余虽稍知医道，实儒生也。儒者佩圣门之训，一言必慎，敢好辨哉!虽然，医不至于杀
人，不辨可也；医杀人而予不知，不辨可也；杀人在一时，而不至流毒后世，即不辨犹可也。奈
今之医者，并不知医，惟知求利，草菅人命，恬不为怪；即或稍有涉猎，而偏之为害，更甚
他医。殊不知自昔医书，惟汉仲景《伤寒论》审证施治，无偏无倚，为医之圣。后世自晋叔
和以下，无不有偏。迨至金元间，刘、张、朱、李，称为四大家，医道愈彰，而其偏愈甚。
河间主用凉，丹溪主养阴，东垣主温补，洁古为东垣之师，想因道传高第，未另立书。下此
前明王，薛、张、冯，亦称为四大家，大率师东垣之论，偏于温补，而张景岳则尤其偏焉者
也
!果医者细心参酌，遇热症则用河间，遇阴亏则用丹溪，遇脾虚则用东垣，遇虚寒则用景岳
，何书不可读?何至咎景岳之误人哉!无如今之医者，皆知有《景岳全书》，而未究全书，止
得其一、二温补方，遂奉为家传秘法，以致戕人性命，甚且自戕。其后起者，因而不改。余
家后人，设不知明辨，安知不亦害人而自害哉!至于吴又可《温疫论》，本不成书，稍有知
识，何至受害?无如竟有无知者，以为独得之奇，杀人无数；且更传徒，互相标榜，其害更
甚于偏主景岳者。《内经》垂训∶无实实，无虚虚，无遗人祸殃。此其祸殃为何如?若不急
急明辨之，于圣门慎言之训则得矣，而何以遂吾济世之初心，且何以正吾后人之学术哉?然
则，予岂好辨哉，予不得已也!
时道光二十八年春三月如眉老人自序于含饴堂
我虽然略微懂得一些医道，但实际上是个读书人。儒家弟子遵循圣人的教诲，说话必定谨慎，怎么敢喜好争辩呢！然而，如果医术不足以导致杀人，不辩论是可以的；如果医术导致杀人而我却不知道，不辩论是可以的；如果杀人只是一时的，而不至于流毒后世，那么即使不辩论也还可以。无奈现在的医生，根本不懂医道，只知道追求利益，视人命如草芥，安然处之并不觉得奇怪；即使有些人稍微涉猎过医学，但偏执一方的危害，比其他的医生更严重。殊不知自古以来的医书中，只有汉代张仲景的《伤寒论》审慎地根据证候施治，没有偏颇和倚靠，是医家的圣人。后世从晋代的王叔和以下，无不有偏颇。等到金元时期，刘完素、张元素、朱震亨、李杲被称为四大家，医道更加显扬，但他们的偏颇也更加严重。河间（刘完素）主张使用寒凉药，丹溪（朱震亨）主张滋养阴液，东垣（李杲）主张温补，洁古（张元素）是东垣的老师，想必是因为道统传承给高徒，没有另外著书。此后前明代的王纶、薛己、张介宾、冯兆祖，也被称为四大家，大率都是师承东垣的理论，偏向于温补，而张景岳（张介宾）则是其中特别偏颇的一位！如果医生能细心参考斟酌，遇到热症就用河间的方药，遇到阴液亏损就用丹溪的方药，遇到脾虚就用东垣的方药，遇到虚寒就用景岳的方药，哪本书不可以读？怎么会怪罪景岳误人呢！无奈现在的医生，都知道有《景岳全书》，却没有研究全书，只得到其中一两个温补的方子，就奉为家传秘法，以致残害人性命，甚至自我残害。后来的医者，沿袭这种风气而不改变。我家的后人，如果不知道明确辨别，怎知不会也害人又害己呢！至于吴又可的《温疫论》，本来就不成其为好书，稍有知识的人，怎么会受害？无奈竟然有无知的人，认为这是独得的奇书，杀了无数人；而且更传授徒弟，互相吹捧标榜，其危害甚至比那些偏执主张景岳学说的人更严重。《内经》留下训诫：不要使实证更实，不要使虚证更虚，不要给人带来祸殃。这祸殃究竟有多大呢？如果不赶紧明确辨别它，虽然符合了圣人门下慎言的教诲，但怎么能实现我们济世救人的初心，又怎么能端正后人的学术呢？既然如此，我难道是喜好争辩吗，我是不得已啊！
时在道光二十八年春三月，如眉老人自序于含饴堂
Although I possess a slight understanding of medical arts, I am essentially a Confucian scholar. Confucians adhere to the teachings of the Sage; every word they speak is cautious, so how could I dare to enjoy debating? Nevertheless, if medicine does not lead to killing people, it is acceptable not to debate; if medicine kills people and I am unaware of it, it is acceptable not to debate; if the killing occurs only at that moment and does not poison future generations, then even without debating, it might be permissible. However, unfortunately, contemporary physicians do not truly understand medicine; they know only how to seek profit, treating human lives as worthless grass and weeds, remaining calm and unaccustomed to such strangeness. Even those who have dabbled slightly in medicine cause harm through their bias, which is more severe than other physicians. They fail to realize that among ancient medical texts, only Zhang Zhongjing’s (Han Dynasty) *Shanghan Lun* (Treatise on Cold Pathogenic Diseases), which carefully applies treatment based on syndrome differentiation, is unbiased and independent, serving as the sage of medicine. From Wang Shuhe (Jin Dynasty) onwards, all have exhibited bias. By the Jin-Yuan period, Liu Wansu, Zhang Yuansu, Zhu Zhenheng, and Li Dongyuan were known as the Four Great Masters. Medical theory became more prominent, yet their biases became even more pronounced. Hejian (Liu Wansu) advocated the use of cooling agents; Danxi (Zhu Zhenheng) emphasized nourishing Yin; Dongyuan (Li Dongyuan) focused on warming and tonifying; Jiegu (Zhang Yuansu) was Dongyuan’s teacher, likely transmitting the Dao to his senior disciples without establishing separate works. Later, during the Ming Dynasty, Wang Lun, Xue Ji, Zhang Jingyue, and Feng Zhaozu were also called the Four Great Masters. Generally, they followed Dongyuan’s theories, leaning towards warming and tonifying, with Zhang Jingyue being particularly biased! If physicians had carefully consulted and applied these methods appropriately—using Hejian’s formulas for heat syndromes, Danxi’s for Yin deficiency, Dongyuan’s for Spleen deficiency, and Jingyue’s for deficiency-cold—which book would not be readable? Why blame Jingyue for misleading people? Yet today, physicians know of *Jingyue Quanshu* (Complete Works of Zhang Jingyue) but have not studied the entire work. They merely obtain one or two warming and tonifying prescriptions, revere them as family secret methods, thereby causing death to others and even self-harm. Successors follow this pattern without change. If my descendants do not learn to clearly distinguish and discriminate, how can we know they will not also harm others and themselves? As for Wu Keyi’s *Wenyi Lun* (Treatise on Pestilential Febrile Diseases), it is fundamentally flawed. Anyone with basic knowledge should not suffer from it. Regrettably, ignorant individuals regard it as a unique miracle, killing countless people; moreover, they transmit it to disciples, mutually endorsing each other, causing harm even greater than those biased towards Jingyue. The *Neijing* (Inner Canon) instructs: Do not reinforce excess; do not deplete deficiency; do not bring disaster upon people. What kind of disaster is this? If we do not urgently clarify and distinguish these issues, although we may satisfy the Confucian teaching of speaking cautiously, how can we fulfill our original intention of saving the world, and how can we rectify the academic standards of our descendants? Thus, do I enjoy debating? No, I am compelled to do so!
Prefaced by the Old Man Ru Mei in the Han Yi Hall in the third month of spring, in the 28th year of the Daoguang reign.