其生距守真之时。未为辽阔。则是书之出自守真。断可知矣。且其所述方论。与宣明论原病式相出入。李时珍有
何所证。以为张元素之书。夫元素所着。虽佚不可见。东垣李明之尝从受其法。则读明之诸书。以溯源委。其理
趣判然。与是书不同。元素子璧。着有保命集论类要。时珍岂非以此相混者耶。提要未察此义。随袭其谬。并以
序文词。称宁王伪撰。郢书燕说。莫甚此焉。活法机要。为李明之所着。时珍又只是书一名。实为歧误。
〔三消论〕一卷 存
线溪野老跋曰。三消之论。刘河间之所作也。因麻征君寓汴梁。暇日访先生后裔。或举教医学人。即其人矣。
征君亲诣其家。求先生平昔所着遗书。乃出三消论。气宜病机二书。未传于世者。又多不全。止取三消论。于卷
首增写六位脏象三图。其余未遑润色。即付友人穆子昭。子昭乃河间门人。穆大簧之后也。时觅官于京师。方且
告因征君。欲因是而惠之。由是余从子昭。授得一本。后置兵火遂失其传。偶于乡人霍司承君祥处。复见其文。
然传写甚误。但根据仿而录之。以付后之学人。详为刊正云。时甲辰年冬至日。线溪野老书。
〔灵秘十八方〕佚
按上见于古今医统。
〔张氏（元素）家珍〕一卷 未见
按上见于 竹堂书目。
〔医学启源〕读书敏求记三卷 未见
钱曾曰。金易水张元素着。洁古治病。不用古方。刻期见效。刘守真尝病伤寒。洁古诊其脉。而知其用药之
差。守真大服。自是名满天下。是书采辑素间五运六气。内经治要本草而成。其门下高弟李明之请兰泉张建吉甫。
序于卷首。
〔张氏（璧）医学新说〕佚
按上见于医学源流。
〔张氏（从正）儒门事亲〕三卷 存
颐斋引曰。医之为道尚矣。自本草灵素之书作。而传之者。代不乏人。和缓以降。若越人。若淳于。若张若
华。皆明其理。神其术。而能济众于夭阏者也。然其着书垂世。为医流之指南者。独长沙公而已。尔后百论千方。
纷然杂出。
览之者。但若可采用之。则莫适所从。求其洞达是理。而□□夫至要者。殆若晨星。然近世惟河间刘守真深得长
沙遗意。故能以斯道。鸣乎大定明昌。南渡以来。宛丘张子和出。专探历圣之心。□发千载之秘。辨实于虚。识
燠于寒。以至阴阳之所以造化。运气之所胜复。风土之异宜。形神之殊禀。无一不究其极。凡所拯疗。如取如携。
识者谓长沙河间。复生于斯世矣。兴定中。召补太医。居无何求去。盖非好也。于是退而从麻征君知几常公仲明
辈。日游HT 上。相共讲明奥义。辨析至理。深悼传习之弊。力矫而正绪。遂以平日所着论议。及尝试之效。缉
为一卷。命曰儒门事亲。其意以谓非吾儒不能明辨而是正之。以传于天下后世也。是□之成。一法一论。其大义
皆子和发之。至于博之以文。则征君所不辞专。议者咸谓非宛丘之术。不足以称征君之文。非征君之文。不足以
弘宛丘之术。所以世称二绝。而尤为难得欤。惜其真本为征君藏于名山中。不可复见。今之板行者。尚为错乱疑
阙。殆传者之过也。呜呼。术业如子和。不得居中以司天下之命。而跻之寿域。徒使之卒□□□其书又□殊博雅
君子手。而传之者。或失其真。又不能无遗恨。此予所以屡叹而深惜之。异时有好事。购得真本。重刊而行之。
俾学人获睹完□。以惠天下后世。则子和为不死矣。岁在单阏阳月晦日。颐斋引。
金史本传曰。张从正。字子和。睢州考城人。精于医。贯穿素难之学。其法宗刘守真。用药多寒凉。然起疾
救死多取效。古医书有汗下吐法。亦有不当汗者。汗之则死。不当下者。下之则死。不当吐者。吐之则死。各有
经络脉理。世传黄帝岐伯所为书也。从正用之最精。号张子和汗下吐。妄
庸浅术。习其方剂。不知察脉原病。往往杀人。此庸医所以失其传之过也。其所着。有六门三法之目。存于世云。
刘祁曰。张子和为人放诞无威仪。颇读书作诗嗜酒。久居陈。游余先子门。后召入太医院。旋告去。隐然名
重东州。麻知几九畴与之善。使子和论说其术。因为文之。有六门三法之目。将行于世。会子和知几相继死。迄
今其书存焉。（归潜志）
朱震亨曰。愚阅张子和书。惟务攻击。其意以为正气不能自病。因为邪所客。所以为病也。邪去正气自安。
因病有在上在中在下。深浅之不同。立为汗吐下三法以攻之。初看其书。将谓医之法尽于是矣。后因思内经有谓
之虚者。精气虚也。谓之实者。邪气实也。其邪所客。必因正气之虚。然后邪得而客之。苟正气实。邪无自入之
理。由是于子和之法。不能不致疑于其间。又思内经有言。阴平阳秘。精神乃治。阴阳离决。精气乃绝。又思仲
景有言。病当汗解。诊其尺脉涩。当与黄 。建中汤补之。然后汗之。于是以子和之书。非子和之笔也。驰名中
土。其法必有过于明辈者。何其书之所言。与内经仲景之意。若是之不同也。（格致余论）
李濂曰。张子和与麻知几常仲明辈。日游HT 水之上。讲明奥义。辨析玄理。遂以平日闻见。及尝试之效。辑
为一书。名之曰儒门事亲。以为惟儒者能明辨之。而事亲者。不可以不知也。是书凡十四卷。盖子和草创之。知
几润色之。而仲明又摭其遗。为治法心要。兵尘鸿洞。藏诸查牙空穴中。幸而复出人间。谓非鬼神呵护之力可乎。
其中妙论精义。不可缕述。善读者当自得之。
朱 曰。张子和。宛丘人。氏张。戴人是也。有儒门事
亲。书三十篇。十形三疗一帙。治病百法一帙。三复指迷一帙。治法心要一帙。三法六门世传方一帙。
四库全书提要曰。儒门事亲十五卷。金张从正撰。从正字子和。号戴人。睢州考城人。兴定中。召补太医。
寻辞去。事迹具金史方伎传。从正与麻知几常仲明辈。讲求医理。辑为此书。刘祁归潜志。称麻知几九畴与之善。
使子和论其术。因为文之。则此书实知几所记也。其例。有说。有辨。有记。有解。有诫。有笺。有诠。有式。
有断。有论。有疏。有述。有衍。有诀。有十形三疗。有六门三法。名目颇碎。而大旨主于用攻。其曰儒门事亲
者。则以为惟儒者能明其理。而事亲者当知医也。从正宗河间刘守真。用药多用寒凉。其汗吐下三法。当时已多
异议。故书中辨谤之处为多。丹溪朱震亨亦讥其偏。后人遂并其书置之。然病情万状。各有所宜。当攻不攻。与
当补不补。厥弊维均。偏执其法固非。竟斥其法亦非也。惟中间负气求胜。不免过激。欲矫庸医恃补之失。或至
于过直。又传其学人。不知察虚实。论病久暂。概以峻利施治。遂致为世所借口。要之未明从正本意耳。
按医统正脉中所辑。是书凡十四卷。以嘉靖中邵伯崖刊本为祖者。原系于一部丛书。盖所谓儒门事亲。止其
前三卷。其他麻知几并弟子辈。述子和之说。以所编也。归潜志曰。麻九畴知几。初名文纯。易州人。晚更好医
方。与名医张子和游。尽传其学。为文精密功健。诗尤奇峭。妙处似唐人。西京伊芳良子氏藏元中统中高鸣刻本儒
门事亲。亦三卷。先子仍据朱好谦心印绀珠。订其篇目。述之于所着医剩。今原其说，更据医方类聚各证门所列。
以加详核。识于下。使人知其旧观。
〔治病百法〕二卷 存
按邵氏刊本。第四第五两卷。是也。
〔十形三疗〕三卷 存
刘纯曰。广陵丘克容先生云。今医之专门于刘张者。率以发汗吐下施治。盖本诸张子和十形三疗。若曰风寒
暑湿燥火。内伤外伤。内积外积。视其中人身之上若下。必三法之可已。果子和之遗意欤。何其与内经仲景之言。
大不相似也。内经不曰邪气盛则实。精气夺则虚。又曰。虚则补之。实则泻之。邪盛而实。当写三法。或可以也。
精夺而虚当补。将无他治欤。第曰木郁则达之。火郁则发之。土郁则夺之。金郁则泄之。水郁则折之。是以发汗
吐下之别称也。向使此无彼。曷果例用欤。仲景治外感。分六经。别腑脏。亦尝发汗吐下也。而太阳有解肌。少
阳则三禁。并病用刺法。岂无其故欤。子和亦曰。不读本草。焉知药性。又曰。识病得法。工中之甲仗。三法疗
十形。又何必知药性。求得法哉。岂子和真书。亡于金源氏之南迁。此特后人附会其说。而执迷妄意者。遂以卤
莽之言。为的确之论。甚至认虚为实。假寒为燠。其于适事为故。与夫各安其气之说。略不加究。志古之士。独
无憾焉。
按邵柏崖刊本。第六第七第八三卷。是也。子和受法于刘守真。药多用寒凉。金史并归潜志备述之。则是书
出自子和。亦不可疑。朱彦修刘宗浓律以自家之说为后人所附会。殆属偏执。
〔杂记九门〕一卷 存
按邵氏刊本第九卷。是也。
〔撮要图〕一卷 存
按邵氏刊本第十卷。是也。
〔治病杂论〕一卷 存
按邵氏刊本第十一卷。是也。
〔三法六门〕一卷 存
按邵氏刊本第十二卷。是也。
〔治法心要〕一卷 存
按邵氏刊本第十三卷。是也。据医史。是书系常仲明摭子和遗说。而录成者也。
〔世传神效名方〕一卷 存
按邵氏刊本第十五卷。是也。
〔三复指迷〕一卷 佚
〔张氏经验方〕国史经籍志二卷 佚
〔李氏（杲）内外伤辨惑论〕医藏目录三卷 存
自序曰。仆幼自受难素于易水张元素先生。讲诵既久。稍有所得。中年以来。更事颇多。诸所延医。坦然不
惑。曾撰内外伤辨惑论一篇。以证世人用药之误。陵谷变迁。忽成老境。神志既惰。懒于语言。此论束之高阁十
六年矣。昆仑范尊师曲相奖借。屡以活人为言。谓此书果行。使天下之人。不致夭折。是亦仁人君子。济人利物
之事。就令着述不已。精力衰耗。书成而死。不愈于无益而生乎。予敬受其言。仅力疾成之。虽未为完备。聊答
尊师慈悯之志。师。宋文正公之后也。丁未岁重九日。东垣老人李杲明之题。
四库全书提要曰。内外伤辨惑论三卷。金李杲撰。杲字明之。自号东垣老人。真定人。尝以纳资得官。监济
源税。案元砚坚作东垣老人传。称杲以辛亥年卒。年七十二。则当生于世宗大定二十年庚子。金亡时年五十五。
入元十七年乃终。故旧本亦或题元人。而元史亦加载方伎传也。初杲母婴
疾。为众医杂治而死。迄莫知为何证。杲自伤不知医理。逐捐千金。从易州张元素学。尽得其法。而名乃出于元
素上。卓为医家大宗。是编发明内伤之证。有类外感。辨别阴阳寒热有余不足。而大旨总以脾胃为主。故特制补
中益气汤。专治饮食劳倦。虚人感冒。法取补土生金。升清降浊。得阴阳生化之旨。其阐发医理。至为深微。前
有自序。题丁未岁。序中称此论束之高阁十六年。以长历推之。其书盖出于金哀宗之正大九年辛卯也。
〔脾胃论〕国史经籍志三卷 存
元好问序曰。天之邪气感。则害人五脏。八风之邪，中人之高者也。水谷之寒热感。则害人六腑。谓水谷入
胃。其精气上注于肺。浊溜于肠胃。饮食不节。而病者也。地之湿气感。则害人皮肤筋脉。必从足始者也。内经
说百病皆由上中下三者。及论形气两虚。即不及天地之邪。乃知脾胃不足。为百病之始。有余不足。世医不能辨
之者。盖已久矣。往者。遭壬辰之变。五六十日之间。为饮食劳倦所伤而殁者。将百万人。皆谓由伤寒而殁。后
见明之辨内外伤。及饮食劳倦伤一论。而后知世医之误。学术不明。误人乃如此。可不大哀耶。明之既着论矣。
且惧俗蔽不可以猝悟也，故又着脾胃论丁宁之。上发二书之微。下祛千载之惑，此书果行。壬辰药祸。当无从而
作。仁人之言。其意博哉。己酉七月望日。遗山元好问序。
罗天益后序曰。黄帝着内经。其忧天下后世。可谓浓且至矣。秦越人述难经以证之。伤寒为病最大。仲景广
而论之。为广世法。至于内伤脾胃之病。诸书虽有其说。略而未详。我东垣先生作内外伤辨。脾胃论。以补之。
先生尝阅内
经所论。四时皆以养胃气为本。宗气之道。内谷为宝。盖饮食入胃。游溢精气。上输于脾。脾气散精。上归于肺。
冲和百脉。颐养神明。利关节。通九窍。滋志意者也。或因饮食失节。起居不时。妄作劳役。及喜怒悲愉。伤胃
之元气。使营运之气减削。不能输精皮毛经络。故诸邪乘虚而入。则 动于体。而成痼疾。致真气 然而内消也。
病之所起。初受热中。心火乘脾。末传寒中。肾水反乘侮土。乃立国中末三治。及君臣佐使之制。经禁病禁时禁
之则。使学人如此病用此药。因心会道。溯流得源。远溯轩岐。吻合无间。善乎鲁斋先生之言曰。东垣先生之学。
医之王道也。观此书可见矣。至元丙子三月上巳日。门生罗天益谨序。
四库全书提要曰。脾胃论三卷。金李杲撰。杲既着辨惑论。恐世俗不悟。复为此书。其说以土为万物之母。
故独重脾胃。引经立论。精凿不磨。明孙一圭医旨绪论云。东垣生当金元之交。中原扰攘。土失其所。人疲奔命。
其生活年代距刘完素（字守真）之时，并不遥远。因此这本书出自刘完素之手，是完全可以确定的。况且书中所述的方论，与《宣明论》和《原病式》的内容有出入。李时珍有什么证据，认为这是张元素的书呢？张元素的著作虽然已经散佚不可见，但李东垣（名杲，字明之）曾师从于他学习医术。那么阅读李东垣的各种书籍，以追溯源头和流变，其中的理趣截然不同，与这本书不同。张元素的儿子张璧，著有《保命集》和《类要》。李时珍难道不是将这两者混淆了吗？《提要》没有察觉这一含义，随意沿袭其谬误，并且把序文辞藻称为宁王伪造的。这种指鹿为马、牵强附会的做法，没有比这更严重的了。《活法机要》是李东垣所著，李时珍又将其视为另一本书的名字，实在是造成了歧义和错误。
〔三消论〕一卷 存留
线溪野老在跋文中说：关于“三消”的论述，是刘河间（刘完素）所作的。因为麻征君（麻九畴）寓居在汴梁，闲暇时日拜访先生的后裔，有人举荐教人医学的人，就是那位后裔。征君亲自前往他家，寻求先生平素所著的遗书，于是拿出了《三消论》、《气宜》和《病机》两本书，这些书未流传于世，大多不全，只选取了《三消论》，在卷首增写了六位脏象三图，其余来不及润色，就交给友人穆子昭。子昭是河间的门人，是大簧之后。当时他在京师做官，正打算告知征君，想借此机会惠及世人。由此我从子昭那里得到了一本，后来遭遇兵火，此书便失传了。偶然在乡人霍司承君祥处，再次见到此文，然而抄写错误很多，只是根据仿本而记录它，以交付给后来的学人，详细地加以刊正校正。时间是甲辰年冬至日，线溪野老书写。
〔灵秘十八方〕已佚
按：上文见于《古今医统》。
〔张氏（元素）家珍〕一卷 未见
按：上文见于《竹堂书目》。
〔医学启源〕读书敏求记三卷 未见
钱曾说：金代易水人张元素所著。洁古（张元素号）治病，不用古方，按期见效。刘守真（刘完素）曾经患伤寒，洁古诊察他的脉象，就知道他用药有误。守真非常佩服，从此名声传遍天下。这本书采辑《素问》的五运六气、《内经治要》和本草而成。他的门下高徒李东垣请兰泉张建吉甫在卷首作序。
〔张氏（璧）医学新说〕已佚
按：上文见于《医学源流》。
〔张氏（从正）儒门事亲〕三卷 存留
颐斋引曰：医学之道崇尚已久。自从《本草》和《灵枢》、《素问》等书问世以来，传承的人代代不乏其人。自秦越人（扁鹊）、淳于意、张机（仲景）、华佗以降，都通晓医理，神妙其术，能够救济众人免于夭折。然而他们著书传世，成为医家的指南，只有长沙公（张机）一人而已。此后百种理论、千种方剂，纷纷杂出。阅览的人，如果只是采用可行的，就会无所适从。想要透彻通达医理，并掌握其中至关重要的内容，大概像晨星一样稀少。然而近代只有河间刘守真深得长沙公的遗意，所以能以这门学问，在大定、明昌年间闻名。南渡以来，宛丘人张子和出现，专门探求历代圣贤的心法，阐发千年的秘密。辨析实证于虚证之中，识别热证于寒证之内，以至于阴阳造化的原理，运气胜复的变化，风土适宜的差异，形神禀赋的不同，没有不探究到极致的。凡是他所拯救治疗的，就像拾取和携带东西一样容易。有见识的人说，长沙公和刘守真仿佛重生在这个时代了。兴定年间，朝廷征召他补任太医。没过多久他就请求离职，大概并非喜好闲适。于是退隐后与麻征君知几、常公仲明等人交往，每天在滏水之上游玩，共同讲明深奥的意义，辨析至极的道理。深深痛惜传承学习的弊端，极力纠正并端正绪论。于是将他平日所著的议论，以及尝试的效果，编辑成一卷，命名为《儒门事亲》。他的意思认为，如果不是儒家学者就不能明辨并纠正它，以传给天下后世。这部书的完成，一法一论，大义都是张子和阐发的。至于广博文采，则是麻征君不辞辛劳完成的。评论者都说，如果不是宛丘（张子和）的医术，不足以配得上征君的文采；如果不是征君的文采，不足以弘扬宛丘的医术。所以世人称此为“二绝”，尤其难得。可惜他的真本被征君藏在名山中，不能再见到。现在通行的刻本，还错乱且怀疑有缺漏，大概是传抄者的过错。唉！技艺像张子和这样高超，却不能居中掌管天下的命运，使人们达到长寿的境界，只能使他最终……他的书又……特别博雅的君子手中，而传承的人，有的失去了真相，又不能不留下遗憾。这是我多次叹息并深深惋惜的原因。异时有好事者，购得真本，重新刊印并推行，使学人得以看到完整的版本，以惠及天下后世，那么张子和就不死了。岁在单阏阳月晦日，颐斋引。
《金史》本传说：张从正，字子和，睢州考城人。精通医学，贯通《素问》、《难经》之学。他的方法宗奉刘守真，用药多偏寒凉。然而治愈疾病、挽救死亡往往有效。古代医书中有汗、下、吐三种疗法，也有不当用汗法的，用了就会死；不当用下法的，用了就会死；不当用吐法的，用了就会死。各有经络脉理的讲究，世传是黄帝岐伯所写的书。张从正运用得非常精妙，号称“张子和汗下吐”。狂妄平庸浅薄之术，学习他的方剂，不知道诊察脉象和探究病因，往往导致杀人。这是庸医所以失传医术的过错。他所著的，有“六门三法”的名称，保存在世上。
刘祁说：张子和为人放荡不羁，没有威严仪态，很喜欢读书作诗嗜酒。长期居住在陈州，游历在我父亲门下。后来被召入太医院，随即告辞离去。隐隐然名声震动东方州郡。麻知几（九畴）与他交好，让张子和论述他的医术，于是写成文章。有“六门三法”的名称，将要施行于世。恰逢张子和、麻知几相继去世，至今他的书还存在。（《归潜志》）
朱震亨说：我阅读张子和的书，只致力于攻击邪气。他的意思是正气不能自己生病，是因为被邪气客居，所以才生病。邪气去除，正气自然安宁。因为病有在上、在中、在下，深浅不同，设立汗、吐、下三种方法来攻伐它。初看他的书，以为医生的方法全都在这里了。后来思考《内经》说所谓“虚”，是精气虚；所谓“实”，是邪气实。邪气之所以客居，必定是因为正气虚弱，然后邪气才能客居。如果正气充实，邪气没有进入的道理。因此对于张子和的方法，不能不在其中产生怀疑。又思考《内经》有言：“阴平阳秘，精神乃治；阴阳离决，精气乃绝。”又思考张仲景有言：“病当汗解，诊其尺脉涩，应当给予黄耆建中汤补益它，然后发汗。”于是认为张子和的书，不是张子和亲笔所写。驰名中原，他的方法一定有超过明代辈分的地方，为什么书中的言论，与《内经》、张仲景的意思，如此不同呢？（《格致余论》）
李濂说：张子和与麻知几、常仲明等人，每天在滏水之上游玩，讲明深奥意义，辨析玄妙道理。于是将他平日所见闻，以及尝试的效果，编辑成一部书，命名为《儒门事亲》，认为只有儒家能明辨它，而侍奉双亲的人，不可以不知道医学。这本书共十四卷，大概是张子和草创，麻知几润色，而仲明又搜集他的遗说，编为《治法心要》。战乱纷飞，藏于查牙空穴中，幸好再次出现在人间，难道不是鬼神呵护的力量吗？其中妙论精义，无法一一陈述。善于阅读的人应当自行领悟。
朱丹溪说：张子和，宛丘人，姓张，号戴人。有《儒门事亲》，书三十篇，《十形三疗》一帙，《治病百法》一帙，《三复指迷》一帙，《治法心要》一帙，《三法六门世传方》一帙。
《四库全书提要》说：《儒门事亲》十五卷，金代张从正撰。从正字子和，号戴人，睢州考城人。兴定年间，被征召补任太医，不久辞去。事迹详见《金史·方伎传》。张从正与麻知几、常仲明等人，讲求医理，编辑成此书。刘祁《归潜志》称麻知几（九畴）与他交好，让张子和论述他的医术，于是写成文章，则这本书实际上是麻知几记录的。它的体例，有说、有辨、有记、有解、有诫、有笺、有诠、有式、有断、有论、有疏、有述、有衍、有诀、有十形三疗、有六门三法，名目颇为琐碎，而大旨主要在于使用攻法。所谓“儒门事亲”，则认为只有儒家能明辨医理，而侍奉双亲的人应当懂得医学。张从正宗奉河间刘守真，用药多用寒凉。他的汗、吐、下三法，当时已有许多异议，所以书中辩驳诽谤的地方很多。丹溪朱震亨也讥讽他偏颇。后人于是将他的书搁置一边。然而病情万状，各有所宜。应当攻而不攻，与应当补而不补，弊病是一样的。偏执其法固然不对，完全排斥其法也不对。只是中间自负气概求胜，不免过于激进，想要矫正庸医倚仗补益的失误，有时甚至过于直率。又传授给他的学生，不知道察验虚实，讨论病程久暂，一概使用峻烈利药施治，于是导致被世人借口指责。总之是没有明白张从正的本意罢了。
按《医统正脉》中所辑录的这本书，共十四卷，以嘉靖年间邵伯崖刊本为祖本的，原本是一部丛书的一部分。所谓的《儒门事亲》，仅指前三卷，其他部分是麻知几及其弟子辈，阐述张子和的说法，由他们编纂的。《归潜志》说：麻九畴（知几），初名文纯，易州人。晚年更喜欢医方，与名医张从正交游，尽传其学。作文精密功力强健，诗歌尤其奇峭，妙处似唐人。西京伊芳良子氏收藏元中统年间高鸣刻本的《儒门事亲》，也是三卷。先父仍然依据朱好谦《心印绀珠》，订正其篇目，叙述在他所著的《医剩》中。现在我推究其说法，更依据《医方类聚》各证门所列，加以详细核查，识记在下面，使人知道其旧貌。
〔治病百法〕二卷 存留
按：邵氏刊本第四、第五两卷，即是。
〔十形三疗〕三卷 存留
刘纯说：广陵丘克容先生说：当今专门研究刘完素和张从正的医生，大都以发汗、吐、下作为治疗方法。根本依据张子和的《十形三疗》，如果说风寒暑湿燥火，内伤外伤，内积外积，视其中人身之上或之下，必定用这三种方法可以治愈。果真是张子和的遗意吗？为什么他与《内经》、张仲景的话，大不相同呢？《内经》不是说“邪气盛则实，精气夺则虚”吗？又说“虚则补之，实则泻之”。邪盛而实，应当用泻法，用三法或许可以。精气夺而虚，应当补益，难道没有其他治法吗？只是说“木郁则达之，火郁则发之，土郁则夺之，金郁则泄之，水郁则折之”，这是发汗、吐、下的别称。假使此无彼，怎么果然举例使用呢？张仲景治疗外感，分六经，别脏腑，也曾用过发汗、吐、下。然而太阳病有解肌法，少阳病有三禁，并病用刺法，难道没有缘故吗？张子和也说：“不读本草，焉知药性。”又说：“识病得法，工中之甲仗。”既然用三法治疗十形，又何必知道药性，求得方法呢？岂是张子和的真书，亡于金源氏南迁之时？这特是后人附会他的学说，而执迷妄意的人，就把鲁莽的话当作确切的论点。甚至认虚为实，假寒为热。对于“适事为故”和“各安其气”的说法，完全不加探究。有志于古人学问的人，难道没有遗憾吗？
按：邵柏崖刊本第六、第七、第八三卷，即是。张子和受法于刘守真，药多用寒凉。《金史》和《归潜志》都详细记载了这一点。那么这本书出自张子和，也不可怀疑。朱彦修（朱震亨）用刘宗浓（疑为刘完素或其他人，此处原文可能有误，通常指朱震亨批评）律以自家之说为后人所附会，大概属于偏执。
〔杂记九门〕一卷 存留
按：邵氏刊本第九卷，即是。
〔撮要图〕一卷 存留
按：邵氏刊本第十卷，即是。
〔治病杂论〕一卷 存留
按：邵氏刊本第十一卷，即是。
〔三法六门〕一卷 存留
按：邵氏刊本第十二卷，即是。
〔治法心要〕一卷 存留
按：邵氏刊本第十三卷。据医史，这本书是常仲明搜集张子和遗说而记录成的。
〔世传神效名方〕一卷 存留
按：邵氏刊本第十五卷，即是。
〔三复指迷〕一卷 已佚
〔张氏经验方〕《国史经籍志》二卷 已佚
〔李氏（杲）内外伤辨惑论〕《医藏目录》三卷 存留
自序说：我自幼向易水张元素先生请教《素问》、《难经》，讲解诵读久了，稍有所得。中年以来，经历的事情很多，各种延请医生诊治，坦然不疑惑。曾撰写《内外伤辨惑论》一篇，以证明世人用药的错误。山陵变迁，忽然进入老年境况，神志既懒惰，懒于言语。这篇论著束之高阁十六年了。昆仑范尊师曲意奖借，屡次以救活人为言，说这本书如果流行，使天下之人，不至于夭折，这也是仁人君子济人利物的事情。即使著述不停，精力衰耗，书成而死，不也胜过无益而生吗？我恭敬接受他的话，勉强带病完成它。虽然不完备，姑且报答尊师慈悯的心志。老师是宋文正公的后代。丁未岁重九日，东垣老人李杲明之题写。
《四库全书提要》说：《内外伤辨惑论》三卷，金代李杲撰。杲字明之，自号东垣老人，真定人。曾经通过捐纳获得官职，监管济源税务。案：元砚坚作《东垣老人传》，称李杲在辛亥年去世，享年七十二岁。那么应当生于世宗大定二十年庚子。金朝灭亡时五十五岁。入元十七年后才终老。所以旧本也有的题为元人，而《元史》也加载于方伎传。起初李杲的母亲患病，被众医杂乱治疗而死，始终不知道是什么病症。李杲自我悲伤不懂医理，于是捐千金，从易州张元素学习，尽得其法，而名声反而在张元素之上，卓越成为医家大宗。这部书阐明内伤的证候，有类似外感的，辨别阴阳寒热有余不足，而大旨总以脾胃为主。所以特别制作补中益气汤，专门治疗饮食劳倦、虚人感冒，法度取法补土生金，升清降浊，得到阴阳生化的宗旨。其阐发医理，极为深微。前有自序，题写丁未岁。序中说此论束之高阁十六年，以长历推算，这本书大概出于金哀宗正大九年辛卯年。
元好问序说：天的邪气感受，则伤害人的五脏。八风之邪，中人于高处。水谷的寒热感受，则伤害人的六腑。说水谷进入胃，其精气上注于肺，浊溜于肠胃，饮食不节，而生病。地的湿气感受，则伤害人的皮肤筋脉，必从足开始。《内经》说百病皆由上中下三者，及论形气两虚，就不涉及天地之邪。才知道脾胃不足，是百病的开始。有余不足，世医不能辨别的，大概已经很久了。往昔，遭遇壬辰之变，五六十天之间，因饮食劳倦所伤而死亡的，将近百万人，都说是由伤寒而死。后来见到李明之辨别内外伤，以及饮食劳倦伤的一论，然后知道世医的错误。学术不明，误人竟然如此，能不大大悲哀吗？李明之既然写了论，又担心世俗蒙蔽不可以突然醒悟，所以又写《脾胃论》叮咛告诫。上发二书的微旨，下祛千年的困惑，这本书如果流行，壬辰年的药祸，应当无从发生。仁人的话，其意博大啊。己酉七月十五日，遗山元好问序。
罗天益后序说：黄帝著《内经》，其忧天下后世，可谓浓厚且至诚了。秦越人述《难经》以验证它。伤寒为病最大，张仲景广泛论述它，为了推广世间法则。至于内伤脾胃的病，诸书虽有说法，简略而未详细。我的东垣先生作《内外伤辨》、《脾胃论》，以补充它。先生曾经阅读《内经》所论，四季都以养胃气为本。宗气的道理，内谷为宝。大概饮食进入胃，游溢精气，上输于脾，脾气散精，上归于肺，冲和百脉，颐养神明，利关节，通九窍，滋志意。或者因为饮食失节，起居不时，妄作劳役，以及喜怒悲愉，伤胃之元气，使营运之气减削，不能输精皮毛经络，所以诸邪乘虚而入，则扰动于体内，而成痼疾，导致真气悄然内消。病之所起，初受热中，心火乘脾，末传寒中，肾水反乘侮土。于是立国中末三治，及君臣佐使之制，经禁、病禁、时禁的法则，使学人如此病用此药，因心会道，溯流得源，远溯轩岐，吻合无间。好啊鲁斋先生的话说：东垣先生的学问，是医的王道。看这本书就可以知道了。至元丙子三月上巳日，门生罗天益谨序。
《四库全书提要》说：《脾胃论》三卷，金代李杲撰。李杲既然写了《辨惑论》，恐怕世俗不明白，又写此书。其说以土为万物之母，所以独重脾胃。引经立论，精凿不磨。明代孙一圭《医旨绪论》云：东垣生当金元之交，中原扰攘，土失其所，人疲奔命。
His life span was not far removed from that of Liu Wansu (courtesy name Shouzhen). Therefore, it is beyond doubt that this book originated from Liu Wansu. Moreover, the formulas and theories described in the book differ from those in *Xuanming Lun* (Treatise on the Declaration of Principles) and *Yuanbing Shi* (Record of Original Diseases). What evidence did Li Shizhen have to claim that this was a work by Zhang Yuansu? Although Zhang Yuansu's writings are lost and no longer visible, Li Dongyuan (courtesy name Mingzhi) had studied under him. Thus, by reading Li Dongyuan's various works to trace their origins and development, one can see that the theoretical essence is completely different from that of this book. Zhang Yuansu's son, Zhang Bi, authored *Baoming Ji* (Collection for Preserving Life) and *Leiyao* (Essential Categories). Did Li Shizhen confuse these two? The *Siku Quanshu Tiyao* failed to perceive this meaning and blindly followed the error, even attributing the preface's rhetoric to a forgery by the Prince of Ning. There is nothing more egregious than this misinterpretation. *Huofa Jiyao* (Essentials of Living Methods) was authored by Li Dongyuan; Li Shizhen mistakenly treated it as the title of another book, causing significant confusion.
[Sanxiao Lun] (Treatise on Three Xiao Disorders), 1 volume, extant.
The Postscript by Xianxi Yelao states: The treatise on "Sanxiao" (Three Thirst Disorders) was authored by Liu Hejian (Liu Wansu). Because Ma Zhengjun (Ma Jiuchou) resided in Bianliang, he visited the descendants of Mr. Liu during his leisure time. Someone recommended a person who taught medicine, who turned out to be that descendant. Zhengjun personally visited his home to seek the late Mr. Liu's遗书 (lost manuscripts). Consequently, the *Sanxiao Lun*, along with *Qiyi* (On Qi Appropriateness) and *Bingji* (On Disease Mechanisms), were produced. These books had not been transmitted to the world and were mostly incomplete. Only the *Sanxiao Lun* was selected, with three diagrams of the Zang-Fu organs of the six positions added to the beginning of the volume. The rest were not polished in time and were handed over to his friend Mu Zizhao. Zizhao was a disciple of Hejian and a descendant of Mu Dahuang. At that time, he was seeking official position in the capital and intended to inform Zhengjun, hoping to benefit people through this publication. From this, I obtained a copy from Zizhao. Later, due to war and fire, its transmission was lost.偶然ly, I saw the text again at the place of Huo Sicheng Junxiang in my hometown. However, the copies contained many errors. I merely transcribed it based on a model version and delivered it to future learners, detailing corrections and publications. Written on the Winter Solstice day of the Jiachen year by Xianxi Yelao.
[Lingshi Shibafang] (Secret Eighteen Formulas), lost.
Note: Mentioned above in *Gujin Yitong*.
[Zhangshi (Yuansu) Jiazhen] (Zhang Family Treasures), 1 volume, not seen.
Note: Mentioned above in *Zhutang Mulu*.
[Yixue Qiyuan] (Origin of Medicine), *Dushu Minqiu Ji* (Records of Reading and Appreciating Books), 3 volumes, not seen.
Qian Zeng said: Authored by Zhang Yuansu of Yishui during the Jin Dynasty. Jiegu (Zhang Yuansu's pseudonym) treated diseases without using ancient formulas, achieving results within specified periods. Liu Shouzhen once suffered from Shanghan (Cold Damage); Jiegu diagnosed his pulse and identified errors in his medication. Shouzhen greatly admired him, and thus his fame spread throughout the world. This book compiles the Five Movements and Six Qi from *Suwen*, the *Neijing Zhiyao* (Essentials of the Inner Canon), and Materia Medica. His outstanding disciple, Li Mingzhi (Li Dongyuan), requested Lanquan Zhang Jianjifu to write the preface.
[Zhangshi (Bi) Yixue Xinshuo] (New Sayings on Medicine by the Zhang Family), lost.
Note: Mentioned above in *Yixue Yuanliu*.
[Zhangshi (Congzheng) Rumenshiqin] (Confucian Approach to Serving Parents), 3 volumes, extant.
Yizhai Yin stated: The Way of Medicine has been esteemed since ancient times. Since the creation of *Bencao* (Materia Medica) and *Lingshu* and *Suwen*, there has been no lack of inheritors. From Qin Yueren (Bian Que), Yue Ren (Hua Tuo), Chunyu Yi, Zhang Ji (Zhongjing), to Hua Tuo, all understood its principles and mastered its techniques, saving people from premature death. However, among those who wrote books to guide future generations, only Changsha Gong (Zhang Ji) stands alone. Afterwards, hundreds of theories and thousands of formulas emerged chaotically. Readers who merely adopted what seemed applicable would find themselves at a loss. Those who could thoroughly understand the principles and grasp the essentials were as rare as morning stars. In recent times, only Liu Shouzhen of Hejian deeply inherited the legacy of Changsha Gong, allowing him to make his mark in the Da Ding and Mingchang eras. Since the southward migration, Zhang Zihe of Wanqiu appeared, dedicated to exploring the minds of past sages and uncovering millennium-old secrets. He distinguished reality from emptiness, recognized heat within cold, and investigated the extremes of yin-yang transformation, luck cycles, local climates, and constitutional differences. Every treatment he performed was effortless. Scholars remarked that Changsha Gong and Liu Shouzhen seemed reborn in this era. During the Xingding era, he was summoned to serve as Imperial Physician. After a short while, he requested to leave, not out of laziness. He then retired and associated with Ma Zhengjun (Zhiji), Chang Gong Zhongming, and others, daily enjoying the Fushui river, discussing profound meanings, and analyzing ultimate truths. Deeply lamenting the flaws in transmission and learning, he strove to correct them. He compiled his daily discussions and clinical experiences into one volume, naming it *Rumenshiqin*. His intent was that only Confucians could clearly distinguish and correct these matters, passing them down to the world and future generations. In this completed work, every method and theory was initiated by Zihe. As for literary embellishment, Zhengjun spared no effort. Critics agreed that only Wanqiu's medical skills deserved Zhengjun's prose, and only Zhengjun's prose could magnify Wanqiu's skills. Hence, they were called the "Two Perfections," particularly rare. It is a pity that the authentic manuscript was hidden by Zhengjun in famous mountains and is no longer visible. Current printed editions are still confused and suspected to have omissions, likely due to copyists' errors. Alas! With skills like Zihe's, unable to hold a central position to manage the fate of the world and bring people to an age of longevity, he was left to... His book, in the hands of elegant scholars, was transmitted by some who lost its truth, leaving regrets. This is why I sigh and regret deeply. If someday a benevolent person purchases the authentic edition, reprints it, and allows learners to see the complete version to benefit the world, then Zihe will never die. On the last day of the Yang month in the year Shan'e, Yizhai Yin.
According to the biography in *History of Jin*: Zhang Congzheng, courtesy name Zihe, was from Kaocheng, Suizhou. He was proficient in medicine, mastering *Suwen* and *Nanjing*. His methods followed Liu Shouzhen, and he often used cold and cool medicines. Yet, he frequently succeeded in curing illnesses and saving lives. Ancient medical texts mention sweating, purging, and vomiting methods, but also warn against inappropriate use. Sweating when not indicated leads to death; purging when not indicated leads to death; vomiting when not indicated leads to death. Each has specific meridian and pulse logic, attributed to Huangdi and Qibo in traditional texts. Zihe applied these with great precision, earning the title "Zihe's Sweating, Purging, and Vomiting." Arrogant, mediocre, and shallow practitioners learned his formulas without understanding pulse diagnosis or disease origins, often causing death. This is the fault of quacks leading to the loss of true transmission. His works include the categories of "Six Gates and Three Methods," which survive today.
Liu Qi said: Zhang Zihe was unrestrained and lacked solemn demeanor. He loved reading, poetry, and wine. He lived long in Chenzhou and visited my father's household. Later, he was summoned to the Imperial Medical Bureau but soon resigned. His reputation quietly shook the eastern provinces. Ma Zhiji (Jiuchou) was friendly with him and asked Zihe to expound his methods, which Ma then wrote down. With the title "Six Gates and Three Methods," it was to be published. However, both Zihe and Zhiji died successively, and the book remains today (*Guiqian Zhi*).
Zhu Zhenheng said: In reading Zhang Zihe's books, I noticed he focused solely on attacking pathogens. His view was that healthy qi does not get sick on its own; illness arises because pathogens invade. Once pathogens are removed, healthy qi returns to peace. Based on whether the disease is upper, middle, or lower, and its depth, he established sweating, vomiting, and purging methods to attack. Initially, I thought these were the entirety of medical methods. Later, reflecting on *Neijing*: "Xu" (deficiency) refers to deficiency of essence-qi; "Shi" (excess) refers to excess of pathogenic qi. Pathogens invade only because healthy qi is deficient. If healthy qi is strong, pathogens cannot enter. Thus, I began to doubt Zihe's methods. I recalled *Neijing*: "When yin is balanced and yang is secret, spirit governs; when yin and yang separate, essence-qi perishes." I also recalled Zhang Zhongjing: "If a disease should resolve via sweating, but the chi pulse is choppy, one should first tonify with Huangqi Jianzhong Tang, then induce sweating." Therefore, I concluded that the current version of Zihe's book might not be entirely his writing. Although famous in China and his methods surpassing later generations, why do his words differ so much from *Neijing* and Zhang Zhongjing? (*Gezhi Yulun*)
Li Lian said: Zhang Zihe, along with Ma Zhiji and Chang Zhongming, frequented the Fushui river, discussing profound meanings and analyzing mysteries. He compiled his observations and clinical effects into a book named *Rumenshiqin*, believing that only Confucians could clarify these principles, and those serving parents must know medicine. The book consists of fourteen volumes, originally drafted by Zihe, polished by Zhiji, and supplemented by Zhongming into *Zhifa Xinyao*. Amidst war, it was hidden in caves and fortunately re-emerged. Was this not due to divine protection? Its brilliant theories cannot be fully listed. Good readers will understand them intuitively.
Zhu Danxi said: Zhang Zihe was from Wanqiu, surname Zhang, pseudonym Dairen. Works include *Rumenshiqin* (30 chapters), *Shixing Sanliao* (one fascicle), *Zhibai Baifa* (one fascicle), *Sanfu Zhimi* (one fascicle), *Zhifa Xinyao* (one fascicle), and *Sanfa Limen Shichuan Fang* (one fascicle).
*Siku Quanshu Tiyao* states: *Rumenshiqin* (15 volumes) was written by Zhang Congzheng of the Jin Dynasty. Zihe, courtesy name Zihe, pseudonym Dairen, was from Kaocheng, Suizhou. Summoned as Imperial Physician during Xingding, he soon resigned. Details are in *History of Jin: Biography of Artisans*. Zihe studied medical principles with Ma Zhiji and Chang Zhongming. Liu Qi's *Guiqian Zhi* notes Ma Zhiji (Jiuchou) was friends with him and recorded Zihe's lectures, implying Ma actually recorded this book. The format includes essays, debates, records, explanations, warnings, annotations, interpretations, models, judgments, discourses, commentaries, narratives, extensions, and rhymes, plus *Shixing Sanliao* and *Sanfa Limen*. The titles are fragmented, but the main theme emphasizes aggressive treatment. "Rumenshiqin" implies only Confucians can understand the principles, and filial sons must know medicine. Zihe followed Liu Shouzhen of Hejian, using cold/cool medicines. His sweating, vomiting, and purging methods faced much opposition then, so the book contains many rebuttals. Zhu Zhenheng criticized his bias. Later generations neglected the book. However, conditions vary, and appropriate aggression or tonification is needed. Neglecting either is wrong. While Zihe was sometimes overly aggressive to correct quack tonification practices, his students often failed to assess deficiency/excess or duration, using harsh drugs indiscriminately, leading to criticism. Ultimately, this stems from misunderstanding Zihe's true intent.
According to *Yitong Zhengmai*, the collected version has 14 volumes, based on the Jiajing edition by Sho Boya. Originally part of a series, *Rumenshiqin* referred only to the first three volumes; the rest were compiled by Ma Zhiji and disciples elaborating on Zihe's sayings. *Guiqian Zhi* states: Ma Jiuchou (initially Wen Chun) from Yizhou favored medicine in later years, studied under Zhang Zihe, and mastered his learning. His writing was precise and vigorous, poetry striking like Tang dynasty styles. The Xi Jing Yi Fangliangzi family possessed a Yuan Zhongtong edition by Gao Ming, also 3 volumes. My father relied on Zhu Haoqian's *Xinyin Gan Zhu* to verify chapters, narrating this in *Yisheng*. I now investigate further using *Yifang Leiju* to provide details, recording below to show the original state.
[Zhibai Baifa] (Hundred Methods for Treating Diseases), 2 volumes, extant.
Note: Corresponds to Volumes 4 and 5 of the Shao edition.
[Shixing Sanliao] (Ten Forms and Three Therapies), 3 volumes, extant.
Liu Chun said: Mr. Qiu Kerong of Guangling stated: Modern doctors specializing in Liu and Zhang primarily use sweating, vomiting, and purging. This originates from Zhang Zihe's *Shixing Sanliao*. Whether due to wind-cold-summer-heat-dryness-fire, internal/external injuries, or accumulations, regardless of location in the body, these three methods are deemed curative. Is this truly Zihe's intent? Why does it contradict *Neijing* and Zhang Zhongjing? *Neijing* says: "Excess of pathogenic qi is Shi; depletion of essence-qi is Xu." And "Tonify deficiency, drain excess." For excess/Shi, draining via three methods might work. For deficiency/Xu, tonification is required; are there no other treatments? It cites "Wood stagnation requires dispersion, Fire stagnation requires emission, Earth stagnation requires seizure, Metal stagnation requires drainage, Water stagnation requires restriction," calling these alternative names for sweating, vomiting, and purging. If one lacks the other, how can they be uniformly applied? Zhang Zhongjing treated external contractions by distinguishing Six Channels and Zang-Fu, also using sweating, vomiting, and purging. Yet Taiyang has muscle-relaxing methods, Shaoyang has three prohibitions, and combined diseases use acupuncture. Surely there are reasons? Zihe also said, "Without reading Bencao, how can one know drug properties?" And "Understanding disease and obtaining methods is the weapon of a physician." If treating Ten Forms with Three Methods, why need to know drug properties or seek methods? Was Zihe's true book lost during the Jin southward migration? This seems to be later interpolation by followers who misunderstood, treating rash statements as absolute truths. They mistake deficiency for excess and false cold for heat, ignoring "appropriateness for the situation" and "maintaining qi balance." Scholars of antiquity must surely regret this.
Note: Corresponds to Volumes 6, 7, and 8 of the Shao Boya edition. Zihe learned from Liu Shouzhen, using cold/cool medicines. *History of Jin* and *Guiqian Zhi* detail this. Thus, the book is undoubtedly by Zihe. Zhu Yanxiu (Zhu Zhenheng) dismissing it as later fabrication based on personal views is biased.
[Zaji Jiumen] (Nine Gates of Miscellaneous Records), 1 volume, extant.
Note: Corresponds to Volume 9 of the Shao edition.
[Cuoyaotu] (Diagram of Essentials), 1 volume, extant.
Note: Corresponds to Volume 10 of the Shao edition.
[Zhibing Zalun] (Miscellaneous Discussions on Treating Diseases), 1 volume, extant.
Note: Corresponds to Volume 11 of the Shao edition.
[Sanfa Limen] (Three Methods and Six Gates), 1 volume, extant.
Note: Corresponds to Volume 12 of the Shao edition.
[Zhifa Xinyao] (Essentials of Treatment Methods), 1 volume, extant.
Note: Corresponds to Volume 13 of the Shao edition. According to medical history, this was compiled by Chang Zhongming from Zihe's遺说 (remnant teachings).
[Shichuan Shenxiao Mingfang] (Famous Formulas with Divine Efficacy Passed Down), 1 volume, extant.
Note: Corresponds to Volume 15 of the Shao edition.
[Sanfu Zhimi] (Three Repetitions Clarifying Confusion), 1 volume, lost.
[Zhangshi Jingyan Fang] (Zhang Family Experiential Formulas), *Guoshi Jingjizhi* (National Book Catalog), 2 volumes, lost.
[Li Shi (Gao) Neiwai Shang Huohuo Lun] (Treatise on Differentiating Internal and External Injuries), *Yicang Mulu* (Catalog of Medical Treasures), 3 volumes, extant.
Self-Preface states: Since childhood, I received instruction on *Suwen* and *Nanjing* from Mr. Zhang Yuansu of Yishui. After long study, I gained some understanding. In middle age, having experienced much, and observing various physicians, I remained clear and unconfused. I composed this *Treatise on Differentiating Internal and External Injuries* to prove the errors in public medication. Times change, and I have reached old age. My spirit is lethargic, and I am lazy to speak. This treatise has been shelved for sixteen years. Master Fan Zunshi of Kunlun encouraged me, saying if this book circulates, it will prevent premature deaths worldwide, benefiting humanity. Even if I exhaust my energy writing and die upon completion, is it not better than living uselessly? I respectfully accepted his words and forced myself to finish it. Though imperfect, it serves to repay his compassion. The Master was a descendant of Song Wenzheng Gong. On the Double Ninth Day of the Dingwei year, Dongyuan Laoren Li Gao Mingzhi inscribed.
*Siku Quanshu Tiyao* states: *Neiwai Shang Huohuo Lun* (3 volumes) was written by Li Gao of the Jin Dynasty. Gao, courtesy name Mingzhi, self-styled Dongyuan Laoren, was from Zhending. He obtained office through purchase and supervised taxes in Jiyuan. According to Yuan Yanjian's *Biography of Dongyuan Laoren*, Gao died in the Xinhai year at age 72, born in the Gengzi year of the 20th year of Emperor Shizong's Da Ding reign. He was 55 when Jin fell and died 17 years after the Yuan dynasty began. Hence, old editions sometimes list him as Yuan, and *History of Yuan* includes him in the Biographies of Artisans. Initially, his mother died due to chaotic medical treatment, and the cause was unknown. Gao, grieving his ignorance of medicine, spent a thousand gold pieces to study under Zhang Yuansu in Yizhou, mastering his methods, eventually surpassing his master in fame and becoming a grand master of medicine. This work elucidates internal injury symptoms resembling external contractions, distinguishing yin/yang, cold/heat, excess/deficiency, focusing primarily on the Spleen and Stomach. He specially created Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction) for diet/labor fatigue and deficiency-type colds, employing the principle of tonifying Earth to generate Metal, ascending clear and descending turbid, aligning with yin-yang generation. Its medical theory is profound. The preface is dated Dingwei year. Calculating back sixteen years from the preface, the book was likely completed in the Xinmao year of the 9th year of Emperor Aizong's Zhengda reign.
[Piwei Lun] (Treatise on the Spleen and Stomach), *Guoshi Jingjizhi* (National Book Catalog), 3 volumes, extant.
Preface by Yuan Haowen states: Heavenly pathogens affect the Five Zang organs. Wind pathogens strike high parts of the body. Cold/heat from food/water affects the Six Fu organs. Food enters the stomach, essence ascends to the Lung, turbidity flows to intestines/stomach; irregular diet causes disease. Earthly dampness affects skin/tendons, starting from the feet. *Neijing* states diseases arise from upper/middle/lower sources. Discussing form/qi deficiency ignores heaven/earth pathogens, revealing that Spleen/Stomach insufficiency is the root of all diseases. Physicians have long failed to distinguish excess/deficiency. During the Renchen disaster, nearly a million died from diet/labor fatigue in fifty days, mistakenly attributed to Shanghan. Seeing Li Mingzhi's differentiation of internal/external injuries clarified this error. Academic confusion harms people greatly. Having written the differentiation treatise, fearing public misunderstanding, he wrote *Piwei Lun* to emphasize. This clarifies previous works and dispels millennium confusion. If circulated, the Renchen medical tragedy would cease. Benevolent words are broad. Full Moon of July, Jiyi year, Preface by Yishan Yuan Haowen.
Postscript by Luo Tianyi states: Huangdi's *Neijing* shows deep concern for future generations. Qin Yueren's *Nanjing* verifies it. Zhang Zhongjing expanded on Shanghan for universal application. Internal Spleen/Stomach injuries were briefly mentioned in other texts. My Master Dongyuan wrote *Neiwai Shang Bian* and *Piwei Lun* to supplement. Master reviewed *Neijing*: Four seasons rely on nourishing Stomach Qi. Zong Qi depends on grain. Food enters stomach, essence ascends to Spleen, disperses to Lung, harmonizes vessels, nourishes spirit, benefits joints/orifices/mind. Irregular diet/lifestyle/exertion/emotions damage Stomach Qi, reducing transportive function, allowing pathogens to enter, causing chronic disease and internal consumption of True Qi. Disease begins with Heat in the Middle (Heart Fire invading Spleen), progressing to Cold in the Middle (Kidney Water insulting Earth). He established three treatments for Middle/Upper/Lower and Jun-Chen-Zuo-Shi formulations, respecting meridian/disease/time prohibitions. Students applying this will align with ancient wisdom. As Mr. Luzhai said: Dongyuan's learning is the Royal Way of Medicine. To Yuan Bingzi, 3rd Month, Shangsi Day, Disciple Luo Tianyi respectfully prefaces.
*Siku Quanshu Tiyao* states: *Piwei Lun* (3 volumes) by Li Gao. After *Huohuo Lun*, fearing public misunderstanding, he wrote this. Emphasizing Earth as Mother of All Things, he prioritized Spleen/Stomach. Citing classics, his arguments are solid. Ming scholar Sun Yigui in *Yizhi Xulun* noted: Dongyuan lived during Jin-Yuan transition, when Central Plains were chaotic, Earth lost its place, and people exhausted themselves fleeing.