(评门人吴玉纯稿）
医学代有名贤，而着述每相排讦，故诸论有似是而实非者，有似非而实是者。考吞酸一症，刘河间之
言曰，酸者肝木之味也，由火盛制金，不能平木，则肝木自盛而为酸也。夫稼穑作甘，本属于土，木反乘
之，挟浊上升，遂冲于咽而为酸，以吞酸为肝病，河间之识，可谓卓卓千古矣。而必以火盛为训，则以河
间详于论火，其见不无稍偏，宜景岳深以为非，必持东垣属寒之论以相质耳。景岳之言曰，人之胃阳
旺而健运如常，何酸之有，惟火力微则健运迟，必停积不行而为酸为腐。景岳宗尚东垣，以虚寒立说，
其见诚有是无非也。而独不及于肝者，毋亦过非河间，并其肝木自胜之说而弃之乎。夫人饮食入胃，
清津上升，浊液下降，非有湿寒停聚，不能为吞也。然即湿寒停聚，而肝木不郁于土中，不过涎沫上泛，
沃出清水，不能为吞酸也。惟是脾胃之所恶者湿，病吞酸者，必先有湿浊停于胃中，遏抑肝木之性，而
无以上达，则清津不升，清津不升，则浊液反从上逆，胃中之物，不从命阳之蒸变而化为精微，尽从肝
木之郁结，而酿成酸味，故河间肝木自盛之说，诚足垂法于后世，而景岳脾阳虚寒、积停气闷之言，尤
足以补河间之阙略，而发明东垣之奥义也。况乎肝性宜凉，河间寒泻之治，例所当用。土旺而金生，金
生而木有所制，不能乘土，则景岳温脾运胃之治，理所应投读薛立斋之言，而知夫内经以为火者，指
其病形而言也。东垣以为胃寒者，指病本而言也。综二子之说而互通之，知古人之论，要各有精意存
乎其间，既不容妄指古人为非，亦不可阿谀古人为是，而不深求其所以是也。
（评门人吴玉纯的稿件）
医学代代都有著名的贤才，但他们的著作往往互相排斥攻击。因此，各种理论中有的看似正确实则错误，有的看似错误实则正确。考察“吞酸”这一病症，刘河间的观点是：酸味是肝木的味道，由于火气过盛制约了肺金，导致肺金不能平抑肝木，于是肝木自行亢盛而产生酸味。五谷稼穑本属土，其味为甘，如今木气反克土气，挟带浊气上升，冲至咽喉便成为酸味，将吞酸归为肝病，河间的见识可谓卓越千古。但他必定以“火盛”作为解释，这是因为河间擅长论述火证，他的见解不免有些偏颇，所以张景岳深深认为不对，必定坚持李东垣关于“寒”的理论来与他辩论。
张景岳的观点是：人的胃阳旺盛且运化功能正常，怎么会有酸味呢？只有火力微弱导致运化迟缓，食物停滞积聚无法运行，才会变成酸腐之物。张景岳尊崇李东垣，以虚寒立论，他的见解确实有道理而没有错误。但他唯独没有涉及肝脏，恐怕是因为他过分否定河间，连带着把河间关于“肝木自胜”的说法也抛弃了吧。
大凡人饮食进入胃中，清津上升，浊液下降，如果没有湿寒停滞聚集，就不会形成吞酸。然而即使有湿寒停滞聚集，如果肝木没有在土中郁结，也不过是涎沫上泛，涌出清水，还不足以形成吞酸。正是因为脾胃厌恶湿气，患吞酸病的人，必然先有湿浊停滞在胃中，遏制压抑了肝木的升发之性，使其无法向上通达。清津不能上升，浊液反而从上逆乱；胃中的食物，不经过命门真火的蒸腾变化化为精微物质，而是全部随着肝木的郁结，酿造成酸味。
所以，河间关于“肝木自盛”的说法，确实足以成为后世的法则；而景岳关于“脾阳虚寒、积滞停聚、气机闷塞”的言论，尤其足以补充河间的遗漏，并阐发东垣理论的深奥含义。况且肝性喜凉，河间使用寒凉泻火的治法，是例行的应当使用的。若土气旺盛则肺气生成，肺气生成则能制约肝木，肝木不能乘袭脾土，那么景岳温补脾脏、运化胃气的治法，也是情理之中应当投用的。
读薛立斋的言论，就知道《内经》所说的“火”，是指疾病的表象而言；李东垣所说的“胃寒”，是指疾病的根本而言。综合这两位先生的学说并加以互通理解，就知道古人的论述，其中各自蕴含着精妙的意旨。既不应该妄自指责古人的错误，也不应该阿谀奉承地认为古人全对，而不深入探究他们之所以正确的理由。
(Commentary on the manuscript by disciple Wu Yuchun)
Medical generations have produced famous sages, yet their writings often mutually refute and attack each other. Therefore, among various theories, some appear correct but are actually incorrect, while others appear incorrect but are actually correct. Examining the syndrome of "swallowing acid" (Tun Suan), Liu Hejian stated: "Acidity is the flavor of Liver Wood. It arises because excessive Fire controls Lung Metal, preventing it from pacifying Liver Wood; thus, Liver Wood becomes hyperactive and generates acidity." Crops belong to Earth, with a sweet flavor; now Wood counter-attacks Earth, carrying turbid qi upward, rushing to the throat to become acidic. To classify swallowing acid as a Liver disease, Hejian's insight can be considered outstanding for all ages. However, he insisted on interpreting it through "excessive Fire," which stems from his focus on Fire syndromes, making his view somewhat biased. Consequently, Zhang Jingyue deeply disagreed, insisting on Li Dongyuan's theory of "Cold" to debate him.
Jingyue stated: "When a person's Stomach Yang is vigorous and transportation functions normally, how could there be acidity? Only when Fire power is weak, leading to sluggish transportation, will food stagnate and fail to move, becoming acidic and putrid." Jingyuan followed Dongyuan, establishing his theory on Deficiency-Cold. His view was indeed valid and without error. However, he omitted mention of the Liver. This was likely because, in overly refuting Hejian, he discarded Hejian's theory of "Liver Wood self-hyperactivity."
Generally, when food enters the Stomach, clear fluids ascend and turbid fluids descend. Without the accumulation of Dampness and Cold, swallowing acid cannot occur. Yet, even if Dampness and Cold accumulate, if Liver Wood does not stagnate within Earth (Spleen/Stomach), there would merely be an overflow of saliva and clear water, insufficient to cause swallowing acid. The reason is that the Spleen and Stomach detest Dampness. Patients with swallowing acid must first have Damp-Turbidity stagnant in the Stomach, suppressing the ascending nature of Liver Wood so it cannot reach the upper body. When clear fluids do not ascend, turbid fluids reverse upwards. The contents of the Stomach, instead of being transformed into essence by the steaming and changing action of Mingmen Fire, all undergo fermentation due to Liver Wood stagnation, producing an acidic taste.
Thus, Hejian's theory of "Liver Wood self-hyperactivity" is indeed sufficient to serve as a model for future generations. Meanwhile, Jingyue's words regarding "Spleen Yang deficiency-cold, stagnation accumulation, and Qi oppression" are especially sufficient to supplement Hejian's omissions and elucidate the profound meaning of Dongyuan's theories. Furthermore, since the nature of Liver prefers coolness, Hejian's treatment using cold purgatives is appropriately applied. If Earth is prosperous, Metal is generated; if Metal is generated, it controls Wood, preventing Wood from attacking Earth. In such cases, Jingyue's treatment of warming the Spleen and promoting Stomach function is logically appropriate.
Reading Xue Lizhai's statements reveals that what *Neijing* refers to as "Fire" describes the manifestation of the disease, while what Dongyuan refers to as "Stomach Cold" describes the root of the disease. Synthesizing the theories of these two masters and understanding them together, we know that ancient discussions each contain exquisite intent. One should neither rashly accuse ancients of being wrong nor flatteringly accept them as entirely right without deeply seeking the reasons for their correctness.