自序曰。宋淳熙中。朱文公守南康间。隐居崔紫虚名嘉彦者。结庵西原山。乃别筑卧龙庵。绘象孔明其中。
崔君及己列左右。时往还。叩养生济世术。盖崔以策干时贵赵唯相。不用而肥遁者。养生济世。固其余事。公亦
欲但如此。而口传心授。竟为复真刘先生开。发而行之。今两山南北名医之流。悉自刘氏。吾师宗阳朱炼师脉明。
最为得传者。大德辛丑。既从炼师得崔刘四脉。玄又乃扩其意。为之图并歌括。以教稚子。肄业习不至 格。因
图卷端。玄白老人书。
〔玄白子相类脉诀〕一卷 存
玄白子曰。余读脉经。常为十类。脉析其义。而又恨夫脉之相类者。犹未止此也。作疑脉韵语。
〔玄白子诊脉八段锦〕一卷 存
〔脉法微旨〕一卷 存
〔姚氏（宜仲）诊脉指要〕佚
吴澄序曰。俗间误以脉诀机要为脉经。而王氏脉经。观者或鲜。 江姚宜仲三世医。周秋阳周嘉会。儒流
之最也。丞称其善脉。其进于工巧可知。增补断病提纲。殆与钱闻礼伤寒百问歌同功。诊脉一编。父经子诀者也。
为医。而于医之书。医之理。博考精究如此。岂俗医可同日语哉。余不治医。而好既其文。脏腑各六。三在手三
在足。医所诊一寸九分。乃手太阴肺经一脉尔。于肺之一脉。而并候五脏六腑之气。其部位也。脉要精微论言之。
下部候两肾。中部左肝右脾。上部左心右肺。心包与心同位。所谓在内以候膻中。是也。而不寄诸右命门之部。
陈无择脉偶。盖十得八九。而未之尽。何也。脉书往往混牢革为一。有牢则无革。有革则无牢。夫牢者坚也。经
云。紧牢为实。又云。寒则牢坚。革者。寒虚相搏之脉也。而可混乎。脉之名状。浮沉实虚。紧缓数迟。滑涩长
短之相反也。弦弱。犹弓之有张弛。牢滞。犹物之有坚硬。匹配自不容易。抑有难辨者焉。洪散俱大。而洪有力。
微细俱小。而微无力。芤类浮也。而边有中无。伏类沉也。而边无中有。若豆粒。而摇摇不定者。动也。若鼓皮。
而如如不动者。革也。洪微也。散细也。芤之与伏也。动之与革也。亦其对也。二十四者之外。促结代。皆有止
之脉。疾而时止。曰促。徐而时止。曰结。虽有止。非死脉也。代真死脉矣。故促结为对。而代无对。总之凡二
十
七。宜仲有脉位脉偶二条。因附鄙说。其然欤。其不然欤。裁之可也。（临川吴文定公文集）
〔朱氏（震亨）丹溪脉诀〕一卷 未见
按上见于澹生堂书目。
〔丹溪脉法〕未见
按上见于古今医统。
〔滑氏（寿）诊家枢要〕国史经籍志一卷 存
题词曰。天下之事。统之有宗。会之有元。言约而尽。事核而当。斯为至矣。百家者流。莫大于医。医莫先
于脉。浮沉之不同。迟数之反类。曰阴曰阳。曰表曰里。抑亦以对待。而为名象焉。有名象。而有统会矣。高阳
生之七表八里九道。盖凿凿也。求脉之明。为脉之晦。或者曰。脉之道大矣。古人之言亦伙矣。犹惧弗及。而欲
以此统会该之。不既太约乎。呜呼。至微者脉之理。而名象着焉。统会寓焉。观其会通。以知其典礼。君子之能
事也。由是而推之。则溯流穷源。因此识彼。诸家之全。亦无遁珠之憾矣。
〔曹氏（怀静）诊家补遗〕未见
冯梦祯序曰。医家祖素问。犹儒术祖易论语。盖不独义理精深。而文章简奥。非肤学小儒所易测识。唐以来
惟启玄注撄宁抄。稍得其要领。丁氏点白又为之补正。足称二氏功臣矣。撄宁又有诊家枢要一卷。附素问钞之末。
盖得岐黄之精。而约取之。用其言以起死肉骨。不减九转灵砂。而世曾莫之窥也。吾友曹怀静先生业儒。而研精
医典。尤笃嗜诊家枢要。有所见辄次其语。以补樱宁生之缺。积数十年。而书大备。名曰诊家补遗。将寿之梓。
而问序于余。余虽不知医。而甚知医之难。且伤世医之陋。大都不识丁。人为之
趁。运善觅钱。世目之良医。遂以性命付之。一有疾。医六七辈。纷集其门。百药尽试。而侥幸不死。即死。医
故不专。有所逃责。此何异衰国之用人哉。即曹君书出。谁为观之者。余曰。不然。今儒术久衰。周孔之书。尽
为俚儒及科举之学所坏乱。于此时。有能揭儒先精义示人。则孟氏所称圣人之徒。而功不在禹下者也。余于曹君
亦云。（快雪堂集）
〔滑氏（寿）脉诀〕一卷 未见
按上见于浙江通志。引黄氏书目。
〔吕氏（复）五色诊奇HT 〕未见
〔切脉枢要〕未见
〔脉绪〕未见
〔脉系图〕未见
按上四种。见于九灵山房集。沧洲翁传。
自序说：宋淳熙年间，朱文公（朱熹）在担任南康军知军期间，有一位隐居的崔紫虚，名叫嘉彦，在西原山搭建草庵居住，又另外修建了卧龙庵，并在其中绘制了诸葛亮的画像。崔君将自己的画像列在诸葛亮像的左右两侧，时常往来其间，请教养生和济世的方法。原来崔君曾用策略去干谒当时的权贵赵唯相，未被重用，于是便隐居避世。养生济世本是他之余事，朱文公也本想如此，但口传心授的道法，最终由复真刘先生发扬光大并付诸实践。如今庐山两山南北的名医流派，都源自刘氏一脉。我的老师宗阳朱炼师脉明，是最得真传的人。大德辛丑年，我既从炼师那里得到了崔、刘四脉的法门，我又进一步扩充其意旨，制作了图谱并编写歌诀，用来教导年幼的孩子。因为学习练习达不到格物致知的境界，所以将这些内容题写在图卷的前端。玄白老人书写。
《玄白子相类脉诀》一卷，现存。
玄白子说：我阅读《脉经》，常将其分为十类，剖析脉象的含义，但又遗憾于那些相似的脉象，不止于此罢了。于是作了疑脉韵语。
《玄白子诊脉八段锦》一卷，现存。
《脉法微旨》一卷，现存。
《姚氏（宜仲）诊脉指要》已佚。
吴澄作序说：世俗间错误地将《脉诀机要》当作《脉经》，而王叔和的《脉经》，观看的人很少。江右姚宜仲三世行医，周秋阳、周嘉会都是儒者中的佼佼者，世人称赞他们擅长脉诊，其技艺达到工巧的程度是可以知道的。他增补的断病提纲，大概与钱闻礼的《伤寒百问歌》有同样的功效。这部诊脉著作，是父亲著经、儿子作诀的关系。作为医生，对于医学书籍、医理能够如此广泛考察、精深研究，岂是一般庸医可以同日而语的？我不从事医疗工作，但喜欢他的文章。人体脏腑各有六腑，三阴经在手，三阳经在足。医生所诊察的一寸九分部位，仅仅是手太阴肺经这一条经脉。然而通过肺的这一条经脉，可以同时候察五脏六腑的气机变化，这就是其部位所在。《脉要精微论》中对此有论述：下部候察两肾，中部左侧候肝右侧候脾，上部左侧候心右侧候肺。心包与心同位，所谓在内以候膻中，就是这个意思。但并不归属于右命门的部位。陈无择的《脉偶》，大概能符合八九成，但并未完全透彻。为什么呢？脉书往往将牢脉和革脉混为一谈。有牢脉就没有革脉，有革脉就没有牢脉。牢脉是指脉象坚实。经典说：“紧牢为实”，又说“寒则牢坚”。革脉，则是寒邪与虚损相互搏结的脉象。怎么能混淆呢？脉的名称和形态，浮与沉、实与虚、紧与缓、数与迟、滑与涩、长与短，都是相反的。弦脉与弱脉，就像弓弦的张与弛；牢脉与滞脉，就像物体的坚硬。它们匹配起来并不容易分辨。还有难以区分的：洪脉和散脉都表现为大，但洪脉有力，微脉和细脉都表现为小，但微脉无力。芤脉类似浮脉，但中间空虚两边有；伏脉类似沉脉，但深藏不起。像豆粒一样摇摇不定的，是动脉；像鼓皮一样按之如鼓面而内部中空且固定的，是革脉。洪与微相对，散与细相对，芤与伏相对，动与革相对。除了这二十四种脉象外，促脉、结脉、代脉都是有间歇的脉象。疾速而时有间歇，称为促脉；徐缓而时有间歇，称为结脉。虽然有间歇，但不是死脉。代脉才是真正的死脉。所以促脉和结脉相对，而代脉没有对脉。总之共有二十七种脉象。姚宜仲有脉位、脉偶两条论述，因此附上我的浅见。是这样吗？还是不对？请读者裁断。（出自临川吴文定公文集）
《朱氏（震亨）丹溪脉诀》一卷，未见。
按：上述见于澹生堂书目。
《丹溪脉法》未见。
按：上述见于古今医统。
《滑氏（寿）诊家枢要》一卷，见于国史经籍志，现存。
题词说：天下的事情，统领要有宗旨，汇聚要有源头。言辞简约而意尽，事实确凿而恰当，这就到了极致。诸子百家中，没有比医学更重要的；医学中，没有比脉诊更优先的。浮与沉的不同，迟与数的相似，分为阴与阳，分为表与里，也是通过对立来命名形象的。有了形象，就有了统领和汇聚。高阳生的七表、八里、九道分类，大概是穿凿附会的。想要使脉理明晰，反而使脉理晦涩。有人说：脉道广大，古人的言论也很多，还担心不能穷尽，却想以此统括汇聚，不是太过简略了吗？唉！脉理至为微妙，而形象显著，统会寓于其中。观察其会通之处，从而了解其典章制度，这是君子的能力。由此推演，就能溯流穷源，借此认识彼处，各家学说的全貌，也就没有遗漏珠玉的遗憾了。
《曹氏（怀静）诊家补遗》未见。
冯梦祯作序说：医家以《素问》为祖，就像儒家以《易经》、《论语》为祖。这不仅因为义理精深，而且文章简奥，不是肤浅的小儒所能轻易测度了解的。唐代以来，只有王冰（启玄子）的注本和林亿等人的校订稍得其要领，丁氏的点校又为之补正，足以称为这两家的功臣了。林亿又有《诊家枢要》一卷，附在《素问钞》末尾，大概是汲取了岐黄之术的精髓而简要选取的，运用其中的言论起死回生，不亚于九转灵砂，但世间竟然没有人窥探到。我的朋友曹怀静先生研习儒术，同时钻研医学典籍，尤其笃爱《诊家枢要》，有所见解就记录其语句，以补充林亿（樱宁生）的缺失，积累数十年，书籍大为完备，命名为《诊家补遗》，打算刻印出版，向我询问序言。我虽然不懂医术，但深知医术之难，并且哀伤世俗医生的陋习，大多不识文字，被人驱使，善于寻找钱财，世人称其为良医，就把性命托付给他们。一旦生病，六七名医生纷纷聚集在其门前，各种药物全部尝试，侥幸不死，即便死了，医生也有借口推卸责任。这与衰败国家用人有什么区别呢？即使曹先生的书出版了，谁来看它呢？我说：不然。现在儒术久已衰落，周公孔子的书籍，都被粗俗的儒生和科举之学破坏混乱。在这个时候，如果有人能揭示儒家先贤的精义示人，那就是孟子所称的圣人之徒，其功劳不在大禹之下。我对曹先生也是如此评价。（出自快雪堂集）
《滑氏（寿）脉诀》一卷，未见。
按：上述见于浙江通志，引用黄氏书目。
《吕氏（复）五色诊奇HT 》未见。
《切脉枢要》未见。
《脉绪》未见。
《脉系图》未见。
按：以上四种，见于九灵山房集，《沧洲翁传》。
Preface states: During the Chunxi era of the Song Dynasty, when Zhu Wengong (Zhu Xi) served as the military governor of Nankang, there was a recluse named Cui Zixu (Cui Zi Xu), whose real name was Jiayan. He built a thatched hut on Xiyuan Mountain and later constructed Wolong An (Dragon Sleeping Hermitage), where he painted an image of Zhuge Liang. Master Cui placed his own portrait flanking Zhuge Liang's image and frequently visited to inquire about methods for preserving health and benefiting the world. Originally, Master Cui had presented strategies to the powerful minister Zhao Weixiang but was not employed, so he retired into seclusion. Preserving health and benefiting the world were merely secondary pursuits for him. Master Zhu also intended to follow this path, but the oral transmission and mental instruction were ultimately opened up by Liu Shizhen (Mr. Liu Fuzhen), who developed and practiced them. Today, the lineage of famous physicians from both mountains in the north and south all originate from the Liu family. My teacher, Alchemist Zhu Maiming of Zongyang, was the one who best inherited this tradition. In the Xin Chou year of the Dade era, having received the four pulse methods of Cui and Liu from the Alchemist, I further expanded upon their meaning, creating diagrams and composing mnemonic verses to teach young children. Since my study and practice did not reach the level of investigating things to extend knowledge, I inscribed these contents at the beginning of the scroll. Written by the Old Man Xuanbai.
*Xuanbai Zi Xianglei Maijue* (Mnemonic Verses on Similar Pulses by Master Xuanbai), one volume. Extant.
Master Xuanbai said: When I read the *Maijing* (Classic of Pulse Diagnosis), I often categorized it into ten types, analyzing the meanings of pulses. However, I regretted that similar pulses were not limited to this. Thus, I composed rhythmic verses on doubtful pulses.
*Xuanbai Zi Zhenmai Baduanjin* (Eight Sections of Brocade for Pulse Diagnosis by Master Xuanbai), one volume. Extant.
*Maiwei Mizhi* (Subtle Principles of Pulse Methods), one volume. Extant.
*Yao Shi (Yizhong) Zhenmai Zhiyao* (Essentials of Pulse Diagnosis by Yao Yizhong), lost.
Wu Cheng wrote the preface: The common people mistakenly regard *Maijue Jiyao* (Essential Mnemonics of Pulse Diagnosis) as the *Maijing*, while Wang Shuhe's *Maijing* is rarely read. Yao Yizhong of Jiangyou practiced medicine for three generations; Zhou Qiuyang and Zhou Jiahui were among the finest scholars. People praised their skill in pulse diagnosis, indicating their proficiency reached a high level of craftsmanship. His supplementary outline for disease diagnosis likely serves a function similar to Qian Wenli's *Hundred Questions on Cold Damage in Verse*. This work on pulse diagnosis represents a father writing the classic and the son writing the mnemonic. A physician who examines medical texts and theories so extensively and profoundly cannot be compared to ordinary quacks. Although I do not practice medicine, I appreciate his literary style. There are six zang organs and six fu organs; three yin meridians are on the hands and three yang meridians are on the feet. The one cun nine fen area examined by physicians belongs solely to the Lung Meridian of Hand-Taiyin. Yet, through this single pulse of the lung, one can simultaneously observe the qi of the five zang and six fu organs; this is its location. As stated in the *Ling Shu: Mai Yao Jing Wei Lun* (Treatise on the Essential Subtleties of Pulse Diagnosis): the lower part observes the two kidneys, the middle left observes the liver and right observes the spleen, the upper left observes the heart and right observes the lungs. The Pericardium shares the same position as the Heart, referred to as observing the Danzhong internally. It is not assigned to the Right Mingmen (Gate of Life) area. Chen Wuze's *Mai Ou* (Paired Pulses) captures about eight or nine out of ten cases but does not fully exhaust the truth. Why? Pulse books often confuse Lao (firm) and Ge (leather-like) pulses. Where there is a Lao pulse, there is no Ge pulse, and vice versa. Lao refers to firmness. The classics state: "Tight and firm indicate excess" and "Cold makes the pulse firm and hard." Ge pulse is formed by the struggle between cold deficiency and emptiness. How can they be confused? The names and forms of pulses—floating and sinking, full and empty, tight and slow, rapid and delayed, slippery and choppy, long and short—are opposites. Xuan (wiry) and Ruo (weak) are like the tension and relaxation of a bowstring. Lao and Zhi (stagnant) are like the hardness of objects. Matching them is not easy. Furthermore, some are difficult to distinguish: Hong (surging) and San (scattered) both appear large, but Hong is forceful, whereas Wei (fine) and Xi (thready) both appear small, but Wei is weak. Kou (hollow) resembles floating but is empty in the center with substance on the sides. Fu (deep) resembles sinking but is hidden deep within. Dong (moving) feels like a bean rolling uncertainly. Ge (leather-like) feels like a drumhead, firm on the outside but empty inside. Hong contrasts with Wei, San with Xi, Kou with Fu, and Dong with Ge. Beyond these twenty-four types, Cu (rapid with intermittent pauses), Jie (slow with intermittent pauses), and Dai (intermittent) are pulses with stops. Rapid with occasional stops is called Cu; slow with occasional stops is called Jie. Although they have stops, they are not death pulses. Dai is truly a death pulse. Thus, Cu and Jie are paired, while Dai has no pair. In total, there are twenty-seven types. Yao Yizhong has two sections on Maiwei (Pulse Locations) and Maio (Pulse Pairs); therefore, I attach my humble opinions here. Is this correct or incorrect? Let the reader judge. (From the Collected Works of Wu Wending Gong of Linchuan)
*Zhu Shi (Zhenheng) Danxi Maijue* (Danyang's Pulse Mnemonics by Zhu Zhenheng), one volume. Not seen.
Note: Listed above in the Dansheng Tang Bibliography.
*Danyi Maifa* (Danyang's Pulse Methods). Not seen.
Note: Listed above in *Gujin Yitong*.
*Hua Shi (Shou) Zhenjia Shuyao* (Key Essentials for Physicians' Pulse Study by Hua Sui), one volume, listed in *Guoshi Jingji Zhi*. Extant.
Inscription says: All affairs in the world have a main theme and a source. Words should be concise yet comprehensive, and facts accurate and appropriate; this is the highest standard. Among the hundred schools of thought, none is greater than medicine; in medicine, nothing comes before pulse diagnosis. Differences in floating and sinking, similarities between slow and rapid, distinctions of yin and yang, exterior and interior—all are named based on opposition and imagery. With imagery comes unity and convergence. Gao Yangsheng's classification of Seven Exterior, Eight Interior, and Nine Pathological pulses is likely forced and artificial. Seeking clarity in pulses may lead to obscurity. Some say: The way of pulses is vast, and ancient words are numerous; fearing insufficiency, one wishes to summarize everything with this system—is it not too reductive? Alas! The principle of pulses is extremely subtle, yet images are manifest, and unity resides therein. Observing their convergence allows one to understand their rituals and norms; this is the capability of a gentleman. By extending from this, one can trace the stream to its source and know the other through this. The completeness of various schools will then lack no pearls.
*Cao Shi (Huaijing) Zhenjia Buyi* (Supplementary Omissions in Physicians' Pulse Study by Cao Huaijing). Not seen.
Feng Mengzhen wrote the preface: Physicians take the *Suwen* (Basic Questions) as their ancestor, just as Confucians take the *I Ching* (Book of Changes) and *Analects* as their ancestors. This is not only because of their profound principles but also because their writing is concise and obscure, difficult for superficial scholars to comprehend. Since the Tang dynasty, only Wang Bing's (Qixuanzi) annotations and Lin Yi's (Yingning Sheng) compilations grasped the essentials, and Ding's punctuation provided corrections, making them worthy of being meritorious figures. Yingning Sheng also included *Zhenjia Shuyao* at the end of the *Suwen* excerpts, capturing the essence of Qi Bo and Huang Di concisely. Using these words to revive the dead and flesh out the bones is no less effective than the nine-turn elixir, yet the world has never penetrated its secrets. My friend, Mr. Cao Huaijing, studied Confucianism but delved deeply into medical classics, especially favoring *Zhenjia Shuyao*. Whenever he had insights, he recorded them to supplement Yingning Sheng's deficiencies. After decades of accumulation, the book was greatly enriched and named *Zhenjia Buyi*. He intended to print it and asked me for a preface. Although I do not know medicine, I know how difficult it is and lament the ignorance of worldly physicians. Most are illiterate, driven by others, skilled at seeking money. People call them good doctors and entrust their lives to them. When sick, six or seven doctors gather, trying all medicines. If they survive by luck, fine; if they die, the doctors escape responsibility. Is this not like employing people in a declining state? Even if Mr. Cao's book is published, who will read it? I say: No. Confucianism has declined for a long time; the works of Zhou and Confucius have been corrupted by vulgar scholars and examination-oriented learning. At such a time, whoever can reveal the refined teachings of the sages to others is a disciple of the Sage mentioned by Mencius, whose merit rivals that of Yu the Great. I say the same regarding Mr. Cao. (From Kuaxue Tang Collection)
*Hua Shi (Shou) Maijue* (Pulse Mnemonics by Hua Sui), one volume. Not seen.
Note: Listed above in *Zhejiang Tongzhi*, citing Huang's bibliography.
*Lü Shi (Fu) Wuse Zhen QihT* (Strange Techniques of Five-Color Diagnosis by Lü Fu). Not seen.
*Qiemai Shuyao* (Key Essentials of Cutting Pulse). Not seen.
*Mai Xu* (Pulse Origins). Not seen.
*Mai Xi Tu* (Diagram of Pulse Lineage). Not seen.
Note: The above four items are found in *Jiuling Shanfang Ji* and *Cangzhou Weng Zhuan*.