书续出。悉为校定。若夫知我罪我。兹姑听也。虽然。世之医病两家。咸以此为首务。不知切乃四诊之末。所谓
巧也。况脉理渊微。生死反掌。何可轻视。欲会其全。非四诊不可。是为识。明崇祯乙亥岁长至日。浮碧山人孙
光裕撰。
〔石氏（震）脉学正传〕未见
武进县志曰。石震。字瑞章。得名医周慎斋之传。尝云治病必先固其元气。而后伐其病根。不可以欲速计功
利。刻有慎柔五书。慎斋三书。脉学正传。运气化机。及医案诸书行世。
〔赵氏（献可）正脉论〕未见
按上见于鄞县志。
〔施氏（沛）脉微〕二卷 存
施沛曰。沛反复内经灵枢。以迄仓扁仲景叔和诸书。此参彼证。沉酣四十余年。今识见颇定，始敢祖述轩岐
之旨。纂成脉书。然其书浩瀚。难于记诵。故复撮其要略。约为是编。以视初学。俾步趋不谬。若欲登轩岐之堂。
入仓扁之室。必须仰钻灵素。卓有定见。庶不为邪说所惑。所谓神而明之。存乎其人也。
〔周氏（宗岳）脉学讲义〕未见
按上见于滨州志。
〔卢氏（之颐）学古诊则〕四卷 存
王琦序曰。医家以望闻问切为四要。夫闻与问。按式而行之。如以灯取影。罔有不合。无难也。若望色一
端。所恃者。目力之精巧。辨之于隐微之间。用之稍难矣。至于切脉。凭之于指。会之以心。古谓在心易了。指
下难明。乃难乎其难者也。晋唐以后。脉学之书日增矣。各抒所见。互有短长。伪诀流传。更相淆惑。学人于此。
不能无多歧亡羊之患。卢子繇先生独采内经之微言。参以越人仲景之说。荟萃成书。分为四帙。名之曰学古诊则。
明当从古先圣哲之言以为则。而无事劳心于后人之纷拿云耳。先是子繇遵其父遗命。着本草乘雅。年二十八耳。
越十八年。而乘雅乃成。于是注伤寒。越五年。而伤寒金针亦成。于是注金匮。自言参核本草毕。而右目眇。疏
钞金针终。而左目又眩。大抵由心劳血耗所致。至五十六。两目遂蒙。于时论疏金匮。甫及其半。不能复亲书卷。
时从冥目晏坐中。摩索其义。有所得口授子婿陈曾篁录出之。遂以摩索名其书。年届六十。始获成编。此皆其书
中自叙。有岁月可考者也。诊则不知起于何时。小叙中并不纪岁月。大抵先已具稿草创。至摩索告成。始着意剪
裁。未及六年。子繇即世。臆揣此编殆未成之书耶。观其前半。纵横错综。俱有条贯。然二帙之末。所谓六部
四时寸口三条。只列其目。其辞缺焉。若三四两帙。则文本讹落。兼有错乱。所引内经。删节字句。全失义理者
有之。又其叙次分起条目。与一帙之连章累牍。脉络贯注者。迥乎不同。核以小序所云。一意就绪。恐难饰会者。
殊不相合。又云。简阅诊则。破讹转甚。扶疾命曾篁对读。庶得无漏者。亦殊不然。大抵由易稿时。书人倦堕。
故遗落其字句。
子繇既抱西河之疾。不能亲自校勘。即命子婿对读。一时未遑卒业。迁延岁月。而观化之期已至。故前后异同若
此。断以为未成之书。殆无疑矣。世之读是书者。于前半。苦其段落之联缀。而起止难辨。于后半。苦其文义之
有重有缺。而头绪纷错。至援引灵枢素问之辞。文奥意深。理精旨远。俱无训诂。校会尤难。往往读未终帙。倦
而思弃者有矣。余为此惜。乃详加考订。随其文义。区分而界隔之。使检阅者易。于寻索。诠论者便于研求。至
于理旨深邃者。搏采名贤之论。而折衷焉。音释未明者。旁求字学之书。而参考焉。庶几疑义可以冰释。诵读得
无舛错乎。若夫鱼豕混淆。文句遗漏。或更字以正其讹。或增字以昭其义。总蕲完此书之眉目。而不使有残缺失
次之嫌。亦兼以启后人之愤悱。而得以有辨惑释疑之益。非敢于先哲妄起异同也。后之学人。于此四帙。果诵而
能解。解而能明、明而能会通以用之。又安有心中之未了。而指下之难明哉。虽然诊脉。特四要之一耳。昔人谓
医有四要。犹人有四肢。一肢废不成完人。一要缺不成上医。余尝晤先生之曾孙玉成。知其家藏。固有未刊色诊
一编也。学人更能精究于是。而复益之以闻。参之以问。四要全而脏腑阴阳虚实。自能辨晰其精微矣。奚待饮长
桑君药。而始有洞垣之视也夫。乾隆三十五年。岁次庚寅。五月丁丑朔。胥山老人王琦述。
〔李氏（中梓）诊家正眼〕二卷 未见
〔尤氏（乘）增补诊家正眼〕二卷 存
自序曰。西晋王叔氏所着脉经。其理渊微。其文古奥。读者未必当下领会。以致六朝高阳生伪诀。得以行于
世。而实为大谬。士材李夫子以良相之才。而屡困场屋。数奇未
遇。旁通岐黄之学。遂登峰造极。足以继前贤而开后学。着为正眼一书。真暗室一灯。与叔和脉经并不朽于霄
壤间。就谓良医之功。不与良相等哉。向有原刻。始于本朝庚寅。惜乎即罹散失。越十年。予重加考订。付之剞
劂。后复校本草通玄。病机沙篆。合为三书。行世已来。将五十年。使遐陬僻壤。咸得私淑李夫子矣。奈其板将
颓。且更思有未详。如四诊之类。僭补无遗。重登梨枣。今四方君子。读之悟其理。以大其用。而医士之不易为
者。可共为焉。岂不甚快。吴下门人尤乘拜题。
〔李氏（中梓）脉鉴〕未见 按
〔蒋氏（示吉）望色启微〕三卷 存
自序曰。慨自书之兴也有运。书之衰也有劫。何以故。上古典谟。遭秦火而殆尽，至汉绛帐传经。迄今以
为美谈。况三坟在唐虞之前者乎。至扁鹊起。而仓公华佗诸公。递相授受。而后彰显。其文类多汉时语。自后学
者多习汤液之术。置灵素二书。深微莫究。至唐太仆令王冰。始释素问。后发明者不一家。独灵枢九卷。宋元以
前。无有注者。及太医玄台马氏为之注释。五千余年未明之书。一旦豁然。实希有之事也。奈为读者珍藏。未易
得见。甲申乙酉间。际沧桑之变。避兵于赤松子采药处。案头惟有灵枢原文一部。取而读之。至五色篇。心入其
奥。忘飧废寝。胸中如有未了事状。若是者一年。揣摹始成。释其文绘其图。犹恐千虑一失。藏而不露。后复取
希夷风鉴诸书。阅其部分。较之灵枢。若合符节。予喟然叹曰。书之宜明也。亦有运乎。更将灵素望色之旨。反
覆绎。一句二句。阐化一章。日之月
之。积而成集。其间增删较改。殆经七易。欲商同志。不克就梓。置之匮中久矣。辛亥秋。吾友日生柳子见而喜
甚。参酌尽善。分为三册。付之镌者。以公天下。呜呼。此书之成也。参之则虚空欲碎。书之则铁砚将穿。非遇
沧桑之劫。宁有暇至此乎。劫乎亦运乎。若因劫以为运。吾亦不知其为解矣。
〔王氏（宏翰）四诊脉鉴〕未见
按上见于吴县志。
〔张氏（璐）诊宗三昧〕一卷 存
四库全书提要曰。诊宗三昧一卷。国朝张璐撰。是书专明脉理。首宗旨。次医学。次色脉。次脉位。次脉象。
次经络。次师传。次口问。次逆顺。次异脉。次妇人。次婴儿。其医学篇有云。王氏脉经。全氏太素。多拾经语。
溷厕杂说于中。偶一展卷。不无金屑入眼之憾。他如紫虚四诊。丹溪指掌。撄宁枢要。濒湖脉学。士材正眼等。
要皆刻舟求剑。挨图索骥之说。夫得心应手之妙。如风中鸟迹。水上月痕。苟非智能辨才。乌能测其微于一毫端
上哉。其言未免太自诩也。
〔何氏（镇）脉讲〕未见
〔脉诀〕未见
按二书。见于本草纲目必读类纂。
〔程氏（云鹏）脉覆〕未见
程云鹏曰。脉覆。叔和之书。伪乱难凭。李士材根据素问。考据甚悉。分列二十八字。窥深迎浮。后生小子。
殊苦寻究。和气二气之说。又未能吻合岁运。是用正之。（慈幼 序）
〔陈氏（治）视诊近纂〕二卷 存
〔黄氏（韫兮）脉确〕一卷 存
黄韫兮曰。脉理作为歌。便诵习也。其以浮沉至数。及不以浮沉至数辨者。各从其类。欲其易分别也。浮沉
等脉。即用浮沉等字之韵。欲其不混淆也。脉之应病。以内经为主。内经未详者。以脉经补之。脉经未详者。以
历代明医之说补之。欲其简而该也。有是脉。即有主是病之由。复逐句笺释于其下。欲明且畅也。较前人脉赋脉
诗。颇有胜处。有志医学人。由此入门。虽曰快捷方式，实为正路矣。
〔舒氏（诏）辨脉篇〕一卷 存
自序曰。昔人云。脉可以意会。不可以言传。可言传者。迹象也。中有神理。必意会而心悟之。非言辞之所
可达。此其欺我也。悟得到。便说得出。说不出者。必其悟不到者也。岂非其说之诞乎。盖仲景教人望闻问切。
以临证不易之法也。望者。望其颜色气色。以察形体之荣瘁。闻者。闻其语言声息。以审内气之盛衰。复问其病
起于何时。得于何因。所见之证。属于何经。或兼见何经之证。于是再问其平日有何旧病与否。其本气宜寒宜热。
则病之表里阴阳。寒热虚实。确有所据矣。而后切其脉以验证。不过再加详慎之意。并非尽得其证于脉息之中。
倘脉证不符。犹必舍脉而从证。可见重在证。不重在脉。故以切为独后。彼不谙仲景之法者。藉脉理之说。文其
陋而欺于世也。至于望闻问三字。不得其传。而病之六经阴阳表里。懵然不识。求其不杀人者。几希矣。且即以
二十七脉言之。于中不无缺略。取义命名。亦有舛谬。譬如芤脉中空。谓其状若芤葱。曷若以离中虚状之。革脉
浮大。中候沉候皆不见。谓其状若鼓皮。曷若以艮覆碗状之。牢脉浮大。浮候中候皆不见。谓其脉象牢
坚。曷若以震仰盂状之。凡此岂非其取义之不精。命名之不当乎。又常有中候独见。而浮沉皆不见。状若坎中满
者。有浮候不见。而中候沉候并见。状若兑上缺者。有见于中候浮候。而沉候不见。状若巽下断者。脉诀无此名
目。岂非缺略乎。今皆不之较。第以人皆言脉。予亦毋庸不言。特不易言者。不欲以玄渺而无据者误人也。兹将
二十七脉之迹象。逐一分疏。而复辨之以理。于中以浮沉迟数四者为纲。诸脉乃各从其类。列于其下。俾学人了
然于心。即可畅然达之于口也。并将奇经八脉。妊娠诸诊。概为摘入。以备查考。至于主病。但以浮沉迟数。有
力无力。验其表里寒热虚实而已。尚有不尽然者。而况其余乎。兹皆不录。大清乾隆四年己未。子月长至日。进
贤舒诏驰远自识。
〔沈氏（金鳌）脉象统类〕一卷 存
沈金鳌曰。人之有病。七情所感。六淫所侵。重则脏受。轻则腑受。深则经受。浅则肤受。象现于脉。脉诊
于指。人与人异。指与肉隔。气有长短。质有清浊。且阴阳殊其禀。寒热虚实互其发。而欲于三指之下。顷刻之
间。脏腑毕现。洞幽彻微。不有犀照。何能毫厘不差。因着脉象统类一卷。诸脉主病诗一卷。（俞 尊生序）
〔诸脉主病诗〕一卷 存
题词曰。濒湖脉诀。各有主病歌辞。然只言其梗概。余撰脉象统类。各脉所主之病已详。但琐碎无文义相贯。
难于记识。因仿濒湖法。作二十七脉主病诗。阅者读此。复按核统类。则某脉主某病。某病合某脉。庶益洞然于
中矣。
〔吴氏（仪洛）四诊须详〕未见
按上见于本草从新序。
医书陆续刊行，全部经过校订。至于世人对我是赞誉还是责备，暂且听之任之吧。虽然如此，世间的医生和病患两家，都把脉诊作为首要任务，却不知道切脉只是四诊中的最后一项，所谓“巧”罢了。况且脉理深奥微妙，生死往往在转掌之间，怎么可以轻视呢？想要全面掌握它，非结合望、闻、问、切四诊不可。这是为了阐明见识。明崇祯乙亥年冬至日，浮碧山人孙光裕撰写。
〔石氏（震）脉学正传〕未见
《武进县志》记载：石震，字瑞章，师从名医周慎斋并得其真传。他曾说治病必须先固护元气，然后才能攻伐病根，不能急于求成以图功利。刻印了《慎柔五书》、《慎斋三书》、《脉学正传》、《运气化机》以及医案等书籍流传于世。
〔赵氏（献可）正脉论〕未见
按：上述内容见于《鄞县志》。
〔施氏（沛）脉微〕二卷 存
施沛说：我反复研读《内经》、《灵枢》，直到仓公、扁鹊、张仲景、王叔和等人的著作，参互考证，沉浸其中四十多年。如今见识已定，才敢遵循黄帝、岐伯的宗旨，编纂成脉书。然而原书浩瀚，难以记诵，所以又摘录其要点，编成此书，供初学者参考，使学习不致出错。如果想要登堂入室，进入黄帝、岐伯的殿堂，深入仓公、扁鹊的室庐，必须钻研《灵枢》、《素问》，要有独到的见解，这样才不会邪说所迷惑。所谓神妙而通晓它，全在于个人领悟罢了。
〔周氏（宗岳）脉学讲义〕未见
按：上述内容见于《滨州志》。
〔卢氏（之颐）学古诊则〕四卷 存
王琦作序说：医家以望、闻、问、切为四大要领。其中闻诊与问诊，按照规范操作，如同用灯取影，没有不合拍的，并不难。至于望色这一项，依靠的是眼力的精巧，要在隐微之处进行辨别，使用稍难。至于切脉，凭借手指的感觉，用心领会，古人说“在心易了，指下难明”，这是最难中之最难。晋代、唐代以后，脉学书籍日益增多，各自抒发所见，互有长短，伪诀流传，互相混淆迷惑。学者对此，难免有因多歧路而丢失羊只的担忧。卢繇先生独自采撷《内经》的微言大义，参照越人（扁鹊）、张仲景的说法，荟萃成书，分为四帙，命名为《学古诊则》。意思是应当以古代先圣哲人的言论作为准则，而无须劳心于后人的纷乱争执。在此之前，卢繇遵照父亲遗命，撰写《本草乘雅》，当时年仅二十八岁。过了十八年，《乘雅》才完成。于是注释《伤寒论》，又过了五年，《伤寒金针》也完成了。接着注释《金匮要略》，自称参核完《本草》后，右眼失明；疏钞完《金针》后，左眼又眩晕。大抵是由于心神劳累、血液耗损所致。到了五十六岁，双眼都蒙蔽了。当时论述疏解《金匮》，刚完成一半，不能再亲自书写卷轴。时常在闭目静坐中，摸索探究其中的义理，有所心得便口授给女婿陈曾篁记录出来。于是将这种摸索命名为该书。年满六十岁，才开始成书。这些都是书中自述，有年月可考证的。《诊则》不知始于何时，小序中并不记载年月。大抵之前已有草稿雏形，到摸索告成时，才开始刻意剪裁。不到六年，卢繇就去世了。推测这部书大概是不完整的书吧。看它的前半部分，纵横错综，都有条理贯串。但第二帙末尾，所谓的“六部四时寸口三条”，只列出条目，文字缺失。如果第三、第四两帙，则文本有讹误脱落，兼有错乱。所引用的《内经》，删节字句，完全失去义理的也有。另外其叙述分起条目，与第一帙连章累牍、脉络贯注的方式，截然不同。核实小序所说的“一意就绪”，恐怕难以掩饰会者心中的疑惑，殊不相合。又说：“简阅《诊则》，破除讹误甚多，扶着病人让陈曾篁对读，希望能没有遗漏。”这也完全不同。大抵是因为改稿时，抄写的人疲倦懈怠，所以遗落了字句。
卢繇既然患有西河之疾（麻疹），不能亲自校勘，就命令女婿对读，一时未能完成学业，拖延岁月，而去世的日期已至。所以前后内容差异如此。断定它是未完成的书籍，大概没有疑问了。世上阅读这本书的人，在前半部分，苦于段落连接，起止难辨；在后半部分，苦于文义有重复有缺失，头绪纷乱错杂。至于引用《灵枢》、《素问》的文辞，文意深奥，道理精辟旨趣深远，都没有训诂解释，校对汇合尤其困难。往往读到未完帙，疲倦想放弃的人有了。我为此感到惋惜，于是详细加以考订，随着文义，区分并界隔开来，使查阅者容易寻找，论述者便于研究。至于理旨深邃的，博采名贤的论述而折衷其中。音释不明的，旁求字学之书而参考。这样或许疑难可以冰释，诵读得无差错吧。至于鱼豕混淆（文字讹误）、文句遗漏，或者改字以纠正讹误，或者增字以昭示义理，总希望完善此书的面貌，而不使其有残缺失次的嫌疑，也兼以启发后人的困惑，得以有辨惑释疑的好处，不敢妄起异同于先哲。后来的学者，对于这四帙，果真诵读并能理解，理解并能明白，明白并能融会贯通加以运用，又怎会有心中未了、指下难明的情况呢？虽然如此，诊脉只是四要之一罢了。古人说医有四要，就像人有四肢，一肢废掉不成完人，一要缺失不成上医。我曾见到先生的曾孙玉成，知道家中藏有未刊行的《色诊》一编。学者如果能精深研究于此，再辅以闻诊，参以问诊，四要齐全，脏腑阴阳虚实，自然能辨析其精微。何必要喝长桑君的药，才有洞见垣内的视力呢。乾隆三十五年，岁次庚寅，五月丁丑初一，胥山老人王琦记述。
〔李氏（中梓）诊家正眼〕二卷 未见
〔尤氏（乘）增补诊家正眼〕二卷 存
自序说：西晋王叔和所著的《脉经》，其理深奥微妙，其文古奥，读者未必当下领会，以致六朝时高阳生的伪诀得以流行于世，而实际上是大谬误。士材李先生以良相之才，却屡困考场，命运奇特未遇，旁通岐黄之学，遂登峰造极，足以继承前贤而开启后学，著成《正眼》一书，真是暗室中的一盏明灯，与王叔和的《脉经》一样不朽于天地之间。就说良医之功，不与良相等吗？先前有原刻，始于本朝庚寅年，可惜随即散失。过了十年，我重新加以考订，交付刻印。后来又校本草通玄、病机沙篆，合为三书，流传于世以来，将近五十年，使偏远之地的人，都能私下仰慕李先生。无奈其刻板将颓败，且又有思虑不详之处，如四诊之类，僭越补充无遗，重新刻印。如今四方君子，读了能领悟其理，扩大其应用，而医士的不易为之事，可以共同做到，岂不是很痛快。吴下门人尤乘拜题。
〔李氏（中梓）脉鉴〕未见 按
〔蒋氏（示吉）望色启微〕三卷 存
自序说：感慨自从书籍兴起就有运数，书籍衰败就有劫难。为什么呢？上古经典，遭秦火而几乎殆尽，到汉代绛帐传经，至今被视为美谈。何况三坟在唐虞之前的呢？到扁鹊兴起，而仓公、华佗诸公，相继传授，而后彰显。其文辞多类汉时语言。此后学者多习汤液之术，置《灵枢》、《素问》二书于不顾，深微之处无人探究。到唐代太仆令王冰，开始注释《素问》，后来发明者不止一家，唯独《灵枢》九卷，宋元以前，没有人注释。等到太医玄台马氏为之注释，五千多年未明之书，一旦豁然开朗，实为稀有之事。无奈被读者珍藏，不易得见。甲申、乙酉年间，遭遇沧桑巨变，避兵于赤松子采药处。案头仅有《灵枢》原文一部，拿来阅读，读到《五色篇》，心入其奥妙，忘食废寝。胸中如有未了事状，像这样持续一年，揣摩才成功。解释其文，绘制其图，还担心千虑一失，藏而不露。后来又取希夷风鉴等书，阅览其部分，与《灵枢》比较，若合符节。我感叹说：书籍的显明，也有运数吗？再将《灵枢》、《素问》望色的宗旨，反复演绎，一句两句，阐发一章，日复一日，月复一月，积而成集。其间增删较改，几乎经过七次修改。想与同志商量，未能刻印，放置柜中很久了。辛亥秋，我的朋友日生柳子见到很高兴，参酌尽善，分为三册，交付刻印，以公之于天下。呜呼！这本书的完成，参验则虚空欲碎，书写则铁砚将穿。如果不是遭遇沧桑之劫，哪有闲暇到此呢？是劫难还是运数呢？如果因为劫难而视为运数，我也不知道如何解释了。
〔王氏（宏翰）四诊脉鉴〕未见
按：上述内容见于《吴县志》。
〔张氏（璐）诊宗三昧〕一卷 存
《四库全书提要》说：《诊宗三昧》一卷，清代张璐撰。这本书专门阐明脉理，首列宗旨，次列医学，次列色脉，次列脉位，次列脉象，次列经络，次列师传，次列口问，次列逆顺，次列异脉，次列妇人，次列婴儿。其《医学》篇中说：“王氏《脉经》、全氏《太素》，多拾经语，混杂杂说于其中，偶尔展卷，不无金屑入眼的遗憾。其他如紫虚《四诊》、丹溪《指掌》、撄宁《枢要》、濒湖《脉学》、士材《正眼》等，都要说是刻舟求剑、按图索骥的说法。那得心应手的妙处，如风中鸟迹、水上月痕，如果不是智能辩才，怎能在一毫端上测知其细微呢？”他的话未免太自夸了。
〔何氏（镇）脉讲〕未见
〔脉诀〕未见
按：这两本书，见于《本草纲目必读类纂》。
〔程氏（云鹏）脉覆〕未见
程云鹏说：《脉覆》，是对王叔和之书而言，因其伪乱难凭。李士材根据《素问》，考据甚详，分列二十八字，窥探深层，迎接浮脉。后生小子，特别苦恼于寻究。和气、二气的说法，又未能吻合岁运。因此予以纠正。（慈幼 序）
〔陈氏（治）视诊近纂〕二卷 存
〔黄氏（韫兮）脉确〕一卷 存
黄韫兮说：将脉理写成歌诀，便于诵读学习。其中以浮沉至数，及不以浮沉至数辨别的，各从其类，想要易于分别。浮沉等脉，就用浮沉等字的韵，想要不混淆。脉应疾病，以《内经》为主，《内经》未详的，以《脉经》补充，《脉经》未详的，以历代名医之说补充，想要简明而完备。有是脉，即有主是病的缘由，又在每句下逐条笺释，想要明了且通畅。较之前人的脉赋脉诗，颇有胜处。有志于医学的人，由此入门，虽说是快捷方式，实则是正路了。
〔舒氏（诏）辨脉篇〕一卷 存
自序说：古人说脉可以意会，不可以言传。可言传的，只是迹象。中有神理，必须意会而心悟，不是言辞所能达到的。这是欺骗我啊。悟到了，就能说出来；说不出来的，一定是没悟到。这难道不是他们的说法荒诞吗？大概张仲景教人望、闻、问、切，是临证不易的方法。望，是观察其颜色气色，以察形体之荣枯；闻，是听其语言声息，以审内气之盛衰。再问其病起于何时，得于何因，所见之证，属于何经，或兼见何经之证。于是再问其平日有何旧病与否，其本气宜寒宜热，则病之表里阴阳、寒热虚实，确有所据了。然后切其脉以验证，不过是再加详慎之意，并非尽得其证于脉息之中。倘若脉证不符，还必须舍脉而从证。可见重在证，不重在脉，所以将切脉排在最后。那些不精通张仲景方法的人，借脉理之说，文饰其陋而欺世。至于望、闻、问三字，不得其传，而病之六经阴阳表里，懵然不识，求其不杀人的，几乎没有矣。且即以二十七脉言之，其中不无缺略，取义命名，亦有舛谬。譬如芤脉中空，谓其状若葱管，何不如以离卦中虚来描述？革脉浮大，中候沉候皆不见，谓其状若鼓皮，何不如以艮卦覆碗来描述？牢脉浮大，浮候中候皆不见，谓其脉象牢坚，何不如以震卦仰盂来描述？凡此难道不是其取义不精、命名不当吗？又常有中候独见，而浮沉皆不见，状若坎卦中满者；有浮候不见，而中候沉候并见，状若兑卦上缺者；有见于中候浮候，而沉候不见，状若巽卦下断者。《脉诀》无此名目，难道不是缺略吗？现在都不计较这些，只是别人都说脉，我也不必不言。特别是不易说的，不想以玄渺而无据的来误导人。现将二十七脉的迹象，逐一分疏，而复辨之以理，其中以浮沉迟数四者为纲，诸脉乃各从其类，列于其下，使学者了然于心，即可畅然达之于口。并将奇经八脉、妊娠诸诊，概为摘入，以备查考。至于主病，但以浮沉迟数，有力无力，验其表里寒热虚实而已。尚有不尽然的，而况其余乎。这些都不录。大清乾隆四年己未，子月冬至日，进贤舒诏驰远自识。
〔沈氏（金鳌）脉象统类〕一卷 存
沈金鳌说：人之有病，七情所感，六淫所侵，重则脏受，轻则腑受，深则经受，浅则肤受。象现于脉，脉诊于指。人与人异，指与肉隔，气有长短，质有清浊，且阴阳殊其禀，寒热虚实互其发，而欲于三指之下，顷刻之间，脏腑毕现，洞幽彻微，不有犀照，何能毫厘不差。因此著《脉象统类》一卷，《诸脉主病诗》一卷。（俞尊生序）
〔诸脉主病诗〕一卷 存
题词说：濒湖《脉诀》，各有主病歌辞，然只言其梗概。我撰《脉象统类》，各脉所主之病已详，但琐碎无文义相贯，难于记识。因此仿濒湖之法，作二十七脉主病诗。读者读此，复按核《统类》，则某脉主某病，某病合某脉，庶益洞然于中了。
〔吴氏（仪洛）四诊须详〕未见
按：上述内容见于《本草从新序》。
Medical books were successively published, all having been collated and corrected. As for whether the world praises or blames me, I shall leave it to them. Although this is so, both doctors and patients in the world regard pulse diagnosis as their primary task, not knowing that palpation is merely the last of the four diagnostic methods,所谓 "subtle skill" (qiao). Moreover, the principles of the pulse are profound and subtle; life and death can turn in the palm of a hand. How can it be slighted? To master it comprehensively, one cannot do without the four diagnostic methods: inspection, auscultation-olfaction, inquiry, and palpation. This is to clarify insight. Written by Fubi Shanren Sun Guangyu on the Winter Solstice day of the Yihai year of the Chongzhen reign of the Ming Dynasty.
[Shi's (Zhen) Mai Xue Zheng Zhuan] Not seen
According to the *Wujin County Gazetteer*: Shi Zhen, courtesy name Ruizhang, received transmission from the famous doctor Zhou Shenzhai. He once said that in treating disease, one must first consolidate the primordial qi (yuanqi), and only then attack the root of the disease; one should not seek quick success for profit. The works *Shenrou Wushu*, *Shenzhai Sanshu*, *Mai Xue Zheng Zhuan*, *Yunqi Huaji*, and various medical cases have been carved and circulated.
[Zhao's (Xianke) Zheng Mai Lun] Not seen
Note: The above appears in the *Yinxian Gazetteer*.
[Shi's (Pei) Mai Wei] Two volumes, extant
Shi Pei said: I repeatedly studied the *Neijing*, *Lingshu*, up to the works of Cang Gong, Bian Que, Zhang Zhongjing, and Wang Shuhe, cross-referencing and verifying them, immersing myself in them for over forty years. Now that my understanding has stabilized, I dare to follow the principles of Xuanyuan (Yellow Emperor) and Qibo, compiling a pulse book. However, the original work is vast and difficult to memorize, so I have extracted its essentials and compiled this volume for beginners, so that their steps may not go astray. If one wishes to enter the hall of Xuanyuan and Qibo, and the chamber of Cang Gong and Bian Que, one must delve into the *Lingshu* and *Suwen*, possessing firm independent judgment, so as not to be confused by heretical theories. As for understanding it divinely and clearly, it depends on the individual.
[Zhou's (Zongyue) Mai Xue Jiangyi] Not seen
Note: The above appears in the *Binzhou Gazetteer*.
[Lu's (Zhiyi) Xuegu Zhenze] Four volumes, extant
Wang Qi wrote the preface: Doctors regard inspection, auscultation-olfaction, inquiry, and palpation as the four essentials. Auscultation and inquiry, when performed according to standard procedures, are like taking a shadow with a lamp; there is no mismatch, and they are not difficult. As for inspection of color, it relies on the acuity of vision, distinguishing between hidden and subtle signs, which is slightly more difficult. Regarding palpation of the pulse, it relies on the fingers and is grasped by the mind. The ancients said, "Easy to understand in the heart, difficult to clarify under the fingers"; this is the most difficult of difficulties. After the Jin and Tang dynasties, books on pulse studies increased daily, each expressing their own views, with mutual strengths and weaknesses. False formulas spread, confusing each other. Scholars facing this inevitably suffer from losing sheep due to too many divergent paths. Mr. Lu You independently collected the subtle words of the *Neijing*, referenced the theories of Yue Ren (Bian Que) and Zhang Zhongjing, gathered them into a book, divided into four fascicles, named *Xuegu Zhenze* (Learning Ancient Diagnostic Standards). It means one should take the words of ancient sages as standards, without wasting mental energy on the disputes of later generations. Before this, Lu You, following his father's dying wish, wrote *Bencao Chengya*, being only twenty-eight years old at the time. Eighteen years later, *Chengya* was completed. Then he annotated the *Shanghan Lun*; five years later, *Shanghan Jinzhen* was also completed. Then he annotated the *Jingui Yaolue*. He stated that after completing the verification of *Bencao*, his right eye went blind; after finishing the manuscript of *Jinzhen*, his left eye became dizzy. This was largely due to mental exhaustion and blood depletion. By age fifty-six, both eyes were blinded. At that time, discussing and annotating *Jingui*, he had only finished half, and could no longer personally write scrolls. He often sat with closed eyes, groping for the meaning, and upon gaining insights, dictated them to his son-in-law Chen Cenghuang to record. Thus, he named the book after this groping process. Reaching sixty years of age, he finally completed the compilation. These are self-narrations in the book, verifiable by dates. It is unknown when *Zhenze* began; the short preface does not record the date. Generally, a draft existed beforehand. When the groping phase was completed, he began to carefully edit. Less than six years later, Lu You passed away. I speculate that this compilation is likely an unfinished work. Looking at the first half, it is纵横错综 (complex and interwoven) yet orderly. However, at the end of the second fascicle, regarding the "Six Parts, Four Seasons, and Cun Kou three items," only headings are listed, and the text is missing. In the third and fourth fascicles, the text has errors and omissions, and is disordered. Some quotations from the *Neijing*, by deleting characters and sentences, completely lose their meaning. Furthermore, the narrative structure of listing items differs significantly from the continuous chapters and flowing logic of the first fascicle. Checking against the small preface's claim of "single-minded consistency," it is hard to conceal the confusion of experts, which does not match. It also says, "Reviewing *Zhenze*, correcting many errors, supporting the patient and asking Cenghuang to read against it, hoping for no omissions." This is also quite different. Largely, during the revision, the scribe grew tired and negligent, resulting in lost characters and sentences.
Since Lu You suffered from Xihe disease (measles) and could not proofread himself, he ordered his son-in-law to read against it, but did not have time to finish, delaying for years until his death approached. Hence the differences between the beginning and end. Concluding it is an unfinished work seems beyond doubt. Readers of this book find the first half difficult due to connected paragraphs where beginnings and endings are hard to distinguish; the latter half is difficult due to repetitive and missing text, causing tangled threads. The citations from *Lingshu* and *Suwen* are profound in meaning and distant in purport, lacking exegesis, making collation particularly difficult. Many grow tired and want to give up before finishing a fascicle. I pity this, so I carefully collated and corrected it, dividing and separating it according to the text's meaning, making it easier for readers to search and for commentators to study. For profound principles, I collected discussions from famous sages to reach a compromise. For unclear phonetic explanations, I consulted philological books for reference. Hopefully, doubts can be resolved and readings free from errors. Regarding textual corruptions (fish and pig confusion) and omissions, I either changed characters to correct errors or added characters to clarify meaning, striving to complete the book's outline without leaving it incomplete or disordered, and to inspire later scholars to resolve doubts, not daring to arbitrarily differ from ancient sages. If later scholars can recite, understand, clarify, and apply these four fascicles, how could there be unresolved issues in the mind or difficulty under the fingers? Nevertheless, pulse diagnosis is merely one of the four essentials. The ancients said the four medical essentials are like the four limbs of a person; if one limb is disabled, one is not whole; if one essential is lacking, one is not a superior physician. I once met the先生's great-grandson Yu Cheng, who knew that the family collection contained an unpublished volume on *Se Zhen* (Color Diagnosis). If scholars can study this profoundly, and supplement it with auscultation and inquiry, with all four essentials complete, the subtleties of zang-fu, yin-yang, deficiency, and excess will naturally be distinguished. Why wait to drink the medicine of Changsang Jun to gain the vision of seeing through walls? Recorded by Xushan Laoren Wang Qi on the first day of the fifth month, Gengyin year, 35th year of Qianlong.
[Li's (Zhongzi) Zhenjia Zhengyan] Two volumes, not seen
[You's (Cheng) Zengbu Zhenjia Zhengyan] Two volumes, extant
Self-preface: The *Mai Jing* (Pulse Classic) written by Wang Shuhe of the Western Jin Dynasty has profound principles and archaic language; readers may not immediately comprehend it, leading to the circulation of the false formulas by Gaoyang Sheng of the Six Dynasties, which is actually a great error. Master Li Shicai, possessing the talent of a good minister but repeatedly failing in examinations, encountering bad luck and lack of opportunity, mastered the learning of Qibo and Huangdi, reaching the peak, sufficient to inherit former sages and open learning for later generations. He wrote *Zhengyan* (Correct Eyesight for Pulse Diagnosis), truly a lamp in a dark room, immortal alongside Wang Shuhe's *Mai Jing*. Is the merit of a good doctor not equal to that of a good minister? There was originally a printed edition starting in the Gengyin year of this dynasty, but unfortunately it was soon lost. Ten years later, I re-collated it and submitted it to printing. Later, I also collated *Bencao Tongxuan* and *Bingji Shazhuan*, combining them into three books. Since their circulation nearly fifty years ago, people in remote areas have been able to privately admire Master Li. Alas, the blocks are decaying, and I realized some details were insufficient, such as the four diagnostic methods, so I presumptuously supplemented them without omission and re-carved them. Now, gentlemen from all directions, reading and understanding its principles, can expand its application, and the difficult tasks of physicians can be accomplished together. Is this not delightful? You Cheng, a disciple from Wu, bows and writes.
[Li's (Zhongzi) Maijian] Not seen Note
[Jiang's (Shiji) Wangse Qiwei] Three volumes, extant
Self-preface: Sighing that the rise of books has its fortune, and their decline has its calamity. Why? Ancient classics were almost destroyed by the Qin fires; until the Han Dynasty, teaching in crimson curtains became a beautiful tale. What about the Sanfen before the Tang and Yu eras? With the rise of Bian Que, Cang Gong, Hua Tuo, and others transmitted knowledge successively, making it prominent. Their texts resemble Han dynasty language. Later scholars mostly learned decoction techniques, ignoring the *Lingshu* and *Suwen*, whose depths remained unexplored. Until Wang Bing, Grand Commandant of the Palace Library in the Tang Dynasty, began annotating the *Suwen*. Later innovators were numerous, but the nine volumes of *Lingshu* had no annotations before Song and Yuan dynasties. Until Ma of Xuantai, Imperial Physician, annotated it, making a book unclear for five thousand years suddenly clear, a rare event. Unfortunately, it was treasured by readers and hard to obtain. Between Jiashen and Yiyi years, amidst catastrophic changes, I took refuge among the herbs of Chisongzi. On my desk was only one copy of the original *Lingshu*. Reading it, I reached the depth of the *Five Colors Chapter*, forgetting food and sleep. For a year, I pondered until successful. Explaining the text and drawing diagrams, fearing a single mistake in a thousand thoughts, I hid it. Later, I took books like Xiyi Fengjian, compared their sections with *Lingshu*, finding them matching perfectly. I sighed: Does the clarification of books also depend on fortune? I repeatedly expounded the principles of color diagnosis in *Lingshu* and *Suwen*, elaborating chapter by chapter, day by day, accumulating into a collection. Additions, deletions, and revisions underwent seven changes. Wanting to discuss with colleagues, unable to print, it stayed in the cabinet for a long time. In autumn of Xinhai, my friend Liu Risheng saw it and was very pleased. Perfecting it through consultation, divided into three volumes, handed to printers to make public to the world. Alas! To compile this book, consulting shattered the void, writing wore through the iron inkstone. Without the catastrophe of changing times, would there have been leisure for this? Is it calamity or fortune? If viewing calamity as fortune, I do not know how to explain it.
[Wang's (Honghan) Sizhen Maijian] Not seen
Note: The above appears in the *Wuxian Gazetteer*.
[Zhang's (Lu) Zhenzong Sanwei] One volume, extant
*Summary of the Complete Library of the Four Treasures* states: *Zhenzong Sanwei* (Three Mysteries of Diagnosis), one volume, written by Zhang Lu of the Qing Dynasty. This book specifically clarifies pulse principles, starting with Principles, followed by Medical Learning, Color and Pulse, Pulse Positions, Pulse Images, Meridians, Teacher's Transmission, Mouth Questions, Adverse and Favorable, Different Pulses, Women, and Infants. In the "Medical Learning" chapter, it says: "Wang's *Mai Jing* and Quan's *Taisu* mostly pick up scriptural phrases, mixing miscellaneous sayings within. Occasionally opening the scroll, one feels regret like gold dust entering the eye. Others like Zixu's *Sizhen*, Danxi's *Zhangzhi*, Yingning's *Shuyao*, Binhu's *Maixue*, and Shicai's *Zhengyan* are all like carving the boat to find the sword or looking for a horse by picture. The subtlety of heart and hand coordinating is like bird tracks in the wind or moon reflections on water. Unless one possesses wisdom and eloquence, how can one measure the micro-details on the tip of a hair? His words are somewhat too self-congratulatory."
[He's (Zhen) Maijiang] Not seen
[Mai Jue] Not seen
Note: These two books appear in *Bencao Gangmu Bidu Leizuan*.
[Cheng's (Yunpeng) Mai Fu] Not seen
Cheng Yunpeng said: *Mai Fu* refers to Wang Shuhe's book, which is fake and chaotic, unreliable. Li Shicai based it on the *Suwen*, with detailed research, dividing it into twenty-eight characters, probing deep and welcoming floating pulses. Young students struggle greatly with searching and investigating. Theories of Harmonious Qi and Secondary Qi do not align well with annual movements. Therefore, corrections were made. (Preface by Ciyou)
[Chen's (Zhi) Shizhen Jincuan] Two volumes, extant
[Huang's (Yunxi) Maimai Que] One volume, extant
Huang Yunxi said: Writing pulse theory as songs facilitates memorization. Those distinguished by floating/sinking and rate, and those not distinguished by these, are categorized separately for easy distinction. Floating/sinking pulses use rhymes of floating/sinking characters to avoid confusion. Pulse responses to diseases prioritize the *Neijing*; where *Neijing* is unclear, *Mai Jing* supplements it; where *Mai Jing* is unclear, sayings of famous doctors from successive dynasties supplement it, aiming for simplicity and comprehensiveness. Where there is a pulse, there is a cause for the corresponding disease; I annotate each sentence below to make it clear and fluent. Compared to previous pulse fu and poems, it has advantages. For those aspiring to medicine, this is a shortcut but also the correct path.
[Shu's (Zhao) Bianmai Pian] One volume, extant
Self-preface: The ancients said the pulse can be understood intuitively but not conveyed by words. What can be conveyed is merely the phenomenon. The divine principle within requires intuitive understanding and mental enlightenment, unreachable by words. This deceives me. If one understands, one can speak; if one cannot speak, one has not understood. Is their theory absurd? Zhang Zhongjing taught inspection, auscultation-olfaction, inquiry, and palpation as indispensable clinical methods. Inspection observes color and qi to examine the flourishing or withering of the body. Auscultation listens to voice and breath to assess the prosperity or decline of internal qi. Inquiry asks when the disease started, its cause, which meridian the symptoms belong to, or if other meridians are involved. Then ask about past illnesses and whether the constitution prefers cold or heat, thereby establishing the exterior-interior, yin-yang, cold-heat, and deficiency-excess of the disease. Only then palpate the pulse to verify. This adds caution, not claiming to grasp all symptoms solely from the pulse. If pulse and symptoms conflict, one must abandon the pulse and follow the symptoms. Thus, emphasis is on symptoms, not the pulse, hence palpation is last. Those unfamiliar with Zhongjing's method use pulse theory to disguise ignorance and deceive the world. Without transmitting inspection, auscultation, and inquiry, one remains ignorant of the six meridians, yin-yang, exterior-interior, and fails to avoid killing patients. Regarding the twenty-seven pulses, there are omissions and incorrect naming. For example, describing the hollow Kous pulse as resembling a scallion stalk—why not describe it using the hexagram Li (Fire) with a broken middle? Describing the drum-skin Ge pulse as resembling drum skin—why not use Gen (Mountain) inverted bowl? Describing the firm Lao pulse as firm—why not use Zhen (Thunder) upright vessel? Are these not imprecise meanings and improper names? Also, pulses visible only at the middle position, invisible at floating and sinking, resembling Kan (Water) full in the middle; or floating invisible, middle and sinking visible, resembling Dui (Lake) missing at top; or middle and floating visible, sinking invisible, resembling Xun (Wind) cut at bottom. *Mai Jue* lacks these names, indicating omission. I do not dwell on these now. Since everyone speaks of pulses, I need not remain silent. But since it is hard to speak, I do not want to mislead with vague and baseless claims. I now detail the phenomena of the twenty-seven pulses, reasoning through them, using floating, sinking, slow, and rapid as the main categories, classifying other pulses beneath. This allows students to understand clearly and speak fluently. I also include the eight extraordinary vessels and pregnancy diagnoses for reference. Regarding governing diseases, I only use floating/sinking, slow/rapid, forceful/weak to verify exterior-interior, cold-heat, deficiency-excess. Cases not fitting this are omitted. Written by Shu Zhao Chi Yuan of Jinxiang on the Winter Solstice day of the eleventh month, Jiwei year, 4th year of Qianlong, Great Qing.
[Shen's (Jin'ao) Maixiang Tonglei] One volume, extant
Shen Jin'ao said: Disease arises from the Seven Emotions and Six Evils. Heavy affects Zang organs, light affects Fu organs, deep affects meridians, shallow affects skin. Manifestations appear in the pulse, diagnosed by fingers. People differ, fingers are separated by flesh, qi varies in length, constitution varies in clarity/turbidity. Yin-Yang endowments differ, cold-heat-deficiency-excess manifest alternately. To reveal all zang-fu organs instantly under three fingers, penetrating the profound and subtle, without rhinoceros horn vision, how can one be accurate to the hair's breadth? Thus, I wrote *Maixiang Tonglei* (Comprehensive Classification of Pulse Images), one volume, and *Zhumaibing Shi* (Poems on Diseases Governed by Various Pulses), one volume. (Preface by Yu Zunsheng)
[Zhumaibing Shi] One volume, extant
Inscription: Binhu's *Mai Jue* has governing disease songs, but only outlines. My *Maixiang Tonglei* details diseases governed by each pulse, but is琐碎 (trivial) and lacks连贯 (coherence), hard to memorize. Therefore, imitating Binhu's method, I composed poems for the twenty-seven pulses governing diseases. Readers, after reading this and checking *Tonglei*, will clearly see which pulse governs which disease, and which disease matches which pulse.
[Wu's (Yiluo) Sizhen Xu Xiang] Not seen
Note: The above appears in the preface to *Bencao Congxin*.