尝思着书立说。必胸罗万卷。笔无点尘。方能成一家言。后之人读古人书。亦必与古人心心相印。乃能言之不
谬。慈溪柯韵伯先生注张仲景伤寒论六卷。复自着伤寒论翼二卷。阐未发之藏。探独得之秘。其明辨详晰。使仲景
千古不明之案一旦豁然。而后世观柯氏之注论。知仲景之精微。其功德为何如也。但流传已广。翻刻既多。其文义
字句。类多鱼豕。观者未得洞明。咸置高阁。吾师任HT 鸿波先生。出其先祖越 公手钞伤寒法祖一编。视之即柯氏
之论翼。惟于错讹之处。细加校正。去繁从简。悉已正定无瑕。予因抄而读之。见其分经立论并遵柯氏。凡业此者
当细心领会。得其精义。庶泾渭区分。自有定见。可无担头箧里之弊矣。呜呼。柯氏为仲景功臣。任氏于柯氏之功
亦岂少哉。爰书以志之。
道光二十二年岁在壬寅仲春上瀚识于锄经山房
后学清四陶观永谨识
按仲景自序。言作伤寒杂病论。合十六卷。则伤寒杂病未尝分为两书也。凡条中不贯伤寒者。即与杂病同义。
如太阳之头项强痛。阳明之胃实。少阳之口苦咽干目眩。太阴之腹满吐利。少阴之欲寐。厥阴之气上撞心等症。是
六经之为病。不是六经之伤寒。乃是六经分司诸病之提纲。非专为伤寒一症立法焉。观五经提纲。皆指内症。唯太
阳提纲。为寒邪伤表立。五经提纲皆指热症。惟太阴提纲。为寒邪伤里立。然太阳中暑发热而亦恶寒。太阴伤热而
亦腹痛而吐利。但不离太阳主外。而太阴主内之定法。而六经分症。皆兼伤寒杂病也明矣。因太阳主表。其提纲为
外感立法。故叔和将仲景之合论。全属伤寒。不知仲景已自明其书。不独为伤寒设。所以太阳篇中。先将诸病线索
逐件提清。比他经更详也。其曰。太阳病。或已发热。或未发热。必恶寒体痛呕逆。脉阴阳俱紧者。名曰伤寒。是
伤寒另有提纲矣。不特为太阳伤寒之提纲。即六经伤寒总纲。亦不外是。观仲景独于太阳篇。别其名曰伤寒。曰中
风。曰中暑。曰湿痹。曰温病。而他经不复分者。则一隅之举。可以寻其一贯之理也。其他结胸。脏结。阳结。阴
结。瘀热。发黄。热入血室。 语。如狂。等症。或因伤寒。或非伤寒。纷纭杂沓之中。正可以思伤寒杂病合论之
旨矣。盖伤寒之外。皆杂病之名多端。不可以数计。故立六经而分司之。伤寒之中。最多杂病。内外夹杂。虚实互
呈。故将伤寒杂病而合参之。正以合中见泾渭之清浊。此扼要法也。叔和不知此旨。谓 湿 三种。宜应别论。则
中风温病。何得与之合论耶。以三症为伤寒所致。与伤寒相似。故此见之。则中风非伤寒所致。温病与伤寒不相似
者。何不为之另立耶。霍乱是肝经为患。阴阳易。瘥后劳复。皆伤筋动骨所致。咸当属于厥阴。何得另立篇目。叔
和分太阳三症于前。分厥阴诸症于后。开后人分门类症之端。岂知仲景约法。能合百病兼该于六经。而不能逃六
经之外。只在六经上求根本。不在诸病名目上寻枝叶也。叔和以私意紊乱仲景之原集。于劳复后。重集可发汗不可
发汗诸篇。如弱反在关。濡反在巅。微反在上。涩反在下。不知如何名反。岂濡弱微涩等脉有定位乎。此类姑不悉
辨。其云大法。春夏宜发汗。冬宜吐。秋宜下。设未值其时。当汗不汗。当吐不吐。当下不下。必待其时耶。而且
利水清火温补和解等法。概不言及。所以今人称仲景。只有汗吐下三法。实是于此。夫四时者。众人所同。受病者。
因人而异。汗吐下者。因病而施也。立法所以治病。非以治时。自有此大法之谬。后人因有随时用药之迂。论麻黄
桂枝汤者。谓宜于冬月严寒。而三时禁用。论白虎汤者。谓宜于夏。而大禁秋分后。与立夏之前。夫必先岁气。毋
伐天和。寒热温凉之逆用。为众人饮食之常耳。仲景因症立方。岂随时定剂哉。当知仲景治法。悉本内经。按岐伯
曰。调治之方。必别阴阳。阳病治阴。阴病治阳。定其中外。各守其乡。外者外治。内者内治。从外之内者。治其
外。从内之外者。调其内。从内之外而盛于外者。先调其内。后治其外。从外之内而盛于内者。先治其外。后调其
内。中外不相及。则治主病。又为微者调之。其次平之。盛者夺之。寒热温凉。衰之以属。随其攸利。此大法也。
仲景祖述靡遗。寓章昭着。本论所称。发热恶寒发于阳。无热恶寒发于阴者。是阴阳之别也。阳病制白虎承气以存
阴。阴病制附子茱萸以扶阳。外者用麻黄桂枝以治表。内者用芒硝大黄以治里。其于表虚里实。表热里寒。发表和
表。救里攻里。病有浅深。治有次第。方有轻重。是定其中外。各守其乡也。太阳阳明并病。小发汗。太阳阳明合
病。用麻黄汤。是外之内者。治其外也。阳明病。发热汗出。不恶寒。反恶热。用栀子豉汤。是从内之外者。调其
内也。发汗不解。蒸蒸发热者。从内之外而盛于外。用调胃承气先调其内也。表未解。而心下痞者。从外之内而盛
于内。当先解表。乃可攻痞。是先治其外。后调其内也。中外不相及。是病在半里半表。大小柴胡治主病也。此即
所谓微者调之。其次平之。用白虎栀豉小承气之类。盛者夺之。则用大承气陷胸抵当之类矣。所云观其脉症。知其
何逆。以法治之。则寒热温凉。衰之以属。随其攸利之谓也。若拘四时以拘法。限三法以治病。遇病之变迁。则束
手待毙矣。且汗吐下三法。亦出于岐伯。而利水清火调补等法悉具焉。其曰有邪者。渍形以为汗。在皮者。汗而
发之。实者散而泻之。此汗家之法。中满者。泻之于内。血热者宜决之。是下之之法。高者因而越之谓吐。下者引
而竭之谓利。小便 悍者按而收之。是清火法。气虚宜掣引之。是调补法也。夫邪在皮毛。犹未伤形。故仲景制麻
黄汤。急汗以发表。邪入肌肉。是已伤其形。故用桂枝汤。吃稀热粥以解肌。是渍形以为汗。若邪正交争。内外皆
实。寒热互呈。故制大青龙。于麻桂中加石膏以泻火。是散而泻之也。吐剂。有栀豉瓜蒂。分胸中虚实之相殊。下
剂。有大小承气调胃抵当。分气血浅深之不同。利水有猪苓真武寒热之悬绝。清火有石膏芩连辈轻重之差分。阳气
虚。加人参于附子吴茱萸中以引阳。阴气虚。加人参于白虎泻心中以引阴。诸法井然。质之岐伯。丝毫不爽。前圣
后圣。其揆一也。愚更有疑焉。仲景言平脉辨症。为伤寒杂病论。是脉与症未尝两分也。夫因病而平脉。则平脉即
在辨症中。病有阴阳。脉合阴阳。发热恶寒发于阳。无热恶寒发于阴。是病之阴阳也。当列全论之首。脉有大浮动
滑数。名阳。沉涩弱弦微。名阴。是脉之阴阳也。此条当为之继。叔和既云搜采仲景旧论。录其症候诊脉。是知叔
和另立脉法。从此搜采耳。试观太阳篇云。脉浮者病在表。脉浮紧者。法当身疼痛。脉浮数者。法当汗出愈。诸条
脉法。不入辨脉平脉篇。是叔和搜采未尽。犹遗仲景旧格也。由此推之。知寸口脉浮为在表。及寸口脉浮而紧。脉
浮而数。诸条。皆从此等处采出。脉有阴结阳结条。未始不在阳明中风中寒之间。洒淅恶寒而复发热者。未始不在
少阳寒热往来之部。脉阴阳俱紧者。未必非少阴之文。阴阳相搏条。未必不在伤寒脉结代伏之际。设仲景另集脉法。
或有上下之分。凉无平辨之别矣。名平名辨。皆叔和搜采诸说。仲景所云。各承家伎者是也。世徒知序例为叔和之
文。而不和仲景之书。皆系叔和改换。独为伤寒立论。十六卷中。不知遗弃几何。而六经之文。夹杂者亦不少。岂
犹然仲景旧集哉。此虽余见之谬。请看序例所引内经。莫不增句易字。彼尚敢改岐伯之经。况乎仲景之论耶。欲识
真仲景者。逐条察其笔法。知考功记自不合于周官。褚先生大不侔于太史乎。世皆以金匮要略为仲景杂病论。则有
若之似圣人。惟曾子为不可强乎。
我曾经思考，撰写著作、建立学说，必须胸中包罗万卷书，笔下毫无尘俗之气，才能形成一家的言论。后世的读者阅读古人的书籍，也必须与古人的心意相互印证，才能说得没有谬误。慈溪的柯韵伯先生为张仲景的《伤寒论》作了六卷注解，又自己撰写了《伤寒论翼》两卷，阐发前人未发掘的深意，探求独到的秘密。他的明辨详析，使得仲景千古以来未被澄清的医案豁然开朗。而后世的人通过观察柯氏的注解论述，了解了仲景学说的精微之处，他的功德是多么巨大啊！但是流传已经广泛，翻刻次数很多，其中的文义字句，大多出现错讹（如“鱼豕”之误）。观看的人未能透彻明白，都将其搁置在高阁之上。我的老师任鸿波先生，拿出他先祖越公手抄的《伤寒法祖》一书给我看，这其实就是柯氏的《伤寒论翼》，只是在错讹的地方，仔细加以校正，去除繁冗，遵循简约，已经完全纠正确定，完美无瑕。我因此抄录下来阅读，看到它分经立论都遵循柯氏的观点，凡是从事这一行业的人，应当细心领会，得到其中的精义，这样自然能分清是非曲直，有自己的定见，就可以避免那种盲目追随、缺乏主见的弊病了。唉！柯氏是仲景的功臣，任氏对于柯氏的功劳难道就少吗？于是写下这些来记录此事。
道光二十二年岁在壬寅年仲春上浣，识于锄经山房。
后学清四陶观永恭敬地记述。
根据仲景自己的序言，说写作《伤寒杂病论》，共十六卷，那么《伤寒》和《杂病》未曾分为两本书。凡是条文中不贯穿伤寒内容的，就是与杂病相同的意义。比如太阳病的头项强痛，阳明病的胃实，少阳病的口苦咽干目眩，太阴病的腹满吐利，少阴病的想睡觉，厥阴病的气上撞心等症状，这是六经所主的病证，不是六经专属的伤寒，而是六经分别主管各种疾病的提纲，并非专门为了伤寒这一种病症立法。观察五经的提纲，都是指内部症状，只有太阳提纲，是为寒邪伤害体表而设立的；五经提纲都指热症，只有太阴提纲，是为寒邪伤害体内而设立的。然而太阳中暑发热也恶寒，太阴伤热也腹痛且吐利，但这并不离开太阳主外、太阴主内的定法，而六经分症，都兼有伤寒和杂病，这是很明显的。因为太阳主表，其提纲为外感病立法，所以王叔和将仲景的合论，全部归属于伤寒，不知道仲景已经明确说明他的书，不仅仅是为伤寒设置的。所以在太阳篇中，先将各种疾病的线索逐件提清，比其他经更详细。他说：“太阳病，或者已经发热，或者尚未发热，必定恶寒、身体疼痛、呕吐逆气，脉象寸关尺三部都紧的，名叫伤寒。”这是伤寒另有提纲了。这不仅是为太阳伤寒的提纲，即使是六经伤寒的总纲，也不超出这个范围。观察仲景唯独在太阳篇，分别命名为伤寒、中风、中暑、湿痹、温病，而其他经不再区分，那么从一个角落的举例，可以寻找到一贯的道理。其他的结胸、脏结、阳结、阴结、瘀热、发黄、热入血室、谵语、如狂等症状，有的因为伤寒，有的非因伤寒，在纷纭杂乱之中，正可以思考伤寒杂病合论的宗旨了。大概伤寒之外，都是杂病的名称繁多，无法计算。所以设立六经来分别主管它们。在伤寒之中，最多夹杂杂病，内外夹杂，虚实互现，所以将伤寒和杂病合并参考，正是在合并中看清泾渭的清浊，这是扼要的方法。王叔和不懂这个宗旨，认为风、温、暑三种，应该另外讨论，那么中风、温病，怎么能与之合论呢？如果说这三种症状是由伤寒引起的，与伤寒相似，所以出现在这里，那么中风不是伤寒引起的，温病与伤寒不相似的，为什么不另外设立呢？霍乱是肝经为患，阴阳易、瘥后劳复，都是损伤筋骨所致，都应当属于厥阴，怎么能另立篇目？王叔和在前面分列太阳的三种症状，在后面分列厥阴的各种症状，开启了后人分类罗列病症的开端，哪里知道仲景的约法，能将百病兼括于六经，而不能逃出六经之外，只在六经上寻求根本，不在诸病名目上寻找枝叶。王叔和凭私意扰乱了仲景的原集，在劳复之后，重新集结可发汗、不可发汗等篇章，比如弱脉反见于关部，濡脉反见于巅顶，微脉反见于上部，涩脉反见于下部，不知道如何称为“反”，难道濡、弱、微、涩等脉象有固定的位置吗？这类姑且不详细辨析，他说的大法是：春夏适宜发汗，冬天适宜催吐，秋天适宜泻下。如果没遇到那个时节，该发汗的不发汗，该催吐的不催吐，该泻下的不泻下，一定要等到那个时节吗？而且利水、清火、温补、和解等方法，一概不提，所以现在的人称颂仲景，只有汗、吐、下三法，实在是因为这个原因。四季是众人共同的，患病者因人而异。汗、吐、下是根据病情施用的。立法是为了治病，不是为了治时。自从有了这种大法的谬误，后人因此有了随时用药的迂腐观点。谈论麻黄汤、桂枝汤的人，说适宜在冬季严寒使用，而在其他三个季节禁用；谈论白虎汤的人，说适宜在夏季，而在秋分后和立夏前大禁。这违背了“必先岁气，毋伐天和”的原则。寒热温凉的逆用，是众人饮食的常态罢了。仲景根据病症制定方剂，难道是随着季节确定剂量吗？应当知道仲景的治疗方法，完全依据《内经》。按照岐伯说：“调治的方药，必须辨别阴阳。阳病治阴，阴病治阳。确定内外的位置，各自守住其乡。病在外则治外，病在内则治内。从外传入内的，先治其外；从内传出的，调理其内。从内传出并在外部严重的，先调理其内，后治疗其外；从外部传入并在内部严重的，先治疗其外，后调理其内。内外不相及，则治疗主要病症。轻微的用调和之法，其次用平复之法，盛实的用攻夺之法。寒热温凉，根据其属性衰减，随其所宜。”这是大法。仲景全面继承，寓含其中，彰显显著。本论所说的“发热恶寒发于阳，无热恶寒发于阴”，这是阴阳的区别。阳病制定白虎汤、承气汤以保存阴液，阴病制定附子、茱萸以扶助阳气。在表的用麻黄、桂枝治疗体表，在里的用芒硝、大黄治疗里证。对于表虚里实、表热里寒、发表和表、救里攻里，病有浅深，治疗有次第，方剂有轻重，这就是确定内外，各自守住其乡。太阳阳明并病，小发汗；太阳阳明合病，用麻黄汤，这是从外到内的病，治疗其外。阳明病，发热汗出，不恶寒，反恶热，用栀子豉汤，这是从内到外的病，调理其内。发汗后病不解，蒸蒸发热的，是从内到外并在外部严重，用调胃承气汤先调理其内。表证未解，但心下痞塞的，是从外到内并在内部严重，应当先解表，然后才可攻痞，这是先治疗其外，后调理其内。内外不相及，是病在半表半里，大小柴胡汤治疗主要病症。这就是所谓的轻微的用调和，其次用平复，用白虎汤、栀子豉汤、小承气汤之类；盛实的用攻夺，就用大承气汤、陷胸汤、抵当汤之类。所说的“观其脉症，知犯何逆，以法治之”，就是指寒热温凉，根据其属性衰减，随其所宜。如果拘泥于四季来限制方法，限定三法来治病，遇到病情的变化，就会束手待毙。况且汗、吐、下三法，也出自岐伯，而利水、清火、调补等方法也都具备。岐伯说：有邪气的，浸渍形体以为汗；在皮表的，发汗发散；实证的，消散而泻下。这是汗法。中满的，从内部泻下；血热的，适宜决破。这是下法。位置高的，顺势使其涌出，这叫吐法；位置低的，引导使其竭尽，这叫利法。小便不利且悍烈的，按压收敛，这是清火法。气虚的，适宜牵引提升，这是调补法。邪气在皮毛，尚未伤及形体，所以仲景制作麻黄汤，急发汗以解表；邪气进入肌肉，已经伤及形体，所以用桂枝汤，喝稀热粥以解肌，这是浸渍形体以为汗。如果邪正交争，内外皆实，寒热互现，所以制作大青龙汤，在麻黄、桂枝中加入石膏以泻火，这是消散而泻下。吐剂，有栀子豉汤、瓜蒂散，区分胸中虚实的不同；下剂，有大、小承气汤、调胃承气汤、抵当汤，区分气血浅深的不同。利水有猪苓汤、真武汤，寒热截然不同；清火有石膏、黄芩、黄连辈，轻重有差别。阳气虚，在附子、吴茱萸中加入人参以引阳；阴气虚，在白虎汤、泻心中加入人参以引阴。各种方法井然有序，验证于岐伯，丝毫不差。前圣后圣，道理是一样的。我还有疑问：仲景说平脉辨证，作《伤寒杂病论》，是脉与症未曾分开。因病而平脉，那么平脉就在辨证中。病有阴阳，脉合阴阳。“发热恶寒发于阳，无热恶寒发于阴”，这是病的阴阳。应当列在全论之首。脉有大浮动滑数，名为阳；沉涩弱弦微，名为阴，这是脉的阴阳。这一条应当紧随其后。王叔和既然说搜采仲景旧论，记录其症候诊脉，是知道王叔和另外创立脉法，从此搜采。试看太阳篇说：“脉浮者病在表，脉浮紧者，法当身疼痛，脉浮数者，法当汗出愈。”诸条脉法，不入辨脉平脉篇，是王叔和搜采未尽，还遗漏了仲景的旧格律。由此推断，知道寸口脉浮为在表，以及寸口脉浮而紧、脉浮而数等诸条，都是从这些地方采出的。脉有阴结阳结条，未尝不在阳明中风中寒之间；洒淅恶寒而复发热者，未尝不在少阳寒热往来的部分；脉阴阳俱紧者，未必不是少阴的文字；阴阳相搏条，未必不在伤寒脉结代伏之际。假如仲景另外集结脉法，或许有上下之分，就没有平辨的区别了。名为平、名为辨，都是王叔和搜采诸说，仲景所说的“各承家伎”就是这个意思。世人只知道序例是王叔和的文章，而不和仲景的书，都是王叔和改换，独为伤寒立论，十六卷中，不知遗弃了多少，而六经的文字，夹杂的也不少，难道还是仲景的旧集吗？这虽然是我的见解谬误，请看序例所引用的《内经》，无不增句易字，他尚且敢改岐伯的经典，何况是仲景的论述呢？想要认识真正的仲景，逐条考察他的笔法，就知道考功记自不合于周官，褚先生的文章大大不同于太史公。世人皆以《金匮要略》为仲景的杂病论，那就像孔子像圣人，只有曾子是不可勉强的一样。
I have often pondered that to write books and establish theories, one must have ten thousand volumes in mind and keep the brush free from dust, only then can one form a unique school of thought. Readers of later generations who study ancient texts must resonate with the minds of the ancients to speak without error. Mr. Ke Yunbo of Cixi annotated Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage) in six volumes, and further authored two volumes of *Shanghan Lun Yi* (Wings to the Treatise on Cold Damage), elucidating hidden meanings and exploring unique secrets. His clear and detailed discrimination made the obscure medical cases of Zhongjing, which had remained unclear for millennia, suddenly clear. Through observing Mr. Ke's annotations, later generations could understand the subtleties of Zhongjing's teachings; his merit is indeed immense. However, as it has been widely circulated and reprinted many times, errors in meaning and characters (such as "fish" and "pig" confusions) are common. Readers who fail to comprehend them thoroughly often leave them on high shelves. My teacher, Mr. Ren Hongbo, presented me with a handwritten copy of *Shanghan Fazhu* (Ancestral Method of Treating Cold Damage) by his ancestor, Yue Gong. Upon viewing it, I found it to be essentially Mr. Ke's *Shanghan Lun Yi*, but with careful corrections of errors, removing redundancy while retaining simplicity, and fully rectified without flaw. I therefore copied and read it, finding that its classification by meridians follows Mr. Ke's approach. Those engaged in this field should carefully comprehend it to grasp its essence, thereby distinguishing right from wrong and forming independent judgments, avoiding the弊端 of blind following. Alas! Mr. Ke is a meritorious figure for Zhongjing; is Mr. Ren's contribution to Mr. Ke's work any less? Thus, I record this.
Recorded in the early spring of the Ren Yin year, the 22nd year of Daoguang, at Chu Jing Shan Fang.
Respectfully recorded by my junior student, Tao Guanyong.
According to Zhongjing's own preface, he wrote the *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases), comprising sixteen volumes. Thus, *Shanghan* and *Zabing* were not originally divided into two separate books. Any clauses not pertaining to cold damage share the same meaning as miscellaneous diseases. For instance, head and neck stiffness in Taiyang, stomach excess in Yangming, bitter taste, dry throat, and dizziness in Shaoyang, abdominal fullness with vomiting and diarrhea in Taiyin, desire to sleep in Shaoyin, and qi rushing up to strike the heart in Jueyin—these symptoms represent the syndromes governed by the Six Meridians, not exclusively cold damage of the Six Meridians. They are outlines for various diseases managed by each meridian, not legislation solely for cold damage. Observing the outlines of the five meridians, they all refer to internal symptoms; only the Taiyang outline is established for exterior injury by cold pathogens. While outlines of the five meridians generally refer to heat syndromes, only the Taiyin outline is established for interior injury by cold pathogens. However, even if Taiyang summerheat causes fever and chills, or Taiyin heat injury causes abdominal pain and diarrhea, these do not depart from the fixed principles that Taiyang governs the exterior and Taiyin governs the interior. It is evident that the syndrome differentiation of the Six Meridians encompasses both cold damage and miscellaneous diseases. Since Taiyang governs the exterior, its outline legislates for external invasions. Therefore, Wang Shuhe attributed Zhongjing's combined treatise entirely to cold damage, unaware that Zhongjing explicitly stated his book was not solely for cold damage. Hence, in the Taiyang chapter, clues for various diseases are clarified item by item, more detailed than in other chapters. He states: "Taiyang disease, whether fever has already appeared or not, must involve aversion to cold, body pain, vomiting, and reverse flow, with pulse tightness in yin and yang positions; this is named Cold Damage." This establishes a specific outline for Cold Damage. Not only is it an outline for Taiyang Cold Damage, but also the general outline for Cold Damage across the Six Meridians does not exceed this. Observing that Zhongjing uniquely distinguishes names in the Taiyang chapter as Cold Damage, Wind Strike, Summerheat, Damp Bi, and Warm Disease, while not differentiating others, one can infer the consistent logic from this partial example. Other conditions such as Chest Binding, Organ Binding, Yang Binding, Yin Binding, Stasis Heat, Jaundice, Heat Entering the Blood Chamber, delirium, and mania-like behavior—whether caused by cold damage or not, amidst this complexity—allow us to contemplate the purport of combining cold damage and miscellaneous diseases. Generally, outside of cold damage, there are numerous miscellaneous diseases, incalculable in number. Thus, the Six Meridians were established to categorize them. Within cold damage, miscellaneous diseases are most prevalent, with internal and external factors mixed, and deficiency and excess presenting together. Therefore, combining cold damage and miscellaneous diseases allows one to see clarity within confusion; this is a crucial method. Wang Shuhe did not understand this purport. He claimed that Wind, Warmth, and Summerheat should be discussed separately; then why are Wind Strike and Warm Disease combined with cold damage? If these three syndromes are caused by cold damage and similar to it, appearing here, why are Wind Strike (not caused by cold damage) and Warm Disease (not similar to cold damage) not established separately? Huoluan (Huo Luan) is a disorder of the Liver meridian; Yin-Yang Exchange and relapse after recovery due to overexertion result from injury to sinews and bones, belonging to Jueyin; why establish separate chapters? Wang Shuhe placed the three Taiyang syndromes at the beginning and various Jueyin syndromes at the end, initiating the trend for later generations to classify symptoms by category. Did he not know that Zhongjing's concise laws encompass hundreds of diseases within the Six Meridians, unable to escape them? One seeks the root in the Six Meridians, not the branches in disease names. Wang Shuhe disrupted Zhongjing's original collection with personal opinions, reorganizing chapters on sweating and non-sweating after relapse. For example, weak pulse appearing at Guan position, Ru pulse at the top, Wei pulse above, Se pulse below—how can these be called "reverse"? Do Ru, Ruo, Wei, and Se pulses have fixed locations? Such matters need not be debated in detail. His so-called "Great Law" states: Spring and summer suit sweating; winter suits vomiting; autumn suits purging. If the time does not arrive, should one wait? Furthermore, methods like promoting urination, clearing fire, warming tonification, and harmonizing are omitted. Thus, people today praise Zhongjing for only sweating, vomiting, and purging methods, due to this error. The four seasons are common to all, but illness varies by individual. Sweating, vomiting, and purging are applied according to disease. Laws are established to treat disease, not to treat seasons. Since this erroneous "Great Law" arose, later generations adopted pedantic views on seasonal medication. Discussants of Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction) claim they are suitable for winter cold and forbidden in other seasons. Discussants of Baihu Tang (White Tiger Decoction) claim suitability for summer and strict prohibition after Autumn Equinox and before Start of Summer. This violates the principle: "First consider the annual qi, do not harm the harmony of heaven." The contrary use of cold, heat, warm, and cool properties is common in dietary habits. Zhongjing formulated prescriptions based on symptoms, not season-determined dosages. One must know that Zhongjing's treatment methods are based on the *Neijing* (Inner Canon). As Qibo said: "Treatment formulas must distinguish yin and yang. Yang diseases are treated by nourishing yin; yin diseases by supporting yang. Determine interior and exterior, each guarding its domain. Exterior diseases are treated externally; interior diseases internally. From exterior to interior, treat the exterior first; from interior to exterior, regulate the interior first. From interior to exterior with severity in exterior, regulate interior then treat exterior; from exterior to interior with severity in interior, treat exterior then regulate interior. If interior and exterior are unrelated, treat the primary disease. Minor disorders are regulated; moderate ones balanced; severe ones subdued. Cold, heat, warm, and cool are used to reduce according to their nature, following what is beneficial." This is the Great Law. Zhongjing inherited this completely, making it explicit. The text states: "Fever with aversion to cold originates from Yang; no fever with aversion to cold originates from Yin." This distinguishes yin and yang. For Yang diseases, Baihu Tang and Chengqi Tang are formulated to preserve yin; for Yin diseases, Fuzi (Aconite Root) and Zhuyu (Cornus Fruit) support yang. Exterior treatments use Mahuang Tang and Guizhi Tang; interior treatments use Mangxiao (Niter) and Dahuang (Rhubarb Root). Regarding exterior deficiency with interior excess, exterior heat with interior cold, releasing the exterior, harmonizing the exterior, saving the interior, attacking the interior—diseases have depth, treatments have sequence, and formulas have weight. This determines interior/exterior and guards domains. Taiyang-Yangming concurrent disease requires mild sweating; Taiyang-Yangming combined disease uses Mahuang Tang—treating the exterior when disease moves from exterior to interior. Yangming disease with fever, sweating, no aversion to cold, but aversion to heat uses Zhizi Chi Tang (Gardenia and Fermented Soybean Decoction)—regulating the interior when disease moves from interior to exterior. After sweating, if disease persists with steaming fever, it is interior-to-exterior severity; Tiaowei Chengqi Tang regulates the interior first. If exterior is unresolved but epigastric fullness exists, it is exterior-to-interior severity; resolve exterior first, then attack fullness—treating exterior first, regulating interior later. Unrelated interior/exterior indicates half-exterior/half-interior disease; Xiaochaihu Tang (Minor Bupleurum Decoction) and Dachaihu Tang (Major Bupleurum Decoction) treat the primary disease. This corresponds to regulating minor disorders, balancing moderate ones using Baihu Tang, Zhizi Chi Tang, Xiao Chengqi Tang; subduing severe ones using Da Chengqi Tang (Major Cathartic Decoction), Xiongxin Tang (Chest-Binding Decoction), Didang Tang (Thoroughly Overcoming Decoction). "Observe pulse and symptoms, know the deviation, treat accordingly" refers to using cold/heat/warm/cool to reduce according to nature, following benefits. If constrained by seasons to limit methods, or limited to three methods to treat disease, one would be helpless against changing conditions. Moreover, sweating, vomiting, and purging originate from Qibo, yet methods like promoting urination, clearing fire, and tonification are included. Qibo said: "For pathogenic factors, steep the body to induce sweat; for those in skin, release via sweat; for excess, disperse and purge." This is the sweating method. "For fullness in middle, purge from within; for blood heat, lacerate." This is the purging method. "For high positions, cause upward expulsion"—this is vomiting. "For low positions, guide to exhaustion"—this is draining. "For obstructed urination with fierce qi, press and collect"—this is clearing fire. "For qi deficiency, draw and lift"—this is tonification. Pathogens in hair/skin have not injured form; thus Zhongjing created Mahuang Tang to urgently sweat and release exterior. Pathogens entering muscles have injured form; thus Guizhi Tang with thin hot porridge resolves muscle layer—steeping body to sweat. When pathogen and righteous qi contend, interior/exterior are excess, cold/heat intermingle; thus Da Qinglong Tang (Major Green Dragon Decoction) adds Shigao (Gypsum) to Mahuang/Guizhi to purge fire—dispersing and purging. Vomiting agents include Zhizi Chi Tang and Goudi San, distinguishing chest deficiency/excess. Purging agents include Da/Xiao/Tiaowei/Didang Tangs, distinguishing qi/blood depth. Diuretics include Zhu Ling Tang (Polyporus Decoction) and Zhenwu Tang (True Warrior Decoction), with extreme cold/heat differences. Fire-clearing agents include Shigao, Huangqin (Scutellaria Root), Huanglian (Coptis Rhizome), with light/heavy distinctions. For yang deficiency, Renshen (Ginseng Root) is added to Fuzi/Wuzhuyu to guide yang; for yin deficiency, Renshen is added to Baihu/Xie Xin Tangs to guide yin. Methods are orderly, verified by Qibo without error. Former and latter sages share the same principle. I have doubts: Zhongjing stated "Ping Mai Bian Zheng" (Leveling Pulse and Differentiating Syndromes) for *Shanghan Zabing Lun*, implying pulse and syndrome were not separated. Leveling pulse occurs within syndrome differentiation. Diseases have yin/yang; pulses match yin/yang. "Fever with aversion to cold originates from Yang; no fever with aversion to cold originates from Yin" describes disease yin/yang, fitting at the start. Pulses with large, floating, slippery, rapid qualities are Yang; sinking, choppy, weak, string-taut, minute are Yin—pulse yin/yang. This clause should follow. Wang Shuhe claimed to collect Zhongjing's old theories and record symptoms/pulses, implying he established separate pulse methods. In Taiyang chapter: "Floating pulse indicates exterior disease; floating-tight pulse suggests body pain; floating-rapid pulse suggests resolution via sweating." These pulse clauses are not in the Bianmai Pingmai chapter, showing Wang Shuhe's collection was incomplete, missing Zhongjing's old format. Inferring from this, clauses like "Cunkou floating indicates exterior," "Cunkou floating-tight," "floating-rapid" were extracted from such places. Clauses on Yin/Yang binding exist between Yangming Wind Strike/Cold Injury; shivering chills with returning fever exist in Shaoyang alternating chills/fever sections; pulse tightness in yin/yang may belong to Shaoyin; yin-yang combat may occur during cold damage pulse knotting/depression. If Zhongjing collected pulse methods separately, there might be upper/lower distinctions, lacking leveling/differentiation distinctions. Names "Ping" and "Bian" are Wang Shuhe's compilation of various sayings, aligning with Zhongjing's "each inheriting family skills." People know Preface/Examples are Wang Shuhe's text, but ignore that his book replaced Zhongjing's, focusing only on cold damage. Of sixteen volumes, much was discarded, and Six Meridian texts are mixed. Is it still Zhongjing's original collection? Though my view may be wrong, observe the *Neijing* quotes in the Preface/Examples; sentences are added, words changed. He dared alter Qibo's classics, let alone Zhongjing's theories. To know true Zhongjing, examine brushwork clause by clause. Just as Kaogong Ji differs from Zhou Li, and Chu Sheng's writings differ greatly from Sima Qian's, people regard *Jingui Yaolue* as Zhongjing's miscellaneous disease treatise, akin to saying Confucius resembles a sage, but only Zengzi is unassailable.