old Man Fu's Pulse Diagnosis Method): Lost.
Note: The above is recorded in the biography of Guo Yu in *Hou Hanshu* (Book of Later Han).
[Zhang Zhongjing Maijing] (Zhang Zhongjing's Pulse Classic): Recorded in Song dynasty catalogs, one volume, lost.
[Hua Shi (Tuo) Guanxing Chase Bing Sanbu Maijing] (Master Hua's [Tuo's] Classic on Observing Form and Color and the Three-Position Pulse): Recorded in *Suishu Jingjizhi* (Book of Sui, Treatise on Literature), one volume, lost.
Note: *Maijing* cites essential secrets from Hua Tuo on observing voice and color; this may be a remnant of this book.
[Maijue] (Pulse Instructions): Lost.
Note: The above is cited in Yang Xuancao's commentary on *Nan Jing* (Classic of Difficult Issues).
[Maijing] (Pulse Classic): Not seen.
Note: The above is cited in Li Shizhen's *Binhu Xuel* (Binhu's Study of Pulses).
[Wuming Shi Maijing] (Anonymous Pulse Classic): Recorded in *Suishu Jingjizhi*, fourteen volumes, lost.
[Mai Shengsi Yao Shuo] (Essential Discussion on Pulse, Life, and Death): Recorded in *Suishu Jingjizhi*, two volumes, lost.
[Huang Shi (Gongxing) Maijing] (Master Huang's [Gongxing's] Pulse Classic): Recorded in *Suishu Jingjizhi*, six volumes, lost.
[Wuming Shi Sanbu Sishi Wuzang Bian Zhen Se Jueshi Mai] (Anonymous Work on Distinguishing Three Positions, Four Seasons, Five Zang Organs, Diagnosing Color, Deciding Matters, and Pulse): Recorded in *Suishu Jingjizhi*, one volume, lost.
[Maijing Lve] (Brief Pulse Classic): Recorded in *Suishu Jingjizhi*, one volume, lost.
[Maijing] (Pulse Classic): Recorded in *Suishu Jingjizhi*, two volumes, lost.
[Wang Shi (Shuhe) Maijing] (Master Wang's [Shuhe's] Pulse Classic): Recorded in *Suishu Jingjizhi*, ten volumes, extant.
Preface states: The principles of pulse are subtle and profound, and their forms are difficult to distinguish. Xian (wiry), Jin (tight), Fu (floating), and Kou (hollow) pulses resemble each other in complex ways. They are easy to understand in the mind but difficult to clarify under the fingers. Mistaking Chen (deep) for Fu (hidden) would lead to perpetual errors in treatment. Mistaking Huan (moderate) for Chi (slow) would bring imminent danger. How much more so when multiple pulse qualities appear simultaneously, or different diseases present with the same pulse? Medicine serves to preserve life. Even the supreme skills of He [Qibo/Bianque] and Que [Bianque] require deep contemplation. Zhang Zhongjing was clear and precise in diagnosis, yet he still examined physical signs and symptoms. If there was the slightest doubt, he would verify through investigation. Thus, in *Shanghan Lun* (Treatise on Cold Damage), there are warnings regarding the use of Chengqi Tang (Gut-Clearing Decoction); vomiting and hiccups originating from the lower jiao are discussed. However, the surviving texts and distant intentions are rarely utilized by later generations. Old classics were secret and obscure, failing to circulate, causing subsequent learners to be ignorant of the origins, rejecting correct views for biased ones, and acting on personal ability. This led to minor ailments becoming incurable conditions (gaohuang), severing hope for recovery. This is indeed understandable. Now, I have compiled essential theories from Qibo to Hua Tuo into ten volumes. The roots of hundred diseases are categorized accordingly. Voice, color, signs, and symptoms are comprehensively covered. Differences in transmission among Wang, Ruan, Fu, Dai, Wu, Ge, Lu, and Zhang are all recorded. If one studies diligently and explores the subtleties, one can emulate ancient sages, preventing premature death in the world.
Gao Zhan, in *Yangsheng Lun* (Discourse on Nourishing Life), said: Wang Shuhe was from Gaoping. He widely studied medical formulas and deeply understood the way of nourishing life.
He also said: Wang Shuhe had a calm temperament and loved writing. He examined lost texts, collected various theories, and compiled *Maijing* into ten volumes. He organized Zhang Zhongjing's prescriptions and theories into thirty-six volumes.
These circulated widely in the world. (From *Taiping Yulan* [Imperial Reader of the Taiping Era])
The memorial submitted by Lin Yi and others stated: We received the imperial edict to collate ancient medical classics and formulas. Among them, *Maijing* was compiled by Wang Shuhe. Shuhe was from Gaoping in the Western Jin Dynasty. His character was calm and quiet; he particularly loved writing, was proficient in medical formulas, focused on diagnosis and treatment, and deeply understood cultivation methods. His deeds are detailed in Gan Bozong's *Mingyi Zhuan* (Biographies of Famous Physicians) in the Tang Dynasty. We observe his book narrates Yin and Yang, exterior and interior; distinguishes the Three Positions and Nine Hears; divides Renying, Qikou, and Shenmen points; details the Twelve Meridians, Twenty-Four Qi phases, and Eight Extraordinary Vessels; and enumerates changes in the Five Zang and Six Fu organs, Triple Burner, and Four Seasons. Like a net with its main rope, it is orderly and unconfused, enabling one to know the interior by observing the exterior, and distinguish life from death. It is extremely detailed and practical. Why is the text concise yet the matters detailed? Probably because his book is based on *Huangdi Neijing* (Yellow Emperor's Inner Canon), with occasional omissions, supplemented by methods from Bianque, Zhang Zhongjing, and Yuanhua [Hua Tuo]. Strange and heterodox theories are excluded. Without this, how could it be transmitted for thousands of years without error? Its general principle holds that pulse principles are subtle and hard to distinguish, compounded by simultaneous multi-pulse presentations and identical pulses in different diseases. Relying solely on finger sensation cannot reveal hidden pathologies. Therefore, he extensively describes physical signs, deficiency and excess, and clearly explains voice, color, and flourishing phases. By cross-referencing these, he determines the division between life and death. Thus, he achieved perfection without error, which is convincing. However, since the Eastern Jin migration, north-south separation, and worldly turmoil, there was little time for studying nourishing arts. Although some families preserved copies, misconceptions persisted, threatening the true Dao. Only a sage could rectify this. We admire Your Majesty's virtue of valuing life, akin to Emperor Shun, and your study of the Great Yu's ordering of extremes. Extending benevolent intent and careful consideration of illness, you released these ancient books for new revision. We exhausted our knowledge, sought various editions, judged according to classics, and did not act privately. Generally, transmissions varied, mainly in three ways. Some used Chao Yuanfang's *Shixing Bingyuan* (Epidemic Disease Sources) as the tenth volume, which is chronologically erroneous. Others split the fifth volume into upper and lower parts and added new chapter titles, which lacks textual basis. Both failed to see the true original, hiding their own versions. Now, we verified against *Suwen*, *Jiuxu*, *Lingshu*, *Taisu*, *Nanjing*, *Jiaying*, Zhang Zhongjing's works, and chapters on pulse in *Qianjin Fang* and its supplements. We removed duplicates, filled gaps, rearranged chapters by category, retaining ten volumes and ninety-seven chapters total. This allows readers to know the interior by observing the exterior, distinguishing life from death, without needing to drink water from an upper pool (a reference to Bianque's miraculous ability). Guozibo Gao Baoheng, Shangshu Tuntian Langzhong Sun Qi, Guanglu Qing Zhimige Lin Yi, etc., respectfully submit this.
Chen Kongshuo's preface stated: In my youth, my mother suffered from frequent illnesses. Medical treatments were often ineffective. I vowed to learn medical formulas, seeking ancient and modern medical books to trace their origins. I obtained what was called Wang Shuhe's *Maijue*, finding its language vulgar and meaning shallow. I consulted old physicians and obtained *Maijing* in ten volumes. It seems to follow the classics of Huangdi, Qibo, and Bianque, extending to Zhang's *Shanghan Lun*, with clear organization. It is indeed Wang's work. Verification showed it was a Jianyang edition. Since then, I sought it in Jianyang book markets, but it was unavailable, and the printing blocks were gone. In the year Jisi of Jiading, an epidemic struck the capital. The court ordered me to oversee physicians and prescribe medicine to save the people. I obtained *Maijing* from the medical bureau and compared it with a palace copy, confirming it was the same Jianyang edition. I realized that once *Maijue* appeared, *Maijing* vanished. Doctors did not read *Maijing*, sellers did not stock it, and blocks disappeared. Modern quack doctors, when asked about Wang's works, recite *Maijue*. Shi Kan from Shu, a Confucian scholar known for medicine, quoted *Maijue* in his spleen and stomach section and commented, "Shuhe knew this but did not fully explain it." I sigh, "What injustice to Shuhe!" Even skilled practitioners like Shi Kan cite *Maijue* to criticize *Maijing*. I wonder why. I think modern doctors know Zhu's *Shanghan Baiwen* but not *Shanghan Lun*. Modern scholars recite current essays but not classics. Their faults are identical. Thus, I took the Jianyang *Maijing*, corrected errors, enlarged the script, and printed it at the Guangxi Transport Commission, hoping scholars will know the origin. Alas, lacking other editions for collation, I leave it to future benevolent scholars. Chen Kongshuo of Changle.
He Daren's postscript stated: Medical learning is based on the Seven Classics, just as Confucianism relies on the Six Arts. Among them, no work discusses pulse principles as profoundly as Wang's *Maijing*. With clear structure and profound meaning in simple words, it has been transmitted alongside works of Huangdi, Lu, and Bianque from the Western Jin to today. Scholars revere it. Since the Southern Song migration, good editions were rare. Printed versions were mostly erroneous. He Daren often lamented this. A family-owned Shaosheng small-print imperial edition existed, but age caused fading and errors. Yet, ancient experts' references were likely accurate. I long wanted to correct and transmit it but lacked time. Now, serving again in the medical sector, I met instructors Mao Sheng, Li Bangyan, Wang Bangzuo, and Gao Zongqing, who were knowledgeable. Knowing my intention, they helped verify texts over months, correcting over a thousand errors. We commissioned printing at our bureau to share with others. For missing text or ambiguous meanings, I dared not add notes arbitrarily, relying on future sages. Midsummer full moon, Dingchou year of Jiading, Haoliang He Daren's postscript.
Zhao Xibian stated: *Maijing* consists of ten volumes, written by Wang Shuhe of the Jin Dynasty, compiling essential pulse theories from Qibo, Hua Tuo, etc.
Lu Fu stated: *Maijing* consists of ten volumes. Wang Shuhe, Grand Physician Director of the Western Jin, based it on *Neijing*, *Suwen*, *Jiuling* (likely *Lingshu*), and theories of Bianque, Zhang Zhongjing, and Yuanhua. It is truly a mirror for medicine and a guide for palpation. It differs from modern fake manuals. Over time, transmissions varied, each hiding their version, with mixed gains and losses. Only in the Song Dynasty did Lin Yi of the Secret Pavilion correct errors and modify content. One might guess newly compiled sections like *Sishi Jing* were added by Lin. Chen Kongshuo, He Daren, Mao Sheng, Wang Zongqing, etc., reviewed and printed it, but these are now rare. Recently, Xie Jianbai printed his old edition in Yuzhang, spreading it widely.
Yuan Biao stated: Wang Shuhe, Grand Physician Director of the Western Jin, wrote *Maijing* in ten chapters, totaling over 101,000 characters. The first chapter discusses the three positions of human pulse: Cun, Guan, Chi. The method of holding the pulse generally includes twenty-four types: Fu (Floating), Kou (Hollow), Hong (Surging), Hua (Slippery), Shu (Rapid), Cu (Intermittent), Xian (Wiry), Jin (Tight), Chen (Deep), Fu (Hidden), Ge (Leather), Shi (Excess), Wei (Minute), Se (Choppy), Xi (Fine), Ruan (Soft), Ruo (Weak), Xu (Deficient), San (Scattered), Huan (Moderate), Chi (Slow), Jie (Knotted), Dai (Tethered), Dong (Moving). Next, it relates them to the Five Zang and Six Fu organs, Yin and Yang, Ying and Wei, Deficiency and Excess, Reversal and Smoothness, Lightness and Heaviness, Horizontal and Vertical, Hidden and Obvious, Slow and Fast, Short and Long, projecting onto others, disease origins, and prognoses of recovery or difficulty. Chapters Two, Three, and Six discuss pulse origins in Zang/Fu and Twelve Meridians. Zang: Liver is Jueyin, Heart is Hand Shaoyin, Spleen is Foot Taiyin, Lung is Hand Taiyin, Kidney is Foot Shaoyin. Fu: Gallbladder is Foot Shaoyang, Small Intestine is Hand Taiyang, Stomach is Foot Yangming, Large Intestine is Hand Yangming, Bladder is Foot Taiyang, Triple Burner is Hand Shaoyang. Beyond the Twelve Meridians are the Eight Extraordinary Vessels: Yangwei, Yinwei, Yangqiao, Yinqiao, Chong, Du, Ren, Dai. Each lists Yin/Yang deficiency/excess and symptom similarities/differences to guide tonification and sedation. Chapter Seven discusses eight treatment methods: Sweating, Vomiting, Purging, Warming, Moxibustion, Needling, Fire, Water. It observes Yin/Yang intersection, deficiency/excess, life/death, damage/repletion to match treatments. Chapters Four and Five determine life/death divisions for seasonal diseases, based on Zhang Zhongjing, Bianque, and Hua Tuo's observation of voice, color, and decline. Chapter Eight covers miscellaneous diseases. Chapter Nine addresses women and children. The final chapter mentions "Hand Inspection Diagrams of Twenty-One Parts." Current text repeatedly discusses Twelve Meridians, Eight Extraordinary Vessels, Three Positions, and Twenty-Four Pulse Types/symptoms, but no diagrams are visible. Did Shuhe originally have diagrams that were lost? In Lin Yi's memorial, he mentions three transmission variations: some using Chao Yuanfang's *Shixing Bingyuan* as the tenth chapter; others splitting the fifth chapter and adding titles. Lin Yi verified gaps using *Suwen*, *Jiuxu*, *Lingshu*, *Taisu*, *Nanjing*, *Jiaying*, and Zhang Zhongjing's works, restoring ten chapters. Thus, doubts about the final chapter are old; Lin Yi only corrected text, keeping the title "Twenty-One Parts" without verification.
Xu Lingtai stated: Wang Shuhe's *Maijing* categorizes and clarifies contents. Its origin is *Neijing*, incorporating all Han dynasty theories. Its interpretations are not uniform, making it hard to hold a single view. However, its compilation allows later generations to investigate, making it indispensable. Note: Pulse methodology examines blood/qi abundance/deficiency, cold/heat, and pathogen location in meridians/zang-fu, correlating with symptoms to determine generation/restriction and smooth/reverse logic, thereby predicting fortune/misfortune. Thus, *Neijing*, *Nanjing*, and Zhang Zhongjing's pulse theories seem loose but are effective. Clinging to *Maijing*'s rigid rules ("disease X shows pulse Y") is overly complicated, even if found in *Neijing*. Failure leads to blaming pulse accuracy, disease authenticity, or prescription appropriateness, all incorrect. Diseases may align with, contradict, or oppose pulses. A pulse may suit one symptom but not another. A symptom may show suitable or unsuitable pulses. One disease presents dozens of pulses; one pulse manifests hundreds of symptoms. Changes are unrestricted. Rigidity causes confusion. Hence, ancient pulse theorists differ. Each holds a view, gaining and losing equally, due to lack of flexible understanding. Thus, meticulousness leads to obscurity. Readers should note the detail of ancient pulse theory, compare differences, judge merits/demerits, verify truth, and explore flexibility to gain insight. Relying solely on pulse for treatment leads to uncertainty. Learners must first study *Neijing*, *Nanjing*, and Zhang Zhongjing to form a firm foundation. Then, later theories broaden knowledge and sharpen judgment. This is the method for reading *Maijing*. (From *Yixue Yuanliu Lun* [Discussion on the Origins of Medical Theory])
Note: Danzhou Gong's *Yixin Fang* cites *Yangsheng Yaoji*, mentioning "Gaoping Wang Xi Shuhe said." Thus, Wang Shuhe's given name was Xi, and he was known by his courtesy name. My late friend Shanben Laiyuan (Yun) also stated this.
Also note: Volume Three of this book refers to "Newly Compiled," indicating Shuhe summarized essential points from the complex *Suwen* texts. *Sishi Jing* (Four Seasons Classic) is likely the one-volume work *Sanbu Sishi Wuzang Bian Zhen Se Jueshi Mai* listed in *Suishu Jingjizhi*. Lu Fu erred in claiming these were inserted by Song officials. My father stated: Volume Ten of *Maijing* begins with "Hand Inspection Diagrams of Thirty Parts," while Ming Yuan Biao's edition and Shen Jifei's make it "Twenty-One Parts." Reading it, the Qikou pulse is divided into nine channels discussing Three Yin/Three Yang and Extraordinary Vessels, but the meaning is unclear. It omits Hand Three Yang, Ren, Du, and Chong vessels. Thus, not only the diagrams are missing, but the text is also fragmentary and unrecoverable. Wu Shanfu said: Hand Inspection Pulse Methods are known and practiced only by versatile scholars, unaware that both diagrams and text are lost/incomplete.
[Maijue] (Pulse Instructions): Recorded in Song dynasty catalogs, one volume, lost.
Zhao Xibian stated: The above is titled Wang Shuhe, consisting of vulgar rhyming instructions. It was forged by later followers but became very popular. Zhu Xi said: The popular five- and seven-character rhyme *Maijue* is vulgar and clearly not Wang Shuhe's original book. It correctly identifies the high bone as Guan and divides front/back for Cun/Chi Yin/Yang positions, resembling *Nanjing* intent. However, expert doctors reject it as a forgery and disdain it. I am not a master of the Dao and cannot correct it. (From Guo Changyang's Medical Book Postscript)
Chen Yan stated: Pulse is the gateway to medicine. Sages taught subtle principles. Later scholars wrote *Taisu* and *Nanjing*. Zhang Zhongjing compiled earlier, Wang Shuhe edited later. It was not obscure. However, during the Six Dynasties, Gao Yangsheng plagiarized and created rhyming instructions. Liu Yuanbin annotated them. Thus, high art finds few listeners, while common songs attract crowds. Classics are buried, and the true path obscured by vulgar words. Truly lamentable. (From *Sanyin Fang* [Formulas of Three Causes])
Wang Haogu stated: Chen Wuye said Wang Shuhe's *Maijue* was plagiarized by Gao Yangsheng, with later additions. How do we know? Comparing Liu Yuanbin's *Zabing Shengsi Ge* with other versions reveals eight missing lines. These lines are not fluent and repeat previous meanings. Who wouldn't suspect them? This is like the confusion of Zhu-script materia medica and lost *Suwen*. No wonder scholars criticize it, leading to endless dispute. (From *Tangye Bencao* [Materia Medica of Decoctions])
Liu Guan stated: *Maijue* is widely known and attributed to Wang Shuhe, but he actually compiled *Maijing*. In Shuhe's time, rhyming instructions likely did not exist. Suspect they were arranged in rhyme during mid-Song for easier study, capturing details but forgetting roots. (From *Maijing Preface*)
Xie Jinweng stated: The origin of calling it Wang Shuhe's *Maijue* is unknown. Chen Wuye's *Sanyin Fang* preface says Gao Yangsheng plagiarized in the Six Dynasties, and Liu Yuanbin annotated it. This seems knowledgeable, yet Chen adds "Seven Tables, Eight Interiors, Nine Channels" names later, showing he hadn't read *Maijing* carefully. *Maijing* discusses twenty-four pulse shapes, without Table/Interior/Channel categories. It describes Kou pulse as hollow in center, solid on sides, indicating cold/deficiency, leading to miscarriage in women or blood loss in men. It states floating-kou indicates Yin/Yang imbalance. *Maijue* classifies Kou as a Yang pulse in Seven Tables. Zhang Zhongjing's *Bianmai Fa* states floating/large/rapid/sliding/wiry are Yang; deep/choppy/weak/tight/faint are Yin. But *Maijue* Nine Channels calls Dong (Moving) Yin, and Seven Tables calls Xian (Wiry) Yang. Many such errors exist. *Maijing* aligns with Zhang Zhongjing. The "Nine Channels" in Volume Ten of *Maijing* (dividing upper/lower/center) is definitely not the *Maijue* Nine Channels. Lin Yi's Song Xining correction preface did not praise *Maijue*. Chen Kongshuo's preface first claimed *Maijue* replaced *Maijing*. I suspect *Maijue* was made after Xining, but this is unknown. (From *Maijing Preface*)
Lu Fu stated: *Maijue* is one volume, written by Gao Yangsheng of the Six Dynasties, falsely attributed to Shuhe. It wrongly establishes Seven Tables, Eight Interiors, Nine Channels to confuse learners. Tongzhenzi Liu Yuanbin annotated it and added rhymes. The language is vulgar and meaning obscure. Wang Guangguo of our era deleted old words and added new ones, but staying within limits, he cannot reach the origin. (From *Yishi Cangzhou Weng Zhuan* [Biography of Old Man Cangzhou in Medical History])