〔张仲景伤寒卒病论〕新唐志十卷 存
隋志曰。梁有张仲景辨伤寒十卷。亡。
自序曰。论云。余每览越人入虢之诊。望齐侯之色。未尝不慨然叹其才秀也。怪当今居世之士。
曾不留神医药。精究方术。上以疗君亲之疾。下以救贫贱之厄。中以保身长全。以养其生。但竞逐
荣势。企踵权豪。孜孜汲汲。惟名利是务。崇饰其末。忽弃其本。华其外而悴其内。皮之不存。
毛将安附焉。卒然遭邪风之气。婴非常之疾。患及祸至。而方震栗。降志屈节。钦望巫祝。告穷归天。
束手受败。 百年之寿命。持至贵之重器。委付凡医。恣其所措。咄嗟呜呼。厥身已毙。神明消灭。
变为异物。幽潜重泉。徒为啼泣。痛夫。举世昏述。莫能觉悟。不惜其命。若是轻生。彼
何荣势之云哉。而进不能爱人知人。退不能爱身知己。遇灾值祸。身居厄地。蒙蒙昧昧。 若游魂。哀乎。
趋世之士。驰竞浮华。不固根本。忘躯 物。危若冰谷。至于是也。余宗族素多。向余二百。建安纪
年以来。犹未十稔。其死亡者。三分有二。伤寒十居其七。感往昔之沦丧。伤横夭之莫
救。乃勤求古训。博采众方。撰用素问。九卷。八十一难。阴阳大论。胎胪药录。并平脉辨证。为
伤寒杂病论合十六卷。虽未能尽愈诸病。庶可以见病知源。若能寻余所集。思
过半矣。夫天布五行。以运万类。人禀五常。以有五脏。经络腑俞。阴阳会通。玄冥幽微。变化难极，自非才高
识妙。岂能探其理致哉。上古有神农黄帝岐伯伯高雷公少俞少师仲文。中世有长桑扁鹊。汉有公乘阳庆及仓公。
下此以往。未之闻也。观今之医。不念思求经旨。以演其所知。各承家技。终始顺旧。省疾问病。务在口给。相
对斯须。便处汤药。按寸不及尺。握手不及足。人迎趺阳。三部不参。动数发息。不满五十。短期未知决诊。九
候曾无仿佛。明堂阙庭。尽不见察。所谓窥管而已。夫欲视死别生。实为难矣。孔子云。生而知之者上。学则亚
之。多闻博识。知之次也。余宿尚方术。请事斯语。汉长沙守南阳张机着。
何 别传曰。同郡张仲景总角造 。谓曰。君用思精而韵不高。后将为良医。卒如其言。 先识独觉。言无
虚发。王仲宣年十七。尝遇仲景。仲景曰。君有病。宜服五石汤。不治且成门。后年三十。当眉落。仲宣以其贯
长也。远不治也。后至三十。疾果成。竟眉落。其精如此。仲景之方术。今传于世。（太平御览）
医林列传曰。张机字仲景。南阳人也。受业于同郡张伯祖。善于治疗。尤精经方。举孝廉。官至长沙太守。
后在京师为名医。于当时为上手。以宗族二百余口。建安纪年以来。未及十稔。死者三之二。而伤寒居其七。乃
着论二十二篇。证外合三百九十七法。一百一十二方。其文辞简古奥雅。古今治伤寒者。未有能出其外者也。其
书为诸方之祖。时人以为扁鹊仓公无以加之。故后世称为医圣。
古琴疏曰。张机。字仲景。南阳人。受业于张伯祖。精于治疗。一日入桐柏山。觅药草。遇一病患求诊。仲
景曰。
子之腕有兽脉。何也。其人以实具对。乃峄山穴中老猿也。仲景出囊中丸药遗之。一服辄愈。明日。其人肩一巨
木至。曰。此万年桐也。聊以相报。仲景刘为二琴。一曰古猿。一曰万年。皇甫谧曰。张仲景见侍中王仲宣。时
年二十余。谓曰。君有病。四十当眉落。眉落半年而死。令服五石汤。可免。仲宣嫌其言忤。受汤勿服。居三日。
见仲宣谓曰。服汤否。仲宣曰。已服。仲景曰。色候固非服汤之诊。君何轻命也。仲宣犹不言。后二十年果眉落。
后一百八十七日而死。终如其言。（甲乙经序）
又曰。仲景论广伊芳尹汤液。为数十卷。用之多验。近代太医令王叔和撰次仲景选论甚精。指事施用。（同上
）
又曰。华佗存□于独识。仲景垂妙于定方。（晋书本传释劝论。）
高湛曰。王叔和编次张仲景方论。编为三十六卷。大行于世。（太平览御）
葛洪曰。仲景开胸纳赤饼。（抱朴子）
孙思邈曰。江南诸师。秘仲景要方不传。
孙奇等序曰。夫伤寒论。盖祖述大圣人之意。诸家莫其伦拟。故晋皇甫谧序甲乙针经云。伊芳尹以元圣之才。
撰用神农本草，以为汤液。汉张仲景论广汤液。为十数卷。用之多验。近世太医令王叔和撰次仲景遗论甚精。皆
可施用。是仲景本伊芳尹之法。伊芳尹本神农之经。得不谓祖述大圣人之意乎。张仲景汉书无传。见名医录。云。
南阳人。名机。仲景乃其字也。举孝廉。官至长沙太守。始受术于同郡张伯祖。时人言。识用精微过其师。所着
论。其言精而奥。其法简而详。非浅闻寡见者所能及。自仲景于今。八百余年。惟王叔
和能学之。其间如葛洪陶景胡洽徐之才孙思邈辈。非不才也。但各自名家。而不能修明之。开宝中。节度使高继
冲曾编录进上。其文理舛错。未尝考正。历代虽藏之书府。亦阙于雠校。是使治病之流。举天下无或知者。国家
诏儒臣。校正医书。巨奇续被其选。以为百病之急。无急于伤寒。今先校定张仲景伤寒论十卷。总二十二篇。证
外合三百九十七法。除复重。定有一百一十二方。今请颁行。
朱肱曰。华佗指张长沙伤寒论。为活人书。昔人又以金匮玉函名之。其重于世如此。然其言雅奥。非精于经
络。不可晓会。
赵希弁曰。仲景伤寒论十卷。汉张仲景述。晋王叔和撰次。按名医录云。仲景南阳人。名机。仲景其字也。
举孝廉。官至长沙太守。以宗族二百余口。建安纪年以来。未及十稔。死者三之二。而伤寒居其七。乃着论二十
三篇。证外合三百九十七法。一百一十三方。善医者或云。仲景着伤寒论。诚不刊之典。然有大人之病。而无婴
孺之患。有北方之药。而无南方之治。此其所阙者。盖陈蔡以南。不用柴胡白虎二汤治伤寒。其言极有理。
陈振孙曰。伤寒论十卷。汉长沙太守南阳张机仲景撰。建安中人。其文辞简古奥雅。又名伤寒卒病论。凡
一百一十二方。古今治伤寒者。未有能出其外也。
严器之曰。伊芳尹以元圣之才。撰成汤液。俾黎庶之疾疚。咸遂蠲除。使万世之生灵。普蒙拯济。后汉张仲
景又广汤液为伤寒卒病论十数卷。然后医方大备。兹先圣后圣。若合符节。至晋太医令王叔和。以仲景之书。撰
次成叙，得为完帙。昔人以仲景方一部。为众方之祖。盖能继述先圣之所
作。迄今千有余年。不坠于地者。又得王氏阐明之力也。伤寒论十卷。其言精而奥。其法简而详。非寡闻浅见。
所能赜究。
刘完素曰。汉末之魏。有南阳太守张机仲景。恤于生民多被伤寒之疾。损害横夭。因而辄考古经。以述伤寒
卒病方论一十六卷。使后之学人。有可根据。然虽所论未备。诸病仍为道要。若能以意推之。则思过半矣。且所
述者众。所习者多。故自仲景至今。甫仅千岁。凡着述医书、过往古者八九倍矣。夫三坟之书者。大圣人之教也。
法象天地。理合自然。本乎大道。仲景者。亚圣也。虽仲景之书未备圣人之教。亦几于圣人。文亦玄奥。以致今
之学人。尚为难矣。故今人所习。皆近代方论而已。但究其末。而不求其本。况仲景之书。复经太医王叔和撰次
遗方。唐开宝中节度使高继冲编集进上。虽二公操心用智。自出心意。广其法术。杂于旧说。亦有可取。其间或
失仲景本意。未符古圣之经。愈令后人学之难也。（原病式序）
吴澄曰。汉未张仲景着伤寒论。予尝叹东汉之文气。无复能加西都。独医家此书。渊奥典雅。焕然三代之文。
心一怪之。及观仲景于序。卑弱殊甚。然后知序乃仲景所自作。而伤寒论。即古汤液论。盖上世遗书。仲景特编
纂云尔。非其自撰之言也。晋王叔和重加论次。而传录者。误以叔和之语。参错其间。莫之别白。（活人书辨序）
吕复曰。伤寒论十卷。乃后汉张机仲景用素问热论之说。广伊芳尹汤液而为之。至晋王叔和。始因旧说。重为
撰次。而宋成无己复为之注释。其后庞安常朱肱许叔微韩祗和王实之流。固亦互有开发。而大纲大要。无越乎吐
汗下温四
法而已。盖一证一药。万选万中。千载之下。如合符节。前修指为群方之祖。信矣。所可憾者。审脉时汨王氏之
言。三阴率多断简。况张经王传。亦往往反复后先。亥豕相杂。自非字字句句。熟玩而精思之。未有能造其阃奥
者。陈无择尝补三阴证药于三因论。其意盖可见矣。
王履曰。读仲景之书。当求其所以立法之意。苟得其所以立法之意。则知其书足以为万世法。而后人莫能加。
莫能外矣。苟不得其所以立法之意。则疑信相杂。未免通此而碍彼也。呜呼。自仲景以来。发明其书者。不可以
数计。然其所以立法之意。竟未闻有表章而示人者。岂求之而不得之欤。将相习循而不求欤。抑有之而余未之见
欤。余虽不敏。HT 请陈之。夫伤于寒。有即病者焉。有不即病者焉。即病者。发于所感之时。不即病者。过时而
发于春夏也。即病谓之伤寒。不即病。谓之温与暑。夫伤寒温暑。其类虽殊。其所受之原。则不殊也，由其原之
不殊。故一以伤寒而为称。由其类之殊。故施治不得以相混。以所称而混其治。宜乎贻祸后人。以归咎于仲景之
法。而委废其大半也。吁。使仲景之法。果贻祸于后人。伤寒论不作可也。使仲景之法。果不贻祸于后人。伤寒
论其可一日缺乎。后人乃不归咎于己见之未至。而归咎于立法之大贤。可谓溺井怨伯益。失火怨燧人矣。夫仲景
法之祖也。后人虽移易无穷。终莫能越其矩度。由莫能越而观之。则其法其方。果可委废太半哉。呜呼。法也方
也。仲景专为即病之伤寒设。不兼为不即病之温暑设也。后人能知仲景之书。本为即病者设。不为不即病者设
则尚恨其法散落。所存不多，而莫能御夫粗工妄治之万变。果可惮烦。而或废之乎。是知委废太半。而不觉其非
者。由
乎不能得其所以立法之意故也。今人虽以治伤寒法治温暑。亦不过借用耳。夫仲景立法。天下后世之权衡也。故
可借焉以为他病用。虽然。岂特可借以治温暑而已。凡杂病之治。莫不可借也。今人因伤寒治法。可借以治温暑。
遂谓其法通为伤寒温暑设。吁。此非识流而昧原者欤。苟不余信。请以证之。夫仲景之书。三阴经寒证。居热证
什之七八。彼不即病之温暑。但一于热耳、何由而为寒哉。就三阴寒证而详味之。然后知余言之不妄。或者乃谓
三阴寒证。本是杂病。为王叔和增入其中。又或谓其证之寒。盖由寒药误治而致。若此者皆非也。夫叔和之增入
者。辨脉平脉。与可汗不可汗等诸篇而已。其六经病篇必非叔和所能赞辞也。但厥阴经中下利呕哕诸条。却是叔
和因其有厥逆而附。遂并无厥逆而同类者。亦附之耳。至若以药误治。而成变证。则惟太阳为多。纵使三阴证。
亦或有寒药误治而变寒者，然岂应如是之众乎。夫惟后人以仲景书。通为伤寒温暑设。遂致诸温剂。皆疑焉而不
敢用。
又曰。王叔和搜采仲景旧论之散落者。以成书。功莫大矣。但惜其既以自己之说。混于仲景。所言之中。又
以杂脉杂病。纷纭并载于卷首。故使玉石不分。主客相乱。若先备仲景之言。而次附己说。明书其名。则不致惑
于后人。而累仲景矣。昔汉儒收拾残编断简于秦火之余。加以传注。后之议者。谓其功过相等。叔和其亦未免于
后人之议欤。余尝欲编类其书。以伤寒例居前。而六经病次之。相类病又次之。瘥后病又次之。诊察治法。治禁
治误。病解未解等又次之。其杂脉杂病。与伤寒有所关者。采以附焉。其与伤寒无相关者皆删去。如此庶几法度
纯一。而玉石有分。主客不乱矣。
然有志未暇。姑叙此以俟他日。
又曰。伤寒三百九十七法。余自童时。习闻此言。以为伤寒治法。如是之详且备也。及考之成无己注本。则
所谓三百九十七法者。茫然不知所在。于是询诸医流。亦不过熟诵此句而已。欲其条分缕析。以实其数。则未遇
其人。遂乃反复而推寻之。以有论有方诸条数之。则不及其数。以有论有方。有论无方诸条通数之。则过其数。
除辨脉法。平脉法。并伤寒例。及可汗。不可汗。可吐。不可吐。可下。不可下诸篇外。止以六经病篇中。有论
有方。有论无方诸条数之。则亦不及其数。以六经病篇。及 湿 。霍乱。阴阳易差后劳复病篇中。有论有方。
有论无方诸条数之。则亦过其数。至以六经病。 湿 。霍乱。阴阳易差后劳复篇。有论有方诸条数之。则又
太少矣。竟不能决。欲以此句视为后人无据之言而不从。则疑其或有所据。而或出仲景叔和而弗敢废。欲尊信而
必从之。则又多方求合而莫之遂。宋林亿等校正伤寒论。其序曰。今校定张仲景伤寒论十卷。总二十篇。证外
合三百九十七法。余于是就其十卷二十二篇而求之。其六经篇。霍乱篇。阴阳易差后劳复篇中。有方治诸条。以
【张仲景《伤寒卒病论》】新唐书经籍志记载为十卷，现存。
隋朝经籍志记载：梁代有张仲景《辨伤寒》十卷，已亡佚。
张仲景在自序中说：论述道：“我每次阅读扁鹊诊断虢国太子、望见齐桓侯气色的故事，没有不感慨叹息他们才华出众的。奇怪的是当今在世的人士，竟然不留意医药，不精心研究医术方术。对上不能治疗君主和父母的疾病，对下不能拯救贫贱者的困厄，对内不能保全自身长久健康以养生。只是竞相追逐荣耀权势，踮起脚跟仰慕权贵豪门，孜孜不倦地追求，只致力于名利。修饰细枝末节，忽视根本，外表华丽而内里憔悴。皮都不存在了，毛将依附在哪里呢？突然遭受邪风之气，患上非常严重的疾病，灾祸临头时才震惊颤抖，降低志向屈从礼节，恭敬地期望巫祝祈祷，告穷无计只能归天，束手等待失败。百年的寿命，持有最珍贵的身体，却托付给平庸的医生，任凭他们处置。唉！身体已经死亡，精神消灭，变成异物，深埋地下，徒留亲人啼哭悲痛。痛心啊，举世昏聩糊涂，没有人能觉悟，不爱惜自己的生命，像这样轻视生命，还谈什么荣华权势呢？进而不能爱人知人，退后不能爱身知己，遇到灾难遭遇祸患，身处困境，糊里糊涂，如同游魂一样悲哀。趋附世俗的人，奔驰竞争于浮华，不巩固根本，忘记身体如物般珍贵，危险得像站在冰谷边缘，竟到了这种地步。我的宗族向来人口众多，原先有二百多人，自建安元年以来，还不到十年，其中死亡的占三分之二，伤寒患者占了十分之七。感伤往昔的沦丧，哀痛横死夭折者无法挽救，于是勤奋探求古代训诫，广泛采集各方药方，采用《素问》、《九卷》（即《灵枢》）、《八十一难》（即《难经》）、《阴阳大论》、《胎胪药录》，并结合平脉辨证，撰写成《伤寒杂病论》共十六卷。虽然不能完全治愈所有疾病，或许可以让人见病知源。如果能探寻我所汇集的内容，思考就能超过一半了。上天分布五行，用来运行万物；人禀受五常，从而拥有五脏。经络腑穴俞穴，阴阳会通，玄妙幽微，变化难以穷尽，如果不是才高识妙的人，怎么能探究其中的道理呢？上古有神农、黄帝、岐伯、伯高、雷公、少俞、少师、仲文；中世有长桑君、扁鹊；汉代有公乘阳庆及仓公淳于意。此后以往，就没听说了。观察现在的医生，不考虑思考寻求经典旨意来推演他们的知识，各自继承家传技艺，始终沿袭旧规。诊察疾病询问病情，务必在于口齿伶俐。相对片刻，就开处方剂。切脉只按寸部不及尺部，握手不及足部，人迎、趺阳三部脉不参合比较，脉搏跳动次数呼吸不足五十次，短期预决生死不知如何诊断，九候脉象毫无印象，明堂阙庭部位完全不见察视，这叫做管中窥豹。想要区分生死，实在很难了。孔子说：生而知之的人是上等的，学习然后知道的是次一等的，多闻博识是再次一等的。我向来崇尚方术，请践行这句话。汉长沙太守南阳人张机著。”
何晏的别传记载：同郡人张仲景少年时拜访何晏，何晏说：“你思虑精细但韵致不高，后来会成为良医。”最终正如他所说。张仲景独具慧眼，言语从不落空。王仲宣十七岁时，曾遇见张仲景，张仲景说：“你有病，应该服用五石汤，不治疗将会发展成‘尸蹙’（一种病症）。以后三十岁时，眉毛会脱落。”王仲宣因为自己年轻长远，所以远行不去治疗。等到三十岁，疾病果然形成，竟然眉毛脱落。他的医术精妙到如此程度。张仲景的方术，现在流传于世。（出自《太平御览》）
《医林列传》记载：张机字仲景，南阳人。拜同郡张伯祖为师，善于治疗，尤其精通经方。被举荐为孝廉，官至长沙太守。后来在京城成为名医，在当时是第一流高手。因为宗族两百多口人，自建安元年以来，不到十年，死了三分之二，其中伤寒占了十分之七。于是撰写论著二十二篇，证候外合计三百九十七法，一百一十二个方剂。其文辞简古奥雅，古今治疗伤寒的人，没有能超出这个范围的。这本书是诸方剂的祖先，当时人认为扁鹊、仓公也无法超越它，所以后世称为“医圣”。
《古琴疏》记载：张机，字仲景，南阳人。拜张伯祖为师，精通治疗。有一天进入桐柏山，寻找草药，遇到一个病人求诊。张仲景说：“你的手腕上有兽脉，为什么呢？”那人如实回答，原来是峄山洞窟中的老猿。张仲景拿出囊中的丸药给他，服一次就痊愈了。第二天，那人扛着一根巨大的木头来到，说：“这是万年桐树，姑且用来报答您。”张仲景把它制成两张琴，一张叫“古猿”，一张叫“万年”。皇甫谧记载：张仲景见到侍中王仲宣，当时二十多岁，对他说：“你有病，四十岁时眉毛会脱落，眉毛脱落后半年就会死。让你服用五石汤，可以避免。”王仲宣讨厌他的话冒犯，接受汤药却不喝。过了三天，张仲景见到王仲宣问：“喝汤了吗？”王仲宣说：“已经喝了。”张仲景说：“面色征象确实不像服过汤的诊断结果，你怎么轻慢性命呢？”王仲宣还是不说话。二十年后果然眉毛脱落，又过了一百八十七天而死，最终正如他所说。（出自《甲乙经序》）
又记载：张仲景论述并扩充伊尹的《汤液》，写成几十卷，使用大多有效。近代太医令王叔和编次张仲景选定的论述非常精当，指事施用。（同上）
又记载：华佗凭借独特的见识留存下来，张仲景凭借确定的方剂垂示精妙。（出自《晋书·本传释劝论》）
高湛记载：王叔和编次张仲景方论，编成三十六卷，大大流行于世。（出自《太平御览》）
孙奇等人的序言说：《伤寒论》，大概遵循大圣人的意旨，各家无法比拟。所以晋代皇甫谧在《甲乙针经》序中说：伊尹凭借元圣的才能，采用《神农本草》，撰写成《汤液》。汉代张仲景论述扩充《汤液》，写成十几卷，使用大多有效。近代太医令王叔和编次张仲景遗留的论述非常精当，都可以施用。这是张仲景本源于伊尹的方法，伊尹本源于神农的经典，能不说是遵循大圣人的意旨吗？张仲景在《汉书》中没有传记，见于《名医录》。说他是南阳人，名机，仲景是他的字。被举荐为孝廉，官至长沙太守。开始向同郡张伯祖求学。当时人说，他的识别运用精细微妙超过他的老师。所著的论著，言辞精奥，方法简要详尽，不是浅薄见闻的人所能达到的。自从张仲景到现在，八百多年，只有王叔和能学习他。这期间如葛洪、陶弘景、胡洽、徐之才、孙思邈等人，不是没有才华，只是各自成为名家，而不能修明它。开宝年间，节度使高继冲曾经编录进献，其文理错乱，未曾考订校正。历代虽然收藏在书库，也缺乏校勘。这使得治病的人，普天下没有知道的。国家诏令儒臣，校正医书，巨奇继续被选中，认为百病的急务，没有比伤寒更急的了。现在先校定张仲景《伤寒论》十卷，总共二十二篇，证候外合计三百九十七法，除去重复，确定有一百一十二方，现在请求颁布施行。
朱肱记载：华佗称张长沙的《伤寒论》为《活人书》。过去人们又用《金匮玉函》命名它，它被世人重视到如此程度。然而它的言辞雅奥，不通晓经络的人，不可理解领会。
赵希弁记载：张仲景《伤寒论》十卷，汉张仲景叙述，晋王叔和编次。按《名医录》说，仲景是南阳人，名机，仲景是他的字。被举荐为孝廉，官至长沙太守。因为宗族两百多口人，自建安元年以来，不到十年，死了三分之二，其中伤寒占了十分之七。于是撰写论著二十三篇，证候外合计三百九十七法，一百一十三方。善于医道的人有的说，张仲景写《伤寒论》，确实是不可更改的经典。然而有大人的病，却没有婴儿幼儿的患疾；有北方的药，却没有南方的治法。这是它所缺失的地方。大概在陈蔡以南，不用柴胡、白虎二汤治疗伤寒，这话极有道理。
陈振孙记载：《伤寒论》十卷，汉长沙太守南阳张机仲景撰写。建安时期的人。其文辞简古奥雅。又名《伤寒卒病论》。共一百一十二方。古今治疗伤寒的人，没有能超出这个范围的。
严器之记载：伊尹凭借元圣的才能，撰写成《汤液》，使百姓的疾病，全部消除，让万世的生灵，普遍蒙受拯救救济。后汉张仲景又扩充《汤液》为《伤寒卒病论》十几卷，然后医方大为完备。这先圣后圣，如同符节相合。到了晋太医令王叔和，把张仲景的书，编次成叙，得以成为完整的帛书。过去人们把张仲景的一部方书，作为众方之祖，大概能继承阐述先圣的作品，迄今一千多年，没有坠落于地，又得到王氏阐明的力量啊。《伤寒论》十卷，言辞精奥，方法简要详尽，不是寡闻浅见的人所能深入探究的。
刘完素记载：汉末魏地，有南阳太守张机仲景，怜悯百姓多被伤寒疾病损害横死夭折，因而考察古代经典，来叙述《伤寒卒病方论》十六卷，使后来的学人，有可以根据的。然而虽然所论述的不完备，各种病仍为道要，如果能凭心意推究，那么思考就能超过一半了。而且所论述的众多，所习用的也多，所以自从张仲景至今，刚刚满千年，凡是著述医书，过往古人八九倍了。三坟之书，是大圣人的教化。法象天地，理合自然，本乎大道。张仲景，是亚圣。虽然张仲景的书未备全圣人的教化，也接近圣人。文辞也玄奥，以至于现在的学人，尚且觉得困难。所以现在人所习用的，都是近代方论而已。只探究其末节，而不探求其根本。何况张仲景的书，又经过太医王叔和编次遗方，唐开宝中年节度使高继冲编集进献，虽然二位公操心用智，自出心意，广其法术，杂于旧说，也有可取之处。其间有时失去张仲景的本意，不符合古圣的经典，更加令后人学习困难。（出自《原病式序》）
吴澄记载：汉末张仲景著《伤寒论》，我曾感叹东汉的文气，不能再加于西都。唯独医家这本书，渊奥典雅，焕然如三代文章，心里感到奇怪。等到看张仲景的序，卑微软弱得很，然后知道序是张仲景自己所作，而《伤寒论》，就是古代的《汤液论》，大概是上古遗留的书，张仲景特别编纂罢了。不是他自己撰写的言论。晋王叔和重新加以论次，而传录的人，错误地把王叔和的话，参差错杂在其中，没有分辨清楚。（出自《活人书辨序》）
吕复记载：《伤寒论》十卷，是后汉张机仲景用《素问·热论》的说法，扩充伊尹《汤液》而制成的。到了晋王叔和，才开始依据旧说，重新编次。而宋成无己又为之注释。其后庞安常、朱肱、许叔微、韩祗和、王实之流，固然也有互相开发，而大纲大要，没有超出吐、汗、下、温四法而已。大概一证一药，万选万中，千年之下，如同符节相合。前修指为群方之祖，确实如此。所遗憾的是，审脉时混杂王叔和的话，三阴经多为断简残篇。况且张经王传，也往往反复先后，亥豕（文字讹误）相杂，如果不是字字句句，熟玩而精思之，没有能到达其深奥境界的。陈无择曾经在三因论中补三阴证药，他的意思大概可见了。
王履记载：读张仲景的书，应当探求他立法的意思。如果得到他立法的意思，就知道他的书足以作为万世法则，而后人不能增加，不能超出。如果得不到他立法的意思，那么疑信掺杂，未免通此碍彼。唉！自从张仲景以来，发明他书的，不可以数计。然而他立法的意思，竟没听说有表彰而示人的。难道是探求而不得吗？还是相互沿袭循守而不探求呢？或者有而我没看见呢？我虽然不敏，请陈述一下。感受寒邪，有立即发病的，有不立即发病的。立即发病的，发于感受之时；不立即发病的，过时发于春夏。立即发病的叫伤寒，不立即发病的叫温与暑。伤寒温暑，类别虽然不同，所受的原由，则没有不同。由其原由没有不同，所以一律以伤寒称呼。由其类别不同，所以施治不得混淆。以称呼混淆其治疗，适宜于贻祸后人，而归咎于张仲景的法，而委弃废弃大半。唉！假如张仲景的法，果真贻祸后人，《伤寒论》不写也可以。假如张仲景的法，果真不贻祸后人，《伤寒论》难道可以一天缺少吗？后人乃不归咎于自己见解未到，而归咎于立法的大贤，可以说是掉进井里怨恨伯益，失火怨恨燧人了。张仲景的法是祖法，后人虽然移易无穷，终究不能超越其规矩法度。由不能超越来看，那么他的法他的方，果真可以委弃废弃大半吗？唉！法和方，张仲景专为立即发病的伤寒设立，不兼为不立即发病的温暑设立。后人能知道张仲景的书，本为立即发病者设，不为不立即发病者设，那么还遗憾他的法散落，所存不多，而不能抵御粗工妄治的万变。果真可以怕麻烦，而废弃它吗？这是知道委弃废弃大半，而不觉其非的，是由于不能得到他立法的意思的缘故。现在人虽然用治伤寒法治温暑，也不过是借用罢了。张仲景立法，是天下后世的权衡。所以可以借用来治其他病。虽然，岂特可以借来治温暑而已。凡杂病的治疗，没有不可以借用的。现在人因为伤寒治法，可以借来治温暑，于是认为他的法是通为伤寒温暑设立的。唉！这不是识流而昧原的人吗？如果不相信我，请证明它。张仲景的书，三阴经寒证，居热证的十分之七八。那些不立即发病的温暑，只是一于热罢了，怎么会变成寒呢？就在三阴寒证中详细体味，然后知道我说的话不妄。有人却说三阴寒证，本是杂病，是王叔和增入其中的。或者又说其证的寒，大概是由寒药误治而致。像这些都不是。王叔和增入的，只是《辨脉》、《平脉》与《可汗不可汗》等诸篇而已。其六经病篇必定不是王叔和所能赞辞的。只是厥阴经中下利呕哕诸条，却是王叔和因其有厥逆而附随，遂并无厥逆而同类者，也附随进去。至于以药误治，而成变证，则惟太阳为多。纵使三阴证，也或有寒药误治而变寒的，然而岂应是这样之多呢？正因为后人把张仲景的书，通为伤寒温暑设立，遂致诸温剂，都怀疑而不敢用。
又记载：王叔和搜采张仲景旧论散落的，来成书，功劳没有更大的了。只是可惜他既把自己的说法，混于张仲景之中，又以杂脉杂病，纷纭并载于卷首，致使玉石不分，主客相乱。如果先备张仲景的话，而次附己说，明书其名，就不致惑于后人，而连累张仲景了。昔汉儒收拾残编断简于秦火之余，加以传注，后之议者，谓其功过相等。王叔和也不免免于后人的议论吗？我曾经想编类他的书，以《伤寒例》居前，而六经病次之，相类病又次之，瘥后病又次之，诊察治法，治禁治误，病解未解等又次之。其杂脉杂病，与伤寒有所关的，采以附焉。其与伤寒无相关的都删去。如此庶几法度纯一，而玉石有分，主客不乱。
然而有志未暇，姑叙此以俟他日。
又记载：《伤寒》三百九十七法，我自童年时，习闻此言，以为《伤寒》治法，是这样详细且完备。等到考查成无己注本，则所谓三百九十七法，茫然不知所在。于是询问医流，也不过熟诵此句而已。想要其条分缕析，以实其数，则未遇其人。遂乃反复而推寻之，以有论有方诸条数之，则不及其数。以有论有方，有论无方诸条通数之，则过其数。除《辨脉法》、《平脉法》，并《伤寒例》，及《可汗》、《不可汗》、《可吐》、《不可吐》、《可下》、《不可下》诸篇外，止以六经病篇中，有论有方，有论无方诸条数之，则亦不及其数。以六经病篇，及《湿》、《霍乱》、《阴阳易差后劳复病》篇中，有论有方，有论无方诸条数之，则亦过其数。至以六经病、《湿》、《霍乱》、《阴阳易差后劳复》篇，有论有方诸条数之，则又太少矣。竟不能决。欲以此句视为后人无据之言而不从，则疑其或有所据，而或出仲景叔和而弗敢废。欲尊信而必从之，则又多方求合而莫之遂。宋林亿等校正《伤寒论》，其序曰：“今校定张仲景《伤寒论》十卷，总二十篇，证外合三百九十七法。”我就于是其十卷二十二篇而求之。其六经篇、霍乱篇、《阴阳易差后劳复》篇中，有方治诸条，以……
[Zhang Zhongjing's *Shanghan Zubiing Lun*] The *New Book of Tang: Bibliography* records ten volumes; extant.
The *Sui Dynasty Bibliography* states: During the Liang Dynasty, there were ten volumes of Zhang Zhongjing's *Bian Shanghan* (Differentiating Cold Damage), which are now lost.
In his preface, Zhang Zhongjing wrote: "It is stated in the discussions: 'Whenever I read about Bian Que diagnosing the Crown Prince of Guo and observing the complexion of Duke Huan of Qi, I cannot help but sigh with admiration for their outstanding talent. It is strange that scholars living in the present world do not pay attention to medicine or carefully study medical techniques. They fail to treat the illnesses of rulers and parents above, rescue the poor and lowly below, and preserve their own bodies for long-term health and nourishment of life. Instead, they compete for glory and power, stretching on tiptoes to admire wealthy nobles, diligently striving only for fame and profit. They embellish the superficial while neglecting the fundamental, appearing splendid outwardly but deteriorating inwardly. If the skin does not exist, where will the hair attach? Suddenly encountering pathogenic wind-qi, one contracts extraordinary diseases. When disaster strikes, one trembles in fear, lowers one's ambition and submits, reverently hoping for witchcraft and prayers. With resources exhausted, one resigns to heaven, hands bound awaiting defeat. A hundred years of lifespan, holding the precious vessel of the body, is entrusted to mediocre physicians, who act arbitrarily. Alas! The body perishes, spirit vanishes, transforming into a foreign entity, buried deep in the underworld, leaving only tears. How painful! The whole world is confused and unaware, unable to awaken, disregarding life itself. If one treats life so lightly, what talk of glory and power is there? One fails to love and understand others when advancing, nor loves and understands oneself when retreating. Encountering disaster and misfortune, one remains in distress, muddled and ignorant, like a wandering soul. How sorrowful! Those who follow the world gallop in competition for vanity, failing to consolidate the root, forgetting the body as a precious object, dangerous as standing in an icy valley, reaching such a state. My clan was originally numerous, with nearly two hundred members. Since the first year of Jian'an, less than ten years have passed, yet two-thirds have died, seven out of ten cases being cold damage. Grieving the loss of the past and mourning the untimely deaths that could not be saved, I diligently sought ancient teachings and widely collected various prescriptions. Utilizing the *Suwen* (Basic Questions), *Jiujuan* (Nine Chapters, i.e., *Lingshu*), *Bayishinan* (Eighty-One Difficulties, i.e., *Nanjing*), *Yinyang Dalun* (Great Treatise on Yin and Yang), *Tailu Yaolu* (Record of Fetal Care and Materia Medica), combined with pulse differentiation and syndrome identification, I compiled the *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) into sixteen volumes. Although it may not cure all diseases completely, it allows one to see the source of the disease through its manifestations. If one explores the collection I have made, half of the understanding can be gained. Heaven distributes the Five Phases to operate all categories of beings; humans receive the Five Constants to possess the Five Zang organs. Meridians, fu-organs, shu-points, and yin-yang connections are harmonious; profound and subtle changes are difficult to exhaust. Without high talent and profound insight, how can one explore its principles? In ancient times, there were Shennong, Huangdi, Qibo, Bo Gao, Leigong, Shaoyu, Shaoshi, and Zhongwen. In the middle era, there were Changsang Jun and Bian Que. In the Han Dynasty, there were Gongcheng Yangqing and Canggong (Chunyu Yi). Since then, nothing has been heard. Observing modern physicians, they do not reflect on seeking the essence of classics to expand their knowledge, instead inheriting family skills and following old traditions. When examining illnesses, they rely on eloquence. Facing patients briefly, they immediately prescribe decoctions. They palpate the cun position but not the chi position, hold the hand but not the foot, and do not compare the Renying, Fuyang, and three positions together. Pulse beats and breaths do not reach fifty. They cannot predict short-term outcomes or grasp the nine-fold pulse examination. They fail to observe the Mingtang and Yueting areas. This is called looking at the sky through a tube. Distinguishing death from life is truly difficult. Confucius said: 'Those who know from birth are superior; those who learn are next; those who hear much and know broadly are inferior.' I have long valued medical arts and request to follow these words. Written by Zhang Ji, courtesy name Zhongjing, Administrator of Changsha during the Han Dynasty."
He Yan's biography states: Zhang Zhongjing of the same commandery visited He Yan in his youth. Yan said, "Your thinking is precise but your demeanor lacks elegance; you will become a good physician later." This came true. Zhang Zhongjing had unique perception, and his words never fell flat. Wang Zhongxuan, at seventeen, met Zhang Zhongjing. Zhang said, "You have an illness; you should take Wushi Tang (Five-Stone Decoction). If untreated, it will develop into 'Shicu' (corpse compression). At thirty, your eyebrows will fall out." Wang, considering himself young and distant, did not seek treatment far away. At thirty, the disease manifested, and his eyebrows indeed fell out. His medical skill was so exquisite. Zhang Zhongjing's prescriptions are still transmitted today (from *Taiping Yulan*).
*Yilin Liezhuan* records: Zhang Ji, courtesy name Zhongjing, was from Nanyang. He studied under Zhang Buzu of the same commandery. He was skilled in treatment, especially proficient in classic prescriptions. Recommended as a Xiaolian (Filial and Incorrupt), he rose to the rank of Administrator of Changsha. Later, he became a famous physician in the capital, ranked first among his contemporaries. Because over two hundred members of his clan died two-thirds since the first year of Jian'an, with seven-tenths suffering from cold damage, he wrote twenty-two chapters of discussion, covering 397 methods and 112 formulas outside the syndromes. His writing is concise, ancient, and elegant. No one in history treating cold damage has exceeded this work. It is the ancestor of all formulas. People of his time believed Bian Que and Canggong could not surpass it, hence he is called the "Medical Sage" in later generations.
*Guqin Shu* records: Zhang Ji, courtesy name Zhongjing, from Nanyang, studied under Zhang Buzu and was proficient in treatment. One day, entering Tongbai Mountain to find herbs, he met a patient seeking diagnosis. Zhang said, "Why is there a beast pulse on your wrist?" The man answered truthfully that he was an old ape from a cave on Mount Yi. Zhang gave him pills from his pouch; one dose cured him. The next day, the man brought a huge piece of wood, saying, "This is a Ten-Thousand-Year Paulownia; let me repay you." Zhang made two zithers from it, named "Ancient Ape" and "Ten Thousand Years". Huangfu Mi recorded: Zhang Zhongjing saw Attendant-in-Waiting Wang Zhongxuan, then over twenty years old, and said, "You have an illness; your eyebrows will fall out at forty, and you will die six months after they fall. Take Wushi Tang to avoid this." Wang disliked the offensive words, accepted the medicine but did not take it. Three days later, Zhang asked, "Have you taken the medicine?" Wang said, "Yes." Zhang said, "Your complexion does not match the signs of having taken the medicine. Why do you disregard your life?" Wang remained silent. Twenty years later, his eyebrows fell out, and he died 187 days later, exactly as predicted (from *Jiayi Jing Preface*).
It also states: Zhang Zhongjing expanded upon Yi Yin's *Tangye* (Decoctions), writing dozens of volumes, which proved effective. Wang Shuhe, Imperial Medical Director in recent times, edited Zhang Zhongjing's selected discussions with great precision, making them applicable (ibid.).
It also states: Hua Tuo preserved unique insights; Zhang Zhongjing demonstrated wonders through fixed formulas (from *Jin Shu Biography and Discouragement of Pleasure*).
Gao Zhan recorded: Wang Shuhe edited Zhang Zhongjing's formula discussions into thirty-six volumes, which became widely popular (from *Taiping Yulan*).
Ge Hong recorded: Zhang Zhongjing opened the chest and administered Chibing (Red Cake) (from *Baopuzi*).
Sun Simiao recorded: Teachers in Jiangnan kept Zhang Zhongjing's essential formulas secret and did not transmit them.
Preface by Sun Qi et al.: "*Shanghan Lun* generally follows the intent of the Great Sage; no other school compares. Thus, Huangfu Mi of Jin said in the preface to *Jiayi Zhenjing*: 'Yi Yin, with original sage talent, used *Shennong Bencao* to write *Tangye*. Han's Zhang Zhongjing discussed and expanded *Tangye* into ten-plus volumes, proving effective. Recent Imperial Medical Director Wang Shuhe edited Zhang Zhongjing's remaining discussions with great precision, all applicable. This shows Zhang Zhongjing originated from Yi Yin's method, and Yi Yin from Shennong's classic. Is this not following the Great Sage's intent?' Zhang Zhongjing has no biography in *Han Shu*, but appears in *Mingyi Lu*. He was from Nanyang, named Ji, with Zhongjing as his courtesy name. Recommended as Xiaolian, he became Administrator of Changsha. He first studied under Zhang Buzu of the same commandery. People said his discernment and application surpassed his teacher. His writings are profound and elegant, methods simple and detailed, beyond the reach of shallow learning. For eight hundred years since Zhang Zhongjing, only Wang Shuhe learned from him. Figures like Ge Hong, Tao Jing, Hu Qian, Xu Zhicai, and Sun Simiao were not without talent but were self-named masters who did not clarify it. During Kai Bao, Jiedushi Gao Jichong submitted an edited version, but the text was erroneous and uncorrected. Though stored in libraries, it lacked collation, causing physicians worldwide to be unaware. The state ordered scholar-officials to collate medical books. Ju Qi was selected, believing no emergency is greater than cold damage. We now collate Zhang Zhongjing's *Shanghan Lun* into ten volumes, totaling twenty-two chapters, 397 methods, removing duplicates to fix 112 formulas, and request promulgation."
Zhu Gong recorded: Hua Tuo referred to Zhang Changsha's *Shanghan Lun* as the *Huoren Shu* (Book of Living People). Later people also named it *Jingui Yuhan*. It was so valued by the world. However, its language is elegant and profound; only those proficient in meridians can understand it.
Zhao Xibian recorded: Zhang Zhongjing's *Shanghan Lun* is ten volumes, narrated by Han's Zhang Zhongjing, edited by Jin's Wang Shuhe. According to *Mingyi Lu*, Zhongjing was from Nanyang, named Ji, with Zhongjing as his courtesy name. Recommended as Xiaolian, he became Administrator of Changsha. With over two hundred clan members, two-thirds died within ten years since Jian'an, seven-tenths from cold damage. He wrote twenty-three chapters, 397 methods, and 113 formulas. Some say *Shanghan Lun* is an immutable classic. However, it covers adult diseases but not infant ailments; it has northern medicines but lacks southern treatments. This is its deficiency. South of Chen and Cai, Chaihu Tang and Baihu Tang are not used for cold damage; this reasoning is very sound.
Chen Zhen-sun recorded: *Shanghan Lun* is ten volumes, written by Zhang Ji, courtesy name Zhongjing, Han Administrator of Changsha from Nanyang. A person of the Jian'an era. His writing is concise, ancient, and elegant. Also known as *Shanghan Zubiing Lun*. It contains 112 formulas. No one in history treating cold damage has exceeded this.
Yan Qizhi recorded: Yi Yin, with original sage talent, wrote *Tangye* to eliminate commoners' diseases and save all living beings. Later Han's Zhang Zhongjing expanded *Tangye* into *Shanghan Zubiing Lun* of ten-plus volumes, greatly perfecting medical formulas. The former and latter sages matched like tally tokens. Jin's Imperial Medical Director Wang Shhek edited Zhang Zhongjing's book into a complete volume. Past people regarded Zhang Zhongjing's formulas as the ancestor of all formulas, continuing the works of former sages. For over a thousand years, it has not fallen into obscurity, thanks to Wang's elucidation. *Shanghan Lun* is ten volumes, with profound language and simple, detailed methods, beyond the reach of shallow learning.
Liu Wusu recorded: In late Han/Wei, Zhang Ji (Zhongjing), Administrator of Nanyang, pitied the people suffering from cold damage and premature death. He examined ancient classics to write *Shanghan Zubiing Fanglun* in sixteen volumes, providing basis for future learners. Although incomplete, it covers key points for various diseases. If one deduces by mind, half the understanding is gained. Many works exist, and many are practiced. From Zhang Zhongjing to now, barely a millennium has passed, yet medical writings exceed ancient ones by eight or nine times. The *Sanfen* books are the teachings of Great Sages, modeling heaven and earth, conforming to nature, based on the Great Dao. Zhang Zhongjing is the Sub-Sage. Although his book does not fully contain the Sage's teaching, it approaches it. The text is profound, making it difficult for modern learners. Thus, people practice modern formulas, studying the tip but not the root. Moreover, Zhang's book was edited by Wang Shuhe and compiled by Gao Jichong in Kai Bao. Although these men used wisdom to expand methods, mixing old theories, some aspects are valuable. However, some lost Zhang's original intent and deviated from ancient classics, making learning harder (from *Yuanbingshi Preface*).
Wu Cheng recorded: In late Han, Zhang Zhongjing wrote *Shanghan Lun*. I once lamented that Eastern Han literary style could not surpass Western Capital style. Only this medical book is profound, elegant, and resembles Three Dynasties literature. I wondered why. Reading Zhang's preface, which seemed humble, I realized the preface was self-written by Zhang, and *Shanghan Lun* is the ancient *Tangye Lun*, likely an ancient遗书 (relic book) compiled by Zhang, not his original creation. Jin's Wang Shhek re-edited it, but transcribers mistakenly mixed Wang's words with Zhang's, failing to distinguish them (from *Huoren Shu Bian Preface*).
Lu Fu recorded: *Shanghan Lun* is ten volumes, written by Han's Zhang Ji (Zhongjing) using *Suwen: Re Lun* to expand Yi Yin's *Tangye*. Jin's Wang Shhek re-edited it based on old theories. Song's Cheng Wuji annotated it. Later, Pang Anchang, Zhu Gong, Xu Shuwai, Han Zhihe, and Wang Shizhi developed it further, but the main outline did not exceed four methods: vomiting, sweating, purging, and warming. Each syndrome matched each herb perfectly, like tally tokens across millennia. Predecessors called it the ancestor of all formulas, rightly so. The regret is that pulse diagnosis mixed Wang Shhek's words, and Yin San chapters are mostly fragments. Zhang's classics and Wang's transmissions often repeat or reverse, with textual errors. Without careful study, one cannot reach its depths. Chen Wuye supplemented Yin San syndrome medicines in *Sanyin Lun*, revealing his intent.
Wang Lü recorded: When reading Zhang Zhongjing's book, one must seek the intent behind his legislation. If found, the book serves as an eternal model, unconquerable by later generations. If not found, doubt and belief mix, leading to contradictions. Alas! Since Zhang Zhongjing, many have expounded his book, yet none have clearly shown the legislative intent. Did they fail to find it? Or did they follow custom without seeking? Or did I miss it? Though dull, I will state my view. Cold injury has immediate onset and delayed onset. Immediate onset occurs at the time of infection; delayed onset occurs in spring and summer. Immediate is called Shanghan; delayed is called Wen and Shu. Although categories differ, the origin is the same. Hence, all are called Shanghan. But treatments must not be mixed due to category differences. Mixing treatment based on name harms later generations, who blame Zhang Zhongjing and discard half his work. Alas! If Zhang's law harmed later generations, *Shanghan Lun* need not exist. If it did not harm, how could it be missing a day? Blaming the legislator rather than one's own limited view is like blaming Boyi for falling in a well or Suiren for fire. Zhang's law is the ancestor; later generations cannot exceed its rules. Can his laws and formulas be discarded? No. Zhang's laws and formulas were specifically for immediate Shanghan, not for delayed Wen/Shu. If later generations knew this, they would regret the loss of methods and inability to counter crude physicians' errors. Discarding half without realizing error stems from not understanding the legislative intent. Using Shanghan methods for Wen/Shu is merely borrowing. Zhang's legislation is the standard for the world. It can be borrowed for other diseases, not just Wen/Shu. All miscellaneous diseases can borrow from it. Modern people think because Shanghan methods apply to Wen/Shu, the law is for both. This confuses the stream with the source. Let me prove it. In Zhang's book, Yin San cold syndromes account for 70-80% of heat syndromes. Delayed Wen/Shu is purely heat; how can it become cold? Examining Yin San cold syndromes confirms my words. Some say Yin San cold syndromes are miscellaneous diseases added by Wang Shhek. Others say cold resulted from mistaken cold-medicine treatment. Both are wrong. Wang Shhek only added *Bian Mai*, *Ping Mai*, and *Ke Han/Bu Ke Han* chapters. The Six Meridian chapters are not Wang's addition. Only some Jueyin diarrhea/vomiting entries were attached by Wang due to Jue Ni similarity. Heat-to-cold transformation from mistaken treatment is mostly Taiyang. Even if Yin San transforms, it shouldn't be so numerous. Because later generations treated Zhang's book as for both Shanghan and Wen/Shu, they doubted warm agents and dared not use them.
Also stated: Wang Shhek's collection of scattered old theories was a great merit. But he mixed his own views with Zhang's and included miscellaneous pulses/diseases at the beginning, confusing jade with stone and host with guest. If he listed Zhang's words first, then his own with clear names, he wouldn't confuse later generations or burden Zhang. Han scholars repaired broken bamboo slips after Qin burning, adding commentaries; critics said merit and fault were equal. Wang Shhek might face similar criticism. I wanted to reorganize the book: *Shanghan Li* first, then Six Meridian diseases, similar diseases, post-recovery diseases, diagnosis/treatment methods, contraindications/errors, resolution/non-resolution, etc. Attach related miscellaneous pulses/diseases; delete unrelated ones. This would ensure pure methodology and clear distinction. But I lacked time, so I record this for the future.
Also stated: I heard since childhood of "397 methods of Shanghan," thinking them exhaustive. Checking Cheng Wuji's commentary, I couldn't find them. Asking physicians, they only recited the phrase. Trying to count articles with formulas, the number didn't match. Counting articles with/without formulas exceeded the number. Excluding *Bian Mai*, *Ping Mai*, *Shanghan Li*, and *Ke/Bu Ke Han/Tu/Xia* chapters, counting Six Meridian articles still didn't match. Including *Shi*, *Huoluan*, and *Yinyang Yi/Cha Hou Lao Fu* chapters exceeded the number. Counting only articles with formulas in these chapters was too few. I couldn't decide. Should I dismiss it as baseless or respect it as possibly originating from Zhang/Wang? Song's Lin Yi et al. collated *Shanghan Lun*, stating: "We collated Zhang Zhongjing's *Shanghan Lun* into ten volumes, twenty-two chapters, 397 methods." I searched these ten volumes. In Six Meridian, *Huoluan*, and *Yinyang Yi/Cha Hou Lao Fu* chapters, regarding articles with prescriptions...