孙氏生生子曰∶医以通变称良，而执方则泥。故业医者，能因古人之法，而审其用法之时，斯得
古人立法之心矣，不则窥其一斑，而议其偏长，即医如张仲景、李东垣诸公，亦妄加讥贬也，可乎哉
？可乎哉？！余故列其因时立法者于后。
医学自汉秦以上无方，有方自张长沙始，故医家以长沙为方书之祖。晚世议长沙者，率谓其长于
伤寒，而短于杂证，余惟医如长沙，亦无间然矣。乃长沙急于伤寒者，盖病莫大于伤寒，而变证亦莫甚
于伤寒，其生死决于七日、十三四日之间，非若他疾，可从容而治也。长沙察其缓急，故以伤寒为首务
尔。不然，《金匮要略》，治杂证书也，独非长沙着述者乎？何 别传有曰∶仲景受业于同郡张伯祖，
善于治疗，尤精经方，时人谓扁鹊、仓公，无以加焉。观此，则仲景不专长于伤寒，又可知矣。而刘宗浓
亦曰∶吾尝用东垣之药，效仲景处方。宗浓，丹溪高弟也，不效丹溪，而效仲景，以仲景医之亚圣，非丹
溪可企及者，效仲景，或亦取法乎上之意云。后世慎毋轻议长沙也。
张戴人，医亦奇杰也。世人不究其用意，议其治疾，惟事攻击，即明理如丹溪，《格致余论》亦
讥其偏。丹溪之说出，益令人畏汗吐下三法如虎，并其书置之，不与睫交，予甚冤之。予惟人之受病
，如寇入国，不先逐寇，而先拊循，适足以养寇而扰黎元也。戴人有见于是，故以攻疾为急，疾去而
后调养，是得靖寇安民之法矣。彼仲景麻黄、瓜蒂、大承气，非攻击急剂哉，审缓急而用之，此仲景
意也。盖医难于认病，而不难于攻击调补，戴人特揭其难者言之也。丹溪引《内经》“邪之所凑，其
气必虚”为论，乃遗下文“留而不去，其病为实”一句；引“精气夺则虚”，又遗“邪气盛则实”一
句；引“虚者正气虚”也，又遗“实者邪气实”也一句。摭其可议戴人为言，而于戴所急者略而不采，
丹溪且若此，余又何怪哉。且戴人名其书曰《儒门事亲》，岂有儒者事亲而行霸道，以害其亲者哉？必
不然矣。譬彼武王伐殷，先悬纣于太白，而后散财发粟；汉高入秦，降子婴而后约法三章，彼拘拘然进
调补而 攻击，是犹治国专用赏而不用罚也，则舜讨凶而尼父诛卯，为多事哉！予因着于篇，以为戴人
辩白。
有谓刘守真长于治火，斯言亦未知守真所长也。守真高迈明敏，非泛常可俦，其所治多“在推陈致新，
不使少有怫郁，正造化新新不停之意，医而不知此，是无术也”。此王海藏之言，海藏乃东垣高弟，
尚推毂如此，则其邃学可知。且其所撰《原病式》，历揭《素问》病机一十九条，而属火者五；又
觇人心好动，诸动属火；夫五行具于人身者各一，惟火有君有相，由此病机属火者多也。《原病式》
特为病机而发，故不暇论及其余，若所着《保命集》三卷，治杂证则皆妙绝矣。然则谓守真长于治火
者，其真未知守真所长者乎。
医家雅议李东垣，善于内伤，而虚怯非其所长，故有补肾不若补脾之语。窃谓肾主阖辟，肾间原
气，人之司命，岂反轻于脾胃哉？盖病有缓急，而时势有不同，东垣或以急者为首务也。彼当金元扰
攘之际，人生斯世，疲于奔命，未免劳倦伤脾，忧思伤脾，饥饱伤脾，何莫而非伤脾也者。《内经》
曰∶脾胃者，仓廪之本，营之居也。又曰∶五脏六腑，皆禀受于脾胃，脾胃一伤，则脏腑无所受气，故
东垣惟孜孜以保脾胃为急。彼虚怯伤肾阴者，乃燕居安闲，淫胜之疾，又不可同日而语也。不则《内外
伤辩惑》与《外科精义》及《兰室秘藏》等书，皆治杂证者，岂止内伤已哉，此可以观矣。
余观近世医家，明理学人，宜莫如丹溪，虽倡“阳
有余阴不足”之论，其用意固有所在也。盖以人当承平，酗酒纵欲，以竭其精，精竭则火炽，复
以刚剂认为温补，故不旋踵血溢内热骨立而毙，与灯膏竭而复加炷者何异，此阳有余阴不足之论
所由着也。后学不察，概守其说，一遇虚怯，开手便以滋阴降火为剂，及末期，卒声哑泄泻以死，
则曰丹溪之论具在。不知此不善学丹溪之罪，而于丹溪何尤！丹溪为许文懿高弟，学原考亭，其认
病最真，而投剂最确，观其治许文懿之病及疼风十三症，可概见矣，功首罪魁之言，余尝为冤之。
昔荀卿喜为高论，而李斯祖之以祸天下，则报仇行劫之说着矣。大都前哲立论，必有定见，调施经
权，必合宜适，彼执方而不达变者，反为丹溪累也，余故不惜牙颊辩之。
余读《史记》至太史公所称由光及伯夷之语，未尝不掩卷叹滑伯仁之术，而后无有彰之者。伯
仁，我明奇士也，技艺之精，不下丹溪，即其文辞，如《素问抄》、《难经注》，诊有《枢要》，针
有《经络发挥》与《疮疡痔 医韵》等篇，亦可谓集往哲之大成矣，顾后学但知宗《丹溪心法》，如
《灵》、《素》与伯仁诸集，若罔闻知，虽其术有奇中，治有明征，所至成名，如朱太史列传所称，亦
莫之顾，何哉？盖丹溪为当时缙绅所游扬，又
戴元礼、刘宗浓诸名士为弟子，故丹溪之名籍籍，而伯仁艺虽高，弗若之矣。何一阳有言，历考上
古高贤。若以岐伯、越人为医中尼父，则仲景可为颜、曾之陪，而河间、东垣，当在宰我、子贡之
列，若伯仁，义理精明，制作醇粹，可与游、夏之班，至彦修又下一等也。此论甚确，而今宗伯仁者
不然也；岂惟伯仁，则戴人、守真，亦若是尔。故太史公曰∶岩穴之士，欲砥立名行，非附青云之
仕，恶能声施后世哉。此言信矣，余故特为伯仁表之也。
生生子曰∶余着论若是，非阿所好也，欲后人知仲景不徒以伤寒擅长，守真不独以治火要誉，戴
人不当以攻击蒙讥，东垣不专以内伤树绩，阳有余阴不足之谭不可以疵丹溪，而撄宁生之长技，亦将
与诸公并称不朽矣，同志幸亮之，毋余訾哉。
孙氏生生子说：医生以通晓变通著称，若拘泥于成方则显得僵化。因此，从事医学的人，如果能依据古人的法则，并审慎地把握使用这些法则的时机，就能领会古人创立法度的本心了；否则，只是窥见其中的一斑，就议论其偏颇与长处，即使是像张仲景、李东垣这样的名医，也妄加讥讽贬低，这可以吗？这可以吗？！所以我随后列出那些因时制宜创立法度的名医。
医学在汉秦以前没有固定的方剂，有方剂是从张仲景（长沙太守）开始的，所以医家把张仲景视为方书的始祖。后世议论张仲景的人，通常认为他擅长治疗伤寒，而短于治疗杂病。我认为对于张仲景这样的医生，也没有可非议的地方了。张仲景之所以急于论述伤寒，是因为疾病中没有比伤寒更严重的，变化也没有比伤寒更剧烈的，生死往往决定在发病后的第七天或十三四天之间，不像其他疾病可以从容治疗。张仲景观察病情的缓急，所以将伤寒作为首要任务。如果不是这样，《金匮要略》是治疗杂病的著作，难道不是张仲景的著述吗？另外传记中有记载：张仲师从同郡的张伯祖学习，善于治疗，尤其精通经方，当时的人认为即使是扁鹊、仓公也不能超过他。看这一点，就知道张仲景并不只擅长伤寒，这也就可以明白了。刘宗浓也说：“我曾经使用李东垣的药物，效法张仲景的处方。”刘宗浓是朱丹溪的高徒，不效法朱丹溪，却效法张仲景，因为张仲景是医学中的亚圣，不是朱丹溪所能企及的，效法张仲景，或许也是取法乎上的意思吧。后世千万不要轻易议论张仲景。
张戴人（张从正），医术也是奇特杰出的。世人如果不探究他的用意，议论他治病，只看到他从事攻邪（汗、吐、下三法），就连像朱丹溪这样明理的人，在《格致余论》中也讥讽他偏颇。朱丹溪学说出现后，更加让人畏惧汗、吐、下三种疗法，甚至把他的书放在一边，连看一眼都不愿意，我觉得很冤枉他。我认为人受病，就像强盗进入国家，不先驱逐强盗，反而先去安抚，这恰恰足以供养强盗而扰乱百姓。张戴人洞察到这一点，所以以攻邪治病为急务，病邪去除后再进行调养，这是平定寇乱、安定百姓的方法啊。那张仲景用的麻黄汤、瓜蒂散、大承气汤，难道不是攻邪的急剂吗？审察缓急而使用它们，这才是张仲景的本意。大概医生难在辨认病症，而不难在攻邪或调补，张戴人特别指出了这一难点来说明问题。朱丹溪引用《内经》中“邪之所凑，其气必虚”作为论点，却遗漏了下文“留而不去，其病为实”一句；引用“精气夺则虚”，又遗漏了“邪气盛则实”一句；引用“虚者正气虚”，又遗漏了“实者邪气实”一句。搜集那些可以非议张戴人的言论，而对于张戴人所急需强调的内容却忽略不采，朱丹溪尚且如此，我又有什么好奇怪的呢？况且张戴人名其书为《儒门事亲》，哪有儒家人士侍奉亲人却施行霸道，从而伤害亲人的道理呢？必然不是这样。譬如周武王讨伐殷商，先将商纣王悬挂在太白旗上示众，然后散发财物粮食；汉高祖进入秦国，降服子婴之后才约法三章。那些拘泥固执地只进言调补而排斥攻邪的人，这就像治理国家专门使用奖赏而不用刑罚一样，那么舜帝征讨四凶，孔子诛杀少正卯，难道是多余的事吗？我因此写这篇文章，为张戴人辩白。
有人说刘守真（刘完素）擅长治疗火证，这话也不知道刘守真的真正长处所在。刘守真高明敏锐，不是普通人能比的，他所治疗的疾病多在于“推陈致新，不让身体稍有郁结，这正是造化生生不息的意思，医生不知道这一点，就是没有医术”。这是王海藏的话，王海藏是李东垣的高徒，还推崇到这种程度，那么他的深奥学问就可以知道了。而且他所撰写的《原病式》，逐一揭示《素问》病机十九条，其中属于火的有五类；又观察人心喜好躁动，各种躁动都属于火；五行在人身中各占一份，只有火有君火和相火之分，由此病机属于火的很多。《原病式》特意针对病机而发，所以没空论述其他内容，至于他所著的《保命集》三卷，治疗杂病都精妙绝伦了。然而说刘守真擅长治火的人，是真的不了解刘守真的长处吗？
医界普遍议论李东垣，擅长内伤，而虚损怯弱不是他的长处，所以有“补肾不如补脾”的说法。我私下认为肾主开阖，肾间元气是人的性命根本，难道反而比脾胃轻贱吗？大概病情有缓急，而时代形势有所不同，李东垣或许是将紧急的情况作为首要任务。他处于金元战乱动荡之际，人生在这个世上，疲于奔命，难免劳倦伤脾，忧思伤脾，饥饱伤脾，何尝不是都损伤脾胃呢？《内经》说：脾胃是仓廪之本，营气所居之处。又说：五脏六腑都禀受于脾胃，脾胃一旦受伤，脏腑就无法获得气机，所以李东垣孜孜不倦地把保护脾胃作为急务。那些虚损伤及肾阴的，往往是闲居安逸、房室过度引起的疾病，不可同日而语。如果不是这样，《内外伤辨惑论》、《外科精义》以及《兰室秘藏》等书，都是治疗杂病的著作，难道仅仅局限于内伤吗？这就可以看出来了。
我观察近世的医家，精通理学的人，大概没有比得上朱丹溪的了，虽然倡导“阳常有余，阴常不足”的理论，但他的用意确实有所在。大概是因为人在太平时期，酗酒纵欲，耗竭精气，精竭则火势炽盛，如果再误用刚燥药物认为是温补，那么转眼间就会血溢、内热、骨立而亡，这与灯油耗尽却再加灯芯有什么不同呢？这就是“阳有余阴不足”理论产生的原因。后学不加考察，一概遵守他的说法，一遇到虚损之证，起手就用滋阴降火的方剂，等到末期，最终因声音嘶哑、泄泻而死，却说“丹溪的理论就在这里”。不知道这是不善于学习朱丹溪的罪过，而与朱丹溪有什么关系呢！朱丹溪是许文懿的高徒，学问源自朱熹（考亭先生），他辨认病症最真实，用药最准确，看他治疗许文懿的病以及痛风十三症，就可以概见了，关于他是功臣还是罪魁祸首的言论，我曾为他感到冤枉。
从前荀子喜欢发表高论，李斯继承它而祸害天下，那么报仇行劫的说法就出现了。大体上前代哲人确立理论，一定有坚定的见解，调和施经权之道，一定合乎适宜恰当。那些拘泥于成方而不通达变通的，反而连累了朱丹溪，所以我也不惜口舌为他辩白。
我读《史记》读到太史公称赞由光及伯夷的话时，没有不掩卷感叹滑伯仁（滑寿）医术的，但后来没有人彰显他。滑伯仁是我明朝的奇士，技艺的精妙，不亚于朱丹溪，即使他的文辞，如《素问抄》、《难经注》，诊脉有《枢要》，针灸有《经络发挥》与《疮疡痔瘘医韵》等篇章，也可以说是集前代哲人之大成。但是后学只知道尊崇《丹溪心法》，对于《灵枢》、《素问》以及滑伯仁的各种文集，好像没听见没看见一样，虽然他的医术有奇中，治疗有明确的证据，所到之处成名，像朱太史列传中所称颂的那样，也没人顾及，为什么呢？大概因为朱丹溪被当时的士大夫所宣扬，又有戴元礼、刘宗浓等名士作为弟子，所以朱丹溪的名声赫赫，而滑伯仁技艺虽高，却比不上他。何一阳曾说，历考上古高贤。如果把岐伯、越人比作医学中的孔子，那么张仲景可以做颜回、曾参的陪衬，而河间（刘完素）、东垣（李杲），应当在宰我、子贡的行列，至于滑伯仁，义理精明，制作纯正，可以与子游、子夏并列，彦修（可能是指另一位医家）又稍逊一等。这个论点非常确切，但现在尊崇滑伯仁的人却不是这样；岂止是滑伯仁，就连张戴人、刘守真，也是如此。所以太史公说：“隐居山林之士，想要磨砺树立名声品行，如果不依附青云之上的仕宦之人，怎么能声名流传后世呢？”这话确实可信，所以我特意替滑伯仁表彰他。
生生子说：我撰写这些评论，并非阿谀我所喜欢的人，是想让后人知道张仲景不仅仅以擅长伤寒闻名，刘守真不仅仅以治疗火证博取名誉，张戴人不应当因为攻邪而蒙受讥讽，李东垣不专以内伤建树功绩，“阳有余阴不足”的谈论不可以用来诋毁朱丹溪，而撄宁生（可能是指某位医家或泛指擅长此道者）的特长，也将与各位先贤并称不朽，希望志同道合的人体谅，不要指责我。
Sun Shengshengzi said: A physician is praised for mastering adaptability, whereas adhering rigidly to fixed prescriptions leads to inflexibility. Therefore, a practitioner who can follow the methods of the ancients and carefully discern the timing for their application will grasp the original intent behind the establishment of these laws. Otherwise, merely catching a glimpse of one aspect and criticizing its biases or strengths—even regarding masters like Zhang Zhongjing and Li Dongyuan—would be unjustified criticism. Is this acceptable? Is it acceptable?! Thus, I list below those who established methods according to the times.
Before the Han and Qin dynasties, there were no fixed medical formulas; formulas originated with Zhang Changsha (Zhang Zhongjing). Hence, physicians regard Zhang Changsha as the ancestor of formula literature. Later generations discussing Zhang Changsha generally claim he excelled in treating *Shanghan* (Cold Damage) but was deficient in treating miscellaneous diseases. I believe there is no flaw in Zhang Changsha’s approach. The reason Zhang Changsha prioritized *Shanghan* is that among diseases, none are more severe than *Shanghan*, nor do they present more drastic variations. Life and death are often determined between the seventh day and the thirteenth-fourteenth day, unlike other ailments which allow for leisurely treatment. Observing the urgency of the condition, Zhang Changsha made *Shanghan* his primary concern. If not so, would *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), a text on treating miscellaneous diseases, not also be his work? Additionally, biographical records state: "Zhongjing studied under Zhang Bozu of his native commandery, excelling in treatment and particularly skilled in classical formulas. People of the time believed that even Bian Que and Cang Gong could not surpass him." From this, it is evident that Zhongjing did not specialize solely in *Shanghan*. Liu Zongnong also stated: "I have used Dongyuan's herbs and modeled my prescriptions after Zhongjing." Liu Zongnong was a senior disciple of Danxi; instead of following Danxi, he followed Zhongjing, because Zhongjing is the 'Sub-Sage' of medicine, beyond the reach of Danxi. Following Zhongjing may reflect the principle of aiming high. Future generations should not lightly criticize Changsha.
Zhang Dairen (Zhang Congzheng) possessed a unique and outstanding medical skill. Those who do not investigate his underlying intent criticize his treatments as merely employing attack methods. Even Zhu Danxi, known for his clarity, criticized Zhang as biased in his *Gezhi Yulun*. With Danxi's theory emerging, people became fearful of the sweating, vomiting, and purging methods, dismissing his books entirely. I feel this is an injustice. I argue that disease entering the body is like bandits invading a state; if one does not first drive out the bandits but instead focuses on soothing, one only nourishes the bandits and disturbs the people. Zhang Dairen understood this, thus prioritizing the removal of pathogenic factors before tonification, which is the method of pacifying bandits and stabilizing the people. Were Zhongjing's Mahuang Tang (Ephedra Decoction), Gouti San (Melon Seed Powder), and Dachengqi Tang (Major Order the Qi Decoction) not urgent attack formulas? Using them based on the assessment of urgency is precisely Zhongjing's intent. Generally, diagnosing disease is difficult for physicians, while attacking pathogens or tonifying is not. Zhang Dairen highlighted this difficulty. Danxi cited the *Neijing* saying, "Where evil gathers, qi must be deficient," omitting the subsequent phrase, "If it remains and does not depart, the disease becomes excess." He cited "Loss of essence and qi constitutes deficiency," omitting "Exuberance of evil qi constitutes excess." He cited "Deficiency refers to the deficiency of upright qi," omitting "Excess refers to the excess of evil qi." He collected points to criticize Zhang Dairen while ignoring what Zhang deemed urgent. If Danxi acted thus, how can I blame others? Moreover, Zhang named his book *Rumen Shinqin* (Confucian Practice for Serving Parents). Would a Confucian serve parents by practicing tyranny and harming them? Certainly not. Just as King Wu of Zhou hung King Zhou of Shang at the White Flag before distributing grain, or Emperor Gaozu of Han entered Qin, subdued Ziying, and then established three laws, those who rigidly advocate only tonification while rejecting attack are like governing a state using only rewards and no punishments. In that case, were Shun's campaign against the Four Evils and Confucius's execution of Shao Zhengmao superfluous? I wrote this to vindicate Dairen.
Some say Liu Shouzhen (Liu Wansu) excelled in treating fire syndromes. This statement fails to recognize Liu's true strengths. Liu was profound and agile, unmatched by ordinary practitioners. His treatments focused on "eliminating the old to generate the new, preventing any stagnation, reflecting the continuous renewal of creation. A physician unaware of this lacks skill." These words belong to Wang Haizang, a senior disciple of Dongyuan, whose praise indicates Liu's deep learning. Furthermore, in his *Yuanbing Shi* (Treatise on the Origin of Diseases), Liu elucidated the nineteen pathogenesis clauses from the *Suwen*, five of which relate to fire. He observed that human nature tends toward movement, and all movements belong to fire. Among the Five Elements in the human body, each appears once, but fire has both Ministerial Fire and Sovereign Fire, leading to many pathogeneses relating to fire. *Yuanbing Shi* specifically addresses pathogenesis, hence neglecting other topics. However, his *Baoming Ji* (Collection for Preserving Life), comprising three volumes, treats miscellaneous diseases with exquisite skill. Thus, claiming Liu only excelled in treating fire shows a lack of understanding of his true capabilities.
Physicians commonly discuss Li Dongyuan as excelling in internal injury but lacking in treating deficiency and weakness, citing his view that "tonifying the spleen is superior to tonifying the kidney." I contend that the Kidney governs opening and closing, and the Yuan Qi (Original Qi) in the interspace of the kidneys is the master of life; how could it be considered inferior to the Spleen and Stomach? Perhaps due to the urgency of conditions and the specific historical context, Li prioritized acute cases. During the turmoil of the Jin and Yuan dynasties, people exhausted themselves running for survival, suffering spleen damage from fatigue, worry, and irregular diet. As the *Neijing* states: "The Spleen and Stomach are the root of the granaries and the residence of Ying Qi." It also says: "All five zang and six fu organs receive qi from the Spleen and Stomach; if the Spleen and Stomach are injured, the organs lose their source of qi." Therefore, Li diligently prioritized protecting the Spleen and Stomach. Deficiency injuries affecting Kidney Yin usually stem from idle living and excessive sexual activity, which cannot be compared to the acute spleen injuries of that era. Moreover, works like *Neiwai Shang Bianhuo Lun* (Distinguishing Internal and External Injury and Resolving Doubts), *Waike Jingyi* (Essentials of Surgery), and *Lanshi Micang* (Secrets of the Orchid Chamber) treat miscellaneous diseases, not just internal injuries. This clarifies the matter.
Observing recent physicians, few mastered Neo-Confucianism better than Zhu Danxi. Although he advocated the theory of "Yang is often in excess, Yin is often deficient," his intent was specific. In times of peace, people indulged in alcohol and lust, depleting essence. Depleted essence leads to blazing fire. If one mistakenly uses harsh, drying drugs thinking them to be warming tonics, one quickly suffers from bleeding, internal heat, and emaciation, similar to adding a wick to a lamp when the oil is exhausted. This explains the origin of his theory. Later students, failing to examine this, universally applied his theory. Upon encountering deficiency, they immediately prescribed Yin-nourishing and Fire-descending formulas. By the terminal stage, patients died of hoarseness and diarrhea, yet blamed Danxi's theory. This is the fault of poor learning, not Danxi himself. Danxi was a senior disciple of Xu Wenyi and studied under Zhu Xi (Kao Ting). His diagnosis was accurate, and his prescriptions precise. His treatments of Xu Wenyi's illness and thirteen types of gout demonstrate this. I have long felt it unjust to label him either the chief merit-maker or the primary culprit.
Xunzi liked to make grand theories, which Li Si inherited, bringing disaster to the world, leading to justifications for revenge and robbery. Generally, ancient sages established theories with firm convictions, balancing tradition and flexibility appropriately. Those who cling to formulas without understanding change inadvertently discredit Danxi. Therefore, I do not spare my efforts to defend him.
Reading Sima Qian's *Records of the Grand Historian*, specifically his praise of You Guang and Boyi, I often closed the book sighing at the unacknowledged skill of Hua Brenren (Hua Shou). Brenren was a remarkable scholar of our Ming Dynasty. His technical skill rivaled Danxi's. His literary works, such as *Suwen Chao* (Notes on the Suwen), *Nanjing Zhu* (Annotations on the Nanjing), diagnostic texts like *Shuyao* (Key Principles), and acupuncture works like *Jingluo Fahui* (Elaboration on Meridians and Collaterals) and essays on sores, hemorrhoids, and fistulas, represent a culmination of past sages' achievements. Yet later students only revere *Danxi Xinfa* (Core Methods of Danxi), ignoring the *Lingshu*, *Suwen*, and Hua's collections. Despite his miraculous cures and clear evidence of success, as recorded in official histories, he remains overlooked. Why? Because Danxi was promoted by contemporary scholars and had famous disciples like Dai Yuanli and Liu Zongnong, making Danxi's name famous. Hua, though skilled, was less recognized. He Yiyang once said: Comparing ancient sages, if Qibo and Yu Ren are the Confucius of medicine, then Zhongjing is akin to Yan Hui and Zeng Shen; Hejian (Liu Wansu) and Dongyuan (Li Gao) belong to the ranks of Zai Wo and Zigong. Hua Shou, with refined principles and pure compositions, belongs to the class of You Xia (Ziyou and Zixia). Yanxiu is slightly lower. This argument is sound, yet today few revere Hua. Nor do they revere Dairen or Shouzhen. Thus, the Grand Historian said: "Hermit scholars wishing to establish their reputation must attach themselves to high-ranking officials to spread their fame posthumously." This is true. Therefore, I specially commemorate Brenren.
Shengshengzi said: I write these arguments not to flatter my favorites, but to ensure future generations know: Zhongjing is not only renowned for *Shanghan*; Shouzhen is not only praised for treating fire; Dairen should not be mocked for attack methods; Dongyuan did not build his legacy solely on internal injuries; the discourse on "Yang excess and Yin deficiency" should not be used to slander Danxi; and the skills of Yingsheng (or specialists in this field) will also be immortal alongside these masters. I hope colleagues understand and do not criticize me.