按本传，刘完素，字守真，河间人。尝遇异人陈先生，以酒饮守真，大醉。及寤，
洞达医术，若有授之者，乃撰《运气要旨论》、《精要宣明论》。虑庸医或出妄说，又
着《素问玄机原病式》，特举二百八十八字，注二万余言。然好用凉剂，以降心火、
益肾水为主。自号通玄处士。金承安间，章宗征之不就，赐号高尚先生。本郡《志》称
所论著，皆发前古所未发。与洁古齐名，世号刘张法。盖古君子而托医以避乱世者。
又按列传，张元素，字洁古，易州人。夜梦有人用大斧长凿凿开心窍，纳书于中，
自是洞彻医术。完素病伤寒，八日不食，不知所为。元素往候，完素面壁罔顾。元素曰∶
何见待之卑如此哉！既为诊视，谓之曰∶服某药乎？曰∶然。元素曰∶子误矣。某味性寒
下降，走太阴，阳亡汗不能出。今脉如此，当服某药奏效矣。完素大服，如其言，遂愈，
元素自此显名，余因是知医术之不可与寻常人语也。
尝疑司马迁氏称扁鹊遇长桑君之事，颇涉谬悠。乃即近史饮酒、凿心之说证之，岂尽
无征不信者哉！殆以医道通玄，非神机不得其秘，而世之习旁门，执方书，守意见，以戕
伐生灵者，由其无所从悟也。
守真本《内经》，着《要旨》、《宣明》二论，总十七万余言。又述习医要用《直格》。
晚年着《保命集》三
卷，自谓轩岐微妙之旨，得之心髓，不敢轻以示人。盖自秦越人、张仲景之后，千有
余年，而先生出，上以承正派之学，下以启丹溪之传，通于南北，以永仁术。
不其伟与说者曰∶不由HT 子，不知异端之害深，不由守真，不知偏门之罪大。
甚哉！邪之乱正也。先生之术既行世，医窃试其法，得效者多，犹 其名，耻言凉药，谓
去热药为非。今观刘张二传，好用凉药，性寒下降之言，则史氏犹为不祛世俗之见。其称元
素之言曰∶运气不济，古今异轨，古方新病，不相能也，又似以阴诋五运六气之辩者。
余尝论之，《内经》运气之旨，千载不毁之道，至守真而大阐之，极深研几之学也。
何可议也！
其救偏补弊之功，发明治温暑之法，而力辟辛热香燥之毒，所以补前贤之未备，
而救末流之为害也。然实则无所不该，无所不治。而近世傍求医论，以谓热病用河间，其
亦就所重立言邪，可谓独识其全矣。泛观河间诸书，乌附等药，亦多用之，是又何邪？噫！
后之庸工，以寒凉之剂误人，而莫之知悟者，又河间之罪？人亦是恃？
贾大夫以民部来守郡期岁中，出俸金开局，施药活人，不可胜计。偶得此书于正科
马志坤氏，因命校雠再三，又捐俸而刻之。且欲购全集而汇焉，与《东垣十书》并传也。
大夫为政，一以治人为本，刻斯集也，亦以寓仁惠之心而济之也。间尝迎养二亲于郡，即
适太夫人有恙，志坤一药而愈。因奇其功，而褒美之。叩其术，
则能留心于刘张法者，故有是刻。是大夫之孝，由此达之人人也。先正有言，事亲者，不
可不知医，信然哉！
隆庆三年黄钟月既望保定府通判北海冯惟敏序
根据本传记载，刘完素，字守真，是河间人。他曾遇到一位异人陈先生，陈先生用酒让他喝，他大醉。等到醒来后，他对医术豁然贯通，好像有人传授给他一样，于是撰写了《运气要旨论》、《精要宣明论》。他担心平庸的医生或许会发表荒谬的言论，又写了《素问玄机原病式》，特别列举了二百八十八个字，加注了两万多言。然而他喜欢使用寒凉方剂，以降心火（清泻心经实火）、益肾水（滋补肾阴）为主。他自号通玄处士。金朝承安年间，章宗征召他入朝，他没有去，赐号高尚先生。本郡的《志》称他所论述的著作，都是阐发了前人古书未曾阐发的内容。他与张元素齐名，世人称为“刘张法”。这大概是古代君子依托医学来躲避乱世的人。
另外根据列传记载，张元素，字洁古，是易州人。夜里梦见有人用大斧和长凿凿开他的心窍，把书放进去，从此他对医术洞彻明了。刘完素患伤寒病，八天不进食，不知道该怎么办。张元素前去探望，刘完素背对着墙壁不理睬。张元素说：“为什么这样轻视地对待我啊！”既然进行了诊视，就对他说：“服用某种药吗？”刘完素说：“是的。”张元素说：“你错了。某味药性寒下降，走太阴经，会导致阳气亡失而汗不能出。现在脉象如此，应当服用另一种药才能奏效。”刘完素非常信服，按照他的话做，于是痊愈，张元素从此显名，我因此知道医术是不可与寻常人谈论的。
曾经怀疑司马迁称扁鹊遇到长桑君的事情，颇为涉及荒谬悠远之说。于是就近史中饮酒、凿心的说法来验证它，难道完全没有依据而不值得相信吗？大概是因为医道通达玄妙，不是神机妙算之人不得其秘密，而世上学习旁门左道的人，执着于方书，固守己见，用来残害生灵的人，是因为他们没有从领悟中获得启发。
守真原本依据《内经》，撰写了《要旨》、《宣明》两篇论著，总共十七万多言。又叙述习医要用《直格》。晚年撰写《保命集》三卷，自认为轩辕、岐伯微妙的主旨，得之于心髓，不敢轻易展示给人看。大概自从秦越人、张仲景之后，一千多年，而先生出现，上以继承正派之学，下以开启丹溪的传承，贯通南北，以永存仁术。
不是很伟大吗？有人说：不通过子（指孔子或泛指正道），不知道异端的危害深；不通过守真，不知道偏门的罪过大。邪气扰乱正气太严重了！先生的医术既然流行于世，医生们窃取尝试他的方法，见效的多，却还忌讳他的名声，羞于谈论寒凉药，认为去除热药是错误的。现在看刘张二人的传记，喜欢用寒凉药，性寒下降的话，那么史家还是未能祛除世俗的偏见。他称张元素的话说：“运气不济，古今轨道不同，古方新病，不相适应”，又似乎是用阴柔来诋毁五运六气辩论的人。我曾经评论过，《内经》运气的主旨，是千年不毁的道理，到了守真那里大大阐发，是极深研几的学问。怎么可以议论呢！
他纠正偏颇补全弊端的功劳，发明治疗温暑的方法，并且极力辟斥辛热香燥的毒害，所以补充前贤未完备之处，而挽救末流造成的危害。然而实际上无所不包，无所不治。而近世旁求医论，认为热病用河间（刘完素），这也是就其所重视而立言吧，可以说是独自识得其全貌了。泛观河间诸书，乌头、附子等药，也多用之，这又是为什么呢？唉！后世的庸医，用寒凉方剂误人，而没有人知道醒悟，这又是河间的罪过？人们也是依靠什么？
贾大夫以民部官员身份来守郡，一年中，拿出俸金开设药局，施药救人，不可胜计。偶然在正科马志坤氏那里得到这本书，于是命令校勘多次，又捐出俸金刻印它。并且想要购买全集而汇编它，与《东垣十书》并传。大夫为政，一概以治人为本，刻印这部集子，也是寓含仁爱恩惠之心来救济百姓。间尝在郡里迎养双亲，恰逢太夫人有病，马志坤一服药就好了。因此惊奇他的功效，而褒奖赞美他。询问他的医术，则是能留心于刘张法的，所以有这次刻印。这是大夫的孝道，由此推广到人人身上。先正有话说，侍奉双亲的人，不可以不知医，确实是这样啊！
隆庆三年黄钟月既望保定府通判北海冯惟敏序
According to the biography, Liu Wansu, courtesy name Shouzhen, was from Hejian. He once met an extraordinary person, Mr. Chen, who gave him wine to drink until he was heavily intoxicated. Upon waking, he gained profound insight into medical arts as if instructed by someone, and thus wrote *Yunqi Yaozhi Lun* (Treatise on the Key Principles of Pneuma and Qi) and *Jingyao Xuanming Lun* (Treatise on Essential Profound Clarity). Fearing that mediocre physicians might make absurd claims, he further authored *Suwen Xuanji Yuanbing Shi* (Explanation of the Mysterious Mechanism and Original Causes of Diseases in the Suwen), specifically highlighting 288 characters with over 20,000 words of annotations. However, he favored cool/cold formulas, focusing on descending Heart Fire (clearing excess fire of the Heart meridian) and benefiting Kidney Water (nourishing Kidney Yin). He styled himself Tongxuan Chushi (Recluse of Profound Mystery). During the Cheng'an era of the Jin Dynasty, Emperor Zhangzong summoned him, but he declined; he was bestowed the title Gaoshang Xiansheng (Noble Gentleman). The local gazetteer stated that his writings elucidated insights not previously expressed in ancient texts. He shared fame with Zhang Yuansu, and their methods were collectively known as the "Liu-Zhang Method." He was likely a gentleman of antiquity who used medicine to avoid the chaos of the times.
Furthermore, according to the biographies, Zhang Yuansu, courtesy name Jiegu, was from Yizhou. In a dream, he saw someone using a large axe and long chisel to open his heart cavity and insert books into it; from then on, he had thorough understanding of medical arts. When Liu Wansu suffered from Shanghan (Cold Damage disease) for eight days without eating and did not know what to do, Zhang Yuansu went to visit him. Liu Wansu turned his back to the wall and ignored him. Zhang Yuansu said, "Why treat me with such disdain!" After examining him, Zhang asked, "Are you taking certain medicines?" Liu replied, "Yes." Zhang said, "You are mistaken. That medicine is cold in nature and descending, affecting the Taiyin meridian, leading to loss of Yang energy and inability to sweat. Given your current pulse, you should take different medicine to achieve efficacy." Liu Wansu was greatly convinced, followed his advice, and recovered. Zhang Yuansu became famous from this incident, and I thereby realized that medical arts cannot be discussed with ordinary people.
I once doubted Sima Qian's account of Bian Que meeting Changsang Jun as being somewhat absurd and remote. Verifying this with contemporary historical accounts of drinking-induced enlightenment and heart-opening dreams, one cannot say they lack all evidence or credibility. It is likely because the Way of Medicine is profound and mysterious; only those with divine intuition can grasp its secrets. Those who practice heterodox paths, cling to prescription books, and adhere to personal opinions, thereby harming living beings, do so because they lack true inspiration.
Shouzhen originally based his work on the *Neijing* (Inner Canon), writing the *Yaozhi* and *Xuanming* treatises, totaling over 170,000 words. He also described the necessity of studying *Zhige* for learning medicine. In his later years, he wrote *Baoming Ji* (Collection for Preserving Life) in three volumes, claiming that the subtle principles of Xuanyuan and Qibo were deeply internalized, and thus he dared not show them lightly. Since Qin Yueren (Bian Que) and Zhang Zhongjing, more than a thousand years passed before Mr. Liu appeared, inheriting the orthodox lineage above and inspiring the transmission of Danxi below, connecting North and South to perpetuate benevolent arts. Is this not great? Some say: Without the orthodox path, one does not know the deep harm of heterodoxy; without Shouzhen, one does not know the great sin of deviant methods. How severely does evil disrupt righteousness! Once Mr. Liu's methods spread, many physicians tried them with success, yet still shunned his reputation, ashamed to speak of cool/cold medicines, considering heat-clearing drugs incorrect. Observing the biographies of Liu and Zhang, which mention the preference for cool/cold medicines and descending cold nature, the historian seems unable to discard secular prejudices. His citation of Zhang Yuansu's words—"Pneuma and Qi are not harmonious, ancient and modern tracks differ, ancient prescriptions do not fit new diseases"—seems to criticize the debate on Five Movements and Six Qi using Yin theory. I have commented that the principles of Pneuma and Qi in the *Neijing* are eternal truths, greatly elucidated by Shouzhen, representing profound scholarly inquiry. How can they be questioned!
His merit in correcting biases and supplementing deficiencies, inventing methods for treating Warmth and Summerheat, and vigorously refuting the toxicity of pungent-warm and aromatic-dry substances, supplemented the inadequacies of former sages and rescued the harms of later trends. In reality, his approach was comprehensive and curative. Recent medical discussions claim that for Heat diseases, one should use Hejian (Liu Wansu); this reflects focusing on what is emphasized, arguably grasping the whole picture. However, reviewing Liu's works, Aconite (Fuzi) and Henbane/Aconite (Wutou) are also frequently used. Why is this? Alas! If later mediocre physicians err by using cool/cold formulas without realizing it, is this Liu's fault? Or do people rely on something else?
Magistrate Jia, serving as a civil official in the commandery, spent a year donating his salary to establish a clinic, distributing medicine to save countless lives. He accidentally obtained this book from Ma Zhikun, a scholar, ordered it collated repeatedly, and donated funds to print it. He intended to purchase the complete collection to compile it alongside *Dongyuan's Ten Books*. Magistrate Jia governed with people's welfare as the primary goal, printing this collection to express benevolence and aid the people. He once hosted his parents in the commandery; when his mother fell ill, Ma Zhikun cured her with a single dose. Astonished by this efficacy, he praised him. Inquiring about his medical skill, he found it stemmed from attention to the Liu-Zhang method, hence this publication. This demonstrates how Magistrate Jia's filial piety extends to others. As former sages said, those who serve their parents must understand medicine; this is indeed true.
Preface by Feng Weimin, Vice Prefect of Baoding Prefecture, from Beihai, on the 16th day of the month Huangzhong in the third year of Longqing.