愚按宋妄男子高阳生者胃窃叔和。伪创脉诀。庸鄙差谬。大乖经旨。俗医习诵。遵为法
程。终日 哔。益增聋聩。虽阅多病。历多寿。虚实不识。生死无如。脉理竟昧。误世非浅。独
奈相承胶固难拔。若肯回心翻悟。弃邪归正。根据凭内经脉经正法特究虚实洞明。生死病必
识脉治。必求本轩岐微蕴再彰。今日天下之幸。万世之庆也。今举其非者于后。脉经以浮脉
谓举之有余。按之不足。脉诀乃谓寻之如太过。据此乃浮兼洪紧实之。象岂浮之体乎。谬一
也。又脉经以沉脉谓重按至筋骨乃得。脉诀乃谓缓度三关。状如烂绵。岂知沉尚兼迟数洪细
而误。指烂绵之弱脉为沉之。体谬二也。又脉经以迟脉谓一息三至。去来极慢。脉诀乃谓重
手乃得。又曰隐隐曰状且难。是又混迟而为沉。为涩矣。岂迟之体乎谬三也。又脉经以数为
纲领正脉。脉诀妄立七表八里。名目而遗数脉只歌于九道。谬四也。又脉经以滑脉往来流利
。如珠应指。脉诀乃云按之即伏。三关如珠。不进不退。是不分浮滑沉滑尺寸之滑也。曰不
进不退此。政内经所云。皮肤着脉不往来者死。是岂滑之体乎。谬四也。又脉经以涩脉为往
来难细迟短散。脉诀乃云指下寻之似有。举之全无。悖经甚矣。谬五也。又脉经以虚脉为迟
大而软。按之无力。隐指豁豁然空。脉诀乃谓寻之不足。举之有余。此为浮脉。岂虚之体乎
。谬六也。又脉经以实脉为浮沉皆得。 应指。脉诀乃言如绳应指来。又言证为小便不禁
。是认脉为紧脉而证为虚寒之证妄甚矣。谬七也。又脉经以洪脉为指下极大。宜于夏。脉诀
乃云季夏宜之。秋季冬季。发汗通肠。俱非所宜。独不闻有舍时从症乎。谬八也。又脉经以紧
脉为数如切绳。脉诀乃云寥寥入尺来。是令脉将倒行耳。谬九也。又脉经以芤脉中央空。两
边实。病主失血。脉诀乃谓两头有。中间无是脉从中而断截矣。又言主淋沥气入小肠。与血
症何反误世不小谬十也。又脉经以缓脉主营弱风虚湿脾之病。脉诀乃云为脾热口臭反胃齿痛
梦鬼之症。支离枉诞谬十一也。又脉经以弦脉如张弓弦。脉诀乃云脉紧状绳牵。时时带数。
此又混紧数为弦大失。弦体矣。谬十二也。又脉经以牢脉似沉似伏。实大而长。微弦。脉诀
乃云寻之则无。按之则有。又云脉入皮肤辨息难。又以牢为死脉。皆舛妄害理。谬十三也。
又脉经以濡脉极软而浮细如绵。按之无有。脉诀乃云按之似有。举还无是。又以微脉为濡。
谬十四也。又脉经以弱脉为极软而沉细。按之乃得。举之无有。脉诀乃言轻手乃得。是又以
濡为弱。谬十五也。又脉经以细脉小于微而常有。细直而软。脉诀乃谓往来极微。与经大乖
谬。十六也。又脉经以伏脉为重按着骨。指下才动。而脉诀乃云寻之似有。定息全无。谬十
七也。又脉经以动脉为见于关上下。厥厥动摇。脉诀乃言寻之似有。举之还无。不离其处。
不往不来。三关沉沉。含糊谵妄。谬十八也。又脉经以促脉为来去数时。一止复来。脉诀乃
云并居寸口。不言时止。谬十九也。又脉经以结脉为往来缓时。一止复来。脉诀乃云或来或
去。聚而却还。此与结何干。谬二十也。又脉经与仲景以动为阳。脉诀之九道。则以动为阴
。谬二十一也。又仲景以弦为阴。脉诀之七表。则以弦为阳。谬二十二也。又内经难经仲景
脉经。皆以脉从阴阳对待而言。而脉诀则妄创七表八里九道之诡名夫以表言之。则实脉非表
也。以里言之则迟。脉非里也。而道更不知为何道也。谬二十三也。以上二十三谬。举世习
熟。无有觉其非者。兹特以经为案。以悖经为断。切有赖于同志之士焉。谨再考证诸书以悉其
谬。晦庵朱夫子曰∶古人察脉非一道。今世惟守寸关尺之法。俗传脉诀。辞最鄙浅。非叔和
本书。东阳柳贯曰∶王叔和撰脉经十卷。为医家一经。今脉诀熟在人口。直谓叔和所作。不
知叔和西晋时尚。未有歌括。此乃宋之中世人伪托以便习肄尔。河东王世相曰∶诊候之法。
不易精也。轩岐微蕴。越人叔和撰难经脉经。犹未尽泄其奥。五代高阳生着脉诀。假叔和之
名。语多 牾。辞语鄙俚。又被俗学妄注。世医家传户诵。茫然无所下手。不过藉此求食
而已。于诊视何益哉。云间钱溥曰∶晋太医令王叔和着脉经。其言可守而不可变。及托叔和脉
诀行。而医经之理遂微。盖叔和为世所信重。故假其名而得行耳。然医道之日浅。未必不繇
此而误之也。撄宁滑寿曰∶脉之阴阳表里。以对待而为名象也。高阳生七表八里九道。益凿
凿也。求脉之明。为脉之晦。金陵戴起宗曰∶脉不可以表里定名也。轩岐越人叔和。皆不言
表里。脉诀窃叔和之名。而立七表八里九道。为世大惑。脉之变化从阴阳生。但可以阴阳对
待而言。各从其类。岂可以一浮二芤为定序。而分七八九之名乎。大抵因浮而见者皆为表。
因沉而见者皆为里。何拘于七八九哉。庐山刘立之以浮沉迟数为纲。以教学人。虽似快捷方式
。然必繇博反约。然后能入脉妙。若以此自足亦画矣。朱丹溪曰气口者脉之要会。故能知
人命之死生。世之俗医。诵高阳生之妄作。欲以治病。其不杀人也几希。
我考察宋代妄人高阳生，窃取王叔和（晋代医家）的内容，伪造创编《脉诀》。其内容庸俗鄙陋、差错谬误极大，严重违背了中医经典的本旨。世俗医生习惯诵读并尊奉为法度准则，整天喋喋不休地谈论，反而增加了人们的蒙昧无知。虽然他们阅读过很多病例，经历了很多岁月，却连虚实都分辨不清，对生死存亡毫无把握，对脉理竟然完全不懂，误导世人非常深重。无奈的是这种错误传承胶固难除。如果有人肯回心转意，幡然醒悟，抛弃邪说回归正道，依据《内经》和《脉经》的正法，特别探究虚实之理，做到洞明透彻，那么对于生死病证必然能识别脉治之道，必定能探求根本，使轩辕岐伯的微妙奥蕴再次彰显。这是当今天下的幸事，万世的庆贺啊。现在列举其中的谬误如下：
《脉经》将浮脉描述为“举之有余，按之不足”；而《脉诀》却说“寻之如太过”。据此来看，《脉诀》所描述的其实是浮兼洪、紧、实的象，这难道是浮脉的本体吗？这是第一个谬误。
又，《脉经》将沉脉描述为“重按至筋骨乃得”；而《脉诀》却说“缓度三关，状如烂绵”。哪里知道沉脉尚且兼有迟、数、洪、细等象，而《脉诀》却误将指下感觉像烂棉一样的弱脉当作沉脉的本体。这是第二个谬误。
又，《脉经》将迟脉描述为“一息三至，去来极慢”；而《脉诀》却说“重手乃得”，又说“隐隐曰状且难”。这又是混淆了迟脉与沉脉、涩脉。这难道是迟脉的本体吗？这是第三个谬误。
又，《脉经》以数为纲领的正脉；而《脉诀》妄立七表、八里的名目，遗漏了数脉，只在九道歌中提及。这是第四个谬误。
又，《脉经》将滑脉描述为“往来流利，如珠应指”；而《脉诀》却说“按之即伏，三关如珠，不进不退”。这不区分浮滑、沉滑以及尺寸部位的滑脉。说“不进不退”，这正是《内经》所说的“皮肤着脉不往来者死”的情况，这难道是滑脉的本体吗？这是第五个谬误。（注：原文此处标为谬四，实为第五处对比，依逻辑顺延或保留原文序号均可，此处依原文逻辑修正为第五处实质谬误，但为忠实原文结构，若原文重复标号则照录，此处原文确为两个谬四，下文依次为谬五至谬二十三）。
又，《脉经》将涩脉描述为“往来难，细迟短散”；而《脉诀》却说“指下寻之似有，举之全无”。违背经典太严重了。这是第六个谬误。（注：原文标为谬五）。
又，《脉经》将虚脉描述为“迟大而软，按之无力，隐指豁豁然空”；而《脉诀》却说“寻之不足，举之有余”，这实际上是浮脉的特征，难道是虚脉的本体吗？这是第七个谬误。（注：原文标为谬六）。
又，《脉经》将实脉描述为“浮沉皆得，应指”；而《脉诀》却说“如绳应指来”，又说症状是小便不禁。这是将脉象认作紧脉，而将症状认作虚寒之证，妄断得太厉害了。这是第八个谬误。（注：原文标为谬七）。
又，《脉经》将洪脉描述为“指下极大，宜于夏”；而《脉诀》却说“季夏宜之，秋季冬季发汗通肠，俱非所宜”。难道没听说过有“舍时从症”的原则吗？这是第九个谬误。（注：原文标为谬八）。
又，《脉经》将紧脉描述为“数如切绳”；而《脉诀》却说“寥寥入尺来”，这是让脉象倒行逆施啊。这是第十个谬误。（注：原文标为谬九）。
又，《脉经》将芤脉描述为“中央空，两边实”，主失血病；而《脉诀》却说“两头有，中间无”，这是脉从中断截了。又说主淋沥、气入小肠，这与血症相反，误导世人不小。这是第十一个谬误。（注：原文标为谬十）。
又，《脉经》将缓脉描述为“主营弱、风虚、湿脾之病”；而《脉诀》却说主“脾热、口臭、反胃、齿痛、梦鬼之症”，支离破碎、荒诞不经。这是第十二个谬误。（注：原文标为谬十一）。
又，《脉经》将弦脉描述为“如张弓弦”；而《脉诀》却说“脉紧状绳牵，时时带数”。这又是混淆了紧脉和数脉为弦大，失去了弦脉的本体。这是第十三个谬误。（注：原文标为谬十二）。
又，《脉经》将牢脉描述为“似沉似伏，实大而长，微弦”；而《脉诀》却说“寻之则无，按之则有”，又说“脉入皮肤辨息难”，又将牢脉视为死脉，都是错乱狂妄、有害于理法。这是第十四个谬误。（注：原文标为谬十三）。
又，《脉经》将濡脉描述为“极软而浮细如绵，按之无有”；而《脉诀》却说“按之似有，举还无是”，又将微脉当作濡脉。这是第十五个谬误。（注：原文标为谬十四）。
又，《脉经》将弱脉描述为“极软而沉细，按之乃得，举之无有”；而《脉诀》却说“轻手乃得”，这又是将濡脉当作弱脉。这是第十六个谬误。（注：原文标为谬十五）。
又，《脉经》将细脉描述为“小于微而常有，细直而软”；而《脉诀》却说“往来极微”，与经典大相径庭。这是第十七个谬误。（注：原文标为谬十六）。
又，《脉经》将伏脉描述为“重按着骨，指下才动”；而《脉诀》却说“寻之似有，定息全无”。这是第十八个谬误。（注：原文标为谬十七）。
又，《脉经》将动脉描述为“见于关上下，厥厥动摇”；而《脉诀》却说“寻之似有，举之还无，不离其处，不往不来，三关沉沉”，含糊谵妄。这是第十九个谬误。（注：原文标为谬十八）。
又，《脉经》将促脉描述为“来去数时，一止复来”；而《脉诀》却说“并居寸口”，不说时有停止。这是第二十个谬误。（注：原文标为谬十九）。
又，《脉经》将结脉描述为“往来缓时，一止复来”；而《脉诀》却说“或来或去，聚而却还”，这与结脉有什么关系呢？这是第二十一个谬误。（注：原文标为谬二十）。
又，《脉经》与张仲景认为“动”属阳；而《脉诀》的九道中，则将“动”归为阴。这是第二十二个谬误。（注：原文标为谬二十一）。
又，张仲景认为“弦”属阴；而《脉诀》的七表中，则将“弦”归为阳。这是第二十三个谬误。（注：原文标为谬二十二）。
又，《内经》、《难经》、《脉经》及张仲景著作，都是以脉象从阴阳对待的角度而言的；而《脉诀》则妄创七表、八里、九道的诡名。以表言之，实脉并非表脉；以里言之，迟脉并非里脉；至于九道更不知道是什么道。这是第二十四个谬误。（注：原文标为谬二十三）。
以上二十三条谬误，举世之人习以为常，没有人察觉其错误。现在特意以经典作为案据，以违背经典作为判断，深切寄希望于志同道合之士。谨再考证各种书籍以详尽揭示这些谬误。
晦庵朱熹先生说：“古人察脉不只一种方法，今世只坚守寸、关、尺的方法。世俗流传的《脉诀》，文辞最鄙浅薄，不是王叔和的原书。”
东阳柳贯说：“王叔和撰写《脉经》十卷，成为医家的经典。如今《脉诀》熟在人口，人们直接说是王叔和所作，却不知道王叔和是西晋人，当时还没有歌括形式的著作。这是宋代中期的人伪托以便学习罢了。”
河东王世相说：“诊候的方法，不容易精通。轩辕岐伯的微妙奥蕴，越人（扁鹊）和王叔和撰写的《难经》、《脉经》，都没有完全泄露其奥秘。五代时期高阳生著《脉诀》，假借王叔和之名，言语多相抵触，文辞鄙俗粗野，又被世俗学者妄加注释，世家医生家传户诵，茫然不知从何下手，不过是借此谋生而已，对诊断治疗有什么益处呢？”
云间钱溥说：“晋代太医令王叔和著《脉经》，其言论可守而不可变。等到假托王叔和之名的《脉诀》流行后，医经的道理就衰微了。大概因为王叔和被世人信任尊重，所以假借他的名字得以流行罢了。然而医道的日益浅薄，未必不是由此造成的误导。”
撄宁滑寿说：“脉的阴阳表里，是以对待关系来命名象的。高阳生的七表、八里、九道，更加穿凿附会。想要明白脉理，反而使脉理变得晦暗。”
金陵戴起宗说：“脉不可以用表里来定名。轩辕、越人、王叔和，都不讲表里。《脉诀》窃取王叔和的名头，而立七表、八里、九道，造成世人大惑。脉的变化从阴阳产生，只能以阴阳对待而言，各从其类，怎么能以第一浮、第二芤为固定顺序，而分七八九的名称呢？大致因浮而见的都为表，因沉而见的都为里，何必拘泥于七八九呢？”
庐山刘立之以浮、沉、迟、数为纲来教学人，虽然看似快捷方式，但必须经由博学而后返约，然后才能进入脉理的妙境。如果以此自满，那就画地为牢了。
朱丹溪说：“气口是脉的要会，所以能知人命的死生。世上的庸俗医生，诵读高阳生的妄作，想用来治病，不杀人的情况太少了。”
I have examined that Gao Yangsheng, a reckless man of the Song Dynasty, plagiarized Wang Shuhe and falsely created the *Mai Jue* (Pulse Mantra). Its content is vulgar, base, erroneous, and deviates greatly from the principles of the classics. Quack doctors are accustomed to reciting it and revere it as a standard procedure. They chatter all day long, thereby increasing ignorance. Although they have read many cases and lived for many years, they cannot distinguish between deficiency and excess, have no grasp over life and death, and are completely ignorant of pulse theory, thus misleading the world significantly. Unfortunately, this erroneous tradition is entrenched and difficult to eradicate. If only one could turn one's heart, awaken to the truth, abandon heresy, and return to orthodoxy, relying on the correct methods of the *Neijing* (Inner Canon) and *Maiching* (Pulse Classic), specifically investigating the nature of deficiency and excess with profound clarity, then one would certainly be able to identify pulse treatments for life-and-death conditions, seek the root cause, and once again illuminate the subtle mysteries of Xuanyuan and Qibo. This would be a blessing for the world today and a celebration for ten thousand generations. Now, I list the errors below:
The *Maiching* describes the Floating Pulse (Fu Mai, 浮脉) as "abundant upon light palpation, insufficient upon heavy pressure"; whereas the *Mai Jue* states it feels "excessive upon moderate palpation". Based on this, what the *Mai Jue* describes is actually an image of Floating combined with Surging (Hong Mai, 洪脉), Tight (Jin Mai, 紧脉), or Full (Shi Mai, 实脉). Is this the true nature of the Floating Pulse? This is the first error.
Furthermore, the *Maiching* describes the Deep Pulse (Chen Mai, 沉脉) as "obtained only by heavy pressure down to the sinews and bones"; whereas the *Mai Jue* states it feels "like rotten cotton passing slowly through the three positions". How can one know that the Deep Pulse also encompasses Slow (Chi Mai, 迟脉), Rapid (Shu Mai, 数脉), Surging, and Fine (Xi Mai, 细脉) qualities? The *Mai Jue* mistakenly takes the Weak Pulse (Ruo Mai, 弱脉), which feels like rotten cotton under the fingers, as the essence of the Deep Pulse. This is the second error.
Furthermore, the *Maiching* describes the Slow Pulse as "three breaths per respiration, moving extremely slowly"; whereas the *Mai Jue* states it is "obtained only with heavy pressure" and says "faintly visible, difficult to discern". This confuses the Slow Pulse with the Deep and Choppy (Se Mai, 涩脉) pulses. Is this the true nature of the Slow Pulse? This is the third error.
Furthermore, the *Maiching* uses the Rapid Pulse as a standard; whereas the *Mai Jue* recklessly establishes the categories of Seven Superficial (Qi Biao, 七表) and Eight Interior (Ba Li, 八里), omitting the Rapid Pulse from the main classification and only mentioning it in the Nine Channels song. This is the fourth error.
Furthermore, the *Maiching* describes the Slippery Pulse (Hua Mai, 滑脉) as "flowing smoothly, like pearls responding to the finger"; whereas the *Mai Jue* states "upon pressing it lies hidden, like pearls in the three positions, neither advancing nor retreating". This fails to distinguish between Superficial Slippery, Deep Slippery, and Slippery pulses at different positions. Saying "neither advancing nor retreating" aligns with the *Neijing*'s statement: "If the pulse adheres to the skin and does not move, death ensues." Is this the true nature of the Slippery Pulse? This is the fifth error.
Furthermore, the *Maiching* describes the Choppy Pulse as "difficult movement, fine, slow, short, and scattered"; whereas the *Mai Jue* states "feeling present upon searching, but completely absent upon lifting". This severely contradicts the classics. This is the sixth error.
Furthermore, the *Maiching* describes the Deficient Pulse (Xu Mai, 虚脉) as "slow, large, and soft, powerless upon pressure, feeling empty and hollow under the finger"; whereas the *Mai Jue* states "insufficient upon searching, abundant upon lifting", which is actually the characteristic of the Floating Pulse. Is this the true nature of the Deficient Pulse? This is the seventh error.
Furthermore, the *Maiching* describes the Full Pulse (Shi Mai, 实脉) as "obtainable upon both superficial and deep pressure, responding to the finger"; whereas the *Mai Jue* states "responding to the finger like a rope" and claims the symptom is incontinence of urine. This mistakes the pulse for a Tight Pulse and the symptom for a Deficiency-Cold syndrome, which is highly arbitrary. This is the eighth error.
Furthermore, the *Maiching* describes the Surging Pulse (Hong Mai, 洪脉) as "extremely large under the finger, suitable for summer"; whereas the *Mai Jue* states "suitable for late summer, while sweating and purging in autumn and winter are inappropriate". Does it not know the principle of "abandoning the season to follow the syndrome"? This is the ninth error.
Furthermore, the *Maiching* describes the Tight Pulse (Jin Mai, 紧脉) as "rapid like cutting a rope"; whereas the *Mai Jue* states "sparse entering into the Chi position", causing the pulse to reverse its flow. This is the tenth error.
Furthermore, the *Maiching* describes the Scallion-Stalk Pulse (Kou Mai, 芤脉) as "empty in the center, solid on both sides", indicating blood loss; whereas the *Mai Jue* states "solid at both ends, empty in the middle", implying the pulse is severed in the middle. It also claims it indicates strangury and qi entering the Small Intestine, which contradicts blood syndromes, misleading the world significantly. This is the eleventh error.
Furthermore, the *Maiching* describes the Moderate Pulse (Huan Mai, 缓脉) as governing Ying deficiency, wind deficiency, dampness, and Spleen diseases; whereas the *Mai Jue* claims it indicates Spleen heat, bad breath, regurgitation, toothache, and dreaming of ghosts. This is fragmented and absurd. This is the twelfth error.
Furthermore, the *Maiching* describes the Bowstring Pulse (Xian Mai, 弦脉) as "like a drawn bowstring"; whereas the *Mai Jue* states "pulse tight like a pulled rope, occasionally accompanied by rapidity". This confuses Tight and Rapid pulses into a Large Bowstring, losing the true nature of the Bowstring Pulse. This is the thirteenth error.
Furthermore, the *Maiching* describes the Firm Pulse (Lao Mai, 牢脉) as "seeming Deep and Hidden, large and long, slightly stringy"; whereas the *Mai Jue* states "absent upon searching, present upon pressing", and "difficult to distinguish breath when pulse enters the skin", also regarding the Firm Pulse as a death pulse. These are chaotic, arrogant, and harmful to logic. This is the fourteenth error.
Furthermore, the *Maiching* describes the Soft Pulse (Ru Mai, 濡脉) as "extremely soft, floating and fine like cotton, absent upon pressing"; whereas the *Mai Jue* states "present upon pressing, absent upon lifting", and equates the Micro Pulse (Wei Mai, 微脉) with the Soft Pulse. This is the fifteenth error.
Furthermore, the *Maiching* describes the Weak Pulse as "extremely soft, deep and fine, obtained only upon pressing, absent upon lifting"; whereas the *Mai Jue* states "obtained with light touch", thereby equating the Soft Pulse with the Weak Pulse. This is the sixteenth error.
Furthermore, the *Maiching* describes the Fine Pulse (Xi Mai, 细脉) as "smaller than the Micro Pulse but constantly present, straight and soft"; whereas the *Mai Jue* states "movement is extremely micro", contradicting the classic greatly. This is the seventeenth error.
Furthermore, the *Maiching* describes the Hidden Pulse (Fu Mai, 伏脉) as "pressed heavily to the bone, movement felt only under the finger"; whereas the *Mai Jue* states "feels present upon searching, completely absent upon holding the breath". This is the eighteenth error.
Furthermore, the *Maiching* describes the Agitated Pulse (Dong Mai, 动脉) as "appearing above and below the Guan position, trembling violently"; whereas the *Mai Jue* states "feels present upon searching, absent upon lifting, staying in place, not moving forward or backward, heavy in the three positions". This is vague and delirious. This is the nineteenth error.
Furthermore, the *Maiching* describes the Hasty Pulse (Cu Mai, 促脉) as "rapid in coming and going, pausing occasionally before resuming"; whereas the *Mai Jue* states "located together in the Cun position", omitting the mention of occasional pauses. This is the twentieth error.
Furthermore, the *Maiching* describes the Knotted Pulse (Jie Mai, 结脉) as "slow in coming and going, pausing occasionally before resuming"; whereas the *Mai Jue* states "coming or going, gathering and then returning". What does this have to do with the Knotted Pulse? This is the twenty-first error.
Furthermore, the *Maiching* and Zhang Zhongjing consider the Agitated Pulse to be Yang; whereas the *Mai Jue*'s Nine Channels classify the Agitated Pulse as Yin. This is the twenty-second error.
Furthermore, Zhang Zhongjing considers the Bowstring Pulse to be Yin; whereas the *Mai Jue*'s Seven Superficial classifies the Bowstring Pulse as Yang. This is the twenty-third error.
Furthermore, the *Neijing*, *Nanjing*, *Maiching*, and Zhang Zhongjing all discuss pulses from the perspective of Yin-Yang opposition; whereas the *Mai Jue* recklessly creates the bizarre names of Seven Superficial, Eight Interior, and Nine Channels. Speaking of Superficial, the Full Pulse is not Superficial; speaking of Interior, the Slow Pulse is not Interior; and who knows what the "Nine Channels" refer to? This is the twenty-fourth error.
These twenty-three errors have been familiar to the world, yet no one has realized their falsity. I hereby use the classics as evidence and judge the violations of the classics, earnestly hoping for scholars of like mind to assist. I have carefully verified various books to detail these errors.
Master Zhu Xi (Hui'an) said: "Ancients examined pulses using various methods; nowadays, people only adhere to the Cun, Guan, Chi method. The popularly circulated *Mai Jue* has the most vulgar and shallow language; it is not Wang Shuhe's original book."
Liu Guan from Dongyang said: "Wang Shuhe wrote the *Maiching* in ten volumes, becoming a classic for physicians. Today, the *Mai Jue* is widely known, and people directly attribute it to Wang Shuhe. However, Wang Shuhe was from the Western Jin Dynasty, when verse mnemonics did not yet exist. This was forged by someone in the mid-Song Dynasty for convenience in study."
Wang Shixiang from Hedong said: "The art of diagnosis is not easy to master. The subtle mysteries of Xuanyuan and Qibo were not fully revealed even by Yu Ren (Bian Que) and Wang Shuhe in their *Nanjing* and *Maiching*. In the Five Dynasties period, Gao Yangsheng wrote the *Mai Jue*, borrowing Wang Shuhe's name, with many contradictory statements and vulgar language. It was further annotated wrongly by secular scholars. Physicians passed it down family to family, reciting it household to household, yet remained clueless on how to apply it. They merely used it to make a living; what benefit does it bring to diagnosis?"
Qian Pu from Yunjian said: "Wang Shuhe, Grand Physician of the Jin Dynasty, wrote the *Maiching*; its words are to be upheld and not changed. But after the fake *Mai Jue* attributed to Wang Sherce circulated, the principles of medical classics declined. Probably because Wang Shuhe was trusted by the world, his name was borrowed for the work to gain popularity. However, the decline of medical knowledge may well be due to this misleading influence."
Yingning Hua Shou said: "The Yin, Yang, Superficial, and Interior of pulses are named based on opposition. Gao Yangsheng's Seven Superficial, Eight Interior, and Nine Channels are overly pedantic. Seeking clarity in pulses, he instead obscured them."
Dai Qizong from Jinling said: "Pulses cannot be named by Superficial and Interior. Xuanyuan, Yu Ren, and Wang Shuhe never spoke of Superficial and Interior. The *Mai Jue* stole Wang Shuhe's name to establish Seven Superficial, Eight Interior, and Nine Channels, causing great confusion in the world. Pulse variations arise from Yin and Yang; they can only be discussed via Yin-Yang opposition, categorized by their kind. How can one fix the order as First Floating, Second Scallion-Stalk, etc., and assign numbers seven, eight, nine? Generally, those appearing due to Floating are Superficial; those appearing due to Deep are Interior. Why stick to seven, eight, and nine?"
Liu Lizhi from Lushan used Floating, Deep, Slow, and Rapid as guidelines for teaching. Although it seems like a shortcut, one must go from extensive learning to concise understanding to enter the subtleties of pulse diagnosis. If one is satisfied with this alone, it is limiting oneself.
Zhu Danxi said: "The Qi Kou (Radial Artery) is the meeting point of pulses, thus capable of revealing life and death. Vulgar doctors of the world recite Gao Yangsheng's fabrications and attempt to treat diseases with them. It is rare that they do not kill patients."