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。（濒湖脉学引医开）
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。未必不由此而误之也。（濒湖脉学）
按高阳生不审何代人。刘元宾熙宁元 间注此书。则知为宋以前人。而此书隋唐志并不着于录。且其辞理鄙
俗。决非成于六朝时者。其称五代高阳生。近是。然亦未见何据。杨玄操八十一难经注。载王叔和脉诀云。三部
之位。辄相去一寸。合为三寸。今本无此语。则其所引。别自一书。赵继宗儒医精要。论诊脉专主叔和脉诀。分
各脏与左右手歌括之误。其言亦有理。
〔刘氏（元宾）脉诀机要〕宋志三卷 未见
自序曰。余窃窥百氏。滥肩九流。乃至医家。尤甚厉意。尝读黄帝难经。粗究玄理。八十一难之内。诊候者
二十四首。详夫圣人用意。岂徒然哉。盖后之学人。浅识难量。罔得精粹。今辄于前代名流脉诀中。拣择当用者。
乃成机要一部。虽言辞鄙陋。所贵从俗。使学人先晓径路。然后探难经之妙旨。是不难矣。
赵希弁曰。脉诀机要三卷。晋太医令高平王叔和撰。通真子注并序。不著名氏。熙宁以后人也。
刘 曰。刘元宾。字子仪。号通真子。主邵州郡邵阳县
簿。（幼幼新书）
王 曰。蜀人通真子注叔和脉经。已行于世。而其道未行。遂历湖汉江浙。亦未有目之者。及至淮之邵伯镇。
旅于僧舍。亦然无闻于人。又将顾而之他。主僧闻之曰。子若不设肆。人谁之知。市有寺屋。吾给子器具。请试
为之。既而医道大行。妻子具而家产丰。一日主僧将化。召其来前。密语曰。子前生在此。铺街凿井。今享此报。
更宜积德。他生后世，又非今日之比也。言讫而化。（泰定养生论）
安福县志曰。刘元宾连魁乡举。历任潭州司理。通阴阳医药术数。真宗试之。赐名通真子。所着有集正历。
横天卦图。神巧万全方。注解叔和脉诀。伤寒论。洞天针灸经。
按刘元宾自序。旧附于补注脉诀卷首。署曰西晋王叔和序。盖后人所妄改也。
又按弟坚曰。刘元宾里贯。或为安福人。或为蜀人。然脉要秘括序。题云庐陵通真子。则二说俱非。或以其
尝寓安福。而修县志者。误为土人也。其仕履。刘方明曰。主邵州邵阳县簿。又神巧万全方诸痢门云。熙宁四年。
予亲老在邵阳。盖子仪初为邵阳主簿。而后任潭州司理矣。王中阳曰。至淮之邵伯镇。旅于僧舍，淮无邵伯镇。
殊可疑尔。真宗试之赐名。是史书所未历见。医学源流。称自称通真子。似得其实。而子仪实非真宗时人。则县
志所言亦不免差误也。
〔通真子续注脉赋〕宋志一卷 未见
〔补注王叔和脉诀〕三卷 存
自序曰。夫医之道。元自于黄帝。流于卢人扁鹊。太仓华佗之徒。而派于皇甫士安张仲景王叔和之辈。为末
也。习末而不求其源。使之疗疾。未见其生。惟见其死。经曰。实实虚虚。损不足益有余。如此死者。医杀之。
若然妄为之
医。是不可也。予昔因母氏多病。积有年矣。学古之外。元慕此术。凡百家方书。罔不究览。晚得王叔和脉诀。
观其词语。亦甚鄙俗。今之医者。多所诵习。然问之旨趣。则十有十。百有百。未有以知之元者，孰不知叔和之
意。皆出于黄帝之书矣。小子不敏。辄因暇日。为之注解。大约多本八十一难经。及素问为词焉。故注或称经者。
即难经尔。或曰。某论某篇者。即素问之篇目尔。二经之中。或无所证。则引他书。以释其义。若巢氏病源之类。
是也。其叔和之语。有不甚稳者。亦略加改正。盖欲浅于医者。识究其源。而无虚虚实实之所。使人人用心医而
无差尔。维时宋元 五年七月望日。通真子谨序。
按僧幻云史记附标曰。通其子脉诀补注多异本。或题曰新刊通真子补注王叔和脉诀。或曰增修注王叔和脉诀
机要。俱各一册。脉要秘括。以五脏色脉为第一。补注脉诀。并脉诀机要。以诊候入式歌为第一。但脉诀机要诀。
无诊候入式歌之题。据此宋志所载。似与此书不异。
〔亡名氏王叔和脉诀发蒙〕艺文略三卷 佚
〔李氏（ ）集解脉诀〕国史经籍志十二卷 未见
〔张氏（元素）洁古注叔和脉诀〕国史经籍志十卷 存
苍岩山人序曰。脉诀之书。其医家之入门也。洁古父子。世传医学。熟究方书。洞察脉理。随脉辨证。随证
注药。兼集诸家之善。以释后学之疑。其用心亦良矣。江南医士。HT 所未睹。今虞成夫喜得兹本。不欲私藏。亟
刻诸梓。推展活人之惠。其志尤可嘉。以HT 见洁古之有功于叔和。而虞又有功于洁古也。岂小补哉。
〔戴氏（起宗）脉诀刊误集解〕二卷 存
题词曰。六朝高阳生剽窃晋太医令王叔和脉经。撮其切
要。撰为脉诀。蔡西山辨之详矣。世相因人相授。咸曰王叔和脉诀。既不能正其名。又安能辨其文之非。讹承惑
固。是以罔觉。今刊其误。题曰脉诀。不以王叔和加其首者。先正其名也。窃取灵素内经。秦越人张仲景华佗王
叔和。乃历代名医之书以证。又述诸家所解集长短。知我者其惟脉诀乎。罪我者其惟脉诀乎。
吴澄序曰。医流鲜读王氏脉经。而偏熟于脉诀。诀盖庸下人所撰，其讹谬也。奚怪焉。戴同父儒者也。而究
心于医书。刊脉诀之误。又集古医经。及诸家书为之解。予谓此儿童之谣。俚俗之语。何足以辱通人点窜之笔。
况解书为其高深玄奥。不得不借易晓之辞。以明难明之义也。今歌诀浅近。夫人能知之。而复援引高深玄奥者为
证。则是以所难明。解所易晓。得无类奏九韶三夏之音。以聪折杨皇华之耳乎。同父曰。此歌诚浅近。然医流仅
知习此而已。窃虑因其书之误。而遂以误人也。行而见迷途之人。其能已于一呼哉。予察同父之言。盖仁人之用
心如是。而着书其可也。临川吴澄序。
朱升曰。愚久见此序。而未见其书。岁乙巳秋。得之于金陵郝安常伯。即借而传抄之。客子光阴有限。故不
及全。而节其要云。
徐春甫曰。戴同父名起宗。建业人。任儒学教授文学。以作圣为己功。谓医为性命之学。遂潜心以究内经之
秘。撰五运六气之旨。刊脉诀之误。辟邪说正本源。诚有功于医者也。
〔脉诀刊误附录〕一卷 存
四库全书提要曰。脉诀刊误二卷。附录一卷。元戴启宗
撰。启宗字同父。金陵人。官龙与路儒学教授。考隋书经籍志载王叔和脉经十卷。唐志并同。而无所谓脉诀者。
吕复群经古方论曰。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。且续歌括附其后。词既鄙俚。意亦滋晦。其说良是。然以高阳生为六朝人。则不应隋志唐志皆不
着录。是亦考之未审。文献通考。以为熙宁以前人伪托。得其实矣。其书自宋以来。屡为诸家所攻驳。然泛言大
略。未及一一核正其失。且浅俚易诵。故俗医仍相传习。启宗是书。乃考证旧文。句句为辨，原书伪妄。殆抉摘
无遗。于脉学殊为有裨。明嘉靖间祁门汪机刊之。又以诸家脉书要语。类为一卷，及所撰矫世惑脉论一卷。并附
录于后。以其说足相发明。仍并载之。去参考焉。
〔汪氏（机）补订脉诀刊误〕二卷 存
自序曰。昔朱文公跋郭长阳医书。谓俗间所传脉诀。辞最鄙浅。非叔和本书。殊不知叔和所辑者。脉经也。
当叔和时。未有歌括。此盖后人特假其名。以取重于世耳。摭为韵语。取便诵习。故人皆口熟脉诀以为能。而不
复究其经之为理也。元季同父戴君深以为病。因集诸书之论评。正于歌括之下。名曰脉诀刊误。乡先正枫林朱先
生为节抄之。予始闻是书于歙之旧家。彼视为秘典。不轻以示人。予备重资。不远数百里。往拜其门。手录以归。
然而传写既久。未免脱误。予于是补其缺而正其讹。又取诸家脉书要语。及予所撰矫世惑脉论。附录于后。以
扩刊误未尽之旨。诚诊家之至要也。用刻之以惠久远。且使是书不至于湮没也。自今而后。学人得见是书。而用
其心。则歌括之谬。一览可见矣。噫。使天
下后世。举得以由于正道。而不惑于曲学。宁不由是书之刻哉。嘉靖癸未春三月下浣。祁门朴野汪机题。
〔徐氏（枢）订定王叔和脉诀〕医藏目录一卷 未见
松江府志曰。徐枢。字叔拱。华亭人。元医学教授复子也。枢少传父业。兼学诗于会稽杨维桢。会天下乱。
晦迹田里。洪武二十八年。年四十余。始以荐为秦府良医。正出丞枣。强召为太医院御医。累奏奇效。历迁院使
告归展墓。宣宗亲赋诗送之。遣中官二宫人一护还。年八十致仕。赐金带。又七年卒。有足庵集行世。子彪。
〔熊氏（宗立）王叔和脉诀图要俗解〕国史经籍志六卷 存
自序曰。脉诀一书。医家之准绳。犹儒之有四书六经也。然其歌演岐黄之道。辞钩素难之玄。其中阃奥。窥
测难知。近观诸家注解。或泛或略。所遗而不解者。亦多。由是脉经之义弗彰。延医之法隐秘。区区小子。聋謇
痴愚。窃以旧注。芟其繁拾其粹。意从俗解。复取三部九候七诊五邪。画成图局布篇首。使初学之士。开卷披玩。
便得见其意趣。则脉经之旨。自然渐渍而明矣。盖为此者。未审取舍之当否。非敢施于高明当达。聊为初学发蒙
者设也。幸勿诮诸。时正统丁巳六月。道轩题。
〔脉诀辨明〕未见
按上见于松江府志艺文部。
〔张氏（世贤）图注王叔和脉诀〕国史经籍志四卷 存
四库全书提要曰。图注脉诀四卷。附方一卷。明张世贤撰。是编因世传王叔和脉诀。而为之图注。考晁公
武读书志曰。脉经十卷。晋王叔和撰。又曰。脉诀一卷。题曰王叔和撰。皆歌诀鄙浅之言。后人根据托者。然最行
于世云。据此则
脉经为叔和作。脉诀出于伪撰。今脉经十卷。尚有明赵邸居敬堂所刊林亿校本。知公武之言不诬。世贤不考。误
以脉诀为真叔和书。而图注之。根抵先谬。其他可不必问矣。书末附方一卷。皆因脉以用药。然脉止七表八里九
道。而病则变现无方。非二十四格所能尽。限以某脉某方。亦非圆通之谓也。
按一本题曰脉诀辨真。盖后人所妄改也。
〔马氏（莳）脉诀正义〕医藏目录三卷 未见
〔王氏（文洁）图注释义脉诀评林快捷方式统宗〕八卷 存
〔邢氏（增捷）脉诀删补〕未见
按上见于新昌县志。
〔翟氏（良）脉诀汇〕未见
按上见于益都县志。
〔陈氏（士铎）脉诀阐微〕未见
按上见于陈凤辉洞天奥旨序。
〔冯氏（兆张）脉诀纂要〕未见
按上见于锦囊秘录。
〔李氏（延 ）脉诀汇粹〕未见
按上见于曝书亭集高士李君塔铭。
王世相说：诊脉的方法，难以达到精妙。黄帝、岐伯深奥的医理，经过秦越人（扁鹊）和王叔和撰写《难经》《脉经》，尚且未能完全揭示其中的奥秘。五代时期的高阳生编写了《脉诀》，假托王叔和之名，言语多有矛盾，辞语粗俗鄙陋，又被世俗学者胡乱加注，导致世间医生家家相传、户户诵读，却茫然不知从何下手，不过借此谋生罢了，对临床诊疗有什么益处呢？（引自《濒湖脉学·医开》）
钱溥说：晋代太医令王叔和撰写了《脉经》，其言论值得坚守，不可随意更改。等到托名王叔和的《脉诀》流行后，医学经典的道理便逐渐衰微。大概因为王叔和深受世人信赖重视，所以假借他的名字得以流传。然而医学道术日益浅薄，未必不是由此造成的误导。（引自《濒湖脉学》）
按语：高阳生究竟是何代人，不得而知。刘元宾在宋神宗熙宁年间为这本书作注，可知他是宋代以前的人。而且此书在《隋书·经籍志》和《唐书·经籍志》中均无著录，加之其辞理鄙俗，决非成书于六朝时期。称其为五代高阳生所著，比较接近事实，但也未见确凿依据。杨玄操在《八十一难经注》中引用王叔和《脉诀》说：“三部之位，相距一寸，合为三寸。”但今本《脉诀》中没有这句话，说明他所引用的另有其他书籍。赵继宗在《儒医精要》中论述诊脉专门推崇王叔和《脉诀》，并指出其中关于各脏腑与左右手歌诀的错误，他的说法也是有道理的。
〔刘元宾《脉诀机要》〕宋代目录记载三卷，未见原书。
自序说：我私下窥探百家学说，涉猎九流技艺，到了医学方面，尤其用心致力。曾经阅读《黄帝难经》，粗略探究其中的玄妙道理。八十一难之中，涉及诊候的有二十四首。详察圣人的用意，难道是徒劳的吗？大概是后来的学习者见识浅薄，难以衡量，无法得到精髓。现在我从前代名流的脉诀中，拣选应当使用的内容，编成《机要》一部。虽然言辞鄙陋，但贵在顺应习俗，使学习者先明白入门路径，然后去探求《难经》的妙旨，就不难了。
赵希弁说：《脉诀机要》三卷，题为晋代太医令高平人王叔和撰写，通真子作注并写序，未署名氏，是熙宁以后的人。
刘昉说：刘元宾，字子仪，号通真子，曾任邵州郡邵阳县主簿。（引自《幼幼新书》）
王谠说：蜀地人通真子为王叔和《脉经》作注，已经刊行于世，但其医术之道尚未显扬。于是他遍历湖、汉、江、浙等地，也没有人赏识他。等到来到淮地的邵伯镇，寄居在僧舍，依然不为人知。他又打算前往别处。寺院主持听说后说：“你如果不开设医肆，谁会知道你？”集市上有寺庙的房屋，我给你提供器具，请试着行医。不久之后，医术大行其道，妻子儿女完备，家产丰足。一天，寺院主持即将圆寂，召他到面前，悄悄说道：“你前世在此铺街凿井，今生享受此报应，更应积德行善，来世后世，就不是今天可比的了。”说完便圆寂了。（引自《泰定养生论》）
安福县志记载：刘元宾乡试连魁，历任潭州司理参军，精通阴阳医药术数。宋真宗曾考问他，赐号“通真子”。所著作品有《集正历》、《横天卦图》、《神巧万全方》、注解《王叔和脉诀》、《伤寒论》、《洞天针灸经》等。
按语：刘元宾的自序，旧时附于《补注脉诀》卷首，署名为“西晋王叔和序”，这大概是后人妄加篡改的。
又按语：弟弟刘坚说：刘元宾的籍贯，有的说是安福人，有的说是蜀人。但在《脉要秘括序》中，题名为“庐陵通真子”，那么这两种说法都不对。或许是因为他曾寓居安福，而修撰县志的人误把他当作本地人。关于他的仕途经历，刘方明说：任邵州邵阳县主簿。另外《神巧万全方》诸痢门记载：“熙宁四年，我的双亲老人在邵阳。”这说明子仪起初担任邵阳主簿，后来才任潭州司理参军。王中阳说：到达淮地的邵伯镇，寄居在僧舍，但淮河地区并没有邵伯镇，这非常可疑。宋真宗考试并赐名的说法，在史书中未曾见过。《医学源流》称他自称通真子，似乎符合实情，但子仪实际上并非宋真宗时代的人，那么县志所言也不免有误。
〔通真子续注《脉赋》〕宋代目录记载一卷，未见原书。
〔《补注王叔和脉诀》〕三卷，现存。
自序说：医学之道，源于黄帝，流传至卢人扁鹊、太仓公华佗等人，分流至皇甫士安、张仲景、王叔和之辈。到了末流，只学习细枝末节而不探求本源，让他们治病，不见其能救人，只见其致人死亡。经典说：“实实虚虚，损不足而益有余。”像这样死去的，是医生杀死了病人。如果这样胡乱行医，是不可以的。我过去因为母亲多病，积年累月，除了学习古籍外，原本就仰慕这门技艺。凡是百家的方书，无不深入研究。晚年得到王叔和《脉诀》，看它的词语，也很鄙俗。现在的医生，大多诵读练习。然而问他们其中的旨趣，十个人中有十个不懂，百个人中有百个不懂。没有人知道其根本，谁不知道王叔和的本意都出自黄帝的著作呢？我不才，便在闲暇时日，为之注解。大体上多以《八十一难经》及《素问》的词句为依据。所以注释中若称“经”的，就是《难经》；若说“某论某篇”的，就是《素问》的篇目。在这两部经典中，若无证据，则引用其他书籍来解释其义，如巢元方《诸病源候论》之类。对于王叔和的话，有不甚稳妥的，也略加改正。大概是想让浅薄的医者认识其本源，避免虚实误治，使人人用心行医而无差错。当时宋元祐五年七月十五日，通真子谨序。
按语：僧人幻云在史记附录中标注说：通真子的《脉诀补注》有多种版本。有的题为《新刊通真子补注王叔和脉诀》，有的题为《增修注王叔和脉诀机要》，都是一册。《脉要秘括》以五脏色脉为第一篇，《补注脉诀》和《脉诀机要》都以《诊候入式歌》为第一篇。但《脉诀机要》的诀文中，没有《诊候入式歌》的题目。据此宋代目录所载，似乎与此书相同。
〔无名氏《王叔和脉诀发蒙》〕《艺文略》记载三卷，已佚。
〔李氏（佚名）《集解脉诀》〕《国史经籍志》记载十二卷，未见原书。
〔张元素（洁古）《注叔和脉诀》〕《国史经籍志》记载十卷，现存。
苍岩山人序说：《脉诀》一书，是医家的入门书。洁古父子世代传承医学，熟究方书，洞察脉理。随脉辨证，随证注药，兼集各家之长，以释后学的疑惑，他们的用心也是很好的。江南的医士，未曾见过。如今虞成夫喜爱得到这个版本，不愿私藏，急忙刻印梓行，推广救人的恩惠，他的志向尤其值得嘉奖。在我看来，洁古对王叔和有功，虞成夫对洁古也有功，难道不是小小的补充吗？
〔戴起宗（同父）《脉诀刊误集解》〕二卷，现存。
题词说：六朝时期的高阳生剽窃晋代太医令王叔和的《脉经》，撮取切要之处，编撰为《脉诀》。蔡西山辨析得很详细。王世相等人因袭相授，都说是王叔和《脉诀》。既然不能纠正其名，又怎能辨别其文的错误？讹误承袭，困惑坚固，因此无人察觉。现在刊正其中的错误，题为《脉诀》，不在前面加上“王叔和”字样，是为了先端正其名。窃取《灵枢》、《素问》、《内经》，以及秦越人、张仲景、华佗、王叔和历代名医的书籍来考证。又陈述各家所解，集长短于一书。了解我的，只有这部《脉诀》吧？怪罪我的，也只有这部《脉诀》吧？
吴澄序说：医界很少读王叔和的《脉经》，却偏重于熟悉《脉诀》。《脉诀》大概是平庸低下的人所撰写，其中的讹谬，有什么奇怪的呢？戴同父是儒者，却潜心研究医书，刊正《脉诀》的错误，又收集古代医经及诸家书籍为之解说。我认为这是儿童的谣谚，俚俗的话语，哪里值得让通达之士点窜修改呢？况且解书是为了阐明其高深玄奥，不得不借用浅显易懂的言辞，来明白难以明白的意义。现在的歌诀浅近，人人都能知道，却又援引高深玄奥的内容作为证明，这就是用难以明白的来解释容易明白的，岂不是类似于演奏高雅的《九韶》、《三夏》之音，去迎合欣赏《折杨》、《皇华》这类俗曲的耳朵吗？戴同父说：这首歌确实浅近，然而医界仅知道练习这个罢了。我担心因为书的错误，从而误导他人。走在路上看见迷路的人，能止于仅仅呼喊一声吗？我考察戴同父的话，大概是仁人的用心如此，著书立说也是可以的。临川吴澄序。
朱升说：我长久看到这篇序，却未见这本书。乙巳年秋天，从金陵郝安常伯那里得到它，随即借阅并传抄。客居他乡光阴有限，所以来不及全部抄录，只节取其要点。
徐春甫说：戴同父名起宗，建业人。任儒学教授文学官，以成为圣人为己任，认为医学是关乎性命的学问，于是潜心探究《内经》的奥秘，撰写五运六气的宗旨，刊正《脉诀》的错误，辟除邪说，端正本源，确实是对医学有功的人。
〔《脉诀刊误附录》〕一卷，现存。
《四库全书提要》说：《脉诀刊误》二卷，附录一卷，元代戴启宗撰写。启宗字同父，金陵人，官至龙兴路儒学教授。考证《隋书·经籍志》载王叔和《脉经》十卷，《唐志》相同，而没有所谓《脉诀》的书。吕复在《群经古方论》中说：《脉诀》一卷，是六朝高阳生所撰，假托王叔和之名，谬立七表、八里、九道的名目，以迷惑学习者。通真子刘元宾为之作注，并且续写歌诀附在后面，词既鄙俗，意旨也更加晦涩，这种说法很好。然而称高阳生为六朝人，则不应《隋志》、《唐志》皆不著录，这也是考证不够审慎。《文献通考》认为是熙宁以前的人伪托，符合实情。这本书自宋代以来，屡遭各家攻驳，但泛泛而言大致情况，未能一一核实纠正其错误。而且它浅显俚俗易诵，所以世俗医生仍相传习。戴启宗的这本书，乃考证旧文，句句加以辩驳，原书的伪妄，几乎被揭露无遗，对脉学大有裨益。明代嘉靖年间，祁门汪机刊印此书，又将诸家脉书要语，分类为一卷，以及他所撰写的《矫世惑脉论》一卷，一并附录在后，因为它们的说法足以互相发明，仍然一并记载，去掉参考无关的内容。
〔汪机（补订）《脉诀刊误》〕二卷，现存。
自序说：过去朱熹为郭长阳医书作跋，谓世俗间所传的《脉诀》，辞藻最鄙浅，不是王叔和的原书。殊不知王叔和所辑录的是《脉经》。当王叔和那个时代，还没有歌诀。这大概是后人特意假借他的名字，以取得世人的重视。摘取整理为韵语，为了方便诵读练习，所以人们都把口熟《脉诀》当作本事，而不再探究《脉经》的道理。元代末年，戴同父先生深以此为病，于是收集诸书的评论，校正于歌诀之下，命名为《脉诀刊误》。乡里的前辈枫林朱先生为此作了节抄。我开始在歙县的旧家中听闻此书，他们将其视为秘典，不轻易示人。我备下重金，不远数百里，前往拜见其家门，亲手抄录带回。然而由于传写已久，难免有脱漏错误。我于是补其缺漏而纠正其讹误，又取诸家脉书要语，以及我所撰写的《矫世惑脉论》，附录在后，以扩充《刊误》未尽的宗旨，这确实是诊脉的要领。因此刻印它以惠及久远，并且使这本书不至于湮没。从今以后，学习者见到这本书，用心研读，那么歌诀的谬误，一览可见了。唉！假使天下后世，都能由此遵循正道，而不被旁门左道所迷惑，难道不是得益于这本书的刻印吗？嘉靖癸未年春季三月下旬，祁门朴野汪机题。
〔徐枢（订定）《王叔和脉诀》〕《医藏目录》记载一卷，未见原书。
松江府志记载：徐枢，字叔拱，华亭人。元代医学教授徐复之子。徐枢少年时继承父业，同时向会稽杨维桢学习诗歌。恰逢天下大乱，隐居田园。洪武二十八年，四十多岁时，开始因推荐担任秦府良医，正出丞枣（此处原文可能有误，疑为地名或职官），强行征召为太医院御医。屡次奏报奇效，历任迁升至院使，告老还乡扫墓。明宣宗亲赋诗送别，派遣宦官和二宫女护送返回。八十岁退休，赐予金带。又过了七年去世。有《足庵集》传世。儿子徐彪。
〔熊宗立（王叔和脉诀图要俗解）〕《国史经籍志》记载六卷，现存。
自序说：《脉诀》一书，是医家的准绳，就像儒家有四书六经一样。然而它演绎岐黄之道，辞句钩沉《素问》之玄奥，其中的深奥，窥测难以知晓。近来观察诸家注解，有的泛泛，有的简略，遗漏而未解的也很多。因此《脉经》的意义不显扬，延医的方法隐秘。区区小子，聋哑痴愚，私下以旧注为基础，删繁就简，拾取精华，意图从通俗角度解释，又取三部九候、七诊五邪，画成图表布局在篇首，使初学的士人，打开书卷翻阅玩味，便能立刻领会其意趣，那么《脉经》的宗旨，自然会逐渐浸染而明了。大概做这些，不确定取舍是否得当，不敢施用于高明通达之人，只是为初学者启蒙而设。希望不要嘲笑。当时正统丁巳年六月，道轩题。
〔《脉诀辨明》〕未见。
按：上述见于《松江府志》艺文部。
〔张世贤（图注）《王叔和脉诀》〕《国史经籍志》记载四卷，现存。
《四库全书提要》说：《图注脉诀》四卷，附方一卷，明代张世贤撰写。本书因世间流传的王叔和《脉诀》，而为之作图注。考证晁公武《读书志》说：《脉经》十卷，晋代王叔和撰写。又说：《脉诀》一卷，题为王叔和撰写，都是歌诀鄙浅之言，后人根据托名者。然而最流行于世。据此，则《脉经》为王叔和所作，《脉诀》出于伪撰。现今《脉经》十卷，还有明代赵王府居敬堂刊印的林亿校本，可知晁公武的话不虚假。张世贤不加考证，误以为《脉诀》是真王叔和的书，而为之图注，根基先已谬误，其他的也不必问了。书末附方一卷，都是因脉象用药。然而脉象仅有七表、八里、九道，而病情变化无常，不是二十四格所能穷尽的。限定某脉某方，也不是圆通的做法。
按：有一本题为《脉诀辨真》，大概是后人妄加篡改的。
〔马莳（脉诀正义）〕《医藏目录》记载三卷，未见原书。
〔王文洁（图注释义）《脉诀评林快捷方式统宗》〕八卷，现存。
〔陈士铎（脉诀阐微）〕未见。
按：上述见于陈凤辉《洞天奥旨》序。
〔李延（脉诀汇粹）〕未见。
按：上述见于《曝书亭集》高士李君塔铭。
Wang Shixiang stated: The method of pulse diagnosis is difficult to master with precision. Although Qin Yueren (Bian Que) and Wang Shuhe compiled the *Nan Jing* (Classic of Difficult Issues) and *Mai Jing* (Pulse Classic), they did not fully reveal the profound mysteries of Huangdi (Yellow Emperor) and Qibo. Gao Yangsheng of the Five Dynasties period authored the *Mai Jue* (Pulse Rhymes), falsely attributing it to Wang Shuhe. Its language contains many contradictions, and its diction is vulgar and coarse. Furthermore, it was annotated by secular scholars with erroneous additions. Consequently, physicians across the land passed it down from family to family and recited it in every household, yet remained bewildered and did not know where to begin. They merely used it as a means to earn a living; what benefit does it bring to clinical diagnosis? (Quoted from *Binhu Maiming*, "Yi Kai")
Qian Pu stated: Wang Shuhe, Grand Imperial Physician of the Jin Dynasty, authored the *Mai Jing*. Its statements are reliable and should not be altered arbitrarily. However, once the *Mai Jue*, falsely attributed to Wang Shuhe, became popular, the principles of medical classics gradually declined. This is likely because Wang Shuhe was highly trusted by the world, allowing his name to be borrowed for propagation. Nevertheless, the gradual superficiality of medical practice may well have been caused by this deception. (Quoted from *Binhu Maiming*)
Note: It is unknown which dynasty Gao Yangsheng belonged to. Liu Yuanbin annotated this book during the Xining era of Emperor Shenzong of Song, indicating he lived before the Song Dynasty. Moreover, this book is not recorded in the *Sui Shu · Jingji Zhi* (Bibliography of the Book of Sui) or the *Tang Shu · Jingji Zhi* (Bibliography of the Book of Tang). Given its vulgar style and reasoning, it certainly was not composed during the Six Dynasties period. Attributing it to Gao Yangsheng of the Five Dynasties is closer to the truth, though there is no definitive evidence. Yang Xuancuo, in his commentary on the *Nan Jing*, quoted Wang Shuhe's *Mai Jue*: "The positions of the three pulses are separated by one cun each, totaling three cun." However, this sentence does not appear in the current version of the *Mai Jue*, suggesting Yang quoted from a different text. Zhao Jizong, in *Ruyi Jingyao*, discussed pulse diagnosis specifically advocating for Wang Shuhe's *Mai Jue* and pointed out errors in the rhymes regarding various organs and left/right hands. His remarks are reasonable.
[Liu Yuanbin's *Mai Jue Ji Yao*] Recorded as three volumes in Song bibliographies; original text unavailable.
Preface: I have secretly studied the teachings of the hundred schools and engaged with the nine streams of learning. In medicine, I paid particular attention. Having read the *Huangdi Nan Jing*, I roughly explored its profound principles. Among the eighty-one difficulties, twenty-four chapters concern pulse diagnosis. Examining the sage's intent, it was surely not in vain. Later learners, with shallow understanding, fail to grasp the essence. Therefore, I selected useful content from famous predecessors' pulse rhymes to compile this *Ji Yao*. Although the language is crude, it aims to suit common tastes, enabling learners to first understand the path before exploring the subtle meanings of the *Nan Jing*, making it less difficult.
Zhao Xibian stated: *Mai Jue Ji Yao*, three volumes, authored by Wang Shuhe, Grand Imperial Physician of Gaoping, Jin Dynasty, with annotations and preface by Tongzhenzi (Anonymous), a person post-Xining.
Liu Fang stated: Liu Yuanbin, courtesy name Ziyi, pseudonym Tongzhenzi, served as Chief Clerk of Shaoyang County, Shaozhou Prefecture. (Quoted from *Youyou Xinshu*)
Wang Dang stated: A native of Shu, Tongzhenzi, annotated Wang Shuhe's *Mai Jing*. Although published, his medical reputation did not spread. He traveled through Hu, Han, Jiang, and Zhejiang but found no recognition. Arriving at Shaobo Town in Huai, he stayed in a monastery, still unknown. As he prepared to leave, the abbot said, "If you do not open a clinic, who will know you?" The temple had vacant rooms; the abbot provided tools and encouraged him to try. Soon, his medical skills became widely practiced, bringing wealth and family prosperity. One day, the abbot, nearing death, summoned him and whispered, "In your past life, you paved streets and dug wells here; now you enjoy this reward. You must accumulate virtue. Your future lives will differ greatly from today." After speaking, the abbot passed away. (Quoted from *Taidai Yangsheng Lun*)
*Anfu County Gazetteer* records: Liu Yuanbin topped the provincial examinations and served as Judicial Administrator of Tanzhou. He mastered Yin-Yang, medicine, and divination. Emperor Zhenzong tested him and bestowed the title "Tongzhenzi." His works include *Jizheng Li*, *Hengtian Guatu*, *Shenqiao Wanquan Fang*, and commentaries on Wang Shuhe's *Mai Jue*, *Shanghan Lun*, and *Dongtian Zhenjiu Jing*.
Note: Liu Yuanbin's preface was formerly attached to the beginning of *Zhubu Maijue*, titled "Preface by Wang Shuhe of Western Jin," which is likely a later forgery.
Further Note: Liu Jian states that Liu Yuanbin's origin is disputed—some say Anfu, others Shu. However, the preface to *Maiyao Miku* titles him "Tongzhenzi of Luling," invalidating both claims. Perhaps he resided in Anfu, leading local gazetteers to mistake him for a native. Regarding his career, Liu Fangming notes he was Chief Clerk of Shaoyang. Additionally, *Shenqiao Wanquan Fang* mentions: "In the fourth year of Xining, my elderly parents were in Shaoyang," implying Ziyi first served in Shaoyang before becoming Judicial Administrator of Tanzhou. Wang Zhongyang points out that "Shaobo Town in Huai" is suspicious, as no such town exists in the Huai region. The story of Emperor Zhenzong testing him and bestowing the title is unverified in historical records. While *Yixue Yuanliu* confirms his self-styled name "Tongzhenzi," he was not active during Emperor Zhenzong's reign, rendering the county gazetteer's account inaccurate.
*[Tongzhenzi's Continued Annotation of Mai Fu]* Recorded as one volume in Song bibliographies; unavailable.
*[Supplemented Annotations of Wang Shuhe's Mai Jue]* Three volumes; extant.
Preface: Medicine originates from Huangdi, flows through Lu Ren Bian Que, Taicgong Hua Tuo, and branches into Huangfu Mi, Zhang Zhongjing, and Wang Shuhe. In later times, people study the branches without seeking the source. Treating diseases this way leads to death rather than life. The Classics state: "Reinforce the excess and deplete the deficient, damaging the insufficient and benefiting the surplus." Such deaths are murders by physicians. Reckless practice is unacceptable. My mother suffered from chronic illness for years. Beyond studying ancient texts, I admired this art. I studied all hundred families' prescriptions. Late in life, I obtained Wang Shuhe's *Mai Jue*. Its language is vulgar. Modern physicians memorize it, yet few understand its meaning. No one knows its root, nor that Wang Shuhe's intent derives from Huangdi's works. Unworthy as I am, I annotated it in my spare time, primarily based on the *Nan Jing* and *Suwen*. References to "Jing" refer to the *Nan Jing*; references to specific chapters refer to the *Suwen*. Where these lack proof, I cite other books like Chao Yuanfang's *Zhubing Yuanhou Lun*. I corrected unstable passages in Wang Shuhe's text to help physicians understand the source, avoid虚实 (deficiency-excess) errors, and practice accurately. Dated July 15, Yuan You Year 5 (Song Dynasty), Tongzhenzi respectfully prefaces.
Note: Monk Huan Yun notes in historical appendices that Tongzhenzi's *Mai Jue Buzhu* has multiple editions, titled either *Xinkan Tongzhenzi Buzhu Wang Shuhe Mai Jue* or *Zengxiu Zhu Wang Shuhe Mai Jue Ji Yao*. *Maiyao Miku* starts with Five Organs' Colors and Pulses, while *Buzhu Maijue* and *Mai Jue Ji Yao* start with *Zhenhou Rushi Ge*. However, *Mai Jue Ji Yao* lacks the title *Zhenhou Rushi Ge*. Based on Song bibliographies, this seems identical to the current book.
*[Anonymous Wang Shuhe Mai Jue Famen]* Recorded as three volumes in *Yiwenuel*; lost.
*[Li Shi (Anonymous) Jijie Mai Jue]* Recorded as twelve volumes in *Guoshi Jingjizhi*; unavailable.
*[Zhang Yuansu (Jiegu) Annotation of Wang Shuhe's Mai Jue]* Recorded as ten volumes in *Guoshi Jingjizhi*; extant.
Cangshan Shanren Preface: *Mai Jue* is the entry-level text for physicians. Jiegu and his father inherited medical knowledge, mastering prescriptions and pulse theory. They differentiated syndromes by pulse and prescribed herbs accordingly, integrating various schools' strengths to resolve students' doubts. Their intention was commendable. Jiangnan physicians had not seen this edition. Yu Chengfu acquired it and eagerly printed it to spread healing benefits. In my view, Jiegu benefited Wang Shuhe, and Yu Chengfu benefited Jiegu. Is this not a valuable contribution?
*[Dai Qizong (Tongfu) Kaigen Jijie of Mai Jue]* Two volumes; extant.
Title Text: Gao Yangsheng of the Six Dynasties plagiarized Wang Shuhe's *Mai Jing*, extracting essentials to create *Mai Jue*. Cai Xishan analyzed this in detail. Wang Shixiang and others transmitted it blindly, calling it Wang Shuhe's *Mai Jue*. Without correcting the name, how can one辨 (distinguish) the textual errors? Errors persist due to confusion. I correct these errors and title it *Mai Jue*, omitting "Wang Shuhe" to rectify the name first. I use *Lingshu*, *Suwen*, *Neijing*, and works by Qin Yueren, Zhang Zhongjing, Hua Tuo, and Wang Shuhe to verify. I collect various interpretations. Those who understand me will find it in *Mai Jue*; those who blame me will also find it in *Mai Jue*.
Wu Cheng Preface: Physicians rarely read Wang Shuhe's *Mai Jing* but are familiar with *Mai Jue*. *Mai Jue* was written by mediocre people; its errors are unsurprising. Dai Tongfu, a Confucian scholar, studied medicine, corrected *Mai Jue*'s errors, and collected ancient medical classics for explanation. I consider these children's rhymes and vulgar words unworthy of a learned man's revision. Explaining profound concepts requires simple language. *Mai Jue* is already simple; citing profound classics to explain it is like playing elegant music for ears accustomed to vulgar tunes. Dai Tongfu replied: The rhyme is simple, but physicians only learn this. I fear its errors will mislead people. Seeing someone lost, can one simply shout once? Dai Tongfu's words show benevolent intent; writing is justified. Preface by Wu Cheng of Linchuan.
Zhu Sheng stated: I saw this preface long ago but never the book. In autumn of Yisi year, I obtained it from Hao Anchangbo in Jinling and copied it. Time as a guest is limited, so I excerpted only the essentials.
Xu Chunpu stated: Dai Tongfu, named Qizong, was from Jianye. He served as a Professor of Confucian Studies, aiming to become a sage. Viewing medicine as the science of life and death, he studied the secrets of *Neijing*, wrote on the Five Movements and Six Qi, corrected *Mai Jue*'s errors, refuted heresies, and restored origins. He indeed contributed to medicine.
*[Appendix to Kaigen of Mai Jue]* One volume; extant.
*Siku Quanshu* Summary: *Kaigen of Mai Jue*, two volumes, appendix one, by Dai Qizong (Tongfu) of Jinling, official at Longxing Road Confucian Academy. *Sui Shu Jingji Zhi* records Wang Shuhe's *Mai Jing* (10 volumes) but no *Mai Jue*. Lü Fu in *Qunjing Gugang Lun* states: *Mai Jue* (1 volume) was written by Gao Yangsheng of the Six Dynasties, falsely attributed to Wang Shuhe, establishing erroneous categories of Seven Tables, Eight Regions, and Nine Channels to confuse learners. Tongzhenzi Liu Yuanbin annotated it and added rhymes. The language is vulgar and obscure. This view is sound. However, calling Gao Yangsheng a Six Dynasties figure contradicts the absence of record in Sui and Tang bibliographies, indicating incomplete research. *Wenhian Tongkao* attributes it to a forgery before Xining, which is accurate. Since Song, many criticized it generally but failed to verify errors point-by-point. Its simplicity ensured its popularity among folk physicians. Dai Qizong's work verifies old texts, refuting errors sentence by sentence, exposing falsifications completely, greatly benefiting pulse studies. During Ming Jiajing era, Wang Ji of Qimen printed it, adding a volume of essential quotes from various pulse books and his own *Jiaoshi Huomai Lun* as an appendix, as they complement each other.
*[Wang Ji (Supplemented) Kaigen of Mai Jue]* Two volumes; extant.
Preface: Zhu Xi, in his postscript to Guo Changyang's medical books, noted that the popular *Mai Jue* is vulgar and not Wang Shuhe's original work. Wang Shuhe compiled *Mai Jing*, which had no rhymes in his time. Later authors borrowed his name for prestige, creating rhythmic verses for easy memorization. People pride themselves on knowing *Mai Jue* by heart, ignoring *Mai Jing*'s principles. Dai Tongfu deeply lamented this, collecting critiques to correct the rhymes, naming it *Kaigen of Mai Jue*. Elder Zhu Xian of Fenglin excerpted it. I heard of it from old families in She, treated as a secret classic. I traveled hundreds of miles to copy it. Due to long transmission, errors occurred. I supplemented missing parts and corrected errors, appending essential quotes and my *Jiaoshi Huomai Lun* to expand the work's purpose, ensuring it remains a vital diagnostic tool. Printed to preserve it for posterity, preventing confusion with heterodox teachings. Preface by Wang Ji of Qimen, late spring, Guiwei Year (Ming Dynasty).
*[Xu Shu (Revised) Wang Shuhe Mai Jue]* Recorded as one volume in *Yicang Mulü*; unavailable.
*Songjiang Prefecture Gazetteer* records: Xu Shu, courtesy name Shugong, from Huating. Son of Xu Fu, Yuan Dynasty Medical Professor. Xu inherited his father's profession and studied poetry under Yang Weizhen of Kuaiji. Amidst chaos, he hid in rural areas. In Hongwu 28th year, over forty, he was recommended as Good Physician for Prince of Qin, then forcibly recruited as Imperial Physician. He reported miraculous cures, rising to Director of the Imperial Hospital. Upon retirement to visit graves, Emperor Xuanzong composed a poem to see him off, sending eunuchs and maids to escort him. He retired at eighty, received a gold belt, and died seven years later. His *Zu'an Ji* survives. Son: Xu Biao.
*[Xiong Zongli (Vulgar Explanation of Diagrams and Essentials of Wang Shuhe's Mai Jue)]* Recorded as six volumes in *Guoshi Jingjizhi*; extant.
Preface: *Mai Jue* is the standard for physicians, akin to Four Books and Six Classics for Confucians. It explains Huangdi-QiBo's Dao and hooks into *Suwen*'s mysteries, making its depths hard to fathom. Recent annotations are vague or brief, leaving much unexplained. Thus, *Mai Jing*'s meaning is obscured. I, a humble fool, edited old annotations, removing redundancy and keeping essence, aiming for vulgar explanation. I included diagrams of Three Parts/Nine Positions, Seven Diagnoses, and Five Evils at the start to help beginners grasp the intent quickly, clarifying *Mai Jing*'s principles. I do not claim correctness for experts, only for beginners. Do not mock me. Dated June, DingSi Year (Tongzhe Era), Daoxuan inscribed.
*[Mai Jue Bianming]* Unavailable.
Note: Listed in *Songjiang Prefecture Gazetteer*, Literature Section.
*[Zhang Shixian (Diagrammed Annotation) Wang Shuhe Mai Jue]* Recorded as four volumes in *Guoshi Jingjizhi*; extant.
*Siku Quanshu* Summary: *Diagrammed Annotation of Mai Jue*, four volumes, plus one volume of formulas, by Zhang Shixian of Ming Dynasty. Based on the popular *Mai Jue*, he added diagrams and annotations. Chao Gongwu's *Dushu Zhi* records Wang Shuhe's *Mai Jing* (10 vols) and *Mai Jue* (1 vol, falsely attributed, vulgar rhymes). *Mai Jing* is authentic; *Mai Jue* is forged. Extant *Mai Jing* includes Lin Yi's校 (collated) edition from Ming Zhao王府. Zhang Shixian failed to verify, mistaking *Mai Jue* for genuine Wang Shuhe work. His foundation is flawed; other details are irrelevant. The appended formulas link pulses to herbs, but limiting treatments to 24 pulse types ignores disease variability, lacking flexibility.
Note: One version titled *Mai Jue Bianzhen* is likely a later forgery.
*[Ma Shi (Righteous Meaning of Mai Jue)]* Recorded as three volumes in *Yicang Mulü*; unavailable.
*[Wang Wenjie (Diagrammed Annotation and Commentary) Mai Jue Pinglin Kuaijie Tongzong]* Eight volumes; extant.
*[Xing Zengjie (Deleted and Supplemented Mai Jue)]* Unavailable.
Note: Listed in *Xinchang County Gazetteer*.
*[Zhai Liang (Collected Mai Jue)]* Unavailable.
Note: Listed in *Yidu County Gazetteer*.
*[Chen Shiduo (Elucidated Subtleties of Mai Jue)]* Unavailable.
Note: Listed in preface to Chen Fenghui's *Dongtian Aozhi*.
*[Feng Zhaozhang (Essentials of Mai Jue)]* Unavailable.
Note: Listed in *Jinnang Milu*.
*[Li Yan (Collected Essence of Mai Jue)]* Unavailable.
Note: Listed in epitaph of Scholar Li Jun in *Pashu Ting Ji*.