百年以来，经学家专讲读书得闲，每执一卷，未领真趣，先求其疵，遂以号于人，而自
矜有
得矣。此欺世盗名之术。若医者，身命之事，死生所关，岂可以虚名了事哉?不料丹溪作《
局方发挥》以后，此风滔滔不可止，每着一书，必痛诋前贤，以为立名之地。惟仲景不敢毁
，则迁怒于叔和，识者见之，真不值一笑也。尝谓胸中存一丝菲薄之心，则心便不能入，虽
读遍百家，终无所得。故读《内经》，即深信其为黄帝、岐伯书；读《难经》，即深信其为
越人书；读《伤寒》、《金匮》，即深信其为仲景原文；读《甲乙经》、《脉经》、《千金
方》、《翼方》诸辑录古书，即深信其理法必有所授；读东垣、河间、洁古、丹溪、立斋、
景岳诸家，即深信其学问必有所胜；即肤庸至于《冯氏锦囊》《沈氏尊生》，平心求之，皆
有至理。如此久久，豁然贯通，自能臻于万珠一贯之妙。是从脚踏实地，真积力久而得，非
从超颖顿悟，浮光掠响而来，自无明暗相兼，得失参半之敝矣。孔子曰∶信而好古。又曰∶
笃信好学。不笃信又焉能好学乎?
尝读前人医案，有叙证迭见败象，忽以一二剂挽回振起，三五剂即收全功者。此必非本
元之
真阴真阳有败也。此必前医误药，及病前有伤也。或伤于劳倦，或伤于忧怒，或伤于饮食，
或伤于房室，正气未及复元，而即生病，故病本不重而似重，证本不败而似败。败证杂沓之
中，必有一二紧要之处未见败形，若果元气既败，岂真医能回天，药能续命耶!所谓紧要之
处者，脾、肾居其大半，而各脏亦皆有之。前人医案，多不能分别指出，但自夸功效而已，
读者须是觑破。
近百年以来，经学家专门讲究读书时寻找漏洞（指治学态度偏向挑刺而非领悟），每拿起一卷书，尚未领会其中的真意，就先寻求其中的瑕疵，于是以此向人夸耀，自认为有所心得。这是欺世盗名的手段。如果是医生，关乎身家性命、死生大事，怎么可以用追求虚名来敷衍了事呢？没想到朱丹溪撰写《局方发挥》之后，这种风气滔滔不绝，无法制止，每写一本书，必定痛斥前代贤者，以此作为自己成名立说的途径。只有对张仲景不敢诋毁，就把迁怒的情绪发泄在王叔和身上，有见识的人看到这种情况，实在不值得笑一笑。我曾经说，如果胸中存有一丝轻视之心，心就无法沉入书中，虽然读遍诸子百家，最终也一无所获。所以读《内经》，就深信它是黄帝、岐伯的著作；读《难经》，就深信它是扁鹊（字越人）的著作；读《伤寒论》、《金匮要略》，就深信它们是张仲景的原文；读《甲乙经》、《脉经》、《千金方》、《外台秘要》等辑录古书的著作，就深信其中的理法必有师承来源；读李东垣、刘河间、张洁古、朱丹溪、薛立斋、张景岳等各家的著作，就深信他们的学问必有胜过他人的地方；即使是平庸之作如《冯氏锦囊》、《沈氏尊生》，平心静气地探究，也都含有至深的道理。像这样长久坚持，就能豁然贯通，自然能达到万条珍珠用一根线串起来的精妙境界。这是从脚踏实地、长期积累功力而得来的，不是从超常聪颖、顿悟以及浮光掠影式的浅尝辄止而来的，自然就没有明暗混杂、得失各半的弊病。孔子说：“信而好古。”又说：“笃信好学。”如果不坚定信仰，又怎么能喜好学习呢？
曾经阅读前人的医案，有叙述症状接连出现败象（危重征象），忽然用一两剂药挽回并振作起来，三五剂药就取得完全疗效的情况。这必定不是先天真阴、真阳真正衰败。这必定是之前的医生用药错误，以及发病前有身体损伤所致。或者是因劳累疲倦受伤，或者是因忧愁愤怒受伤，或者是因饮食不当受伤，或者是因房事过度受伤，正气还没来得及恢复元气，就立即生病，所以病的本质不重却显得重，证候的本质没有败象却显得像败象。在败象杂乱交织之中，必定有一两处关键的地方还没有显露出败象，如果元气真的已经败绝，难道真正的医生能回天无力，药物能延续生命吗！所谓关键的地方，脾脏、肾脏占据大部分，而其他各个脏腑也都有涉及。前人的医案，大多不能分别指出这些关键点，只是自我夸耀功效罢了，读者必须看破这一点。
In the past century, Confucian scholars have specialized in seeking loopholes when reading texts. Whenever they pick up a volume, before grasping its true essence, they first seek out its flaws, thereby boasting to others and priding themselves on their insights. This is a technique for deceiving the world and stealing fame. If one is a physician, matters concern life and death, which are of utmost importance; how can one settle for empty reputation? Unfortunately, after Zhu Danxi wrote *Jufang Fahui* (Exposition on the Formulary Bureau), this trend became unstoppable. Every time a book was written, it necessarily involved harsh criticism of former sages as a means to establish one's own name. Only Zhang Zhongjing was not disparaged; instead, anger was displaced onto Wang Shuhe. Those with insight find this truly laughable. I have often said that if even a shred of contempt exists in one's heart, the mind cannot penetrate the text. Although one may read all schools of thought, ultimately nothing will be gained. Therefore, when reading *Huangdi Neijing* (Yellow Emperor's Inner Canon), one must firmly believe it is the work of the Yellow Emperor and Qibo; when reading *Nanjing* (Classic of Difficult Issues), one must firmly believe it is the work of Yue Ren (Bian Que); when reading *Shanghan Lun* (Treatise on Cold Damage) and *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), one must firmly believe they are the original texts of Zhang Zhongjing; when reading compiled ancient texts such as *Jiayi Jing* (The Systematic Classic of Acupuncture and Moxibustion), *Maiching* (Pulse Classic), *Qianjin Fang* (Prescriptions Worth a Thousand Gold), and *Waitai Miyao* (Secret Essentials from the Outer Cabinet), one must firmly believe their principles and methods have a source of transmission; when reading the works of Li Dongyuan, Liu Hejian, Zhang Jiegu, Zhu Danxi, Xue Lizhai, and Zhang Jingyue, one must firmly believe their scholarship has superior aspects; even for mediocre works such as *Fengshi Jinnang* (Feng's Brocade Bag) and *Shenshi Zunsheng* (Shen's Reverence for Life), upon calm investigation, all contain profound truths. By persisting in this manner for a long time, one will suddenly achieve comprehensive understanding, naturally reaching the subtlety of threading ten thousand pearls with a single string. This is achieved through down-to-earth effort and long-term accumulation of power, not through super-normal sudden enlightenment or superficial glancing, thus avoiding the drawback of mixed clarity and obscurity, or half gains and half losses. Confucius said: "Trust and love antiquity." He also said: "Firmly believe and diligently study." Without firm belief, how can one diligently study?
I have once read medical cases from predecessors where symptoms continuously showed signs of collapse (critical deterioration), yet suddenly recovered and revived with one or two doses, achieving complete cure within three to five doses. This must not indicate that the primordial True Yin and True Yang had truly collapsed. It must be due to previous physicians' erroneous medication and prior injury to the body before illness onset. Whether injured by fatigue and overwork, by sorrow and anger, by improper diet, or by sexual excess, if Zheng Qi (Upright Qi) has not yet recovered to its original state, illness occurs immediately. Thus, the root of the disease is not heavy but appears so, and the pattern does not show collapse but seems to. Amidst the chaotic mix of critical signs, there must be one or two crucial areas where collapse has not yet manifested. If Yuan Qi (Primordial Qi) were truly exhausted, could any true physician reverse heaven's decree, or could medicine prolong life? The so-called crucial areas are mostly located in the Spleen and Kidney, though each Zang organ also has its share. Predecessors' medical cases often fail to distinguish and point these out, merely boasting of efficacy. Readers must see through this.