新安罗养斋（浩）《医经余论》云∶医宗四大家之说，起于明代，谓张、刘、李、朱也。
材辈，指张为仲景，不知仲景乃医中之圣，非后贤所及，况时代不同，安得平列？所谓张者
，盖指子和也。观丹溪《脉因症治》，遇一症必首列河间、戴人、东垣之说，余无所及，其
断症立方，亦皆不外是，知丹溪意中，专以三家为重。《格致余论》着补阴之理，正发三家
所未发，由是攻邪则刘、张堪宗，培养则李、朱已尽，皆能不根据傍前人，各舒己见，且同系
金元间人，四大家之称，由是而得耳。此说足以正数百年相传之讹。
（炳章）按∶金元四大家，以刘河间、张子和、李东垣、朱丹溪为是。仲景乃创始方剂疗病之
祖，为医中之圣；四大家继起发明，亦不愧为医贤。且仲景学说，得中正之道，无偏寒偏热
青浦何书田茂才其伟，居北竿山下，工诗，家世能医，书田益精其业，名满大江南北。
林文忠公则徐抚苏时，得软脚病，何治之获痊，赠以联云∶菊井活人真寿客，竿山编集老诗
豪。由是投分甚密，而何介节自特，未尝干以私，人皆重之。
（炳章）按∶何公法从叶派，善能变化，着有《医药妙谛》三卷。其自着方，皆从经验发明，
叙病源病状，亦据实际，治虚痨各法，颇得叶氏心法，言简意赅，切合实用。（炳）拟刊入《续编医学大成》中。
新安罗养斋（名浩）在《医经余论》中说：关于“医宗四大家”的说法，起源于明代，指的是张、刘、李、朱四位医家。
后世学者，将“张”指代为张仲景，却不知道张仲景是医学中的圣人，不是后世的贤者所能企及的，况且时代不同，怎么能并列呢？
所谓的“张”，大概是指张子和（张从正）。
观察丹溪（朱震亨）的《脉因症治》，遇到一种病症，必定首先列出河间（刘完素）、戴人（张子和）、东垣（李杲）三家的学说，其余的不涉及，他判断病症和制定方剂，也都不超出这三家的范围，由此可知丹溪心中，专门以这三家为重要。
《格致余论》阐述补阴的理论，正是阐发了前三家未曾阐发的内容，因此，攻邪方面可以尊崇刘、张，培养正气方面李、朱已经详尽，都能不盲从前人，各自抒发自己的见解，且同属于金元时期的人，“四大家”的称号，由此而产生。
这种说法足以纠正数百年来相传的错误。
（炳章）按语：金元四大家，以刘河间、张子和、李东垣、朱丹溪为正确。
张仲景是创始方剂治疗疾病的始祖，是医学中的圣人；四大家继起阐明发明，也不愧称为医学贤者。
而且张仲景的学说，得到中正之道，没有偏于寒或偏于热。
青浦人何书田（字茂才，名其伟），居住在北竿山下，擅长诗歌，家族世代精通医术，何书田更加精进他的学业，名声传遍大江南北。
林文忠公（林则徐）在巡抚江苏时，得了软脚病（足部软弱无力之病），何书田治疗使他痊愈，赠送对联说：“菊井活人真寿客，竿山编集老诗豪。”
从此两人情谊深厚，而何书田节操高尚独特，从未以私事求托于人，人们都敬重他。
（炳章）按语：何公效法叶天士学派，善于灵活变化，著有《医药妙谛》三卷。
他自己的处方，都是从经验中发明出来的，叙述病源和病症表现，也都依据实际，治疗虚劳的各种方法，颇得叶氏的心法，语言简练意义深刻，切合实用。（炳）打算将其刊入《续编医学大成》中。
Luo Yangzhai (Hao) of Xin'an, in his *Yijing Yulun* (Supplementary Discussions on Medical Classics), stated: The theory of the "Four Great Masters of Medicine" originated in the Ming Dynasty, referring to Zhang, Liu, Li, and Zhu.
Later scholars identified "Zhang" as Zhang Zhongjing, not realizing that Zhang Zhongjing is the Sage among physicians, beyond the reach of later sages; moreover, since the eras were different, how could they be listed equally?
The so-called "Zhang" likely refers to Zhang Zihe (Zhang Congzheng).
Observing Danxi's (Zhu Zhenheng) *Maiyin Zhengzhi* (Diagnosis and Treatment Based on Pulse and Etiology), when encountering a specific syndrome, he invariably first lists the theories of Hejian (Liu Wansu), Dairen (Zhang Zihe), and Dongyuan (Li Gao), omitting others; his diagnosis and prescription formulation also did not exceed these three schools. This indicates that Danxi specifically regarded these three masters as paramount.
*Gezhi Yulun* (Supplementary Discussions on Investigating Things) expounds the principles of nourishing Yin, precisely elaborating upon what the previous three masters had not fully developed. Thus, for attacking pathogenic factors, Liu and Zhang can be revered; for nurturing vital energy, Li and Zhu have been exhaustive. All four were able to not blindly follow predecessors, but rather express their own insights. As they all belonged to the Jin and Yuan dynasties, the title of "Four Great Masters" arose from this.
This view is sufficient to correct errors transmitted for centuries.
(Bingzhang) Note: Regarding the Four Great Masters of the Jin and Yuan dynasties, it is correct to identify them as Liu Hejian, Zhang Zihe, Li Dongyuan, and Zhu Danxi.
Zhang Zhongjing is the ancestor who initiated the use of formulas to treat diseases and is the Sage of medicine; the Four Great Masters succeeded him in elucidating and developing his teachings, deserving the title of medical sages.
Furthermore, Zhang Zhongjing's theories embody the orthodox Way, without bias towards cold or heat.
He Shutian (Courtesy name Maocai, personal name Qiwei) of Qingpu resided at the foot of Beigan Mountain. He was skilled in poetry, and his family had a tradition of medical practice. He Shutian further refined his profession, gaining fame throughout the regions north and south of the Yangtze River.
When Lin Wenzhong Gong (Lin Zexu) served as Governor-General of Jiangsu, he suffered from *ruanjiao bing* (a disease characterized by weakness and softness of the legs/feet). He Shutian treated him successfully. In gratitude, Lin presented a couplet: "The true longevity guest who saves lives with Chrysanthemum Well water; the old poetic hero who compiles collections at Gan Mountain."
From then on, they became close friends. However, He maintained high moral integrity and never sought private favors. People respected him greatly.
(Bingzhang) Note: Master He followed the school of Ye Tianshi, demonstrating skillful adaptability. He authored *Yiyao Miaodi* (Wonderful Truths of Medicine and Pharmacy), three volumes. His prescriptions were derived from practical experience. His descriptions of disease origins and manifestations were based on reality. His methods for treating *xulao* (deficiency consumption) closely adhered to the core methods of Master Ye. His writing was concise yet profound, highly practical. (Bing) intends to publish it in the *Xubian Yixue Dacheng* (Continued Compilation of Comprehensive Medical Works).