一、兹编第欲剪除伪诀，故援引群书，专主辨驳，以洞筋擢髓之谈，为考同伐异之事。一出一入，良具苦心。
不敢杜撰一字，获罪古今也。
一、李濒湖先生脉法，辨晰最精，家先生取而推展之，所着《正眼》一书自当并垂不朽。惜其原刻未及校
订，不惟鲁鱼亥豕已也。今刻中二十八脉，一遵《正眼》而沐浴所闻，细加简阅。并附先生晚年未尽之
秘，故卷帙倍之。
一、家先生高材硕德，为海内贤士大夫迫而成医，虽生徒满宇内，誓不传之子弟，虑为赵括之续也。余客
海虞尽得缪慕台先生遗稿，并周梅屋先生之独得编，朝夕研穷，乃于脉理颇窥涯略。更参以会稽张
景岳先生之《类经》，遂洞若观火。西江喻嘉言，武林张卿子、卢子繇皆称莫逆，教益弘多。潘邓林之
《医灯续焰》良备采掇所谓聚腋成裘，博雅者自知之也。
一、叔和《脉经》，间有奥句，初学苦其难入。乃仿宋崔紫虚真人《四言脉诀》，以便记诵，不过藉此以为纲
领而已。后之引释，条分缕晰，或有少裨焉。
一、脉中所列主病，寒热虚实，止能标其大纲，余者要须意及之，当为通敏者所谅也。
一、所引证悉本《灵、素》，未免有以经释传之嫌。然此欲为初学津梁，务从明白，知我罪我，其在斯乎。
一、余在癸巳岁，始留意诊法。槎溪里中，晤诸同门。程子公来、顾子则思、戴子交庶，一见投契。余有不逮，尽
力指示，皆谓余必能超乘而上。三十年来，家先生之着述，屡经兵燹，散佚者过半。至有邑中同姓铲去
姓氏，冒以己名行世者。余虽不肖，今得渐与补订，皆已辑成全书，次第剞劂。则余之能传其家学人，三
子相成之功居多不敢忘也。
一、引用诸书，皆标出所，自便于稽考。至近代群贤，笔之所至，未遑一一注明，淹博者自知之，余非敢掠美也。
甲辰秋日，期叔氏识于湘江之旅泊庵。
一、本编的首要目的是剔除虚假的脉诀，因此广泛引用各类书籍，专门致力于辨析和驳斥，用深入骨髓的真知灼见，作为考证相同之处并驳斥异端的工作。这一出一入之间，确实费尽了苦心。不敢杜撰哪怕一个字，以免得罪古人和今人。
二、李濒湖先生（李时珍）的脉法，辨析最为精微，家父选取其内容并加以推演扩展，所著的《正眼》一书自然应当流传不朽。可惜其原刻本未能及时校对修订，不仅出现了文字讹误（如“鲁鱼亥豕”指文字错乱）。本次刊刻中的二十八种脉象，完全遵循《正眼》，并结合我所听到的教诲，仔细审阅。并附上先生晚年未公开的秘诀，所以篇幅加倍。
三、家父才华横溢、品德高尚，是被海内的贤士大夫们迫切邀请而成为医生的，虽然学生遍布天下，但他发誓不传授给自己的子弟，担心他们重蹈赵括纸上谈兵的覆辙。我客居海虞期间，尽得缪慕台先生的遗稿，以及周梅屋先生的独家编纂，日夜钻研穷究，才略微窥探到脉理的边际。再参考会稽张景岳先生的《类经》，于是对脉理看得清清楚楚。西江喻嘉言，武林张卿子、卢子繇都与我称为莫逆之交，给予我的教益非常多。潘邓林的《医灯续焰》也很好地被采纳借鉴，这就是所谓的聚腋成裘，博学的人自然知道其中的道理。
四、王叔和的《脉经》，偶尔有深奥的句子，初学者苦于难以入门。于是仿照宋代崔紫虚真人的《四言脉诀》，以便于记忆诵读，不过是借此作为纲领罢了。后世的引证解释，条理分明，或许能有一点帮助。
五、脉象中所列出的主治病症，寒热虚实，只能标示出大致的纲要，其余的要义必须用心领会，这应当被通达敏锐的人所谅解。
六、所引用的证据全部基于《灵枢》和《素问》，难免有以经典解释传注的嫌疑。然而这是为了做初学者的渡河桥梁，务必追求明白易懂，了解我或怪罪我，大概就在这里吧。
七、我在癸巳年，开始留意诊法。在槎溪乡里，遇到各位同门。程公来、顾则思、戴交庶，一见便意气相投。我有不足之处，他们尽力指示，都说我一定能超越常人而上进。三十年来，家父的著作，多次遭受战火兵灾，散失遗漏的超过一半。甚至有县中同姓之人铲去姓氏，冒用自己的名字在世间流传。我虽然不才，如今得以逐渐进行补订，都已辑录成全书，依次刻板印刷。那么我能将家学传承下去，这三个人的成全之功居多，我不敢忘记。
八、引用的各种书籍，都标明了出处，自然便于查考。至于近代各位贤达，笔触所及之处，来不及一一注明，学识渊博的人自然知道，我并非敢掠取他人的美名。
甲辰年秋天，期叔氏识记于湘江旅途中的旅泊庵。
1. The primary purpose of this compilation is to eliminate false pulse formulas; therefore, it extensively cites various books, focusing specifically on differentiation and refutation, employing profound insights that penetrate the marrow as a means to verify similarities and refute differences. In these acts of inclusion and exclusion, considerable effort has been expended. I dare not fabricate even a single character, lest I incur the blame of both ancients and contemporaries.
2. Mr. Li Binhu (Li Shizhen)’s pulse methods are distinguished by their most precise analysis. My father selected his content and expanded upon it; thus, his authored work *Zhengyan* (Correct Eye) should naturally endure forever. Alas, the original edition was not proofread in time, resulting not only in textual errors (such as "Lu Yu Hai Shi," referring to misprinted characters). The twenty-eight pulse types printed here strictly follow *Zhengyan*, combined with teachings I have received, carefully reviewed. Additionally, secrets from my father’s later years that were previously unpublished are included, hence the volume is doubled.
3. My father possessed exceptional talent and high moral character. He became a physician at the urgent request of scholars and officials throughout the land. Although he had students across the country, he vowed not to teach his own descendants, fearing they would repeat the mistake of Zhao Kuo (who relied solely on theoretical knowledge without practical experience). While residing in Haiyu, I obtained the manuscript remains of Mr. Miao Mutai and the exclusive compilations of Mr. Zhou Meiwo. Day and night, I studied them thoroughly, gradually glimpsing the boundaries of pulse theory. Furthermore, by referencing Mr. Zhang Jingyue of Kuaiji’s *Leijing* (Classified Classic), I came to understand the principles clearly. Yu Jiayan of Xijiang, and Zhang Qingzi and Lu Ziyao of Wulin, all regarded me as a close friend, providing me with abundant guidance. Pan Dunlin’s *Yideng Xuyan* (Continued Flame of the Medical Lamp) was also well utilized in gathering materials; this is what is meant by "gathering armpit hairs to make a fur coat"—those who are erudite will know.
4. Wang Shuhe’s *Maijing* (Pulse Classic) occasionally contains obscure sentences, which beginners find difficult to enter. Therefore, I imitated Cui Zixu Zhenren’s *Siyan Maijue* (Four-Character Pulse Formula) from the Song Dynasty to facilitate memorization and recitation, using it merely as a guideline. Subsequent citations and explanations are organized clearly, offering perhaps some minor benefit.
5. The diseases indicated by the pulses listed—cold, heat, deficiency, and excess—can only mark the general outline. The remaining nuances must be understood through mental comprehension; this should be excused by those who are agile and insightful.
6. All cited evidence is based on the *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions), inevitably carrying the suspicion of interpreting classics through commentaries. However, this is intended to serve as a bridge for beginners, striving for clarity and understanding. Whether one understands or blames me, it lies herein.
7. In the year Guisi, I began to pay attention to diagnostic methods. In Chaxi village, I met several fellow students: Cheng Gonglai, Gu Zesī, and Dai Jiaoshu. We connected immediately upon meeting. Where I lacked knowledge, they instructed me diligently, stating that I would surely surpass others and advance. Over thirty years, my father’s writings suffered repeatedly from war and fire, with more than half lost. Some individuals of the same surname in the county erased his name and claimed the works as their own. Though I am unworthy, I have now gradually completed the corrections and collations, compiling them into a complete book, ready for sequential printing. Thus, my ability to transmit our family’s learning owes much to the assistance of these three gentlemen, a debt I dare not forget.
8. All referenced books indicate their sources, facilitating verification. Regarding modern sages, where their writings reach, I did not have the leisure to note every source; the learned will know this themselves. I do not dare to claim credit for others' achievements.
Recorded by Qishu in the autumn of the Jiachen year, at the Lvpō An (Traveler's Rest Pavilion) during a journey along the Xiang River.