名与身孰亲，身与货孰多？以隋侯之珠，弹千仞之雀，世必笑之，何取之轻而弃之重耶！
残躯六十有五，耳目半失于视听，百脉沸腾而烦心，身如众派漂流，瞑目则魂如浪去，神气
衰于前日，饮食减于囊时，但应人事，病皆弥甚，以己之所有，岂止隋候之珠哉！安于淡薄
，少思寡欲，省语以养气，不妄作劳以养形，虚心以维神，寿夭得失，安之于数，得丧既轻
，血气自然谐和，邪无所容，病安增剧？苟能持此，亦庶几于道，可谓得其真趣矣。
气乃神之祖，精乃气之子。气者，精神之根蒂也。大矣哉！积气以成精，积精以全神，
必清必静，御之以道，可以为天人矣。有道者能之，予何人哉，切宜省言而已。
黄帝着《内经》，其忧天下后世，可谓浓且至矣，秦越人述《难经》以证之。伤寒为病
最大，仲景广而论之，为万世法。至于内伤脾胃之病，诸书虽有其说，略而未详，我东垣先
生，作《内外伤辨》《脾胃论》以补之。先生尝阅《内经》所论，四时皆以养胃气为本，宗
气之道，纳谷为宝。盖饮食入胃，游溢精气，上输于脾，脾气散精，上归于肺，冲和百脉，
颐养神明，利关节，通九窍，滋志意者也。或因饮食失节，起居不时，妄作劳役，及喜怒悲
愉，伤胃之元气，使营运之气减削，不能输精皮毛经络，故诸邪乘虚而入，则痰动于体、
而成痼疾，致真气弥然而内消也。病之所起，初受热中，心火乘脾，末传寒中，肾水反
来侮土，乃立国中末三治，及君臣佐使之制，经禁病禁时禁之则，使学人知此病，用此药，
因心会通，溯流得源，远溯轩岐，吻合无间。善乎！鲁齐先生之言曰∶东垣先生之学，医之
王道也！观此书则可见矣。
至元丙子三月上巳日门生罗天益谨序
名声与生命，哪一个更亲近？生命与财物，哪一个更珍贵？用隋侯之珠去弹射千仞高空的麻雀，世人必定会嘲笑他，这是为什么呢？因为所取的轻贱而所舍弃的沉重啊！
我残破的身体已有六十五岁，耳目的视听功能已经丧失了一半，全身血脉沸腾导致心烦意乱，身体如同在众派河流中漂流，闭上眼睛灵魂便如随浪而去，精神气息比往日衰败，饮食量比过去减少，只是应付日常人事，病情却都更加严重，以我自身所有的（健康），岂止是像隋侯之珠那样珍贵吗！安于清淡的生活，减少思虑和欲望，少说话以保养气，不胡乱劳累以保养形体，使内心虚空以维系神志，寿命长短、得失祸福，都安然听任于命运，既然得失看得很轻，气血自然和谐，邪气没有容身之地，疾病怎么会加重呢？如果能坚持这样做，也就差不多接近“道”了，可以称得上是得到了其中的真趣。
气是神的祖先，精是气的儿子。气，是精神和生命的根本。这真是伟大啊！积累气来生成精，积累精来完善神，必须保持清静，用道来驾驭它，就可以成为天人合一的境界了。有道行的人能做到这一点，我又是什么人呢？只应当注意少说话罢了。
黄帝撰写《内经》，他对天下后世的忧虑，可以说是深厚且真挚的了，秦越人（扁鹊）阐述《难经》来印证它。伤寒这类疾病危害最大，张仲景广泛论述它，成为万世的法则。至于内伤脾胃的疾病，虽然其他书籍中有相关说法，但简略而不详细，我的东垣先生，撰写了《内外伤辨》和《脾胃论》来补充这一空白。先生曾经阅读《内经》中的论述，认为四季养生都以养护胃气为根本，宗气的道理在于以摄入谷物为宝。大概饮食进入胃中，游溢精气，向上输送给脾，脾气散布精微，向上归于肺，冲和百脉，颐养神明，利关节，通九窍，滋养意志。或者因为饮食无节制，起居不按时，胡乱劳作役使，以及喜怒悲愉等情绪波动，损伤了胃的元气，使得营运之气减损削弱，不能将精微输布到皮毛经络，所以各种邪气乘虚而入，就在体内产生痰饮，从而形成顽固性疾病，导致真气弥漫消散。疾病的起始，初起多为热中，心火侵犯脾土；末期传变为寒中，肾水反过来侮犯脾土。于是确立了中、末三治的方法，以及君臣佐使的组方制度，还有经禁、病禁、时禁的规则，使学习者知道这种病，使用这种药，用心领会贯通，追溯源头，远溯轩辕黄帝和岐伯，吻合无间。好啊！鲁齐先生的话说：“东垣先生的学问，是医学的王道！”看这本书就可以知道了。
至元丙子年三月上巳日，门生罗天益恭敬作序。
Which is more dear, reputation or life? Which is more valuable, life or wealth? To use the Pearl of Sui Hou to shoot at a sparrow in a thousand-ren height, the world would surely laugh at him. Why is this? Because what is taken is light and what is abandoned is heavy!
My broken body is now sixty-five years old; my hearing and vision have been lost by half. My meridians are boiling, causing vexation in the heart. My body drifts like a boat among many currents; when I close my eyes, my soul seems to go with the waves. My spirit and qi are weaker than before, and my food intake is less than in the past. Merely coping with social obligations makes all illnesses worsen. Considering what I possess (my health), is it not even more precious than the Pearl of Sui Hou! If one rests content with a simple diet, reduces thinking and desires, speaks little to nourish Qi (vital energy), avoids reckless exertion to nourish the form, keeps the mind empty to sustain Shen (spirit), and accepts longevity or premature death, gain or loss as determined by destiny, then with such lightness regarding gain and loss, Blood and Qi will naturally harmonize. Evil pathogens will have no place to reside, and how can illness intensify? If one can maintain this, one is nearly approaching the Dao (the Way), which can be said to grasp its true essence.
Qi is the ancestor of Shen; Jing (essence) is the child of Qi. Qi is the root and foundation of Spirit and Essence. How great it is! Accumulate Qi to form Jing, accumulate Jing to perfect Shen. One must be clear and tranquil, guiding oneself with the Dao, thereby becoming one with Heaven and Humanity. Those who possess the Dao can achieve this; what kind of person am I? I merely advise speaking sparingly.
The Yellow Emperor composed the *Neijing* (Classic of Internal Canon); his concern for the world and future generations was indeed profound and sincere. Qin Yueren (Bian Que) expounded the *Nanjing* (Classic of Difficult Issues) to verify it. Shanghan (Cold Damage) diseases are the most severe; Zhang Zhongjing extensively discussed them, establishing principles for ten thousand generations. Regarding illnesses of internal injury to the Spleen and Stomach, although other texts contain some explanations, they are brief and not detailed. My teacher, Master Dongyuan, wrote *Bian Zheng Nei Wai Shang* (Discrimination between External and Internal Injury) and *Pi Wei Lun* (Treatise on the Spleen and Stomach) to supplement this gap. The Master once reviewed the discussions in the *Neijing*, noting that throughout the four seasons, nourishing Stomach Qi is fundamental. The principle of Zong Qi (Gathering Qi) holds that consuming grain is precious. Generally, when food enters the Stomach, its essence floats and overflows, transmitting upwards to the Spleen. The Spleen scatters the essence, sending it upwards to the Lung. This harmonizes the hundred vessels, nourishes Shen, benefits the joints, opens the nine orifices, and nourishes the will. However, due to irregular diet, untimely rest, reckless labor, or emotional fluctuations of joy, anger, sorrow, and pleasure, the Yuan Qi (Original Qi) of the Stomach is injured. This causes the Ying Yun Qi (Nutritive and Transporting Qi) to diminish, unable to transmit essence to the skin, hair, and meridians. Consequently, various evil pathogens enter through the deficiency, generating phlegm within the body and forming chronic diseases, leading to the dissipation of True Qi. The onset of disease initially presents as Re Zhong (Heat in the Middle), where Heart Fire invades the Spleen; later it transmits to Han Zhong (Cold in the Middle), where Kidney Water insults Earth. Thus, he established treatments for the middle and late stages, along with the system of Jun-Chen-Zuo-Shi (Sovereign-Minister-Assistant-Courier) herb roles, and regulations regarding meridian contraindications, disease contraindications, and seasonal contraindications. This enables students to understand the disease, use the appropriate medicines, comprehend through mental integration, trace back to the source, reaching far back to Xuanyuan (Yellow Emperor) and Qibo, matching seamlessly. As Mr. Luqi said: "Master Dongyuan's learning is the royal way of medicine!" This book demonstrates this clearly.
On the third Shangsi day of the third month in the Bingzi year of the Zhiyuan era, disciple Luo Tianyi respectfully wrote this preface.