〔亡名氏太素脉法〕读书敏求记一卷 未见
钱曾曰。序云。仙翁不知何地人。隐崆同山。常带一粗丸药。出山救人。更于指下。决未兆古凶寿限。时人
莫不神之。后不知所终。唐未有樵者。于其石室石函中得此书。以传于后。
四库全书总目曰。太素脉法一卷。不着撰人名氏。其书以诊脉辨人贵贱吉凶。原序称唐未有樵者。于崆峒山
石函得此书。凡上下二卷。云仙人所遗。其说荒诞。盖术者所根据托。此本只一卷，或经合并。或佚其下卷也。案
太素脉。自古无闻。宋史载僧智缘事。王安石曰。昔医和诊晋侯。而知其良臣将死。则视父知子。亦何足怪哉。
其引据亦自有理。然推绎传文。医和亦以人事断之。料其当尔。故其对晋侯曰。疾不可为也。是谓近女室。疾如
蛊。非鬼非食。惑以丧志。良臣将死。天命不 。其对赵武曰。国之大臣。荣其宠禄。任其大节。有 祸兴。而
无改焉。必受其咎。何尝一字及于脉。且传曰视之。亦不云诊。是特良医神解。望其神色知之。安石所云。殊为
附会。大抵此术与于北宋。故智缘以前。不闻有此。而罗扩作张扩传。称少好医。从庞安时游。后闻蜀有王朴善
脉。又能以太素。知人贵贱祸福。从之期年。得衣领中所藏素书。尽其诀乃辞去。扩徽宗时人。则王
朴当与智缘同时。足证其并出于嘉 间。观此书。原亦仅称唐末所得。其非古法审矣。此本所载。皆七言歌括。
至为鄙浅。未必即领中之素书。殆方伎之流。又从而根据托也。（术数类）
〔齐氏（能之）太素造化脉论〕一卷 存
自序曰。太素之理。妙用莫测。变化难穷。余生以济人为心。以施药为事。遂研精医学。深究脉法。无穷之
理。自得于心。验人贫富贵贱。寿夭忧乐。往往不期而言中。于是忘其浅陋。撰成造化脉论。不出于阴阳两字。
测之然后知其为益深。穷之然后知其为益远。然亦安敢自是其是。姑志一得之愚。以俟知者正焉。新安实轩齐能
之自叙。
〔太素脉经诗诀〕一卷 存
齐能之曰。造化脉论。已经山屋先生订正。然其理深远。观者未易穷测。遂并编述前贤诗诀于后。其间辞意
有窒塞不通。隐奥难晓者。辄以己意。增减而润色之。盖脉论者。造化之根原。诗诀者。吉凶之克应。二者不可
缺一。合而观之可也。
〔杨氏（文德）太素脉诀〕国史经籍志一卷 未见
饶州府志曰。杨文德。乐平万全乡人。攻医。精内经太素脉。明初征诣太医院。洪武戊寅。乞归田里。明祖
御书种德二字赐之。舟抵饶城。医者刘宗玉延之。文德为讲岐黄心法。以太素授之。紫极宫道士宋姓者疾。文德
诊之曰。不数剂愈。宋以银饮器谢之。文德却不受。中途长啸。时宗玉子烈因问其啸之故。文德曰。明年春肝木
旺。脾土受克。至期果死。黄复昌疾。文德诊之曰。一剂即瘥。官贵脉旺。秋当入仕。寻以荐授丹阳令。余皆类
此。所着有太素脉诀一卷。
〔赵氏（铨）太素脉诀〕未见
庐陵县志曰。赵铨。字仲衡。与罗文庄善。赠以古风。称为石亭子是也。高唐里人。精岐黄家言。虽为制举
业不废。以诸生入监贡。仕灵寿霍山两邑。夏贵溪大拜入京。取道吴城。即携与入京。会世庙不豫。太医束手。
贵溪及大臣公卿。咸举铨入诊视。不终剂而龙体大安。铨既称旨。朝廷官之。而就令焉。铨意不欲久仕。解组归。
惟着书修真而已。有乞医者即赴之。不责人金帛。而施药不怠。诊太素有神。所着有春风堂集。石亭医案。岐黄
奥旨。诸家医断。太素脉诀。体仁汇编。
〔彭氏（用光）太素原始脉诀〕一卷 存
彭用光曰。假如诊得浮脉。缓缓如蝴蝶斗舞者。应在庚辛之日有喜。若太过不及者。有灾晦。若先期能预慎
防闲。则或能减少。太素一书。正欲使人避凶趋吉。故程子曰。知之减半。慎之全也。余仿此。用光续修赵石亭
条下。参验甚详。
江西通志曰。彭用光庐陵人。善太素脉。言多奇验。所着有体仁汇编。医术家多循守之。
〔詹氏（炎举）太素脉诀〕未见
按上见于濒湖脉学。
〔亡名氏太素心要〕二卷 存
〔太素脉诀秘书〕一卷 存
〔王氏（文洁）太素张神仙脉诀玄微纲领统宗〕七卷 存
魏时亨序曰。客有问于余曰。书必有名。名必有义。脉诀以太素名者何也。果以太初者气之始。而太素者质
之始。原其质之始。乃以太素名欤。且易曰。原始反终。故知死生
之说。太素脉寿夭富贵。贫贱祸福。无不知之。其于原始反终之意。盖益深矣。余曰。非也。有自来矣。有青城
山神仙张名太素者。会悟叔和脉理之微。贯通岐黄卢扁之秘。一诊视之间。不特可以知人之虚实寒热。疾病安危。
而人之贵贱贫富。死生祸福。莫不于是决焉。人因其言之验。异其术之神。即其人之名。传其世之广。所以称之
当时。曰太素脉所诀也。闻之后世。亦曰太素脉所诀也。而太素之说。起于此耳。愈传愈远。愈异愈奇。人遂以
太初太素之义。神其说以重之。是徒知太素之名。而不知太素之实矣。反而思之。青城张仙之以太素为名。而因
以太素名脉诀者。非张仙之自炫其名也。由人之慕张仙之术之异。而顾以其名名之。使不失其真也。岂料后之人。
因名而反失其名。考实而莫讯其实耶。友人冰鉴留心于是。亦悼太素之脉名虽传。而实不符也。乃以张仙脉诀。
详求搜正。汇为卷帙。与扁鹊难经。叔和脉赋等书。并类以行。使自今而后人之欲行太素脉者。不必求之太初太
素之说。而当求之青城张仙之云也。
〔李氏（守钦）太素精要〕未见
水县志曰。李守钦。号肃庵。聪明善悟。读书损神。病将危。得蜀医医而愈之。即北面受其业。走峨眉。
邂逅异人。授岐伯要旨。归从黄冠游。尤精太素脉理，又能预知人事。远近活者。不可胜数。诸王台省。咸敬礼
之。徙居荥泽观。中有客自河北来。星冠羽扇。守钦识其非常人。即谨遇之。数日谈论。皆世外事。守钦善对。
客甚敬之曰。先生我师也。又曰。三日后罗主事过此。我当去也。因题诗于壁而别。越三日。果罗主事自南而北。
经于荥泽。为黄河泛涨所阻。栖迟观中。偶见所题。惊曰。此吾世父之笔。缘何题此
哉。始知客为罗念庵也。人由是谓守钦能识仙客。号为洞元真人。寿九十有八。所着有方书一得。太素精要诸书。
行于世。
〔程氏（时卿）太素脉要〕二卷 未见
李维桢序曰。祁门程时卿游于不佞之门者三世。其业儒不就。为形家。已乃攻医。已从宣城沈先生谭理学。
所全活不受糈。遇异人。教以太素脉。多奇中。即不佞所睹记。不可一二详矣。不佞数叩之曰。请待数年。而后
与子。久之时卿之父母皆大耋。而身且开六帙。顾其子姓中。无可受业者。则谓不佞与其私传子。就若公之人人。
出囊中一编。盖异人所口授。而时卿手录者。稍芟其杂复。定为二卷。不佞卒业。掩卷而语时卿。是何异是吾儒
洪范之绪论也。洪范以五事分属五行。而征休咎。太素以五脏六腑之脉。分属五行。而诊休咎。其揆一耳。然而
太素多奇中。洪范或不其然。洪范推极于天地人物。博而不能该。太素一人之身。约而可据也。是书首所载五运
六气。盖自洪范五行始。时有出入。惟所谓七表八里九道。六极四离。顺四季。旺十二时。按之百不失一耳。子
独取指南剪金通玄隐微四赋。而汰诸蔓延谬悠之说。有以也。时卿唯唯。不佞因为题其端而行之。
按太素脉之说。未审始于何时。医说。载张扩闻川有王朴先生者。其察脉。非特知人之病。而太素之妙。能
测人之死生祸福。见于未着之前。服膺几年。尽得其妙。乃辞而归。惜乎名盛于崇宁大观时。而享年止四十九。
卒于南昌。宋史僧智缘传曰。嘉 末。召至京师。舍于相国寺。每察脉。知人贵贱祸福休咎。诊父之脉。而能道
其子吉凶。所言若神。士大夫争造之。王 与王安石在翰林。 疑古无此。安石曰。昔医和诊晋侯。而知其良臣
将死。夫良臣之命。乃见于其君
之脉。则视父知子。亦何足怪哉。据此，北宋之时。其说已行。彭用光曰。太素之传。实自东海冯真人。在金灵
山。得于灵宝洞中神仙授受之术。向未有传。而方书亦不载。至干德乙丑。仲夏八日。始真人出洞游行。太素法
遂传诸世。而得之者。皆口传心授。少着述以流布。嗣后亦间有知者。多自秘而弗传。书亦弗备。揆其大要。论
贵贱。切脉之清浊。论穷通。切脉之滑涩。论寿夭以沉浮。论时运以生克。论吉凶以缓急。亦皆仿佛内经素问。
虚实攻补。法天法人法地之奥旨云。干德乙丑。宋太祖干德三年也。其说即似始于当时。然剧录曰。咸通干符中。
京师医者续坤颇得秦和之术。详脉知吉凶休咎。至于得失时日。皆可预言。古者善医道多矣。迹其前事。不过视
彻膏肓。心解分剂。未闻乎平诊脉候。见于蓍龟之能也。是唐时已有此说。而其为术也。不过假风鉴以神之。岂
得于三点九按之际。察其休咎贵贱邪。吴昆脉语曰。医家以岐黄为祖。其所论脉。不过测病情决死生而已。未有
所谓太素也。扁鹊仓公之神。仲景叔和之圣。亦无所谓太素也。何后世有所谓太素者。不惟测人之病情。而能占
人之穷通。不惟决人之死生。而能知人之祸福。岂其术反过于先圣。即是亦风鉴巫家之教耳。初学之士。先须格
致此理。免为邪说摇惑。则造诣日精。而仓扁张王之堂可闯矣。故太素乃医之旁门。不得不辨。亦恶紫乱朱。距
邪放淫之意。又曰。业太素者。不必师太素。但师风鉴。风鉴精。而太素之说自神矣。至其甚者。索隐行怪。无
所不至。是巫家之教耳。孔子曰。攻乎异端。斯害也已。王士岂为之。徐灵胎医学源流论曰。诊脉以之治病。其
血气之盛衰。及风寒暑湿之中人。可验而知也。乃相传有太素脉之说。以候人之寿夭穷通。智愚善恶。纤悉皆备。
夫脉乃气血之见端。其长而坚浓者。为寿之征。其短小而薄弱者。为夭之征。清而有神者。为智之征。浊而无神。
为愚之征。理或宜然。若善恶已不可知。穷通则与脉何与。然或得寿之脉。而其人或不谨于风寒劳倦。患病而死。
得夭之脉。而其人爱护调摄。得以永年。又有血气甚清。而神志昏浊者。形质甚浊。而神志清明者。即寿夭智愚。
亦不
能皆验。况其他乎。又书中更神其说。以为能知某年得某官。某年得财若干。父母何人。子孙何若。则更荒唐矣。
天下或有习此术。而言多验者。此必别有他术。以推测而幸中。借此以神其说耳。若尽于脉见之。断断无是理也。
此论俱为得矣。其命名之义。取之乎所谓质之始也。魏时亨王文洁以为张太素者精此术。而后世称之。殆未可信。
盖太素脉之术。虽无裨于治法。以其托言于医流别编为一卷。附于诊法之后。
【亡名氏太素脉法】《读书敏求记》一卷，未见此书。
钱曾说：序言称，仙翁不知是哪里人，隐居在崆峒山，常带一种粗制的丸药，出山救人。又在手指下（诊脉），预测未显现的吉凶寿限。当时的人没有不把他当作神人的。后来不知道他去了哪里。唐代末年有樵夫，在他的石室石函中得到这本书，流传给后人。
《四库全书总目》说：《太素脉法》一卷，不著作者姓名。这本书通过诊脉来辨别人的贵贱吉凶。原序称唐代末年有樵夫，在崆峒山的石函中得到这本书。共上下两卷，说是仙人遗留的。这种说法荒诞不经，大概是术士所依托虚构的。这个版本只有一卷，或许是经过合并，或许丢失了下卷。查考太素脉，自古就没有听说过。《宋史》记载僧人智缘的事迹，王安石说：从前医和诊断晋侯的病情，就知道他的良臣将要死去，那么看父亲的脉而知儿子的情况，又有什么可奇怪的呢？他的引据也自有道理。然而推究传文，医和也是根据人事来判断的，料想应当如此。所以他对晋侯说：“病不可治了。这是亲近女色所致，病像蛊惑一样，不是鬼神作祟，也不是饮食不当，而是因为迷惑丧失了志气，良臣将要死去，天命不佑。”他对赵武说：“国家的大臣，享有荣耀的俸禄，承担重大的节操，如果灾祸兴起，而不加改正，必定遭受其罪责。”何尝有一个字提到脉象？而且《左传》说“视之”，也没有说“诊”。这仅仅是良医的神妙理解，观察神色就知道了。王安石所说的，特别牵强附会。大抵这种技艺在北宋时期才出现，所以在智缘之前，没听说过有这个。而罗扩作张扩传，称张扩年轻时喜好医学，跟随庞安时游学。后来听说蜀地有个王朴擅长脉诊，又能用太素脉法知道人的贵贱祸福，跟随他一年，得到衣领中藏着的素书，学尽秘诀才离开。张扩是宋徽宗时的人，那么王朴应当与智缘同时代，足以证明他们都出于嘉祐年间。看这本书，原本也只称是唐末所得，它不是古法是很明显的了。这个版本所载的，都是七言歌诀，极为鄙陋浅显，未必就是衣领中的素书，大概是方技之类的人，又加以依托虚构罢了。（术数类）
【齐氏（能之）太素造化脉论】一卷，存世。
自序说：太素的道理，妙用难以揣测，变化难以穷尽。我一生以济世救人为心，以施药为事，于是钻研精研医学，深入探究脉法。无穷的道理，自然在心中领悟。验证人的贫富贵贱、寿夭忧乐，往往不期然而中。于是忘记自己的浅陋，撰成《造化脉论》。不出于阴阳两个字，推测它然后知道它的益处深远，穷究它然后知道它的意义长远。然而怎敢自以为是，姑且记录一点愚见，以等待知情者纠正。新安实轩齐能之自叙。
【太素脉经诗诀】一卷，存世。
齐能之说：《造化脉论》，已经经过山屋先生订正。然而其中的道理深远，读者不容易穷尽揣测。于是将前贤的诗诀一并编述在后面。其中辞意有阻滞不通、隐晦深奥难懂的，就凭自己的意思，增减并润色它。大概脉论是造化的根本源头，诗诀是吉凶的应验。二者缺一不可，合起来观看是可以的。
【杨氏（文德）太素脉诀】《国史经籍志》一卷，未见此书。
《饶州府志》说：杨文德，乐平万全乡人，攻习医术，精通《内经》和太素脉，明初被征召到太医院。洪武戊寅年，请求回归故里。明太祖御笔书写“种德”二字赐给他。船抵饶城，医生刘宗玉邀请他。杨文德为他讲解岐黄心法，把太素脉传授给他。紫极宫一位姓宋的道士生病，杨文德诊察后说：“不用几剂药就能痊愈。”宋道士用银制饮器酬谢他，杨文德拒绝不接受。中途长啸，当时刘宗玉的儿子刘烈问他长啸的原因，杨文德说：“明年春天肝木旺盛，脾土受克，到期果然死了。”黄复昌生病，杨文德诊察后说：“一剂药就能痊愈。官贵脉旺，秋天应当入仕途。”不久因推荐被授予丹阳县令。其余都类似这样。所著有《太素脉诀》一卷。
【赵氏（铨）太素脉诀】未见此书。
《庐陵县志》说：赵铨，字仲衡，与罗文庄交好，赠给他古风诗，被称为石亭子。高唐人，精通岐黄家学说，虽然从事科举考试也不废弃。以诸生身份入监贡，在灵寿、霍山两个县做官。夏贵溪拜相入京，取道吴城，就带着他一起入京。恰逢世庙（皇帝）身体不适，太医束手无策。夏贵溪及大臣公卿，都推荐赵铨入宫诊视。不到一剂药，龙体大安。赵铨既然符合旨意，朝廷授予他官职，并让他留任。赵铨心意不想长久做官，解印归乡，只著书修真罢了。有乞求治病的人他就前往，不索取金银财物，而施药不懈怠。诊太素脉有神效，所著有《春风堂集》、《石亭医案》、《岐黄奥旨》、《诸家医断》、《太素脉诀》、《体仁汇编》。
【彭氏（用光）太素原始脉诀】一卷，存世。
彭用光说：假如诊得浮脉，缓缓如蝴蝶斗舞的样子，应在庚辛之日有喜事。如果太过或不及，则有灾祸晦气。如果事先能预先谨慎防范，则或许能减少损失。太素一书，正是想要使人避凶趋吉。所以程子说：知道一半，谨慎全部。我仿照此理。彭用光续修赵石亭条下，参验非常详细。
《江西通志》说：彭用光是庐陵人，善于太素脉，言语多奇验。所著有《体仁汇编》，医家大多遵循遵守它。
【詹氏（炎举）太素脉诀】未见此书。
按：上文见于《濒湖脉学》。
【王氏（文洁）太素张神仙脉诀玄微纲领统宗】七卷，存世。
魏时亨序说：客人问我：书必须有名字，名字必有含义。脉诀以太素命名的是什么原因呢？果真是以太初是气的开始，而太素是质的开始，推究其质的开始，所以才以太素命名吗？况且《易经》说：推究事物的初始，返回事物的终结，所以知道死生的道理。太素脉关于寿夭富贵、贫贱祸福，没有不知道的。对于原始反终的意思，大概更加深远了。我说：不对。是有来历的。有青城山神仙张名太素者，领会悟透叔和脉理的微妙，贯通岐黄卢扁的秘密。一诊视之间，不仅可以知道人的虚实寒热、疾病安危，而且人的贵贱贫富、死生祸福，没有不在此决断的。人们因为他的话灵验，惊异他的法术神奇，就借用他的名字，传播他的名声广远，所以当时称为太素脉诀。听到后世，也称为太素脉诀。而太素的说法，从此而起。越传越远，越奇异越奇特，人们就用太初太素的含义，使这种说法显得神奇以加重它。这只是知道太素的名字，而不知道太素的实质啊。反过来思考，青城张仙以太素为名，而因此以太素命名脉诀，并不是张仙自我炫耀名字，是因为人们羡慕张仙法术的神奇，反而用他的名字来命名，使其不失真。岂料后代的人，因为名字反而失去了名字，考察实际却没有询问实际呢？友人冰鉴留心于此，也哀叹太素的脉名虽然流传，而实质不符。于是以张仙脉诀，详细寻求搜正，汇集成卷帙，与《扁鹊难经》、《叔和脉赋》等书，并列而行，使从今以后的人想要行太素脉者，不必求之于太初太素的理论，而应当求之于青城张仙的说法。
【李氏（守钦）太素精要】未见此书。
《水县志》说：李守钦，号肃庵，聪明善悟，读书损伤精神，病将危重，得到蜀地医生的医治而痊愈。于是北面拜师学习其学业，走峨眉，邂逅异人，传授岐伯的要旨。回来跟随道士交往，尤其精通太素脉理，又能预知人事，远近救活的人，数不胜数。诸王台省，都敬礼他。迁徙居住荥泽观。其中有客人从河北来，戴星冠拿羽扇，李守钦识别他不是普通人，就恭敬对待他。几天谈论，都是世外之事，李守钦应对得当，客人很敬重他说：“先生是我的老师。”又说：“三天后罗主事经过这里，我将离去。”于是题诗于墙壁告别。过了三天，果然罗主事从南向北，经过荥泽，被黄河泛涨所阻，栖迟在观中，偶然见到所题的诗，惊讶地说：“这是我伯父的笔迹，为何题在这里呢？”才知道客人是罗念庵。人们由此认为李守钦能识别仙客，号称洞元真人，寿九十八岁。所著有《方书一得》、《太素精要》等书，流行于世。
【程氏（时卿）太素脉要】二卷，未见此书。
李维桢序说：祁门程时卿在我门下求学三代，他儒业不成，成为风水先生，接着攻习医学。又跟随宣城沈先生研讨理学。所保全救活的人不计其数粮食报酬。遇到异人，教以太素脉，多有奇中。就是我亲眼所见记录的，不能一一详述了。我多次问他：请过几年，再给你。很久之后程时卿的父母都已高龄，而他自己也六十多岁。顾念他的子孙中，没有可以接受学业的人，就对我说与其私下传授儿子，不如公开让每个人都能学到。拿出囊中的一编，大概是异人口授，而程时卿手录的，稍微删减其杂乱重复，定为二卷。我完成学业，掩卷对程时卿说：这难道不是我们儒家《洪范》的绪论吗？《洪范》以五事分属五行，而征验休咎。太素以五脏六腑的脉，分属五行，而诊察休咎。其道理是一样的。然而太素多奇中，《洪范》不一定这样。《洪范》推极于天地人物，广博而不能涵盖所有；太素针对一人之身，简约而可依据。这本书首载的五运六气，大概是从《洪范》五行开始。时有出入，只有所谓的七表八里九道，六极四离，顺四季，旺十二时，按之百不失一。你唯独选取《指南》、《剪金》、《通玄》、《隐微》四赋，而淘汰各种蔓延谬悠的说法，是有道理的。程时卿点头称是。我因此题写其端绪而推行它。
按：太素脉的说法，不知始于何时。《医说》记载张扩听说四川有王朴先生，他察脉，不仅知道人的病，而且太素的妙处，能预测人的死生祸福，在未显现之前。佩服多年，尽得其妙，才辞别而归。可惜名声盛于崇宁大观时，而享年只四十九岁，卒于南昌。《宋史》僧智缘传曰：嘉祐末年，召至京师，住在相国寺。每次察脉，知道人的贵贱祸福休咎，诊父亲的脉，而能说儿子的吉凶，所言若神，士大夫争着去拜访他。王珪与王安石在翰林，王珪怀疑古代没有这个，王安石说：从前医和诊断晋侯，就知道他的良臣将要死去。良臣的命，体现在君主的脉上，那么看父亲而知儿子，又有什么可奇怪的呢？据此，北宋之时，这种说法已经流行。彭用光说：太素的传承，实在来自东海冯真人，在金灵山，从灵宝洞中神仙处授受之术。向来没有传承，而方书也不记载。直到干德乙丑，仲夏八日，才开始真人出洞游行，太素法遂流传世间。而得到的人，都是口传心授，少有著述以流布。嗣后也有间或有知道的人，大多自秘而不传。书也不完备。推究其主要内容，论贵贱，切脉的清浊；论穷通，切脉的滑涩；论寿夭以沉浮；论时运以生克；论吉凶以缓急。也都仿佛《内经·素问》虚实攻补，法天法人法地的奥旨。干德乙丑，是宋太祖干德三年。这种说法似乎始于当时。然而《剧录》说：咸通干符中，京师医者续坤颇得秦和之术，详脉知吉凶休咎，至于得失时日，都可预言。古代善于医道的人很多，追溯前事，不过是视彻膏肓，心解分剂，没听说过平诊脉候，有蓍龟占卜那样的能力。是唐代已有此说，而其法术，不过是假借风鉴来神化它，难道能在三点九按之际，察知其休咎贵贱邪？吴昆《脉语》说：医家以岐黄为祖，其所论述的脉，不过测病情决死生而已，没有所谓太素。扁鹊仓公之神，仲景叔和之圣，也无所谓太素。为什么后世有所谓太素者，不仅测人的病情，而能占人的穷通，不仅决人的死生，而能知人的祸福？难道其法术反而超过先圣？即使如此，也是风鉴巫家的教派罢了。初学的士人，必须先格致此理，免为邪说摇惑，则造诣日精，而仓扁张王之堂可闯矣。所以太素乃是医之旁门，不得不辨，也是厌恶紫乱朱，距邪放淫之意。又说：业太素者，不必师太素，但师风鉴。风鉴精，而太素之说自神矣。至其甚者，索隐行怪，无所不至，是巫家的教派罢了。孔子说：攻乎异端，斯害也已。王士岂为之？徐灵胎《医学源流论》说：诊脉用来治病，其血气的盛衰，以及风寒暑湿之中人，可验而知也。乃相传有太素脉之说，以候人的寿夭穷通、智愚善恶，纤悉皆备。夫脉乃是气血的见端，其长而坚浓者，为寿之征；其短小而薄弱者，为夭之征；清而有神者，为智之征；浊而无神，为愚之征。理或宜然，若善恶已不可知，穷通则与脉何干？然而或得寿之脉，而其人或不谨于风寒劳倦，患病而死；得夭之脉，而其人爱护调摄，得以永年。又有血气甚清，而神志昏浊者；形质甚浊，而神志清明者。即寿夭智愚，也不能皆验，何况其他乎。又书中更神其说，以为能知某年得某官，某年得财若干，父母何人，子孙何若，则更荒唐矣。天下或有习此术，而言多验者，此必别有他术，以推测而幸中，借此以神其说耳。若尽于脉见之，断断无是理也。此论俱为得矣。其命名之义，取之乎所谓质之始也。魏时亨王文洁以为张太素者精此术，而后世称之，殆未可信。盖太素脉之术，虽无裨于治法，以其托言于医流别编为一卷，附于诊法之后。
[Anonymous *Taisu* Pulse Method] *Dushu Minqiu Ji*, Volume 1, not seen.
Qian Zeng said: The preface states that the Immortal Elder was of unknown origin, residing in seclusion on Mount Kongtong. He often carried coarse pills to save people when he went out from the mountain. Furthermore, through pulse diagnosis (pulse palpation), he predicted future fortune and misfortune, as well as lifespan. People at that time regarded him as divine. His final whereabouts are unknown. In the late Tang Dynasty, a woodcutter obtained this book from a stone box in his stone chamber and passed it down to later generations.
The *General Catalogue of the Complete Library of the Four Treasuries* states: *Taisu Pulse Method*, Volume 1, author unknown. This book distinguishes a person's nobility or baseness, good or bad fortune, through pulse diagnosis. The original preface claims that a woodcutter in the late Tang Dynasty found this book in a stone box on Mount Kongtong. It consists of upper and lower volumes, said to be left by an immortal. This theory is absurd and likely fabricated by practitioners for legitimacy. This edition contains only one volume; perhaps the volumes were merged, or the lower volume is lost. Research indicates that *Taisu* pulse has no ancient record. The *History of Song* records the deeds of the monk Zhiyuan. Wang Anshi stated: "In the past, Yi He diagnosed the Marquis of Jin and knew his loyal minister would die. Thus, knowing the son from the father's pulse, what is there to wonder about?" His citation has its own logic. However, examining the transmitted text, Yi He also judged based on human affairs, predicting accordingly. Hence, he told the Marquis of Jin: "The disease cannot be cured. It results from intimacy with women, resembling the pest *gu*. It is neither ghosts nor food, but confusion causing loss of will. The loyal minister will die, and Heaven's mandate does not protect." To Zhao Wu, he said: "Great ministers of the state enjoy honor and salary, bearing major responsibilities. If disaster arises and they do not change, they must bear the blame." Not a single word mentioned the pulse. Moreover, the *Zuo Zhuan* says "observe," not "diagnose." This was merely the divine understanding of a skilled physician, knowing by observing facial complexion and spirit. Wang Anshi's statement is particularly forced. Generally, this art appeared in the Northern Song Dynasty; thus, before Zhiyuan, it was unheard of. Luo Kuo's biography of Zhang Kuo states that Zhang Kuo loved medicine in his youth and studied under Pang Anshi. Later, he heard of Wang Pu in Shu who excelled in pulse diagnosis and could use *Taisu* to know people's fortune and misfortune. He followed him for a year, received a plain book hidden in his collar, learned all secrets, and then departed. Zhang Kuo lived during Emperor Huizong's reign, so Wang Pu should have been contemporary with Zhiyuan, proving both originated around the Jiayou era. Looking at this book, it originally claimed to be obtained in the late Tang Dynasty, clearly not an ancient method. The content in this edition consists entirely of seven-character rhymed verses, which are very vulgar and shallow, unlikely to be the plain book from the collar. It is likely fabricated by practitioners of minor arts. (Category of Numerology)
[Qi Shi (Nengzhi) *Taisu Zaohua Pulse Theory*], Volume 1, extant.
Self-preface states: The principle of *Taisu* has unfathomable妙用 (wonderful applications) and endless changes. I have devoted my life to saving people and dispensing medicine, thus studying medicine intensively and exploring pulse methods deeply. Infinite principles are naturally understood in my heart. Verifying people's poverty, wealth, nobility, baseness, longevity, premature death, sorrow, and joy, I often hit the mark unexpectedly. Forgetting my shallowness, I compiled the *Zaohua Pulse Theory*. It does not go beyond the two characters Yin and Yang. Measuring it reveals its deep benefit; exhausting it reveals its far-reaching meaning. Yet how dare I consider myself correct? I merely record my humble insights, awaiting correction by those who understand. Self-preface by Qi Nengzhi of Shixuan, Xin'an.
[*Taisu Pulse Classic Poetic Verses*], Volume 1, extant.
Qi Nengzhi said: The *Zaohua Pulse Theory* has been corrected by Mr. Shanwu. However, its principles are profound and difficult for readers to fully comprehend. Therefore, I appended the poetic verses of former sages. Where the wording was obstructed or obscure, I added, subtracted, and polished it according to my own understanding. The pulse theory is the root of creation; the poetic verses are the response of fortune and misfortune. Neither can be missing; they should be viewed together.
[Yang Shi (Wende) *Taisu Pulse Verses*], *Guoshi Jingji Zhi*, Volume 1, not seen.
*Raozhou Prefecture Gazetteer* states: Yang Wende, from Wanchun Township, Leping, studied medicine, mastering the *Inner Canon* and *Taisu* pulse. In the early Ming Dynasty, he was summoned to the Imperial Medical Bureau. In the Wuyin year of Hongwu, he requested to return to his hometown. The Hongwu Emperor bestowed the characters "Zhongde" (Plant Virtue) upon him personally. Upon reaching Rao City, Physician Liu Zongyu invited him. Yang Wende explained the core methods of Qibo and Huangdi to him and transmitted the *Taisu* pulse to him. A Daoist priest surnamed Song at Zijigong Palace fell ill. Yang Wende diagnosed him and said, "He will recover in a few doses." Song offered silver drinking vessels as thanks, but Yang refused. On the way, he let out a long whistle. Liu Lie, son of Liu Zongyu, asked why. Yang replied, "Next spring, Liver Wood will be prosperous, overcoming Spleen Earth. By that time, he will indeed die." When Huang Fuchang fell ill, Yang diagnosed him and said, "One dose will cure him. The pulse of officials is vigorous; he will enter officialdom in autumn." Soon after, he was recommended and appointed Magistrate of Danyang. The rest were similar. He authored *Taisu Pulse Verses*, Volume 1.
[Zhao Shi (Quan) *Taisu Pulse Verses*], not seen.
*Luling County Gazetteer* states: Zhao Quan, courtesy name Zhongheng, was close to Luo Wenzhuang, to whom he dedicated ancient-style poems, known as Shitingzi. He was from Gaotang, proficient in the teachings of Qibo and Huangdi. Although engaged in imperial examinations, he did not neglect them. As a student, he entered the Imperial Academy as a tribute scholar and served as magistrate in Lingshou and Huoshan counties. When Xia Guixi was promoted to Grand Secretary and entered the capital, he took the route through Wucheng and brought Zhao with him. Coincidentally, the Emperor (Shimiao) was unwell, and the Imperial Physicians were helpless. Xia Guixi and high officials recommended Zhao Quan for diagnosis. Within less than one dose, the Emperor's health recovered greatly. Since Zhao Quan pleased the Emperor, the court granted him an office and allowed him to stay. Zhao Quan did not wish to serve long, so he resigned and returned home, focusing solely on writing books and cultivating immortality. He visited those seeking medical help without charging money, tirelessly dispensing medicine. His *Taisu* pulse diagnosis was miraculous. He authored *Chunfeng Hall Collection*, *Shiting Medical Cases*, *Profound Secrets of Qibo and Huangdi*, *Medical Judgments of Various Schools*, *Taisu Pulse Verses*, and *Tiren Compilation*.
[Peng Shi (Yongguang) *Taisu Yuanshi Pulse Verses*], Volume 1, extant.
Peng Yongguang said: Suppose a floating pulse is felt, slow and fluttering like butterflies dancing. This indicates joy on Geng-Xin days. If excessive or insufficient, there will be disaster. If precautions are taken in advance, the harm may be reduced. The *Taisu* book aims to help people avoid misfortune and seek good fortune. Thus, Master Cheng said: "Knowing half, being cautious completely." I follow this example. Peng Yongguang continued the revisions under the entry for Zhao Shiting, with detailed verification.
*Jiangxi Tongzhi* states: Peng Yongguang was from Luling, skilled in *Taisu* pulse, with many miraculous verifications. He authored *Tiren Compilation*, which physicians largely followed.
[Zhan Shi (Yanju) *Taisu Pulse Verses*], not seen.
Note: Mentioned above in *Binhu Maimxue* (*Pulse Studies by the Lake*).
[Anonymous *Taisu Xinyao*], Two Volumes, extant.
[*Taisu Pulse Verses Secret Book*], Volume 1, extant.
[Wang Shi (Wenjie) *Taisu Zhang Shenxian Pulse Verses Xuanwei Gangling Zongzong*], Seven Volumes, extant.
Wei Shiheng's preface states: A guest asked me: Books must have names, and names must have meanings. Why is the Pulse Verse named *Taisu*? Is it because Taichu is the beginning of Qi (vital energy), and Taisu is the beginning of Zhi (substance)? Tracing back to the beginning of substance, is that why it is named *Taisu*? Moreover, the *I Ching* says: "Investigate the origin and return to the end, thus knowing the theory of life and death." *Taisu* pulse knows everything about longevity, premature death, wealth, nobility, poverty, baseness, fortune, and misfortune. Its meaning regarding investigating origin and returning to end seems even deeper. I said: No. It has a history. There was an Immortal Zhang named Taisu from Qingcheng Mountain, who comprehended the subtleties of He Shuhe's pulse theory and penetrated the secrets of Qibo, Huangdi, Lu Bianque, and Chunyu Yi. In a single glance, he could determine not only deficiency/excess, cold/heat, and disease safety/danger, but also nobility/baseness, wealth/poverty, life/death, and fortune/misfortune. People, finding his words accurate and his art miraculous, used his name to spread his fame widely. Thus, he was called *Taisu Pulse Verses* at the time. Hearing of it later, it was also called *Taisu Pulse Verses*. Thus, the term *Taisu* originated here. The more it spread, the further and stranger it became. People used the concepts of Taichu and Taisu to mystify the theory, thereby elevating it. They only knew the name *Taisu* but not its reality. Reflecting on this, Zhang Xian of Qingcheng named himself Taisu, and consequently the pulse verse was named *Taisu*. This was not Zhang Xian showing off his name, but people admiring his miraculous art and naming it after him to preserve its truth. Who would have thought later generations, due to the name, would lose the true meaning, investigating facts without asking for the reality? My friend Bingjian paid attention to this, lamenting that although the name *Taisu* pulse circulated, it did not match reality. Thus, using Zhang Xian's pulse verses, he carefully sought corrections, compiled them into volumes, and published them alongside *Bianque Nanjing* and *He Shuhe's Pulse Odes*, so that future practitioners of *Taisu* pulse need not seek the theories of Taichu and Taisu, but rather the words of Zhang Xian of Qingcheng.
[Li Shi (Shouqin) *Taisu Jingyao*], not seen.
*Shui County Gazetteer* states: Li Shouqin, pseudonym Su'an, was intelligent and perceptive. Studying damaged his spirit, and he fell critically ill. He was cured by a physician from Shu. He then bowed to learn from him, traveled to Mount Emei, and met an extraordinary person who taught him the essentials of Qibo. Returning, he associated with Daoists, specializing especially in *Taisu* pulse principles, and could predict human affairs. The number of people he saved nearby and far away was countless. Princes and censors all respected him. He moved to Xingze Temple. A guest came from Hebei, wearing a star crown and holding a feather fan. Li Shouqin recognized he was not an ordinary person and treated him with respect. After days of conversation about worldly matters outside the world, Li responded well. The guest respected him greatly, saying, "Sir, you are my teacher." He also said, "In three days, Director Luo will pass by here, and I will leave." He inscribed a poem on the wall and departed. Three days later, Director Luo indeed passed northward through Xingze, blocked by the rising Yellow River, staying in the temple. Seeing the poem, he exclaimed, "This is the handwriting of my elder uncle. Why is it here?" Only then realizing the guest was Luo Nian'an. People thereafter believed Li Shouqin could recognize immortal guests, calling him Dongyuan Zhenren. He lived to be ninety-eight. He authored *Fangshu Yide* and *Taisu Jingyao*, among other works, which circulated in the world.
[Cheng Shi (Shiqing) *Taisu Maiyao*], Two Volumes, not seen.
Li Weizhen's preface states: Cheng Shiqing of Qimen studied under me for three generations. He failed in Confucian studies, became a Fengshui master, then studied medicine. He also discussed Neo-Confucianism with Mr. Shen of Xuancheng. He saved countless lives without accepting payment. Meeting an extraordinary person, he was taught *Taisu* pulse, achieving many miraculous hits. These are things I witnessed and recorded, too numerous to detail. I asked him repeatedly: "Please wait a few years, then give it to me." After a long time, Cheng's parents reached old age, and he himself was over sixty. Realizing none of his descendants could inherit the art, he told me, "Rather than privately passing it to my son, it is better to make it public for everyone." He took out a manuscript from his bag, presumably orally transmitted by the extraordinary person and hand-copied by Cheng. He removed redundancies and finalized it into two volumes. I finished reading it and said to Cheng, closing the book: "Is this not similar to the introductory discourse of our Confucian *Hongfan*? *Hongfan* assigns five matters to Five Elements to predict auspiciousness and inauspiciousness. *Taisu* assigns pulses of Zang and Fu organs to Five Elements to diagnose auspiciousness and inauspiciousness. The principle is the same. However, *Taisu* is often miraculously accurate, whereas *Hongfan* may not be. *Hongfan* extends to heaven, earth, and all beings, broad but not comprehensive; *Taisu* focuses on one person's body, concise yet reliable. The first part of this book covers Five Movements and Six Qi, likely starting from *Hongfan* Five Elements. There are variations, but the so-called Seven Surfaces, Eight Insides, Nine Channels, Six Extremes, Four Separations, following the four seasons, flourishing in the twelve hours, are accurate in every case. You selected only the four odes *Zhinan*, *Jianjin*, *Tongxuan*, and *Yinwei*, discarding spreading and absurd theories, which is justified." Cheng agreed. I therefore wrote the preface and promoted it.
Note: The origin of *Taisu* pulse is unclear. *Yishuo* records that Zhang Kuo heard of Mr. Wang Pu in Sichuan, whose pulse diagnosis not only revealed illness but also the subtleties of *Taisu*, predicting life, death, fortune, and misfortune before they manifested. He admired him for years, mastered the art, and returned. Sadly, his fame peaked during Chongning and Daguan eras, but he died at forty-nine in Nanchang. The *Song Shi* biography of Monk Zhiyuan states: At the end of Jiayou, he was summoned to the capital and stayed at Xiangguo Temple. Each time he diagnosed pulses, he knew people's nobility, baseness, fortune, misfortune, and omens. Diagnosing a father's pulse, he could describe the son's fortune or misfortune. His words were divine, and scholars flocked to him. Wang Gui and Wang Anshi were in the Hanlin Academy. Wang Gui doubted such existed in antiquity. Wang Anshi said: "In the past, Yi He diagnosed the Marquis of Jin and knew his loyal minister would die. Since the minister's fate appears in the ruler's pulse, knowing the son from the father is not strange." Based on this, the theory existed in the Northern Song Dynasty. Peng Yongguang said: The transmission of *Taisu* actually comes from True Person Feng of Donghai, who received the art from immortals in Lingbao Cave on Jinling Mountain. It had never been transmitted, nor recorded in medical texts. Until Gan De Yi Chou (the third year of Emperor Taizu's reign), mid-summer, the True Person emerged from the cave, and the *Taisu* method was finally transmitted to the world. Those who received it learned it orally and mentally, with few writings to circulate. Later, some knew it but kept it secret. The books were incomplete. Summarizing its main points: discussing nobility/baseness by cutting the pulse's clarity/turbidity; discussing success/failure by cutting the pulse's smoothness/roughness; discussing longevity/premature death by floating/sinking; discussing timing by generation/restriction; discussing fortune/misfortune by speed/slowness. These resemble the profound principles of deficiency/excess, attack/tonification, and emulating heaven, humanity, and earth in the *Suwen* chapter of the *Neijing*. Gan De Yi Chou is the third year of Song Taizu's reign. The theory seems to start then. However, *Julu* states: During Xiantong and Ganfu eras, physician Xu Kun in the capital mastered Qin He's techniques, detailing pulses to know fortune and misfortune, predicting gains/losses and times accurately. Many ancient doctors were skilled, but their practices involved penetrating deep diseases and understanding dosages, not predicting omens via pulse like divination. Thus, the theory existed in the Tang Dynasty, but the art merely borrowed Fengshui to mystify itself. Could one discern omens and status in the brief moment of three touches and nine presses? Wu Kun's *Maiyu* states: Physicians take Qibo and Huangdi as ancestors. Their discussion of pulses only measures disease conditions and decides life and death. There is no so-called *Taisu*. The divine Bian Que and Cang Gong, the sage Zhang Zhongjing and He Shuhe, also had no concept of *Taisu*. Why do later generations have *Taisu*, which not only measures disease but predicts life path, not only decides life and death but knows fortune and misfortune? Does their art surpass the sages? Even so, it is merely the teaching of Fengshui and shamans. Novices must investigate this principle to avoid being misled by heretical theories, so their attainment becomes refined daily, allowing them to enter the halls of Cang, Bian, Zhang, and Wang. Thus, *Taisu* is a side door of medicine and must be distinguished, reflecting the desire to reject purple for confusing vermilion and to distance oneself from evil and licentiousness. It is also said: Practitioners of *Taisu* need not learn from *Taisu* masters, but learn from Fengshui masters. If Fengshui is precise, the *Taisu* theory becomes miraculous. At its worst, it involves seeking hidden mysteries and acting strangely, which is the teaching of shamans. Confucius said: "Attacking heterodox doctrines is harmful." Would a gentleman do this? Xu Lingtai in *Yixue Yuanliu Lun* states: Pulse diagnosis is used to treat disease; the prosperity/decline of Qi and Blood, and invasion of Wind, Cold, Summer-Heat, and Dampness can be verified and known. But it is said there is a *Taisu* pulse theory to predict longevity, premature death, success, failure, intelligence, stupidity, goodness, and evil, in minute detail. The pulse is the manifestation of Qi and Blood. Long, firm, and thick pulses indicate longevity; short, small, and weak pulses indicate premature death. Clear and spirited pulses indicate intelligence; turbid and unspiritual pulses indicate stupidity. This may be reasonable. If goodness and evil are unknowable, what does success or failure have to do with the pulse? Yet, one may have a pulse indicating longevity but die of disease due to negligence of Wind, Cold, and fatigue; or have a pulse indicating premature death but live long due to careful care. Some have clear Qi and Blood but confused spirit; others have turbid form but clear spirit. Even longevity, premature death, intelligence, and stupidity cannot always be verified, let alone other things. The book further mystifies itself, claiming to know which year one gets which office, how much wealth one gains, who one's parents are, and what one's descendants are like, which is even more absurd. Perhaps there are those who practice this art and speak accurately; this must be due to other arts guessing correctly by chance, using this to mystify the theory. If it were entirely visible in the pulse, it would certainly be impossible. This argument is sound. The meaning of the name takes from the so-called "beginning of substance." Wei Shiheng and Wang Wenjie believe Zhang Taisu mastered this art and later generations called it so, which is likely unreliable. Although the *Taisu* pulse art does not aid treatment methods, since it claims to belong to the medical lineage, it is compiled separately into one volume and attached after the pulse diagnosis section.