〔刘氏（完素）宣明论〕国史经籍志十五卷 存
刘完素曰。妙道乃为对病临时处方之法。犹恐后学未精贯者，或难施用。复宗仲景之书。率参圣贤之说。推
夫运气。造化自然之理。以集伤寒杂病。脉证方论之文。一部三卷。十万余言。目曰医方精要宣明论。凡有世说
之误者。详以此证明之。庶令学人真伪自分。而易为得用。且运气者。得于道同。盖明大道之一也。
金史本传曰。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。或特举二百八十八字。注二万余言。
然好用凉剂。以降心火。益肾水为主。自号通元道士云。
四库全书提要曰。宣明论方十五卷。金刘完素撰。是书皆对病处方之法。首诸证门。自煎厥。薄厥。飧泄。
胀。以及诸痹心疝。凡六十一证。皆采用内经诸篇。每证各有主治之方。一宗仲景。次诸风。次热。次伤寒。
次积聚。次水湿。次痰饮。次劳。次泄痢。次妇人。次补养。次诸痛。次痔 。次眼目次小儿。次杂病。共十七
门。每门各有总论。亦发明运气之理。兼及诸家方论。于轩岐奥旨，实多阐发。而多用凉剂。偏主其说者。不无
流弊。在善用者消息之耳。考原病式
自序云。作医方精要宣明论一部三卷。十万余言。今刊入河间六书者。乃有十五卷。其二卷之菊叶法。薄荷白檀
汤。四卷之妙功藏用丸。十二卷之荜澄茄丸。补中丸。楮实子丸。皆注添加字。而七卷之信香十方。青金膏。不
注添加字者。据其方下小序。称灌顶法王子所传。并有偈咒。金时安有灌顶法王。显为元明以后之方。则窜入而
不注者。不知其几矣。卷增于旧。殆以是欤。
〔素问玄机原病式〕国史经籍志一卷 存
自序略曰。观夫医者。唯以别阴阳虚实。最为枢要。识病之法。以其病气归于五运六气之化。明可见矣。谨
率经之所言。二百余字。兼以语辞二百七十七言。绪归五运六气而已。凡明病阴阳虚实。无越此法。虽已并载前
之二帙。复虑世俗多出妄说。有违古圣之意。今特举二百七十七字。独为一本。名曰素问玄机原病式。遂以比物
立象。详论天地运气。造化自然之理。二万余言。仍以改证世俗谬说。虽不备举其误。其意足可明矣。虽未备论
诸疾。以此推之。则识病六气阴阳虚实。几于备矣。
程道济序略曰。守真先生者。本河间人也。姓刘。名完素。字守真。夙有聪慧。自幼年耽嗜医书。千经百论。
往往过目无所取。皆谓非至道造化之用。因披玩素问一经。朝勤夕思。手不释卷。三五年间。废寝忘食。参详其
理。至于意义深远。研精覃思。期于必通。一日于静室中。澄神晏坐。沉然毕虑。探索难解之义。神识杳冥。似
寤寐间。有二道士者。自门而入。授先生美酒一小盏。若橡碗许。咽而复有。如此三二十次。咽不能尽。二道者
笑曰。如厌饮。反吐于盏中。复授道者。倒于小葫中。道者出。恍然一醒。觉面赤酒
香。杳无所据。急于内外追之不见。而后因至心灵。大有开悟。此说几乎诞妄。默而不言。以仆为知言。先生故
以诚告。与夫史称扁鹊遇长桑君饮药。以此视病。尽见五脏 结。特以诊脉为名。亦何异焉。因着医书内经运气
要旨论。医方精要宣明论二部。总一十七万余言。精微浩汗。造化详悉。而又述习医要用直格。并药方。已板行
于世。外又作素问玄机原病式并注二万余言。特采摭至真要大论一篇。病机气宜之说。撮其枢要。自成一家。精
贯古今。无非神授。盖天之未丧斯文也。复生其人。发明医道。乃今时五宗教之师。以致于此。莫不效验。直明
五运六气之至要。伤寒杂病之指归。其言简其理明。易为披究。足以察阴阳二证之隐显。医家前后之得失。如式
中所说。木极似金。火极似水之类。谓亢则害。承乃制。郁极乃发。变化之理。大为要妙。非智者焉能及此。可
谓旨意昭明。万举万全。神圣工巧。能事毕矣。真知要之书也。
朱 曰。守真。金河间人。氏刘。完素字守真。号曰宗真子。章宗皇帝三聘不起。御赐高尚先生。有内经运
气要旨论。十万余言。素问玄机原病式一帙。习医要用直格书三卷。医方精要宣明论二帙。（心印绀珠经）
王 曰。刘守真论风火之病。以内经病机气宜十九条者。为原病式。曲尽精微。其治法则与子和相出入者也。
（青岩丛说）
张介宾曰。刘河间原病式所列病机。原出自内经至真要大论，盖本论详言五运六气。盛衰胜复之理。而以病
机一十九条。总于篇末。且曰。有者求之。无者求之。盛者写之。虚者补之。令其调达。而致和平。是可见所言
病机。亦不过
契运气之大纲。而此中有无之求。虚实之异。最当深察。总惟以和平为贵也。故五常政大论。又详言五运三气之
辨。则火之平气。曰升明。火之太过。曰赫曦。火之不及。曰伏明。此虚实之辨。则有如冰炭之异。而内经不偏
不倚之道。固已详明若是。奈河间不能通察本经通旨。遂单采十九条中一百七十六字。演为二百七十七字。不辨
虚实。不察盛衰。悉以实火言病。着为原病式。以讫于今。夫实火为病。固为可畏。而虚火之病。尤为可畏。实
火固宜寒凉去之。本不难也。虚火最忌寒凉。若妄用之。无不致死。矧今人之虚火者多。实火者少。岂皆属有余
之病。顾可概言为火乎。历观唐宋以前。原未尝偏僻若此。继自原病式出。而丹溪得之定城。遂目为至宝。因续
着局方发挥。及阳尝有余等论。即如东垣之明。亦因之而曰。火与元气不两立。此后如王节斋戴原礼辈。则祖述
相传。遍及海内。凡今之医流。则无非刘朱之徒。动辄言火。莫可解救。多致伐人生气。败人元阳。杀人于冥冥
之中。而莫之觉也。诚可悲矣。即间有一二特达。明知其非。而惜人阳气。则必有引河间之说。而群吠之者矣。
何从辨哉。矧病机为后学之指南。既入其门。则如梦不醒。更可畏也。医道之坏。莫此为甚。误谬之源。不可不
察。（景岳全书）
李中梓曰。刘完素选述六书。发明亢制之理。洞如观火。然偏主于热。岂能尽六气之变乎。遂令后世喜用寒
凉。伐天和而罔悟。伊芳谁之咎也。（颐生微论）
四库全书提要曰。素问元机原病式一卷。金刘完素撰。完素字守真。河间人。事迹具金史方伎传。是书原素
问至真要论。详言五运六气。盛衰胜复之理。而以病机十九条中。
采一百七十六字。演为二百七十七字。以为纲领。而反复辨论以申之。凡二寓余言。大旨多主于火。故张介宾作
景岳全书。攻之最力。然完素生于北地。其人秉赋多强。兼以饮食醇酿。久而蕴热。与南方风土原殊。又完素生
于金时。人情淳朴。习于勤苦。大抵充实刚劲。亦异乎南方之脆弱。故其持论。多以寒凉之剂。攻其有余。皆能
应手奏功。其作是书。亦因地因时。各明一义。补前人所未及耳。医者拘泥成法。不察虚实。概以攻伐戕生气。
譬诸检谱角抵。宜其致败，其过实不在谱也。介宾愤疾力排。尽归其罪于完素。然则参桂误用。亦可杀人。又将
以是而废介宾书哉。张机伤寒论有曰。桂枝下咽。阳盛乃毙。承气入胃。阴盛以亡。明药务审证，不执一也。故
今仍录完素之书。并着偏主之弊。以持其平焉。
〔薜氏（时平）注释素问玄机原病式〕二卷 存
〔刘氏（完素）素问病机气宜保命集〕三卷 存
自序曰。夫医道者。以济世为良。以愈疾为善。盖济世者凭乎术。愈疾者仗乎法。故法之与术。悉出内经之
玄机。此经固不可力而求。智而得也。况轩岐问答。理非造次。奥藏金册。宝典深隐。生化玄文。为修行之径路。
作达道之天梯。得其理者。用如神圣。失其理者。似隔水山。其法玄妙。其功深固。非小智所能窥测也。若不访
求师范。而自生穿凿者，徒劳皓首耳。余二十有五。志在内经。日夜不辍。殆至六旬。得遇天人。授酒美饮。若
橡斗许。面赤若醉。一醒之后。目至心灵。大有开悟。衍其功疗。左右逢原。百发百中。今见世医多赖祖名。倚
约旧方。耻问不学。特无更新之法。纵闻善说。反怒为非。呜呼。患者遇此之徒。十误八
九。岂念人命死而不复者哉。仁者鉴之。可不痛欤。以此观之。是未知阴阳变化之道。况木极似金。金极似火。
火极似土。土极似木。故经曰。亢则害。承乃制。谓已亢极。反似胜己之化。俗流未知。故认似作是。以阳为阴。
失其本意。经所谓诛罚无过。命曰大惑。医徒执迷。反肆傍识。纵用获效。终无了然之语。其道难与语哉。仆见
如斯。道述玄机。刊行于世者。已有宣明等三书。革庸医之鄙陋。正俗论之舛讹。宣扬古圣之法则。普救后人之
生命。今将余三十年间。信如心手。亲用若神。远取诸物。近取诸身。比物立象。直明真理。治法方论。裁成三
卷。三十二论。目之曰素问病机气宜保命集。此集非崖略之说。盖得轩岐要妙之旨。故用之可以济人命。舍之无
以活人生。得乎心髓。秘之箧笥。不敢轻以示人。非绝仁人之心。盖圣人之法。不过当人。未易授尔。彼之明者。
当自传焉。时大定丙午闰七月中元日。河间刘完素守真述。
杨威序曰。天兴末。予北渡寓东源之长清。一日遇前太医王庆先家。于几案间。得一书。曰素问病机气宜保
命集。试阅之。乃刘高尚守真先生之遗书稿也。其文则出自内经中。摭其要而述之者。朱涂墨注。凡三卷。分三
十二门。门有资次。合理契经。如原道则本性命之源。论脉则尽死生之说。摄生则语存神存气之理。阴阳则讲抱
元守一之妙。病机则终始有条有例。治病之法。尽于此矣。本草则驱用有佐有使。处方之法。尽于此矣。至于解
伤寒论。气宜说曲尽前圣意。读之使人廓然有醒悟。恍然有所发明。使六脉十二经。五脏六腑。三焦四肢。目前
可得而推见之也。后二十三篇。随论出证。随证出方。先后加减。用药次第。悉皆蕴奥。精
妙入神。尝试用之。十十皆中。真良医也。虽古人不是过也。虽轩岐复生。不废此书也。然先生有序。序已行藏。
言幼年己有直格宣明原病式三书。虽义精悫。然有不尽圣理处。今是书也复出。与前三书相为表里。非曰后之医
者龟鉴欤。至如平昔不治医书者得之。随例验证。度己处药。则思亦过半矣。予谓是书。虽在农夫工贩。缁衣黄
冠儒宗。人人家置一本可也。若已有病。寻阅病源。不至乱投汤剂。况医家者流者哉。惜哉。先生卒。书不世传。
使先生之道。窃入小人口。以为己书者有之。予悯先生道。屏翳于茆茨荆棘中。故存心精较。今数年矣。命工镂
版。拟广世传。使先生之道。出于茆茨荆棘中。亦起世膏肓之一端也。岁辛亥正月望日。大卤杨威序。
宁献王序略曰。是书者。金世宗大定二十六年丙午。守真所撰之书也。时在宋孝宗淳熙十三年焉。始守真蕲
惜无传。至胡元宪宗元年辛亥。乃宋理宗淳 十一年也。相去六十五年矣。大卤杨政亨谓天下之宝。当与天下共
之。不可私也。乃锓诸梓。惜乎古板于兵燹不存。久矣。世无其传。今命工重刊既完。必用序以纪其实。姑书于
篇端云。或曰。不书中国之正朔。而用金虏之正者何。当宋季也。河间为金虏所有而执用之故也。岁在宣德辛亥。
三月初二日丙寅。 仙书。
李濂曰。刘守真晚年着素问病机气宜保命集凡三卷。分三十二门。首原道原脉摄生。以及于处方用药。君臣
佐使之法。无所不备。而秘藏 笥。不以示人。（医史）
李时珍曰。张元素病机气宜保命集四卷。一名活法机要。后人误作河间刘完素所着。伪撰序文词。调于卷首。
以附会之。
四库全书提要曰。病机气宜保命集三卷。金张元素撰。元素字洁古。易州人。八岁应童子举。二十七试进
士。以犯庙讳。下第乃去。而学医。精通其术。因抒所心得。述为此书。凡分三十二门。首原道原脉。摄生阴阳
诸论。次及处方用药。次第加减。君臣佐使之法。于医理精蕴。阐发极为深至。其书初罕传播。金末杨威始得其
本刊行。而题为河间刘完素所着。明初宁王权重刊。亦沿其误。并伪撰完素序文词。调于卷首。以附会之。至李
时珍作本草纲目。始纠其谬。而定为出于元素之手。于序例中。辨之甚明。考李濂医史。称完素尝病伤寒八日。
头痛脉紧。呕逆不食。元素往候。令服某药。完素大服其言遂愈。元素自此显名。是其造诣深邃。足以自成一家。
原不必托完素以为重。今特为改正。其伪托之序。亦并从删削焉。
按线溪野老刘守真三消论跋云。麻征君寓汴梁日。访先生后裔。就其家。得三消论气宜病机之书。又杜思敬
济生拔萃。称东垣活法机要。与洁古家珍。及刘守真保命。大同小异。考征君则麻九畴。为张子和友。乃在当时。
其言若此。与杨序所谓先生卒。书不世传。屏翳于茆茨荆棘中者符。杜思敬编书。在于元延 二年。时八十一岁。
【刘完素《宣明论方》】收录于《国史经籍志》十五卷，现存。
刘完素说：精妙的医道在于针对病情临时制定处方之法。又担心后世学者未能精通贯通者，或许难以应用。于是效法张仲景的著作，广泛参考圣贤的理论，推演五运六气及造化自然的规律，汇编成关于伤寒杂病的脉象、证候与方剂论述的文章。全书共三卷，十万余字，命名为《医方精要宣明论》。对于世间流传的错误说法，详细在此加以证明，希望让学习者能自行分辨真伪，从而容易掌握运用。况且运气学说，是得之于大道的统一性，阐明大道只是其中一个方面罢了。
《金史·本传》记载：刘完素，字守真，河间人。曾遇到一位异人陈先生，用酒请守真喝，守真大醉。等到醒来后，对医术洞彻领悟，仿佛有人传授一般。于是撰写了《运气要旨论》和《精要宣明论》。考虑到平庸的医生可能会妄加议论，又著写了《素问玄机原病式》。其中特别列举二百八十八个字，注解两万余言。然而他喜欢使用凉药，以清降心火、滋益肾水为主，自号通元道士。
《四库全书提要》评价：《宣明论方》十五卷，由金代刘完素撰写。这本书都是针对疾病制定处方的方法。首先列出各种证候门类，从煎厥、薄厥、飧泄、胀满，以及各类痹症、心疝等，共六十一种证候，都采用《内经》各篇的内容。每种证候各有主治的方剂，宗旨完全遵循张仲景，其次是诸风、热病、伤寒、积聚、水湿、痰饮、劳倦、泄痢、妇人病、补养、各类疼痛、痔疾、眼目病、小儿病、杂病，共十七个门类。每个门类都有总论，也阐发了运气之理，兼及各家方论，对于黄帝、岐伯深奥的宗旨，确实多有阐发。但多用凉剂，偏执其说，不无流弊，关键在于使用者如何斟酌权衡。考证《原病式》自序说：编写了《医方精要宣明论》一部三卷，十万余字。现在刊入《河间六书》中的，却有十五卷。其中第二卷的菊叶法、薄荷白檀汤，第四卷的妙功藏用丸，第十二卷的荜澄茄丸、补中丸、楮实子丸，都标注为“添加”的字样；而第七卷的信香十方、青金膏，没有标注添加字样。根据方剂下的小序，称是“灌顶法王子”所传，并且有偈语咒文。金朝时怎么会有灌顶法王？这显然是元代或明代以后混入的方剂，那些未注添加字的，不知还有多少被窜改混入。卷数比旧版增加，大概就是因为这个原因吧。
【刘完素《素问玄机原病式》】收录于《国史经籍志》一卷，现存。
自序大致说：观察医者，只有辨别阴阳虚实，最为关键。认识疾病的方法，是将病气归属于五运六气的变化规律，这样就能清楚地看到了。我谨遵循经典所言，选取二百余字，加上语辞二百七十七言，归结于五运六气而已。凡是阐明疾病的阴阳虚实，都不超出这个方法。虽然已经并载在前面的两部书中，但又担心世俗多出妄说，违背古圣人的本意。现在特别列举二百七十七个字，单独成为一本书，命名为《素问玄机原病式》。于是通过比物立象，详细论述天地运气及造化自然的规律，两万余言。以此来纠正世俗谬误的说法，虽然没有详尽列举所有错误，但其意图足以明白。虽然未能详尽论述各种疾病，但以此类推，那么认识疾病的六气、阴阳、虚实，几乎就完备了。
程道济序大致说：守真先生，本是河间人，姓刘，名完素，字守真。生来聪慧，自幼年起沉迷喜爱医书，千经百论，往往过目即忘，认为都不是至道造化的功用。于是研读《素问》这一部经典，早晨勤奋晚上思考，手不释卷。三五年间，废寝忘食，参详其中的道理。到了意义深远之处，精心钻研，期望必定通达。有一天在静室中，澄澈心神安然端坐，沉潜思虑，探索难以理解的义理。神识恍惚，似睡非睡之间，有两个道士从门进来，给先生一小盏美酒，像橡碗那么大，咽下去后又出现，如此二三十次，咽不完。两个道士笑着说：“如果厌倦喝了，吐回盏中，再交给道士，倒进小葫芦里。”道士出去后，先生恍然醒来，觉得面红酒香，却一无所据，急忙在内外寻找却不见踪影。此后因为心灵通透，大有开悟。这种说法几乎荒诞不经，但我默默不说，因为您是有见识的人，先生故坦诚相告。这与史书上记载扁鹊遇见长桑君服药，借此看病，能尽见五脏结聚，只以诊脉为名，又有什么不同呢？于是撰写了《医书内经运气要旨论》和《医方精要宣明论》两部，总共十七万余字，精微浩瀚，造化详悉。又述说了《习医要用直格》及药方，已刻板流行于世。另外又作《素问玄机原病式》并注解两万余言，特别摘取《至真要大论》一篇，关于病机气宜的学说，撮取其枢纽要点，自成一家，精贯古今，无非神授。大概是上天不想让医学文化断绝，所以再生此人，发明医道，成为当今五教之师，达到这样的境界，无不效验。直接阐明五运六气的至关重要，以及伤寒杂病的指归。言辞简练，道理明了，容易披阅探究，足以察知阴阳二证的隐显，以及医家前后的得失。如书中所说，“木极似金，火极似水”之类，称为“亢则害，承乃制”，郁极乃发，变化的道理，极为微妙，不是智者怎能达到此境？可谓旨意昭明，万举万全，神圣工巧，能事毕矣，真是知晓要领的好书。
朱震亨说：守真，金代河间人，姓刘，名完素，字守真，号宗真子。章宗皇帝三次征聘都不出山，御赐“高尚先生”。著有《内经运气要旨论》，十万余字，《素问玄机原病式》一册，《习医要用直格》书三卷，《医方精要宣明论》二册。（出自《心印绀珠经》）
王履说：刘守真论述风火之病，以《内经》病机气宜十九条作为《原病式》，穷尽精微。其治法与张子和（张从正）大体相同。（出自《青岩丛说》）
张介宾说：刘河间《原病式》所列的病机，原本出自《内经·至真要大论》，该篇详细讲述了五运六气盛衰胜复的道理，而在篇末以病机十九条总括。并且说：“有者求之，无者求之，盛者泻之，虚者补之，令其调达，而致和平。”由此可见，所说的病机，也不过契合运气的大纲，而其中有与无的探求，虚与实的差异，最应当深入考察。总之以平和为贵。所以《五常政大论》又详细讲述五运三气的辨别，火的平气叫升明，火的太过叫赫曦，火的不及叫伏明。这虚实的辨别，就像冰炭一样不同，而《内经》不偏不倚的道理，本来已经如此详明。无奈河间不能通晓考察本经的通旨，于是单独采摘十九条中的一百七十六字，演绎为二百七十七字，不辨别虚实，不考察盛衰，全部以实火来谈论疾病，著成《原病式》，流传至今。实火致病，固然可怕，而虚火致病，更为可怕。实火固然适宜用寒凉药去除，本来不难；虚火最忌寒凉，如果妄用，无不致死。何况如今患虚火的人多，患实火的人少，难道都属于有余的病吗？怎么能一概说是火呢？纵观唐宋以前，未曾如此偏颇。自从《原病式》出现后，朱丹溪在定城得到它，便视为至宝，于是续写《局方发挥》及《阳常有余》等论。即使是李东垣那样明智，也受其影响说：“火与元气不两立。”此后如王节斋、戴原礼等人，则沿袭相传，遍及海内。凡当今的医流，无非是刘、朱的门徒，动辄言火，无法解救，多导致损伤人生气，败坏人元阳，在不知不觉中杀人，而自己却不察觉。实在可悲啊！即使偶尔有一两个杰出者，明知其不对，但因为爱惜人阳气，必然引用河间的说法，引来众人群起攻之。从哪里去辩驳呢？况且病机是后学的指南，既然进入其门，就像做梦不醒，更令人畏惧。医道的败坏，没有比这更严重的了。错误的根源，不可不考察。（出自《景岳全书》）
李中梓说：刘完素选述《六书》，阐发亢害承制的道理，洞察如火般清晰。然而偏重于热，怎能穷尽六气的变化呢？遂使后世喜欢使用寒凉，损害天和而不醒悟，这是谁的过错呢？（出自《颐生微论》）
《四库全书提要》评价：《素问元机原病式》一卷，金代刘完素撰写。完素字守真，河间人，事迹详见《金史·方伎传》。这本书源于《素问·至真要论》，详细讲述五运六气盛衰胜复的道理，并从病机十九条中采录一百七十六字，演绎为二百七十七字，作为纲领，反复辨论以申述它。共两万余言，大意多主于火，所以张介宾作《景岳全书》，攻击它最力。然而完素生于北方大地，人们禀赋大多强健，加之饮食醇酿，久而久之蕴积热气，与南方风土原本不同。又因完素生于金代，人情淳朴，习惯于勤苦，大体上充实刚劲，也与南方的脆弱不同。所以他持论，多以寒凉之剂攻伐有余，都能应手奏效。他作这本书，也是因地因时，各自阐明一个道理，弥补前人所未及之处。医者拘泥成法，不察虚实，一概以攻伐戕害生气，这就好比按照棋谱角抵，应该导致失败，过错实在不在棋谱上。介宾愤恨疾恶，极力排斥，将罪责全归于完素。然而如果使用人参、桂枝不当，也可以杀人，难道就要因此废弃介宾的书吗？张仲景《伤寒论》中说：“桂枝下咽，阳盛乃毙；承气入胃，阴盛以亡。”明确药物务必审察证候，不固执一端。所以现在仍收录完素的书，并指出其偏主的弊端，以保持平衡。
【薛己注释《素问玄机原病式》】二卷，现存。
【刘完素《素问病机气宜保命集》】三卷，现存。
自序说：医道，以济世为良，以愈疾为善。济世凭借技术，愈疾依靠法则。所以法与术，都出自《内经》的玄机。这部经典固然不能用强力求得，也不能仅凭智慧获得。况且轩辕、岐伯的问答，道理非同寻常，深藏在金册宝典之中，生化玄文，是修行的路径，是通达大道的天梯。得其理的，运用如神；失其理的，如同隔着山水。法玄妙，功深固，不是小聪明所能窥测的。如果不访求老师，而自我穿凿附会，只是徒劳白头罢了。我二十五岁时，立志研习《内经》，日夜不停，直到六十岁，遇到天人，传授美酒美饮，像橡斗那么大，脸红像醉酒，一觉醒来后，目至心灵，大有开悟。推衍其功效疗法，左右逢源，百发百中。现今见世上的医生多依赖祖辈名声，倚仗旧方，耻于提问学习，完全没有更新的方法。纵然听到好的学说，反而愤怒认为是错的。唉！患者遇到这类人，十个误八九个，哪里想到人命死了就不能复生呢？仁者鉴察，能不痛心吗？由此看来，这是不知道阴阳变化的道理。况且木极似金，金极似火，火极似土，土极似木。所以经文说：“亢则害，承乃制。”意思是已经亢极，反而类似克制自己的气化。世俗流派不懂，所以认似作是，以阳为阴，失去本意。经文所谓“诛罚无过，命曰大惑”。医生徒然执着迷惑，反而肆意旁识，纵然用药获效，最终也没有了然的话语，其道难与之语哉。我见到如此情况，陈述玄机，刊行于世，已有《宣明》等三本书，革除庸医的鄙陋，纠正俗论的错讹，宣扬古圣人的法则，普救后人的生命。现在将我三十年间，信如心手，亲用若神，远取诸物，近取诸身，比物立象，直明真理，治法方论，裁成三卷，三十二论，命名为《素问病机气宜保命集》。此书不是粗略之说，而是得轩辕、岐伯要妙之旨，所以用它可济人命，舍它无以活人生。得乎心髓，秘之箧笥，不敢轻易示人。并非断绝仁人之心，而是圣人的法度，不过当于人，不容易传授。那些明白的人，自然会传承。时间是大定丙午闰七月中元日，河间刘完素守真述。
杨威序说：天兴末年，我北渡寓居东源的长清。一天在前太医王庆先家，在几案间得到一本书，名叫《素问病机气宜保命集》。试着阅读，竟是刘高尚守真先生的遗稿。其文字出自《内经》，摘录要点并阐述，朱涂墨注，共三卷，分三十二门。门有次序，合理契经。如《原道》则本于性命之源，《论脉》则尽死生之说，《摄生》则讲存神存气之理，《阴阳》则讲抱元守一之妙，《病机》则终始有条有例，治病之法，尽于此矣。《本草》则驱用有佐有使，处方之法，尽于此矣。至于解释《伤寒论》，气宜说曲尽前圣之意，读之使人廓然有醒悟，恍然有所发明，使六脉十二经，五脏六腑，三焦四肢，目前可得而推见之。后二十三篇，随论出证，随证出方，先后加减，用药次第，皆蕴奥精妙入神。尝试使用，十十皆中，真是良医。虽古人亦不过如此。虽轩岐复生，也不会废弃此书。然而先生有序，序中已言行踪。言幼年已有《直格》《宣明》《原病式》三书，虽然义理精纯，但有不尽合圣理之处。如今此书复出，与前三书互为表里，不是后世医者的借鉴吗？至于平时不研究医书的人得到它，随例验证，度己处药，则思过半矣。我认为此书，即使在农夫工贩、僧道儒宗，家家置一本也可。若有病，寻阅病源，不至乱投汤剂，何况医家呢？可惜啊，先生去世，书不世传，使先生的道，被小人窃取为己书者有之。我怜悯先生的道，遮蔽于茅茨荆棘中，所以用心精校，今数年矣，命工匠刻版，拟广世传，使先生的道，出于茅茨荆棘中，也是兴起世人膏肓之一端。岁辛亥正月望日，大卤杨威序。
宁献王序略说：这本书，是金世宗大定二十六年丙午年，守真所撰写的。当时是宋孝宗淳熙十三年。起初守真祈求珍惜无传，到胡元宪宗元年辛亥，乃是宋理宗淳祐十一年。相距六十五年。大卤杨政亨认为天下的宝物，应当与天下共享，不可私藏。于是刻印梓行。可惜古板在兵火中不存在很久了。世上无其传，现在命工匠重新刊印既完，必用序以记录其实。姑且写在篇端。有人说，不写中国正朔，而用金虏的正朔为何？当宋朝末期，河间被金虏占有而沿用其故。岁在宣德辛亥，三月初二日丙寅， 仙书。
李濂说：刘守真晚年著《素问病机气宜保命集》凡三卷，分三十二门。首列原道、原脉、摄生，以及处方用药、君臣佐使之法，无所不备，而秘藏箧笥，不以示人。（出自《医史》）
李时珍说：张元素的《病机气宜保命集》四卷，一名《活法机要》。后人误作河间刘完素所著，伪撰序文词，调换在卷首，以附会之。
《四库全书提要》评价：《病机气宜保命集》三卷，金代张元素撰。元素字洁古，易州人。八岁应童子举，二十七试进士，因犯庙讳，落第而去，转而学医，精通其术。于是抒发所得心得，著为此书。共分三十二门，首列原道、原脉、摄生、阴阳诸论，次及处方用药、次第加减、君臣佐使之法，于医理精蕴，阐发极为深至。此书初罕传播，金末杨威始得到本刊行，而题为河间刘完素所著。明初宁王权重刊，也沿袭其误，并伪撰完素序文词，调换在卷首，以附会之。至李时珍作《本草纲目》，才纠正其谬，定为出于元素之手，于序例中辨之甚明。考李濂《医史》，称完素曾患伤寒八日，头痛脉紧，呕逆不食，元素往候，令服某药，完素大服其言遂愈。元素自此显名，是其造诣深邃，足以自成一家，原不必托完素以为重。现在特为改正，其伪托之序，也从删削。
按线溪野老刘守真《三消论》跋云：麻征君寓居汴梁时，访问先生后裔，在其家，得到《三消论》《气宜》《病机》之书。又杜思敬《济生拔萃》，称东垣《活法机要》，与洁古《家珍》，及刘守真《保命》，大同小异。考征君则是麻九畴，是张子和的朋友，在当时，其言若此，与杨序所谓先生卒，书不世传，遮蔽于茅茨荆棘中者相符。杜思敬编书，在于元延祐二年，时八十一岁。
[Shuoming Lunfang (Treatise on the Elucidation of Medical Formulas) by Liu Wansu] Recorded in *Guoshi Jingzhi* (National History Bibliography), 15 volumes, extant.
Liu Wansu stated: The profound way of medicine lies in the method of prescribing formulas temporarily according to the disease condition. Fearing that later learners who have not thoroughly mastered and integrated these principles might find them difficult to apply, he modeled his work after the writings of Zhang Zhongjing and extensively referenced the theories of sages. He deduced the principles of the Five Movements and Six Qi (Wuyun Liqi, the theory of cosmic cycles influencing health) and the natural laws of creation, compiling texts on pulse diagnoses, symptoms, and formulas for cold damage and miscellaneous diseases. The work consists of three volumes and over 100,000 characters, titled *Yifang Jingyao Shanming Lun* (Essentials of Medical Formulas: Shuoming Treatise). For erroneous statements prevalent in the world, he provided detailed proofs here, hoping that students could distinguish truth from falsehood themselves and easily apply the knowledge. Moreover, the study of Yungi (Luck/Climate cycles) derives from the unity of the Great Dao; elucidating the Great Dao is but one aspect of it.
The *History of Jin* biography states: Liu Wansu, courtesy name Shouzhen, was from Hejian. He once met a strange man named Mr. Chen, who offered him wine to drink until he was heavily intoxicated. Upon waking, he gained profound insight into medical arts as if taught directly. He then wrote *Yunqi Yaozhi Lun* (Treatise on the Essentials of Climate Cycles) and *Jingyao Shanming Lun*. Concerned that mediocre physicians might make reckless claims, he also authored *Suwen Xuanji Yuanbingshi* (Mysteries of the Suwen: Original Causes of Diseases). In this work, he specifically selected 288 characters and provided annotations totaling over 20,000 words. However, he favored cool/cold-natured prescriptions, focusing on descending Heart Fire and benefiting Kidney Water. He called himself Tongyuan Daoshi (Daoist of the Origin of Mystery).
The *Siku Quanshu Tiyao* (Quotation from the Synopsis of the Complete Library of Four Treasuries) comments: *Xuanming Lunfang* (Formulas for Elucidation), 15 volumes, written by Liu Wansu of the Jin Dynasty. This book details methods of prescribing formulas for specific diseases. It begins with categories of syndromes, including Jian Jue (Fainting due to boiling yin), Bo Jue (Fainting due to thinning yin), Xunxie (Undigested food diarrhea), Zhang (Distension), and various Bi syndromes (Obstruction syndromes) and Xinshan (Heart hernia), totaling 61 syndromes. All adopt content from various chapters of the *Neijing* (Inner Canon). Each syndrome has its governing formula, strictly following Zhang Zhongjing. Subsequent sections cover various Wind syndromes, Heat, Cold Damage, Accumulation and Gathering, Water-Dampness, Phlegm-Fluids, Consumption, Diarrhea and Dysentery, Women's diseases, Tonification, various Pains, Hemorrhoids, Eye diseases, Pediatric diseases, and Miscellaneous diseases, totaling 17 categories. Each category has a general discussion, also elucidating the principles of Yunqi, while incorporating formulas and discussions from various schools. It indeed elaborates much on the profound purports of Xuanyuan and Qibo. However, its frequent use of cool/cold prescriptions and biased adherence to this view may have drawbacks; it depends on the skillful user to weigh and balance appropriately. Examining the preface to *Yuanbingshi*: "I composed *Yifang Jingyao Shanming Lun*, one work of three volumes, over 100,000 words." The version currently included in *Hejian Liushu* (Six Works of Hejian) has 15 volumes. The Chuye Fa (Chrysanthemum Leaf Method) and Bohe Baitan Tang (Mint and Sandalwood Decoction) in Volume 2, Miaogong Cangyong Wan in Volume 4, and Bichengqie Wan, Buzhong Wan, and Chushizi Wan in Volume 12 are all marked with added characters. However, Xinxiang Shifang (Ten Fragrant Prescriptions) and Qingjin Gao in Volume 7 are not marked as added. According to the small prefaces under the formulas, they claim transmission from the "Prince of Crown Anointing" and include gathas and spells. How could there be a Prince of Crown Anointing during the Jin Dynasty? These are clearly formulas inserted from the Yuan or Ming dynasties. Those not marked as added, who knows how many were tampered with? The increase in volumes is likely due to this.
[Suwen Xuanji Yuanbingshi by Liu Wansu] Recorded in *Guoshi Jingzhi*, 1 volume, extant.
The self-preface roughly states: Observing physicians, distinguishing Yin and Yang, Deficiency and Excess is the most crucial pivot. The method for recognizing diseases is to attribute the pathogenic qi to the transformations of the Five Movements and Six Qi, making it clearly visible. I have carefully followed what the classics say, selecting over 200 characters, plus 277 words of explanatory text, summarizing them under the Five Movements and Six Qi. Whatever clarifies the Yin-Yang and Deficiency-Excess of diseases does not exceed this method. Although already included in the previous two volumes, fearing that secular errors might deviate from the intent of ancient sages, I now specifically select these 277 characters to form a standalone book, named *Suwen Xuanji Yuanbingshi*. Thus, using analogy and imagery, I discuss in detail the principles of heaven and earth's climate cycles and natural creation, totaling over 20,000 words. I thereby correct secular fallacies. Although not listing every error, the intent is clear. Although not discussing all diseases exhaustively, by inferring from this, the recognition of the Six Qi, Yin-Yang, and Deficiency-Excess in diseases is nearly complete.
Preface by Cheng Daoji roughly states: Mr. Shouzhen was originally from Hejian, surnamed Liu, given name Wansu, courtesy name Shouzhen. Naturally intelligent, he loved medical books since childhood. Thousands of scriptures and hundreds of treatises often passed his eyes without leaving a trace, as he considered them not to be the application of the ultimate Dao and creation. Therefore, he studied the *Suwen* (Basic Questions) exclusively, diligent morning and evening, never putting down the scroll. For three to five years, he forgot sleep and food, analyzing its principles. When reaching profound meanings, he delved deeply, aiming for thorough understanding. One day in a quiet room, he cleared his spirit and sat calmly,沉潜思虑 (immersing his thoughts), exploring difficult meanings. His consciousness became obscure, between waking and sleeping. Two Daoists entered through the door, offering him a small cup of fine wine, about the size of an acorn bowl. After swallowing, more appeared. This happened twenty or thirty times, unable to finish. The two Daoists laughed, saying, "If you are tired of drinking, spit it back into the cup, and hand it to us." They poured it into a small gourd and left. He woke up suddenly, feeling his face red and smelling wine, yet finding nothing. He urgently searched inside and outside but saw no one. Afterwards, his mind became clear, and he had great enlightenment. This story seems almost absurd, but I keep silent because you are a person of insight. The master honestly told me. This is similar to the historical record of Bian Que meeting Changsang Jun, taking medicine, and thus seeing the knots of the five zang organs when diagnosing illness, merely using pulse diagnosis as a pretext. What is the difference? He then wrote two works: *Yishu Neijing Yunqi Yaozhi Lun* (Essentials of Climate Cycles in Inner Classic of Medicine) and *Yifang Jingyao Shanming Lun* (Essentials of Medical Formulas: Shuoming Treatise), totaling over 170,000 words. Profound and vast, detailing creation. He also described *Xi Yi Yaoyong Zhige* (Direct Grid for Essential Study of Medicine) and prescription manuals, which were printed and circulated. Additionally, he wrote *Suwen Xuanji Yuanbingshi* with annotations totaling over 20,000 words, specifically extracting the chapter *Zhizhen Yao Dalun* (Supreme Essential Great Discussion) from the *Neijing*, focusing on the pivotal points of pathogenesis and qi suitability, forming his own school. Profoundly connecting past and present, seemingly divinely inspired. Perhaps Heaven did not wish to lose this culture, so it rebirthed this person to illuminate the medical Dao, becoming the teacher of the five religions of the current era, achieving such results, all effective. Directly elucidating the essentials of the Five Movements and Six Qi, and the direction of cold damage and miscellaneous diseases. His words are concise, his principles clear, easy to study, sufficient to observe the hidden manifestations of Yin and Yang syndromes, and the gains and losses of physicians before and after. As stated in the book, "Wood extreme resembles Metal, Fire extreme resembles Water," etc., called "Hyperactivity causes harm, succession brings control." Extreme stagnation leads to eruption. The principles of change are extremely subtle; only a wise person can reach this level. His meaning is bright, every action successful, divine, sacred, skilled, and capable—this is truly a book of essential knowledge.
Zhu Zhenheng said: Shouzhen was from Hejian in the Jin Dynasty, surnamed Liu, given name Wansu, courtesy name Shouzhen, pseudonym Zongzhenzi. Emperor Zhangzong invited him three times, but he refused. The Emperor bestowed the title "Gao Shang Xiansheng" (Noble Master). He wrote *Neijing Yunqi Yaozhi Lun* (over 100,000 words), *Suwen Xuanji Yuanbingshi* (one fascicle), *Xi Yi Yaoyong Zhige* (three volumes), and *Yifang Jingyao Shanming Lun* (two fascicles). (From *Xinyin Gan Zhu Jing*)
Wang Lu said: Liu Shouzhen discussed Wind and Fire diseases, using the Nineteen Pathogenetic Mechanisms from *Neijing* as the basis for *Yuanbingshi*, exhausting subtleties. His treatment methods were consistent with those of Zihe (Zhang Congzheng). (From *Qingyan Congshuo*)
Zhang Jiebín said: The pathogenetic mechanisms listed in Liu Hejian's *Yuanbingshi* originally come from *Zhizhen Yao Dalun* in *Neijing*. That chapter details the principles of the rise, fall, victory, and revenge of the Five Movements and Six Qi, summarizing them at the end with the Nineteen Pathogenetic Mechanisms. It says: "Seek what exists, seek what does not exist; drain what is excess, tonify what is deficient, allowing harmony and peace." Thus, the discussed pathogenetic mechanisms merely align with the outline of climate cycles. The inquiry into existence/non-existence and the distinction between deficiency/excess must be deeply examined. Ultimately, peace is valued above all. So *Wuchang Zheng Dalun* further details the differentiation of the Five Movements and Three Qi. The balanced state of Fire is called Shengming; excessive Fire is called Hexi; deficient Fire is called Fuming. The distinction between deficiency and excess is like ice and charcoal. The impartial way of *Neijing* was clearly explained thus. Unfortunately, Hejian failed to comprehend the general purport of the original classic. He selectively extracted 176 characters from the nineteen mechanisms, expanded them to 277 characters, without distinguishing deficiency/excess or observing rise/fall, treating all diseases as Excess Fire. He wrote *Yuanbingshi*, which has been transmitted to this day. While Excess Fire disease is indeed fearful, Deficient Fire disease is even more so. Excess Fire is suitably treated with cold/cool herbs, which is not difficult. Deficient Fire strongly contraindicates cold/cool herbs; if used recklessly, death is inevitable. Moreover, nowadays, people suffer from Deficient Fire more than Excess Fire. Are they all diseases of excess? How can one generally speak of Fire? Looking back before Tang and Song dynasties, such bias did not exist. Since *Yuanbingshi* emerged, Zhu Danxi obtained it in Dingcheng, regarded it as a supreme treasure, and continued writing *Jufang Fahui* and essays like *Yang Chang Youyu*. Even Dongyuan, despite his wisdom, was influenced, stating "Fire and Primordial Qi cannot coexist." Later, figures like Wang Jiezhai and Dai Yuanli followed suit, spreading throughout the land. Current medical practitioners are mostly disciples of Liu and Zhu, constantly speaking of Fire, unable to resolve it, often damaging patients' vital Qi and destroying their Primordial Yang, killing them unknowingly. Truly sad! Even if a few outstanding individuals know it is wrong, fearing the loss of human Yang Qi, they will cite Hejian's theories, leading to group barking. How can one distinguish? Moreover, pathogenesis is the guide for beginners; once entering this gate, it is like a dream from which one cannot wake, which is even more terrifying. The corruption of the medical Dao is unparalleled. The source of error must be investigated. (From *Jingyue Quanshu*)
Li Zhongzi said: Liu Wansu selected and expounded the *Six Works*, illuminating the principle of hyperactivity and control, clear as fire. However, he biased towards heat, failing to encompass the changes of the Six Qi. This led later generations to favor cold/cool herbs, harming Heavenly Harmony without realizing it. Whose fault is this? (From *Yisheng Weilun*)
*Siku Quanshu Tiyao* comments: *Suwen Yuanji Yuanbingshi*, 1 volume, written by Liu Wansu of the Jin Dynasty. Wansu, courtesy name Shouzhen, was from Hejian. His deeds are recorded in *Jin Shi Fangji Zhuan*. This book originates from *Suwen Zhiyao Dalun*, detailing the principles of the Five Movements and Six Qi, rise/fall, victory/revenge. From the Nineteen Pathogenetic Mechanisms, he extracted 176 characters, expanded them to 277, using them as a guideline, repeatedly debating to elaborate. Totaling over 20,000 words, the main idea focuses on Fire. Hence, Zhang Jiebín attacked it most vigorously in *Jingyue Quanshu*. However, Wansu lived in the North, where people's constitutions were generally strong, and diet rich, leading to accumulated heat over time, differing from the South. Also, living in the Jin Dynasty, customs were simple, people accustomed to hard work, generally solid and vigorous, unlike the fragility of the South. Thus, his theories often used cold/cool herbs to attack excess, achieving success. His writing this book was also adapting to location and time, clarifying one aspect, supplementing predecessors. Physicians who stick rigidly to established methods without examining deficiency/excess, universally using attacking/draining herbs to harm vital Qi, are like wrestling according to a manual, destined to fail; the fault lies not with the manual. Jiebín angrily rejected it, blaming Wansu entirely. Yet, misuse of Renshen (Ginseng) and Guizhi (Cinnamon Twig) can also kill; should we discard Jiebín's book because of this? Zhang Zhongjing said in *Shanghan Lun*: "When Guizhi enters the throat, Yang excess leads to death; when Chengqi enters the stomach, Yin excess leads to demise." Clearly, drugs must match the syndrome, not adhere to one dogma. Therefore, we still record Wansu's book, noting its bias, to maintain balance.
[Xue Ji's Annotation of Suwen Xuanji Yuanbingshi], 2 volumes, extant.
[Liu Wansu's Suwen Bingji Qi Yi Baoming Ji], 3 volumes, extant.
Self-preface states: The medical Dao aims to save the world as good, and cure diseases as benevolent. Saving the world relies on technique; curing diseases relies on method. Thus, method and technique both derive from the mysteries of *Neijing*. This classic cannot be sought by force or gained by intellect alone. The dialogues of Xuanyuan and Qibo contain profound principles, hidden in golden books and deep treasures. Transformative and mysterious texts are paths of cultivation and ladders to the Great Dao. Those who grasp its principles use them divinely; those who lose it are separated by mountains and rivers. The methods are profound, the power deep, inaccessible to petty wisdom. Without seeking a teacher, self-invention is merely wasting one's life in white hair. At twenty-five, I dedicated myself to *Neijing*, day and night without ceasing, until sixty, when I encountered a heavenly being who taught me fine wine, like an acorn bowl. My face reddened as if drunk. Upon waking, my eyes reached my heart, and I had great enlightenment. Deriving its therapeutic efficacy, I succeeded everywhere, hundred shots, hundred hits. Now seeing worldly doctors rely on ancestral fame, cling to old formulas, ashamed to ask and learn, lacking new methods. Even hearing good advice, they anger and reject it. Alas! Patients encountering such people suffer nine mistakes out of ten. Do they not remember that human life, once dead, cannot return? Benevolent ones, reflect on this, is it not painful? From this, we see ignorance of the Dao of Yin-Yang transformation. Wood extreme resembles Metal, Metal extreme resembles Fire, Fire extreme resembles Earth, Earth extreme resembles Wood. Thus the classic says: "Hyperactivity causes harm, succession brings control." Meaning, when extreme, it resembles the transformation that controls it. Secular streams do not understand, mistaking similarity for identity, confusing Yang and Yin, losing the true meaning. The classic calls punishing the innocent "great confusion." Doctors blindly persist, adding side interpretations. Even if effective, they lack clarity, making it hard to discuss the Dao. Seeing this, I expounded the mysteries and published them. Already, *Shuoming* and other three books corrected mediocre physicians' vulgarity and corrected vulgar errors, promoting ancient sage rules to save lives. Now, combining thirty years of experience, trusting heart and hand, using as if divine, taking examples from distant objects and near body, establishing images, clarifying truth, organizing treatment methods and formulas into three volumes and thirty-two discussions, titled *Suwen Bingji Qi Yi Baoming Ji*. This collection is not superficial; it captures the essence of Xuanyuan and Qibo. Using it saves lives; abandoning it fails to sustain life. Grasping the marrow, I kept it secret, daring not show it lightly. Not rejecting benevolence, but the Sage's law is suitable for the worthy, not easily taught. The enlightened will inherit it. Date: Leap 7th Month, Zhongyuan Day, Bingwu Year of Dading. Hejian Liu Wansu Shouzhen narrates.
Preface by Yang Wei states: At the end of Tianxing, I crossed north and stayed in Changqing, Dongyuan. One day at the home of former Imperial Physician Wang Qingxian, I found a book on the desk, titled *Suwen Bingji Qi Yi Baoming Ji*. Reading it, it was the manuscript of the late Noble Master Liu Shouzhen. The text derives from *Neijing*, extracting essentials and expounding them, annotated in vermilion and ink, three volumes, divided into 32 categories. Categories have order, conforming to classics. *Yuandao* roots in the source of life and nature; *Lunmai* exhausts theories of life and death; *Shesheng* discusses preserving spirit and qi; *Yinyang* explains embracing the origin and guarding unity; *Bingji* has continuous threads and examples; healing methods are exhausted here. *Bencao* discusses assistants and envoys in drug use; prescribing methods are exhausted here. Explaining *Shanghan Lun* and discussing Qi suitability fully capture the intent of former sages. Reading it brings sudden awakening and invention, making twelve meridians, five zang and six fu organs, Sanjiao, and limbs visible and deducible. The last 23 chapters present syndromes with discussions, formulas with syndromes, sequential additions and reductions, drug usage order, all profound and miraculous. Trying them, ten out of ten hit the mark. Truly a good physician. Even ancients would not surpass this. Even if Xuanyuan and Qibo returned, they would not discard this book. However, the master's preface mentions his early works *Zhige*, *Shuoming*, and *Yuanbingshi*. Though precise, they had incomplete aspects of sage logic. This new book complements the previous three, serving as a mirror for future physicians. Even non-physicians can verify cases and prescribe for themselves, gaining half the understanding. I believe this book should be owned by farmers, artisans, monks, Daoists, and scholars alike. If sick, consulting sources prevents random prescribing, especially for physicians. Alas, the master died, and the book was not widely transmitted. Some petty men stole his Dao as their own. Pitying his Dao obscured in thorns, I carefully校对 (proofread) for years, commissioned printing to spread it, lifting his Dao from obscurity to heal society's incurable diseases. Date: Full Moon, 1st Month, Xinhai Year. Yang Wei of Dalu prefaces.
Preface by Prince Ning roughly states: This book was written by Shouzhen in the 26th year of Dading (Bingwu) of Emperor Shizong of Jin. This corresponded to the 13th year of Chunxi of Emperor Xiaozong of Song. Initially, Shouzhen wished for preservation. By the 1st year of Huanyuan of Emperor Yuanzong of Jin (Xinhai), corresponding to the 11th year of Chunyou of Emperor Lizong of Song, 65 years had passed. Yang Zhengheng of Dalu believed treasures of the world should be shared, not private. Thus, he had them carved and printed. Sadly, old blocks were lost in war. The book was unknown. Now, having reprinted it, I write this preface to record the facts. Some ask why not use Chinese era names but Jin's? Because in the late Song, Hejian was under Jin control. Date: 2nd Day of 3rd Month, Bingyin Year of Xuande. Xian writes.
Li Lian said: In his later years, Liu Shouzhen wrote *Suwen Bingji Qi Yi Baoming Ji*, 3 volumes, 32 categories. Beginning with Yuandao, Yuanmai, Shesheng, to prescribing and drug combinations, covering everything, yet keeping it secret. (From *Yishi*)
Li Shizhen said: Zhang Yuansu's *Bingji Qi Yi Baoming Ji*, 4 volumes, also known as *Huofa Jiyao*. Later people mistakenly attributed it to Liu Wansu of Hejian, forging a preface and placing it at the beginning to support this.
*Siku Quanshu Tiyao* comments: *Bingji Qi Yi Baoming Ji*, 3 volumes, written by Zhang Yuansu of the Jin Dynasty. Yuansu, courtesy name Jiegu, was from Yizhou. Passed child scholar exam at eight, failed jinshi exam at 27 due to taboo naming, then turned to medicine, mastering it. Expressing his insights, he wrote this book. Divided into 32 categories, starting with Yuandao, Yuanmai, Shesheng, Yinyang, then prescribing, sequential adjustments, drug combinations. Deeply elucidating medical principles. Rarely circulated initially, Yang Wei of late Jin obtained and printed it, attributing it to Liu Wansu. Prince Quan of Ming reprinted it, perpetuating the error and forged preface. Li Shizhen corrected this in *Bencao Gangmu*, definitively attributing it to Yuansu, explaining clearly in the preface. Checking Li Lian's *Yishi*, it records Wansu suffering from cold damage for 8 days, headache, tight pulse, vomiting, unable to eat. Yuansu visited, prescribed medicine, Wansu recovered greatly, praising him. Yuansu became famous thereafter. His depth was sufficient to form his own school,无需 (no need) to rely on Wansu for weight. We correct this now, deleting the forged preface.
Note from Line Xi Ye Lao's postscript to *Sanxiao Lun*: When Ma Zhengjun resided in Bianliang, he visited the master's descendants and obtained *Sanxiao Lun*, *Qi Yi*, and *Bingji* books at their home. Du Sijing's *Jisheng Bahui* states Dongyuan's *Huofa Jiyao* is largely similar to Jiegu's *Jiazhen* and Liu Shouzhen's *Baoming*. Ma Jiuchou (Ma Zhengjun) was a friend of Zhang Zihe, contemporary, confirming this matches Yang's preface about the book being obscure after the master's death. Du Sijing compiled this in the 2nd year of Yuan Yanfu, aged 81.