〔吴氏（景隆）脉证传授心法〕一卷 存
自序曰。脉证传授心法。其来始自黄帝与岐伯问难。继而秦越人作八十一难经。以重明之。其间文义深奥。
后学率未易识。至晋王叔和作脉经。以发明素难之旨。实得诊脉之径路。识病之枢机也。无何好事者。撰为脉诀。
托叔和之名。传之于世。致使后人置脉经于高阁而不读。又况歌诀多以己意附会。而不本于素难脉经，其中多有
不能讲解之语。所以后人不得叔和正传。实斯道之不幸也。后有丹溪先生。深契内经之旨。知脉诀为高阳生谬言。
故敢排出冷生气等语。而不使乱叔和之脉经，医道至此。始晦而复明焉。愚故尝谓医家之有丹溪。如儒道之有晦
庵也。夫何后世业医者。往往以丹溪之言。为迂而不遵。虽有通真子杨仁斋滑伯仁等。相继而作。各出所长。以
发明之。然未有能会而为一者也。予幼因举不第。乃弃儒学医。朝夕研究。颇知义理一二。乃敢辄忘芜陋。会集
诸家之说。取其长。融会为一。名曰脉证传授心法。盖以便后学之记诵。以补前哲之未备耳。倘蒙后之君子。恕
其狂僭而改正之。则非生之幸。实吾道之幸也。弘治壬子六月既望。梅窗居士后学吴景隆序。
〔袁氏（颢）脉经〕二卷 未见
按上见于嘉善县志。
汪氏（宦）统属诊法 未见
徐春甫曰。汪宦。字子良。号心谷。新安祁门人。机之族彦。幼从兄宇习举子业。颖敏夙成。后弃儒就医。
潜心内素。有神领心得之妙。证王氏之谬注。如分鳞介于深泉净HT 之中。诚有功于轩岐，启迪天下后世。医学如
瞽复明。质疑尺寸等论可见矣。为人质实。不以有学自矜。后游者甚多。所着医学质疑。统属诊法。证治要略等
书行世。
〔李氏（言闻）四诊发明〕明志八卷 未见
〔卢氏（志）脉家要典〕未见
按上见于古今医统。
〔程氏（伊芳）脉荟〕医藏目录一卷 未见
〔贺氏（岳）诊脉家实〕未见
按上见于海盐县志。
〔吕氏（夔）脉理明辨〕未见
按上见于江阴县志。
〔吴氏（洪）诊脉须知〕医藏目录五卷 存
兰溪县志曰。吴洪。太平乡人。号悠斋。世习小儿科。传授口诀。洪恺悌柔和。视小儿风寒麻痘等证。诊脉
察色。不厌再三。有如己子然。故内外心感之。用药慎确。加减轻重。必重思之。不误伤人。不概受人谢。盖医
而有儒风者。君子取之。
〔诊脉要诀〕医藏目录三卷 存
〔李氏（时珍）濒湖脉学〕明志一卷 存
题词曰。宋有俗子。杜撰脉诀。鄙陋纰缪。医学习诵。以为权舆。逮臻颁白。脉理竟昧。戴同父常刊其误。
先考月池翁着四诊发明八卷。皆精诣奥室。浅学未能窥造。珍因撮粹
撷华。僭撰此书。以便习读。为脉指南。世之医病两家。咸以脉为首务。不知脉乃四诊之末。谓之巧者尔。上士
欲会其全。非备四诊不可。明嘉靖甲子上元日。谨书于濒湖 所。
四库全书提要曰。濒湖脉学一卷。明李时珍撰。宋人剽窃王叔和脉经。改为脉诀。其书之鄙谬。人人知之。
然未能一一驳正也。至元戴启宗作刊误。字剖句析。与之辨难。而后其伪妄始明。启宗书之精核。亦人人知之。
然但斥赝本之非。尚未能详立一法。明其何以是也。时珍乃撮举其父言闻四诊发明。着为此书。以正脉诀之失。
其法分浮沉迟数滑涩虚实长短洪微紧缓芤弦革牢濡弱散细伏动促代。二十七种。毫厘之别。精核无遗。又附载宋
崔嘉彦四言诗一首。及诸家考脉诀之说。以互相发明。与所作奇经八脉考。皆附本草纲目之后。可谓既能博考。
又能精研者矣。自是以来。脉诀遂废。其廓清医学之功。亦不在戴启宗下也。
〔章氏（季）医经脉要录〕国史经籍志一卷 未见
〔鲍氏（叔鼎）图经脉证类拟〕国史经籍志二卷 未见
〔方氏（谷）脉经直指〕明志七卷 存
自序曰。大哉医之为道也。最难者莫甚于脉。最验者亦莫知于脉。以所难者。莫知可求。以所验者。莫舍
可知。岂可懵然无知之人。而强道知之之术。不按诊法。而自是用治。殊不知气血寒热。表里虚实。皆从何来。
酸辛甘苦。温凉咸淡。亦从何施。升降补泻。汗下宣通。尤从何用。是故古之圣贤出。而有好生之德。设脉知病。
对证用药。立三部而通五脏。由七诊而分九候。取其轻清重浊。而断其表里虚实。分其浮沉迟数。而察其内外寒
热。此千古不易之法。为后世医学之准绳也，今之愚者。徒知病之所来，而就施药之
所治。则虚实有不论也。补泻又无法也。所谓实实虚虚。损不足而益有余。如此死者。医杀之耳。吾尝战兢惕励
于此。考内经之旨。立七诊而不能尽备其源学。叔和分表里九道。又难入于隐微之地。使后之学人。迷惑者多。
何况于造道升堂入室之所也。或偶然侥幸。一时医治。几人病痊。则曰我明此道也。我能治此也。又不知略少难
处。用药不灵。则举手无措。或人问博。则汗颜无答。方知有弗能也。我之门人小子。不若用心于克学之际。而
舒怀于临症之时。使言谈有论。治病有法。切脉有验。而为高明之士。不狭于人下者矣。吾因诊脉之甚难。固立
阶梯之直指。诱掖奖进。以明后学之愚。以引精微之地也。是为序。万历甲戌仲夏一日。钱塘后学医官方谷谨识。
〔亡名氏脉学秘传〕国史经籍志一卷 未见
〔徐氏（行）脉经直指碎金集〕未见
按上见于浙江通志经籍类。
〔翁氏（宜春）脉学指掌〕医藏目录一卷 未见
〔诈氏（兆祯）诊翼〕医藏目录二卷 存
许兆祯曰。甚哉医之难言也。甚哉脉之尤难言也。粤自羲黄开其源。和缓浚其流。扁鹊仓公仲景华佗扬其波。
而脉道如日中天。然犹各明一义。漫靡统归。晋王叔和罗其成。
而次脉经九十七篇。囊括似为详尽。第支于万派。读者苦之。迨六朝诡叔脉诀一出。遂蝇然易其卒业。（按二句难
解。恐是讹文。）而经寻沉掩不行。彼诀乃高阳生援经剽窃。而不合经义者多。观其所立。七表八里。即内外阴阳。
已大戾厥旨。他何论焉。自兹已还。作者鳞次而出。无不拾其牙后。以证己唾者。独王裳着阐微论。始议脉诀论
表不及里。其空谷足音
哉。顾事雕刻太深。而坐谫露殊甚。夫既知七表八里之陋。而犹然增长数二脉为九表。加短细二脉为十里。意阴
阳之数。极于九与十也。吁脉之动静。固阴阳所生。而其变化。岂名数可限。试观内经以来论脉即义辨形。触体
成状。至有不可名状。果七表八里能尽耶。况脉以表里名者浮沉耳。他因浮而见。皆为表。因沉而见。皆为里。
讹以传讹。总邻笑步。亦所贵正哉。降是家筑一墙。人执一凿。炫奇贾异者。又毋虑数千种。其说愈长。其故武
愈失。犹之青出于蓝。转施丹HT 。色滋绚而益背其祖矣。余因伏而思曰。天下同归而殊途。一致而百虑。今圣经
贤传具在。仰而思之。夜以继日。得毋可因流见流者耶。于是参互考订。口诵心维。积之数载。庶几哉梦觉之
顷乎。而犹虑觉之复梦也。聊择微所有得者。而拂之纸帙。竟以质之刘诚意公。公曰。此可谓诊翼哉。因叩之梓
以传世。夫章寻句摘。非体也。揣摩臆度。非明也。敢云发所未发。为诊脉家羽翼哉。虽然。公之命不可辞也。
遂授梓之。而并识此。
按上据医四书录之。别有一本。题曰脉镜。盖系书坊所妄改。
〔吴氏（昆）脉语〕二卷 存
自序曰。脉者指下之经纶也。斯而或昧。轻则系病之安危。重则关人之生死。诚不可不语者。自六朝高阳
生伪叔和而着脉诀。脉之不明也久矣。余幼慕是术。窃有悯焉。敬业之余。每以素难灵枢脉经甲乙。及长沙河间
东垣丹溪之书。间阅之。越十年。以举子业不售。里中长老谓余曰。古人不得志于时。多为医以济世。子盍事医
乎。奚拘一经为也。余于是投举子笔。专岐黄业。乃就邑中午亭余老师。而养正焉。居三年。与师论疾。咸当师
心。师勉余友天下士。嗣是
由三吴循江浙。历荆襄抵燕赵。就有道者。师事之焉。或示余以天人贯通之道。或示余以医儒合一之理。或示余
以圣贤之奥旨。或秘余以家世之心传。其间讲求脉理。出入岐黄者。未常乏人。然童而习之。白首不达者。又不
可以枚举而数计矣。呜呼，一指之下。千万人命脉所关。医家于此而懵焉。是以人为试耳。世之疲癃生理残障。将安
赖之。于是以孤陋之闻。集成语录二篇。以告同志。虽未敢以为可传。然杨园之道。倚于亩丘。是亦行远升高之
一助云尔。
〔孙氏（橹）脉经采要〕未见
浙江通志曰。孙橹。号南屏。东阳人。性颖异。精岐黄。五都有单姓。妻产死三日。心尚温。橹适过之。一
剂而苏。竟产一男。又有人头生瘤痒甚。橹曰。此五瘤之外。名为虱瘤。决破之。果取虱碗许。遂全。其效多类。
着有医学大成。活命秘诀。脉经采要等书。
〔王氏（宗泉）脉经本旨〕未见
按上见于钱雷人镜经序。
〔姚氏（浚）脉法正宗〕未见
按上见于江南通志。
〔亡名氏脉赋〕六卷 未见
按上见于绛云楼书目。
〔持脉备要〕一卷 未见
按〔天元脉影归指图说〕二卷 存
跋曰。夫脉道至妙。圣人秘宝。阴阳隐奥。其理幽微。非神明何以能见死生。善言事理者。须识今古。故云
三部五脏易识。九候七诊难明。凡习医徒。若不晓其指下。察其形
质。安能断定凶吉。虽使披诵医书。至于白首。终无识者。余撰此图于天元诀内。搜方辨五行之方色。布六脉之
要。文繁者歌之于图。难明者资之于影。谨撮其要。于以示后来者尔。
〔申氏（相）诊家秘要〕未见
潞安府志曰。申相。长治人。通方脉。研究脉理。尤精伤寒一科。着诊家秘要。伤寒捷法歌。活人多应。
〔黄氏（武）脉诀〕未见
山阴县志曰。黄武。字惟周。少颖敏。有志康济。尤善古诗文。事举子业不就。遂精岐黄术。先是越人疗伤寒。
辄用麻黄耗剂。武独曰。南人质本弱。且风气渐漓。情欲日溢。本实已拨。而攻其表。杀人多矣。乃投以参 。
辄取奇效。自是越之医咸祖述之。一时名医。如陈淮何鉴。咸出其门。所着有医学纲目数百卷。脉诀若干篇。行
于世。
〔唐氏（继山）脉诀〕未见
会稽县志曰。唐继山以字行。万历年间人。住安宁坊。少喜读书。长而习医。以温补为事。多奇效。尤能以
脉理。决生死于数年前。人至今称之。有脉诀行世。
〔邹氏（志夔）脉辨正义〕五卷 未见
靖江县志曰。邹志夔。字鸣韶。其先丹阳人。少业儒。一再试不售。辄弃去。怡情坟典。于书无所不窥。为
人朴雅。则古称先。严于取予。一介不苟。中年精医术。尝罗远古扁仓。以及近代刘李诸家之书。着脉辨正义五
卷。言言理要。与素问灵难相发明。邑人朱家 为之传。
〔刘氏（会）脉法正宗〕二卷 存
自序曰。岁己酉。余司训云阳。因寅僚冯公直华索脉要
于余。遂辑脉法三卷授之。大抵多祖述内经。而出入卢扁叔和之旨。且也顺文注释。经络症治，靡所不备。公读
之跃然曰。自古论脉者多。然繁者搏而寡要。简者略而不明。未有若此书之详且善者。所谓美则爱。爱则传者。
非耶。因名之曰正宗云云。
〔沈氏（野）诊家要略〕未见
按上见于顾自植暴证知要。
〔李氏（盛春）脉理原始〕一卷 存
张氏（三锡）四诊法 一卷 存
〔方氏（炯）脉理精微〕未见
福建通志曰。方炯。字用晦。莆田人。尝与方时举诸人。为壶山文会。精医术。时有一僧暴死。口已噤矣。
炯独以为可治。乃以管吹药纳鼻中。良久吐痰数升而愈。前后活人甚多。有酬以资者。贫则却之。富则受之。以
济穷乏。自号杏翁。着杏村肘后方。伤寒书。脉理精微等书。传世。
〔孙氏（光裕）太初脉辨〕二卷 存
自叙曰。余髫年失怙。倚母为天。受遗经而继志。尊慈训以闲家。不意事变迭兴。忧危百出。随且病魔我
侵。而家丁屡受。仓卒求医。半为药误。爰以攻苦之余。抉灵兰秘典。金匮玉尺等书。深知古圣人之重民命若此。
第四诊之法。古来并重。今特以按脉为尚。故经生术士。莫不精研脉理。群以叔和脉诀为宗。余初诵而莫如其解。
及细玩之。始悟其不合内经者甚多。犹不敢遽以为非。怛违众所尊也。及阅脉诀刊误。濒湖脉学。诊家枢要。脉
诀图说。愈知此书非晋太医令王叔和之真诠。乃六朝高阳生之误诀也。余虽不敏。窃欲僭订其讹。因以先贤之折
衷。参错肤见。着为一
书。非敢为后学之指迷。聊以明一己之无谬尔。乃期生欲为刊布。而木生相与协赞焉。余念此书一人之管窥。恐
未足以公世。适会吴兴谢道宾盘桓于期生醉古居。两越月日。促膝而谈。言无不合。因此前所集同栖云□如。共
相质明。以祈攸当。乃始付梓人。复参订于颐生微论之旨。列其叛内经者十事于后。鲜不甚叛者。俟病机本草等
【吴氏（景隆）脉证传授心法】一卷 存世
自序说：《脉证传授心法》这一学问，其起源始于黄帝与岐伯的问答。后来秦越人撰写了《八十一难经》，以进一步阐明其中的道理。其中文义深奥，后学者往往不容易理解。到了晋代王叔和编写《脉经》，来阐发《素问》和《难经》的宗旨，这确实掌握了诊脉的门径和识病的关键。不久，有些好事之徒，编撰了《脉诀》，假托王叔和的名字，流传于世。致使后人将《脉经》束之高阁而不读。况且歌诀多是根据个人意思牵强附会，并不依据《素问》和《脉经》，其中有很多无法解释的话语。所以后人未能得到王叔和的正统传承，这确实是医学道路的不幸。后来有丹溪先生，深深契合《内经》的宗旨，知道《脉诀》是高阳生的谬误之言，所以敢于剔除“冷生气”等语句，不使其扰乱王叔和的《脉经》，医道到了这个时候，才开始由晦暗转为光明。我因此曾说，医学界有朱丹溪，就像儒家有道学大家朱熹（号晦庵）一样。为何后世从事医学的人，往往认为丹溪的话迂腐而不遵循？虽然有通真子杨仁斋、滑伯仁等人，相继著作，各自发挥所长，来阐发明晰这些理论，但没有谁能将它们融会贯通为一。我年轻时因科举考试落第，于是放弃儒学改学医，早晚研究，颇知其中义理一二，才敢冒昧地忘记自己的浅陋，汇集各家的学说，选取长处，融会贯通为一，命名为《脉证传授心法》。大概是为了方便后学者记诵，以弥补前代哲人未完备之处罢了。倘若蒙受后来的君子，宽恕我的狂妄僭越并加以改正，那不仅是我的幸运，更是我们医学道路的幸运。弘治壬子年六月十六日，梅窗居士后学吴景隆作序。
汪氏（宦）统属诊法 未见
徐春甫说：汪宦，字子良，号心谷，新安祁门人，是汪机家族的杰出人才。幼年跟随兄长汪宇学习科举学业，聪慧敏捷，早年有成。后来放弃儒学改从医，潜心钻研《内经》和《素问》，有神领心得的妙处。他考证王氏的错误注释，如同在深泉净水中分辨鱼鳞和甲壳一样清晰，确实对轩辕、岐伯的医学有功劳，启迪了天下后世的医学，使医学如盲人复明。质疑尺寸等论述可见一斑。他为人质朴诚实，不因为自己有学问而自夸。后来追随他学习的人很多，所著的《医学质疑》、《统属诊法》、《证治要略》等书流行于世。
〔李氏（言闻）四诊发明〕明志八卷 未见
〔卢氏（志）脉家要典〕未见
按：上述记载见于《古今医统》。
〔程氏（伊芳）脉荟〕医藏目录一卷 未见
〔贺氏（岳）诊脉家实〕未见
按：上述记载见于海盐县志。
〔吴氏（洪）诊脉须知〕医藏目录五卷 存世
兰溪县志说：吴洪，太平乡人，号悠斋，世代习练儿科，传授口诀。吴洪性情和蔼可亲，看待小儿的风寒、麻疹、痘疮等病症，诊脉察色，不厌其烦地反复进行，就像对待自己的孩子一样。所以内外人心都感动他，用药谨慎确切，加减剂量轻重，必定经过深思熟虑，不误伤病人，也不一概接受病人的谢礼。大概是医生中具有儒者风范的人，君子们推崇他。
〔诊脉要诀〕医藏目录三卷 存世
〔李氏（时珍）濒湖脉学〕明志一卷 存世
题词说：宋代有个俗气之人，杜撰了《脉诀》，鄙陋且错误百出，医人们习惯诵读，把它作为入门的开端。等到头发花白年老时，脉理竟然还糊涂不清。戴同父经常刊正其中的错误。先父月池翁著有《四诊发明》八卷，内容精深奥妙，浅学之人未能窥探到堂奥。我（李时珍）因此摘录精华，冒昧撰写此书，以便学习和阅读，作为脉学的指南。世间医者和病患者，都把脉诊当作首要任务，却不知道脉诊只是四诊中的末一项，称之为“巧技”罢了。上等医士想要全面掌握医术，不备齐四诊是不可能的。明嘉靖甲子上元日，谨书于濒湖书屋。
四库全书提要说：《濒湖脉学》一卷，明代李时珍撰写。宋人剽窃王叔和的《脉经》，改为《脉诀》。这本书的鄙陋荒谬，人人都知道。然而没能一一驳正它。到了元代戴启宗撰写《刊误》，逐字逐句剖析，与《脉诀》辩难，然后它的伪妄才显露出来。戴启宗书的精审核实，也人人皆知。但他只是斥责赝本的非议，尚未能详细确立一种方法，说明为什么是对的。李时珍于是摘取他父亲李言闻的《四诊发明》，撰写了这本书，以纠正《脉诀》的失误。他的方法分为浮、沉、迟、数、滑、涩、虚、实、长、短、洪、微、紧、缓、芤、弦、革、牢、濡、弱、散、细、伏、动、促、代、二十八种（注：原文列举27种，通常称二十七脉或二十八脉，此处依原文列举），毫厘之间的区别，精审核实没有遗漏。又附录宋代崔嘉彦的一首四言诗，以及各家考证《脉诀》的说法，以互相阐发。与他所作的《奇经八脉考》，都附在《本草纲目》之后。可以说是既能广泛考证，又能精细研究的了。从此以后，《脉诀》就被废弃了。他廓清医学的功劳，也不在戴启宗之下。
〔章氏（季）医经脉要录〕国史经籍志一卷 未见
〔鲍氏（叔鼎）图经脉证类拟〕国史经籍志二卷 未见
〔方氏（谷）脉经直指〕明志七卷 存世
自序说：啊！医学作为一门道术，最难的部分没有比脉诊更难的，最灵验的部分也没有比脉诊更灵的。正因为最难，所以不知道从哪里寻求；正因为最灵验，所以除了脉诊没有其他可以知晓的途径。怎么可以让懵懂无知的人，强行说道他们懂得诊知的技术，不按诊法，就自行使用治疗方法？殊不知气血寒热、表里虚实，都是从哪里来的？酸辛甘苦、温凉咸淡，又是从哪里施用的？升降补泻、汗下宣通，尤其从哪里使用？所以古代的圣贤出现，怀有好生之德，设立脉诊来知晓病情，针对症状用药，建立三部脉以通达五脏，通过七诊来区分九候，取其轻清重浊之气，来判断表里虚实，区分浮沉迟数，来察测内外寒热。这是千古不变的方法，成为后世医学的准绳。现在的愚者，只知道病从哪里来，就施加药物治疗，那么虚实就不加讨论了，补泻也没有方法了。所谓“实实虚虚”，损害不足而增加有余，像这样的死者，是医生杀死的啊。我曾经对此战战兢兢、警惕激励，考察《内经》的宗旨，设立七诊但不能完全备齐其源头；王叔和分列表里九道脉，又难以进入隐微之地，使得后学者迷惑的人很多，何况是达到道术高深境界的人呢？或者偶然侥幸，一时医治好了几个人，就说我懂这个道术，我能治疗这个病。又不知道稍微遇到难点，用药不灵验，就举手无措；或者被人问得多了，就羞愧得无言以对。这才知道自己不能做到。我的门人弟子们，不如在刻苦学习的时候用心，而在临症的时候舒展胸怀，使言谈有理论，治病有方法，切脉有验证，从而成为高明的人士，不比别人低下。我因为诊脉非常困难，所以确立了阶梯式的《直指》，诱导扶持奖励后进，以明白后学的愚钝，引导他们进入精微的境界。这就是序。万历甲戌年仲夏一日，钱塘后学医官方谷谨识。
〔亡名氏脉学秘传〕国史经籍志一卷 未见
〔徐氏（行）脉经直指碎金集〕未见
按：上述记载见于浙江通志经籍类。
〔翁氏（宜春）脉学指掌〕医藏目录一卷 未见
〔诈氏（兆祯）诊翼〕医藏目录二卷 存世
许兆祯说：医学很难说啊，脉诊尤其难说啊。自从伏羲、黄帝开创源头，俞跗、扁鹊疏通流派，仓公、张仲景、华佗发扬波澜，脉道如日中天。然而各自阐明一个方面，漫无边际，没有统一的归宿。晋代王叔和罗织成书，编写《脉经》九十七篇，囊括起来似乎详尽。但分支于万千流派，读者感到苦恼。等到六朝时期《脉诀》一出，人们便轻易地完成了学业。（按：这两句难以理解，恐怕是讹误的文字。）而经典被埋没沉掩不再流行。那个《脉诀》乃是高阳生援引经典剽窃而成，不符合经义的很多。看它所建立的“七表八里”，即内外阴阳，已经大大违背了宗旨，其他就更不用说了。从此以后，作者像鱼鳞一样依次而出，无不拾取前人牙慧，来证明自己的见解。只有王裳著《阐微论》，开始议论《脉诀》只论表不及里，这真是空谷足音啊。但是事情雕琢得太深，而粗疏暴露特别严重。既然知道七表八里的陋劣，却仍然增长两个脉象为九表，加上短细两个脉象为十里，意思是阴阳之数，极于九和十。唉，脉的动静，固然是阴阳所生，但其变化，难道能用名数来限制吗？试看《内经》以来论脉，即义辨形，触体成状，甚至有不可名状的，难道七表八里能穷尽吗？况且以表里命名的脉，不过是浮和沉罢了。其他因浮而见的，都称为表；因沉而见的，都称为里。讹传讹，总像东施效颦一样可笑，这也是值得纠正的啊。此后各家筑起一墙，每人执着一种凿子，炫耀奇特、贩卖怪异的人，无虑数千种。他们的说法越来越长，原本的道理越来越失。就像靛青出于蓝草，却转施丹砂，颜色更加绚丽却更加背离祖先。我因此趴下思考说：天下殊途同归，一致百虑。现在圣经贤传都在，仰头思考，夜以继日，或许可以因流溯源吗？于是参互考订，口诵心维，积累数年，差不多在梦醒之际吧。但仍然担心醒来后又做梦。姑且选择微小的所得，写在纸帙上，最终用来请教刘诚意公。刘公说：这可以称为《诊翼》啊。于是刻印以传世。寻章摘句，不是体制；揣摩臆度，不是明智。敢说发现所未发现的，作为诊脉家的羽翼吗？虽然如此，刘公的命令不可推辞。于是授意刻印，并记下此事。
按：上述依据《医四书录》。另有一本，题为《脉镜》，大概是书坊胡乱改写的。
〔吴氏（昆）脉语〕二卷 存世
自序说：脉诊是指下的经纶（纲领）。如果对此不明白，轻则关系到病的安危，重则关乎人的生死。这确实是不可不说的。自从六朝高阳生伪造叔和而著《脉诀》，脉理不明已经很久了。我年幼羡慕这门技艺，私下感到怜悯。敬业之余，常常翻阅《素问》、《难经》、《灵枢》、《脉经》、《甲乙经》，以及长沙（张仲景）、河间（刘完素）、东垣（李杲）、丹溪（朱震亨）的书。过了十年，因为科举考试不中，乡里长老对我说：古人在当时不得志，大多做医生来救济世人。你何不从事医学呢？何必拘泥于经书呢？我于是扔掉科举的笔，专门从事岐黄之术。就在邑中的午亭余老师那里修身养性。住了三年，与老师讨论疾病，都符合老师的心意。老师勉励我结交天下的士人。从此由三吴地区沿江浙而行，历经荆襄到达燕赵，向有道之人请教，拜他们为师。有人向我展示天人贯通的道理，有人向我展示医儒合一的原理，有人向我展示圣贤的深奥旨意，有人秘密传授我家世的心传。其间讲求脉理，出入于岐黄之术的人，未曾缺乏。然而从小学习，直到白头还不能通达的人，又不可以枚举来计算了。呜呼，一指之下，千万人命脉所关。医家在此如果懵懂，那就是把别人当作试验品了。世上那些疲癃残疾生理残障的人，将依赖谁呢？于是用我孤陋寡闻的见闻，集成语录两篇，告诉志同道合的人。虽然不敢以为可以流传，然而杨园之道，依托于亩丘，这也是行远登高的一助力罢了。
〔孙氏（橹）脉经采要〕未见
浙江通志说：孙橹，号南屏，东阳人。性格聪颖特异，精通岐黄之术。五都有单姓人家，妻子产后死亡三天，心还温热。孙橹恰好路过，一剂药服下就苏醒过来，竟然产下一男婴。又有一个人头上长了瘤子，瘙痒严重。孙橹说：这是五瘤之外的，名为虱瘤。决破它，果然取出约一碗的虱子，于是痊愈。他的疗效大多类似。著有《医学大成》、《活命秘诀》、《脉经采要》等书。
〔王氏（宗泉）脉经本旨〕未见
按：上述记载见于钱雷人《镜经》序。
〔持脉备要〕一卷 未见
按〔天元脉影归指图说〕二卷 存世
跋说：脉道极其微妙，是圣人秘密珍藏的宝贝。阴阳隐奥，道理幽微。如果不是神明，怎么能看出死生？善于谈论事理的人，必须认识古今。所以说三部五脏容易识别，九候七诊难以明白。凡是学习医学的徒弟，如果不晓得以手指下感觉，察测其形体实质，怎么能断定吉凶？即使让他们披阅诵读医书，直到白头，终究还是没有见识的人。我撰写此图于《天元诀》内，搜求方剂辨别五行对应的方色，布置六脉的要领。文字繁复的就编成歌诀在图中，难以明白的就借助于影像。谨慎地摘录其要点，以此示给后来者罢了。
〔申氏（相）诊家秘要〕未见
潞安府志说：申相，长治人，通晓方脉，研究脉理，尤其精通伤寒一科。著有《诊家秘要》、《伤寒捷法歌》，救活的人很多。
〔黄氏（武）脉诀〕未见
山阴县志说：黄武，字惟周，年少时聪敏，有志于康济世人，尤其擅长古诗文。从事科举学业未果，于是精通岐黄之术。在此之前，越地人治疗伤寒，总是用麻黄等峻烈药剂。黄武独自说：南方人体质本来虚弱，而且风气逐渐衰败，情欲日益泛滥，根本已经动摇，而攻伐其表，杀死的人很多。于是投以人参、黄芪等补益药，辄取得奇妙疗效。从此越地的医生都效法他。当时的名医，如陈淮、何鉴，都出自他的门下。所著有《医学纲目》数百卷，《脉诀》若干篇，流行于世。
〔唐氏（继山）脉诀〕未见
会稽县志说：唐继山以字行世，万历年间人，住在安宁坊。年少喜欢读书，长大后习医，以温补为事务，多有奇妙疗效。尤其能以脉理，在数年前决断生死，人们至今称赞他。有《脉诀》流行于世。
〔邹氏（志夔）脉辨正义〕五卷 未见
靖江县志说：邹志夔，字鸣韶，祖先是丹阳人。年少时从事儒业，两次科举考试不中，就放弃了。怡情于古籍，对于书籍无所不窥。为人朴实高雅，效法古人称颂先贤，在取予之间严格自律，一丝一毫不苟且。中年精通医术，曾经搜集远古的扁鹊、仓公，以及近代的刘完素、李杲诸家的书，著有《脉辨正义》五卷，句句都是理要，与《素问》、《灵枢》、《难经》相互阐发。邑人朱家为之作传。
〔刘氏（会）脉法正宗〕二卷 存世
自序说：己酉年，我在云阳担任司训，因为同事冯公直华向我索要脉学要领，于是辑录脉法三卷授予他。大体上多是祖述《内经》，并出入于卢扁、王叔和的宗旨。并且顺文注释，经络症治，无所不备。冯公读了之后跃然高兴地说：自古以来论述脉的人很多，然而繁杂的琐碎且缺少要领，简单的粗略且不明了。没有像这本书这样详细且完善的了。所谓美则爱，爱则传，不是吗？因此命名为《正宗》云云。
〔沈氏（野）诊家要略〕未见
按：上述记载见于顾自植《暴证知要》。
〔李氏（盛春）脉理原始〕一卷 存世
张氏（三锡）四诊法 一卷 存世
〔方氏（炯）脉理精微〕未见
福建通志说：方炯，字用晦，莆田人。曾与方时举等人，举行壶山文会。精通医术。当时有一个僧人突然死亡，嘴巴已经紧闭。方炯独自认为可以治疗，于是用管子吹药纳入鼻中，很久之后吐出几升痰而痊愈。前后救活很多人。有人酬谢钱财，贫穷的就拒绝，富裕的就接受，用来救济穷困匮乏的人。自号杏翁，著有《杏村肘后方》、《伤寒书》、《脉理精微》等书，传世。
〔孙氏（光裕）太初脉辨〕二卷 存世
自叙说：我童年丧父，依靠母亲为天，继承遗留下的经典志向，尊重母亲的教诲来管理家务。没想到事变迭起，忧患危险层出不穷。随即病魔侵袭我，家丁屡次遭受打击。仓促求医，一半被药物误害。因此在攻苦读书之余，发掘《灵兰秘典》、《金匮玉尺》等书，深知古代圣人重视民命到了这种地步。第四诊的方法，古来并重，现在特别以按脉为尚。所以经生术士，无不精研脉理，群以王叔和《脉诀》为宗师。我起初诵读而不能理解其含义，等到仔细玩味它，才明白其中不合《内经》的地方很多。但仍不敢立刻认为是错的，违背众人所尊崇的。等到阅读《脉诀刊误》、《濒湖脉学》、《诊家枢要》、《脉诀图说》，更加知道这本书不是晋代太医令王叔和的真诠，而是六朝高阳生的误诀。我虽然不聪明，私下想冒昧订正其中的讹误，因此以先贤的折衷，参错肤浅的见解，著成一本书。不敢说是为后学指引迷津，姑且表明自己无误罢了。期生想要刊布，木生共同协助赞助。我心想这本书是一人的管窥之见，恐怕不足以公开于世。恰逢吴兴谢道宾在期生的醉古居盘桓，过了两个月，促膝而谈，言语没有不合的。因此之前所集的同道隐居云□如，共同质询明确，以求得当。于是才交付刻工。又参考订正《颐生微论》的宗旨，列出背叛《内经》的十件事在后面，很少有不太背叛的。等待《病机》、《本草》等
[Wu Jinglong's *Chuan Shou Xin Fa Mai Zheng* (Heart Method of Pulse and Symptom Transmission)] One Volume. Extant.
Preface states: The study of "Pulse and Symptom Transmission Heart Method" originated from the questions and answers between Huangdi (Yellow Emperor) and Qibo. Later, Qin Yueren wrote the *Nan Jing* (Classic of Difficult Issues), clarifying it further. The text is profound and obscure, making it difficult for later learners to comprehend. When Wang Shuhe of the Jin Dynasty compiled the *Mai Jing* (Pulse Classic), he elucidated the principles of the *Su Wen* and *Nan Jing*, truly grasping the path of pulse diagnosis and the pivot of disease recognition. Shortly after, some meddlesome individuals compiled the *Mai Jue* (Pulse Rhymes), falsely attributing it to Wang Shuhe, which led to later generations neglecting the *Mai Jing*. Moreover, these rhymes often relied on personal interpretations rather than adhering to the *Su Wen* and *Mai Jing*, containing many unexplainable passages. Consequently, later practitioners failed to inherit Wang Shuhe's orthodox transmission, which was indeed a misfortune for medicine. Later, Master Danxi (Zhu Zhenheng) deeply understood the principles of the *Nei Jing* (Inner Canon) and recognized that the *Mai Jue* contained erroneous statements by Gao Yangsheng. He dared to remove phrases like "cold qi generating," preventing them from disrupting Wang Shuhe's *Mai Jing*. Thus, the medical way began to emerge from obscurity into clarity. I have often said that having Zhu Danxi in medicine is akin to having Zhu Xi (Hui'an) in Confucianism. Why do later medical practitioners often consider Danxi's words pedantic and ignore them? Although figures such as Tongzhenzi Yang Renzhai and Hua Bo Ren succeeded each other in writing, each highlighting their strengths to clarify theories, none were able to synthesize them into one. In my youth, failing the imperial examinations, I abandoned Confucian studies for medicine. Studying day and night, I gained some understanding of its principles. Daring to overlook my own shallowness, I collected various schools of thought, selected their strengths, and integrated them into one work named *Chuan Shou Xin Fa Mai Zheng* (Heart Method of Pulse and Symptom Transmission). This was intended to facilitate memorization for later learners and supplement the incompleteness of previous sages. If future gentlemen could forgive my presumptuousness and correct my errors, it would be not only my fortune but also the fortune of our medical tradition. On the 16th day of the sixth month in the Renzi year of the Hongzhi era, Wu Jinglong, humble student of Meichang, wrote this preface.
[Yuan Hao's *Mai Jing*] Two Volumes. Not seen.
Note: Recorded in the Jiashan County Gazetteer.
Wang Huan's *Tongshu Zhenfa* [Systematic Diagnostic Methods]. Not seen.
Xu Chunfu stated: Wang Huan, courtesy name Ziliang, pseudonym Xingu, was from Qimen, Xin'an. He was an outstanding member of the Wang family. In his youth, he studied for the imperial examinations with his elder brother Wang Yu, showing early brilliance. Later, he abandoned Confucianism for medicine, devoting himself to the *Nei Jing* and *Su Wen*, achieving profound insights. His verification of Wang Shi's incorrect annotations was as clear as distinguishing scales and shells in pure deep water, contributing significantly to the medical heritage of Xuanyuan and Qibo, enlightening future generations and restoring vision to medical practice. His discussions on questioning pulse positions are evident. He was honest and modest, never boasting of his learning. Many followed him, and his works *Yixue Zhiyi* (Medical Questions), *Tongshu Zhenfa*, and *Zhengzhi Yaolüe* (Essentials of Diagnosis and Treatment) circulated widely.
[Li Yanwen's *Sizhen Faming* (Invention of the Four Diagnostics)] Eight Volumes, Ming Records. Not seen.
[Lu Zhi's *Maijia Yaodian* (Essential Canon of Pulse Experts)]. Not seen.
Note: Recorded in *Gujin Yitong*.
[Cheng Yifang's *Maihui* (Collection of Pulses)] Medical Treasury Catalog, One Volume. Not seen.
[He Yue's *Zhenmai Jiashi* (Truths of Pulse Diagnosis)]. Not seen.
Note: Recorded in the Haiyan County Gazetteer.
[Lü Kui's *Maili Mingbian* (Clear Differentiation of Pulse Principles)]. Not seen.
Note: Recorded in the Jiangyin County Gazetteer.
[Wu Hong's *Zhenmai Xuzhi* (Must-Knows of Pulse Diagnosis)] Medical Treasury Catalog, Five Volumes. Extant.
The Lanxi County Gazetteer states: Wu Hong, from Taiping Township, pseudonym Youzhai, came from a family practicing pediatrics for generations, passing down oral formulas. Wu Hong was gentle and kind. In examining pediatric conditions such as wind-cold, measles, and smallpox, he repeatedly diagnosed pulses and observed complexion, treating patients as if they were his own children. Thus, he moved both internal and external hearts. His medication was cautious and accurate; dosage adjustments were carefully considered to avoid harming patients. He did not accept all gratitude gifts. As a physician with a Confucian demeanor, he was esteemed by gentlemen.
[*Zhenmai Yaojue* (Essential Secrets of Pulse Diagnosis)] Medical Treasury Catalog, Three Volumes. Extant.
[Li Shizhen's *Binhu Mailue* (Pulse Studies of Binhu)] Ming Records, One Volume. Extant.
Title Inscription states: A vulgar person in the Song Dynasty fabricated the *Mai Jue* (Pulse Rhymes), which was crude and full of errors. Physicians memorized it as a starting point. By the time their hair turned white, they still lacked understanding of pulse principles. Dai Tongfu often corrected its mistakes. My father, Mr. Yuchi, wrote *Sizhen Faming* (Invention of the Four Diagnostics) in eight volumes, containing profound and subtle insights inaccessible to shallow learners. I therefore extracted the essence and rashly composed this book to facilitate study, serving as a guide to pulse diagnosis. Both physicians and patients regard pulse diagnosis as paramount, yet fail to realize it is merely the last of the Four Diagnostics, considered a "skillful technique." Superior physicians seeking comprehensive knowledge must master all four diagnostics. Written respectfully on the First Day of the First Month in the Jiashen year of the Jiajing era at Binhu Studio.
Summary of the Siku Quanshu states: *Binhu Mailue* (Pulse Studies of Binhu), one volume, written by Li Shizhen of the Ming Dynasty. Song people plagiarized Wang Shuhe's *Mai Jing*, altering it into the *Mai Jue*. Its crudeness and errors were known to all, yet no one systematically refuted it. It was not until Dai Qizong of the Yuan Dynasty wrote *Kanwu* (Corrections of Errors), analyzing sentence by sentence, that its falsity became clear. Dai's work was precise, but he only criticized the fake text without establishing a positive method to explain what is correct. Li Shizhen, citing his father Li Yanwen's *Sizhen Faming*, wrote this book to correct the errors of the *Mai Jue*. His method categorizes twenty-seven pulse types: Floating, Sinking, Slow, Rapid, Slippery, Rough, Deficient, Excessive, Long, Short, Surging, Minute, Tight, Relaxed, Knotted, Wiry, Leathery, Firm, Soft, Weak, Scattered, Fine, Hidden, Agitated, Urgent, Intermittent, etc. The distinctions are minute and precise. It also includes a four-character poem by Cui Jiayan of the Song Dynasty and various commentaries on the *Mai Jue*, mutually illuminating each other. Along with his *Qijing Bamai Kao* (Investigation of the Eight Extraordinary Vessels), these were appended to the end of *Bencao Gangmu* (Compendium of Materia Medica). This demonstrates both extensive research and refined study. Since then, the *Mai Jue* has been discarded. His contribution to clearing up medical confusion rivals that of Dai Qizong.
[Zhang Ji's *Yimai Jingyaolu* (Record of Essential Medical Pulse Classics)] Guoshi Jingjizhi, One Volume. Not seen.
[Bao Shuding's *Tu Jingmaizheng Leini* (Draft Classification of Pulse Images and Symptoms)] Guoshi Jingjizhi, Two Volumes. Not seen.
[Fang Gu's *Maijing Zhizhi* (Direct Guidance to the Pulse Classic)] Ming Records, Seven Volumes. Extant.
Preface states: Ah! Medicine is a great Dao. Nothing is more difficult than pulse diagnosis, nor anything more effective. Because it is so difficult, one does not know where to seek it; because it is so effective, there is no other way to know it. How can ignorant people claim to know diagnostic techniques without following diagnostic methods and prescribing arbitrarily? They do not realize that Qi-Blood, Cold-Heat, Exterior-Interior, and Deficiency-Excess originate from where? That Sour, Pungent, Sweet, Bitter, Warm, Cool, Salty, and Bland flavors are applied from where? That Ascending, Descending, Tonifying, Draining, Sweating, and Purging derive their use from where? Therefore, ancient sages, possessing benevolence, established pulse diagnosis to understand disease and prescribe accordingly. They set three positions to connect with five Zang organs, used seven diagnostics to distinguish nine palpations, assessed light/heavy and turbid/clear to judge exterior/interior and deficiency/excess, and differentiated floating/sinking and slow/rapid to observe interior/exterior cold/heat. This is an eternal method, the standard for future medicine. Today's fools only treat symptoms without discussing deficiency/excess or applying tonification/draining properly. This leads to "making excess more excessive and deficiency more deficient," damaging the insufficient and benefiting the surplus. Such deaths are murders by physicians. I have always trembled in fear, studying the *Nei Jing*, establishing seven diagnostics but finding them incomplete; Wang Shuhe's classification of nine pulse paths is too obscure for learners, causing much confusion. How can one reach high levels of mastery? Some get lucky and cure a few, claiming expertise. But when faced with difficulties or complex questions, they are at a loss or ashamed. Only then do they realize their limitations. My students should focus on diligent study rather than casual discussion during clinical practice, ensuring their speech has theory, treatment has method, and pulse diagnosis has verification, becoming eminent scholars. Recognizing the difficulty of pulse diagnosis, I established this "Direct Guide" as steps to encourage and advance beginners, guiding them to subtlety. This is the preface. Written on the first day of mid-summer in the Jiawu year of the Wanli era by Fang Gu, humble physician of Qiantang.
[Anonymous *Maixue Michuan* (Secret Transmission of Pulse Studies)] Guoshi Jingjizhi, One Volume. Not seen.
[Xu Xing's *Maijing Zhizhi Suijinji* (Fragmented Gold Collection of Direct Guidance to the Pulse Classic)]. Not seen.
Note: Recorded in Zhejiang Tongzhi under Bibliography.
[Weng Yichun's *Maixue Zhizhang* (Finger-Palm Guide to Pulse Studies)] Medical Treasury Catalog, One Volume. Not seen.
[Xu Zhaozhen's *Zhenyi* (Wings of Diagnosis)] Medical Treasury Catalog, Two Volumes. Extant.
Xu Zhaozhen states: Medicine is hard to speak of, and pulse diagnosis is even harder. Since Fuxi and Huangdi opened the source, Yu Fu and Bian Que expanded the flow, Cang Gong, Zhang Zhongjing, and Hua Tuo raised the waves, pulse studies flourished like the sun at noon. Yet each explained only one aspect, lacking unity. Wang Shuhe of the Jin Dynasty compiled the *Mai Jing* with 97 chapters, seemingly comprehensive, but fragmented for readers. When the Six Dynasties *Mai Jue* appeared, people easily finished their studies, while classics were neglected. The *Mai Jue* was plagiarized by Gao Yangsheng, contradicting canonical meanings. Its "Seven Tables and Eight Interiors" (representing Interior/Exterior and Yin/Yang) fundamentally violated the original intent. Since then, authors emerged in droves, repeating old ideas. Only Wang Shang's *Chanwei Lun* discussed the *Mai Jue*'s failure to cover interior aspects, a rare voice. However, his carving was too deep and exposed flaws. Knowing the crudeness of Seven/Eight, he added two pulses to make Nine Tables and two to make Ten Interiors, assuming Yin/Yang numbers max out at nine and ten. Alas, pulse dynamics arise from Yin/Yang, but their changes cannot be limited by numbers. Since the *Nei Jing*, pulse theory has described forms and sensations beyond naming. Can Seven/Eight cover all? Pulses named by table/interior are merely Floating and Sinking. Others appearing floating are called exterior; sinking, interior. Errors propagate like blind leading the blind. Correction is needed. Later, thousands of books claimed novelty, losing the original truth, like indigo surpassing blue but distorting ancestry. I pondered: All paths lead to the same goal. With ancient texts available, thinking day and night, perhaps one can trace the source from the stream. After years of cross-referencing and memorizing, I felt like waking from a dream, fearing relapse. I selected minor insights, wrote them down, and presented them to Liu Chengyi. He said, "This can be called *Zhenyi* (Wings of Diagnosis)." So I had it printed. Chasing sentences is not structure; guessing is not wisdom. I dare not claim to discover the undiscovered or serve as wings for diagnosis. But unable to refuse Liu's command, I published it and recorded this.
Note: Based on *Yi Si Shu Lu*. Another version titled *Maijing* was likely altered by publishers.
[Wu Kun's *Maiyu* (Words on Pulse)] Two Volumes. Extant.
Preface states: Pulse diagnosis is the governance under the fingers. Ignorance here risks patient safety and life. It must be discussed. Since Gao Yangsheng forged the *Mai Jue*, pulse principles have been unclear for long. I admired this art since youth. While studying, I read *Su Wen*, *Nan Jing*, *Ling Shu*, *Mai Jing*, *Jia Yi Jing*, and works by Changsha (Zhang Zhongjing), Hejian (Liu Wansu), Dongyuan (Li Gao), and Danxi (Zhu Zhenheng). After ten years, failing exams, elders advised me to become a doctor to help the world. I abandoned exam studies for medicine, studying under Teacher Yu Wuting for three years. Our discussions on diseases aligned with his mind. He encouraged me to meet scholars across China, traveling from Sanwu to Jiang-Zhe, Jing-Xiang to Yan-Zhao, seeking guidance. I learned about Heaven-Human connection, Medicine-Confucianism unity, sage wisdom, and family secrets. Countless experts discussed pulse principles. Yet many learn from childhood to old age without mastery. Alas, one finger controls thousands of lives. If doctors are ignorant, they test humans. Who will rely on them for the disabled and sick? Using my limited knowledge, I compiled two essays of sayings for colleagues. Though不敢 claim it is worthy of transmission, like Yangyuan relying on Muqiu, it aids long journeys and high climbs.
[Sun Lu's *Maijing Caiyao* (Essentials Extracted from the Pulse Classic)]. Not seen.
Zhejiang Tongzhi states: Sun Lu, pseudonym Nanping, from Dongyang. Intelligent and proficient in medicine. Once, a woman in Wudou died in childbirth; her heart was still warm. Sun Lu passed by, prescribed one dose, and she revived, delivering a son. Another patient had a severe scalp itch/tumor. Sun Lu identified it as a "louse tumor," lanced it, removing a bowl of lice, curing him. He wrote *Yixue Dacheng*, *Huoming Mijue*, and *Maijing Caiyao*.
[Wang Zongquan's *Maijing Benzhi* (Original Meaning of the Pulse Classic)]. Not seen.
Note: Referenced in Qian Leiren's preface to *Jingjing*.
[Yao Jun's *Maifa Zhengzong* (Orthodox Method of Pulse Diagnosis)]. Not seen.
Note: Recorded in Jiangsu Tongzhi.
[Anonymous *Maifu* (Ode to Pulse)] Six Volumes. Not seen.
Note: Recorded in Jiangyun Lou Shumu.
[*Chimai Beiyao* (Prepared Essentials for Holding Pulse)]. One Volume. Not seen.
Note [*Tianyuan Ma Ying Guizhi Tushuo* (Illustrated Explanation of Tianyuan Pulse Shadows Returning to Finger Points)] Two Volumes. Extant.
Postscript states: Pulse principles are subtle treasures of sages, hiding Yin/Yang mysteries. Only the divine can discern life and death. Understanding past and present is essential. Three positions and five Zang organs are easy; nine palpations and seven diagnostics are hard. Apprentices must feel under the fingers and observe form to judge auspiciousness. Merely reading books until old age yields no insight. I created this diagram in *Tianyuan Jue*, mapping five elements' colors and six pulses. Complex text is rhymed in diagrams; obscure concepts are aided by shadows. I summarize essentials for future learners.
[Shen Xiang's *Zhenjia Miyao* (Secret Essentials for Diagnosticians)]. Not seen.
Luan'an Prefecture Gazetteer states: Shen Xiang, from Changzhi, expert in formulas and pulse, specializing in Cold Damage (*Shanghan*). Wrote *Zhenjia Miyao* and *Shanghan Jiefa Ge*, saving many lives.
[Huang Wu's *Maijue* (Pulse Rhymes)]. Not seen.
Shanyin County Gazetteer states: Huang Wu, courtesy name Weizhou, intelligent and ambitious, skilled in poetry. Failing exams, he mastered medicine. Earlier, Yue doctors treated Cold Damage with heavy Ephedra doses. Huang Wu argued southern constitutions are weak and prone to depletion; attacking the exterior killed many. He used Ginseng and Astragalus instead, achieving miraculous results. Yue doctors followed suit. Famous doctors like Chen Huai and He Jian studied under him. He wrote hundreds of volumes of *Yixue Gangmu* and several chapters of *Maijue*.
[Tang Jishan's *Maijue* (Pulse Rhymes)]. Not seen.
Kuaiji County Gazetteer states: Tang Jishan, active in Wanli era, lived in Anning Fang. Loved reading, then medicine, focusing on warming and tonifying with good results. He could predict death/life years in advance via pulse. People praised him. His *Maijue* circulated.
[Zou Zhikai's *Maibian Zhengyi* (Correct Justice of Pulse Differentiation)] Five Volumes. Not seen.
Jingjiang County Gazetteer states: Zou Zhikai, courtesy name Mingshao, originally from Danyang. Studied Confucianism, failed exams twice, then abandoned them for classics. Honest and upright. Mastered medicine in middle age, collecting works from Bian Que, Cang Gong, Liu Wansu, and Li Gao. Wrote *Maibian Zhengyi*, aligning with *Su Wen*, *Ling Shu*, and *Nan Jing*. Local scholar Zhu Jia wrote a biography for him.
[Lui Hui's *Maifa Zhengzong* (Orthodox Method of Pulse Diagnosis)] Two Volumes. Extant.
Preface states: In the Jiyou year, serving as instructor in Yunyang, colleague Feng Zhihua asked for pulse essentials. I compiled three volumes, mostly based on the *Nei Jing*, incorporating Lu Bian and Wang Shuhe. Annotated line by line, covering meridians and treatments. Feng read it joyfully, saying previous works were either too verbose or too brief. This was detailed and excellent, worthy of love and transmission. Hence named *Zhengzong*.
[Shen Ye's *Zhenjia Yaolüe* (Brief Essentials for Diagnosticians)]. Not seen.
Note: Referenced in Gu Zizhi's *Baozheng Zhiyao*.
[Li Shengchun's *Maili Yuanshi* (Original Source of Pulse Principles)] One Volume. Extant.
Zhang Sanxi's *Sizhenfa* (Four Diagnostic Methods) One Volume. Extant.
[Fang Jiong's *Maili Jingwei* (Subtleties of Pulse Principles)]. Not seen.
Fujian Tongzhi states: Fang Jiong, courtesy name Yonghui, from Putian. Held literary gatherings. Skilled in medicine. Once, a monk died suddenly with clenched jaws. Fang Jiong treated him by blowing medicine into the nose, expelling phlegm, and curing him. He saved many, refusing payment from the poor but accepting from the rich to aid the needy. Pseudonym Xieweng. Wrote *Xingcun Zhoubianfang*, *Shanghan Shu*, and *Maili Jingwei*.
[Sun Guangyu's *Taichu Maibian* (Differentiation of Pulses in Taichu)] Two Volumes. Extant.
Autobiographical Note states: Orphaned young, I relied on my mother, inheriting classics and following her teachings. Misfortunes struck, illness afflicted, and hasty medical care caused half the errors due to drugs. Studying *Linglan Midian* and *Jinkui Yuchi*, I realized ancients valued life greatly. The fourth diagnostic (palpation) is highly regarded today. Scholars and surgeons study Wang Shuhe's *Mai Jue*. Initially, I couldn't understand it. Careful study revealed many contradictions with the *Nei Jing*. I hesitated to oppose common respect. Reading *Maijue Kanwu*, *Binhu Mailue*, *Zhenjia Shuyao*, and *Maijue Tushuo*, I realized this text was not Wang Shuhe's true work but Gao Yangsheng's error. Though dull, I attempted to correct errors using ancient authorities and my shallow views. Qisheng wanted to publish it; Musheng assisted. Doubting one person's limited view sufficed for public release, I met Xie Daobin from Wuxing at Qisheng's studio. We agreed on contents. Finally, I submitted it to printers, referencing *Yisheng Weilun*, listing ten deviations from the *Nei Jing* at the end.