伤寒论一书。按长沙公自序。原云伤寒卒病论合十六卷。至西晋王叔和编次之后。其卒病论六卷。
早已云亡。后人不得复见。相传谓叔和又次为三十六卷。至金成无己。因王氏之遗书。又注为伤寒论十卷。
非唯仲景之旧不得复睹。即叔和之书。亦杳不可见矣。第阅叔和所作伤寒序例一篇。其妄用经文。创
立谬说。亦殊不足睹。不若遗亡之为愈也。其成氏注本。原云十卷。今行于世者。究仅七卷。以辨脉
平脉为第一卷。其言原系仲景原文。亦不为过。但第二卷伤寒例一篇。乃王叔和所作。非仲景原文。因
何亦列于七卷之中。而反居仲景六经之前。非唯文理背谬。且冠履倒置。棼乱错杂矣。其第七卷。虽有
霍乱阴阳易。及瘥后诸复症。允为仲景原文。而后之诸可与不可。又非长沙之笔矣。何以知之。其卷首
云。夫以疾病至急。仓卒难寻。故重集诸可与不可方治。比之三阴三阳为易见也。如此语气。确为叔
和所集。况大法春宜汗。及春宜吐秋宜下之说。于理未通。均属可删。故皆去之。但就三阳三阴六经之证治。
正变之不同。剖明其立法之因。阐发其制方之义而已。共二十二篇。仍分十卷。悉根据仲景之旧。
太阳一
经。而分上中下三篇者。其源始于宋许学士叔微。明新安方中行先生作伤寒条辨。遂因其说。而分三篇。以风
伤卫为上编。寒伤营为中篇。风寒两伤营卫为下编。江右喻嘉言先生作尚论篇。亦不改其法。而仍为
三篇。虽不知长沙立论时作何次序。而以理推之。可称允当。今不敢变易其法。仍作三篇。阳明一经。旧
未分篇。而仲景原文中。已先设问答云。病有太阳阳明。有正阳阳明。有少阳阳明。此即仲景分篇之义也。
据此分篇。大都不失作者之意。或亦未为不
可耳。尚论虽分三篇。而曰不从兹起见。故次序未清。今根据仲景原文。分作三篇。而于太阳阳明篇内。
又以能食者为中风。不能食者为中寒。分作二段。庶令读者了然。自无疑惑。至于少阳一经。成氏注本
及方注。皆短简寂寥。不满数节。即喻本稍有所增。亦不过廿条而已。其余柴胡汤证。应在少阳篇者。
皆误入太阳篇。经络混淆。篇帙紊乱。殊不成篇。今以少阳首条。往来寒热。胸胁苦满。小柴胡主
之一条为主病。遂以小柴胡为主方。递推其变证不同者。如柴胡桂枝汤。柴胡桂枝干姜汤。及柴胡芒
硝汤。柴胡加龙骨牡蛎汤等。皆小柴胡汤之变法也。悉隶于后。而成一篇。庶令散乱者各归本篇。易于
寻讨。又以合病并病附续于后。以尽三阳经之变态。而三阳之证治终矣。太阴条治无多。而霍乱一证。
亦属太阴寒邪所致。故以之附后而作一篇。少阴属坎。虽为阴脏。而真阳藏于寒水之中。乃阴极阳生
之处。最不宜于无阳。故专重阳气。然阳邪炽盛。耗竭真阴。使津液丧亡。亦非细故。前辈皆杂乱不分。
尚论已分两篇。殊为合法。今更为条分缕析。而为前后两篇。庶令泾渭分流。则阴阳易辨。厥阴一经。
为阴气已极。犹天地之阳气已长。且欲出地。故为阴阳相半之经。所以厥热互见。难以分篇。即下利诸证。
亦有阴阳寒热之分。为三阴之所并有。虽已见于少阴篇中。而又汇于此篇之尽处者。亦以厥阴经阴中有阳。
多痈脓便血之证。故又总聚于一篇之中也。其阴阳易及瘥后诸复证。乃病后遗证。亦在厥阴篇后者。以
六经尽处故也。辨脉法未注。及已注之素问五篇。皆伤寒论之根柢。统俟续刻。论中坏病二则。
旧本皆虚悬于三阳证治之中。从未有着落用处。前人皆不悟仲景所以立法之故。而每叹为脱简之余。
惜其无有治法。致喻氏另立一门。亦间置于诸篇之中。而不知随证治之。及以法治之之实。正在何处。谁知
执柯伐柯。其则不远。若一悟其理。便知灯即是火。何必道迩求远。焉用叹息为哉。今以太阳病桂枝不中
与也一条。列于太阳
上编。桂枝汤正治之后。其下文误汗误下误吐误用温针之诸变逆证。即坏病也。其下所系之方。即
坏病治法。所谓随证治之之实也。谓之坏者。盖为医所坏。即误治之变证也。以本未坏之太阳病。而以
误汗吐下温针坏之。故称坏病。又以本太阳不解。转入少阳者一条。列于少阳篇小柴胡汤正治之后。其下
文误汗吐下温针诸变症。即少阳坏病。以法治之之实也。条例井井。治法森森。有何疑叹。其所晦而不
明者。皆由编次之失。以致颠倒错乱。今人无从察识耳。结胸痞证。其病之阴阳虚实各异。而从来旧
注。皆云结胸为风伤卫。阳邪陷入所致。痞证为寒伤营。阴邪陷入所致。此千载之误。细阅论中。究竟
中风亦有心下痞者。伤寒亦有结胸者。更有中风伤寒并见。而但作心下痞者。有但伤寒而心下满硬痛
者为结胸。但满而不痛者为痞。参伍错综。全无定法。岂可以风寒营卫。分一定之痞结乎。所以不能分
隶于上中两篇之内。故先挈其纲领一篇。方列条目于后。另成一卷。介于三篇之中。在中风伤寒两篇之后。
以见风寒均有此二证之意。且以便于翻阅。
温病及风温。原属春夏温热之邪。尝窃推仲景之旨。本以青
龙为治温之主剂。白虎为治暑之主剂。其病原属太阳。且大青龙汤已作太阳下编首条之主治。故亦当附
于太阳下编之后。其 湿 三症。叔和虽云三种宜应别论。然邪由营卫而入。其证原属太阳。故亦称太
阳病。所以附于太阳之末。论中一百一十二方。宋儒臣林亿奉敕校正医书。其序伤寒论云。晋皇甫谧作
甲乙经序。谓伊芳尹以元圣之才。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。则
其方法祖神农宗伊芳尹而作也。成无己注本。方各有论。大约皆用内经甘以缓之。辛以散之。酸以收之。
及热淫于内。治以咸寒。寒淫所胜。平以辛热之类。未能尽发长沙立法
之义。致后人有随文顺释之讥。今每方各立一论。推原其制方之意。发明其用药之因。入何经络。走何
脏腑。及药性之寒热温凉。用法之升降补泻。申明逆从反正。奇偶缓急。以至热因寒用。寒因热用。通因通
用。塞因塞用。正治反佐之巧。一如用兵之奇正犄角。实实虚虚之变。使学人知长沙创法立方之妙。心思
智虑之周。令人有鉴于此。庶几无卤莽妄投之患矣。注中多所辨论。以补前注之失。但后世末学。何敢臧否前哲。
然道为天下之公器。斯民之生命系焉。若拘于小节。一任其差讹背谬。其如民命何。孟子曰。不直则
道不见。故凡深奥而难知者。固不能言。苟知之者。则不得不言。若议论太烦者。亦不及言。然不敢以一
己之私见妄辨。大凡注有未妥。即仍以仲景之言辨之。义有未明。则以黄帝岐伯之经文证之。又引前贤之妙
义以申明之。其注中有精义。必叹服而引用之。皆公心论道。而无偏党阿私。然贤之言则辨之。以窃
补其知虑之未周。其不贤者。舛误实多。辨之则不胜其辨。故不多及也。请以质之同好。知我罪我。不暇计也。
注中辨论虽多。若非反复详明。恐不能启蒙发 。故词繁而不杀。然不敢盗袭前人一言半句。以欺罔后学。
苟有引用。必曰某经某篇。某人某书。使读者皆可考订。亦不似成氏以下诸家。动辄以经云二字为名。若果出
之灵素篇中。及金匮伤寒论者。固称允当。其有出自王叔和序例中语。亦谬称经云。至有荒谬无稽之谈。亦概
称经曰。令学人无从稽考。虽荒唐背谬之语。亦误认为圣经贤传而听信之。致令经学淆乱。传论失真。如叔
和伤寒例中。引用素问热病论以作证据。遂改人之伤于寒也则为病热句。为凡伤于寒则为病热。又增尺寸俱浮
者太阳受病。尺寸俱长者阳明受病等语。杂入己意。大改经文。其他误谬。靡所止极。又如朱奉议之擅改伤
寒方论。陶节庵之抹杀仲景原文。叛经坏法。惑乱
后人。莫此为甚。更后有以前人之注为己有。而反议论其是非者。尤堪捧腹。兹所授据。非敢夸
多斗靡。政不欲踵前弊耳。
凡书籍皆有篇目。唯是编各注本。从无次序目录。其篇卷中杂乱无纪。苟欲求其一方一法。茫
然无措。必至翻阅殆尽。
方始得见。读者殊厌苦之。今卷帙之外。悉照他书编次目录。以便寻讨。
康熙丁亥十月既望虞山钱潢识
《伤寒论》这本书，根据长沙公（张仲景）的自序，原本名为《伤寒卒病论》，共十六卷。到了西晋王叔和编次整理之后，其中关于卒病的六卷，早已失传，后人再也无法见到。相传王叔和又将此书重新编排为三十六卷。到了金代成无己，依据王氏遗留下来的书籍，又注释为《伤寒论》十卷。这不仅让张仲景的原貌无法再睹，就连王叔和的书也踪迹全无了。只是阅读王叔和所作的《伤寒序例》一篇，发现他妄用经文，创立谬误之说，实在不值得观看，不如让它失传更好。
成无己的注本，原称十卷，如今流传在世的，究竟只有七卷。以《辨脉法》和《平脉法》作为第一卷，其中的话原本就是张仲景的原文，也不算过分。但是第二卷《伤寒例》一篇，是王叔和所作，并非张仲景的原文，为什么也列在七卷之中，反而排在张仲景论述六经之前？这不仅在文理上背谬，而且如同冠履倒置，混乱错杂。第七卷中，虽然有霍乱、阴阳易以及差后（病愈后）的各种复症，确实是张仲景的原文，但后面那些“可与不可”的内容，又不是长沙公（张仲景）的手笔了。怎么知道的呢？因为卷首说：“因为疾病来得急迫，仓促间难以寻找治疗方法，所以重新收集各种‘可与’和‘不可与’的方治，比起三阴三阳来更容易看到。”这样的语气，确凿是王叔和所编纂的。况且还有“春天适宜发汗，以及春天适宜催吐、秋天适宜攻下”的说法，在道理上讲不通，都属于可以删除的内容。所以我都将其去掉。只就三阳三阴六经的证治，正变的不同，剖析阐明其立法的缘由，阐发其制方的意义罢了。共二十二篇，仍然分为十卷，完全依据张仲景的旧制。
太阳一经，而分为上、中、下三篇的，源头始于宋代的许叔微学士。明代新安人方中行先生撰写《伤寒条辨》，于是沿袭这种说法，将太阳病分为三篇：以风伤卫气为上编，寒伤营血为中篇，风寒两伤营卫为下编。江西人喻嘉言先生撰写《尚论篇》，也没有改变这种方法，仍然分为三篇。虽然不知道长沙公立论时的原始次序是什么，但从道理上推断，可以称为恰当。现在我不敢改变这种方法，仍然作三篇。
阳明一经，旧本未曾分篇，但在张仲景原文中，已经先设问答说：“病有太阳阳明，有正阳阳明，有少阳阳明。”这就是张仲景分篇的意义所在。据此分篇，大体上不违背作者的本意，或许也未尝不可。《尚论篇》虽然分为三篇，但说“如果不从这里看出端倪，那么次序就不清晰”。现在根据张仲景原文，分为三篇，而在太阳阳明篇内，又以能食者为中风，不能食者为中寒，分为两段，以便让读者一目了然，自然没有疑惑。
至于少阳一经，成无己的注本及方有执的注本，都篇幅短小、内容寂寥，不满几节。即使是喻昌的本子稍有所增补，也不过二十条而已。其余属于柴胡汤证、应在少阳篇的内容，都错误地混入太阳篇，导致经络混淆，篇章紊乱，简直不成篇章。现在以少阳首条“往来寒热，胸胁苦满，小柴胡主之”这一条作为主病，遂以小柴胡汤为主方，依次推导其不同的变证，如柴胡桂枝汤、柴胡桂枝干姜汤，以及柴胡硝石汤、柴胡加龙骨牡蛎汤等，都是小柴胡汤的变法，全部隶属在后面，从而构成一篇。这样使散乱的内容各归本篇，易于查找探讨。又将合病并病附续在后面，以穷尽三阳经的变化，三阳的证治便结束了。
太阴的条治不多，而霍乱一证，也属于太阴寒邪所致，所以将其附在后面作为一篇。少阴属坎卦，虽然是阴脏，但真阳藏于寒水之中，这是阴极阳生的地方，最忌讳没有阳气。所以特别重视阳气。然而阳邪炽盛，耗竭真阴，使津液丧亡，也不是小事。前辈们的著作往往杂乱不分，《尚论篇》已经分为两篇，非常合法。现在我更是条理分明地分为前后两篇，使泾渭分流，则阴阳容易辨别。
厥阴一经，是阴气已极，犹如天地间的阳气已经生长，并且想要破土而出，所以是阴阳相半的经脉。因此厥热互见，难以分篇。即使下利诸证，也有阴阳寒热的分别，是三阴经所共有的。虽然已经在少阴篇中出现过，但又汇集在此篇的末尾，也是因为厥阴经阴中有阳，多有痈脓、便血的证候，所以又总聚在一篇之中。至于阴阳易及差后各种复证，乃是病后的遗证，也在厥阴篇之后，是因为六经论述完毕的缘故。
《辨脉法》未加注，以及已加注的《素问》五篇，都是《伤寒论》的根本基础，统待后续刻印。论中的“坏病”两则，旧本都虚悬在三阳证治之中，从未有着落用处。前人都没有领悟张仲景立法的原因，每每感叹这是脱简之余，可惜没有治疗方法，致使喻昌另立一门，也偶尔置于诸篇之中，却不知道“随证治之”的实际内容究竟在哪里。谁知道拿着斧头砍斧柄，法则就在近处？如果一旦悟透这个道理，就知道灯即是火，何必舍近求远？哪里用得着叹息呢？现在将“太阳病桂枝不中与也”一条，列于太阳上编桂枝汤正治之后。其下文所述的误汗、误下、误吐、误用温针等各种变逆证，就是坏病。其下所附的方剂，就是坏病的治疗方法，所谓“随证治之”的实际内容。称之为“坏”，是因为被医生治坏了，即误治产生的变证。以原本未坏的太阳病，因为误汗、吐、下、温针而弄坏，所以称为坏病。又将原本太阳病不解，转入少阳的一条，列于少阳篇小柴胡汤正治之后。其下文误汗、吐、下、温针的各种变症，就是少阳坏病，也是以法治之的实际内容。条例井井有条，治法森严有序，有什么可怀疑叹息的？那些晦涩不明的地方，都是因为编次失误，导致颠倒错乱，今人无从识别罢了。
结胸和痞证，疾病的阴阳虚实各不相同，但从来旧注都说：结胸是风伤卫气，阳邪陷入所致；痞证是寒伤营血，阴邪陷入所致。这是千年的错误。细阅《伤寒论》，究竟中风也有心下痞的，伤寒也有结胸的。更有中风伤寒并见，而只表现为心下痞的；有只患伤寒而心下满硬痛的为结胸，只满而不痛的是痞。错综复杂，完全没有定法，岂可以用风寒营卫来区分固定的痞和结胸呢？所以不能分别隶属在上、中两篇之内，因此先提出纲领一篇，才在后方列出条目，另成一卷，介于三篇之中，在中风、伤寒两篇之后，以显示风寒都有这两种证候的意思，且便于翻阅。
温病及风温，原本属于春夏温热之邪。我曾私下推测张仲景的宗旨，本以青龙汤为治疗温病的主剂，白虎汤为治疗暑病的主剂。其病源属于太阳，且大青龙汤已经是太阳下编首条的主治，所以也应当附于太阳下编之后。其三湿症，王叔和虽然说是三种应该分别论述，然而邪气由营卫而入，其证候原本属于太阳，所以也称为太阳病。因此附于太阳之末。
论中的一百一十二方，宋代儒臣林亿奉敕校正医书，他在《伤寒论》序中说：“晋代皇甫谧作《甲乙经》序，谓伊尹凭借元圣之才，撰用《神农本草》制作汤液。汉代张仲景讨论扩充汤液为十数卷，使用之多有效验。”那么其方法祖述神农，宗法伊尹而成。成无己的注本，每方各有论述，大约都运用《内经》中“甘以缓之，辛以散之，酸以收之”以及“热淫于内，治以咸寒，寒淫所胜，平以辛热”之类的方法，未能完全发挥长沙公立法的深义，致使后人讥笑他们只是顺着文意解释。现在每方各立一论，推究其制方的意图，发明其用药的原因，进入何经络，走向何脏腑，以及药性的寒热温凉，用法的升降补泻，申明逆从反正、奇偶缓急，以至于热因寒用、寒因热用、通因通用、塞因塞用、正治反佐的巧妙，就像用兵的奇正犄角，实实虚虚的变化，使学习者知道长沙公创法立方的妙处，心思智虑的周密，让人从中借鉴，或许就没有鲁莽妄投药物的祸患了。
注中多有辨论，以弥补前注的缺失。但后世学识浅薄之人，怎敢褒贬前哲？然而道是天下公器，百姓的生命系于此。如果拘泥于小节，任由差错谬误存在，对百姓的生命如何交代？孟子说：“不直则道不见。”所以凡是深奥难知的，固然不能随意言说；但如果知道了，就不得不说。如果议论太繁琐的，也不去多说。但不敢以一己之私见妄加辩驳。大凡注解有不妥当的地方，就仍以张仲景的话来辨析；义理有不明白的，就用黄帝岐伯的经文来证明。又引用前贤的精妙义理来申明它。注中有精义的，必定叹服并引用。这都是出于公心论道，没有偏袒私党。对于贤者的言论则加以辨析，以私下补充其思虑的不周；对于不贤者的言论，舛误实在太多，辨析起来不胜枚举，所以不多涉及。请以此请教同好，知我罪我，无暇计较。
注中辨论虽多，如果不是反复详细明了，恐怕不能启蒙启发，所以言辞繁复而不删减。但不敢盗袭前人一言半句来欺骗蒙蔽后学。如果有引用，必定标明某经某篇、某人某书，使读者都可以考证订正。也不像成无己以下各家，动辄以“经云”二字为名。如果确实出自《灵枢》《素问》及《金匮要略》《伤寒论》者，固然是恰当的。如果有出自王叔和《序例》中的话语，也谬称为“经云”。甚至有荒谬无稽之谈，也一概称为“经曰”，令学者无从考证。即使是荒唐背谬的话语，也误认为是圣经贤传而听信，致使经学混乱，传论失真。例如王叔和在《伤寒例》中，引用《素问·热病论》作为证据，于是将“人之伤于寒也，则为病热”一句，改为“凡伤于寒则为病热”。又增添“尺寸俱浮者，太阳受病；尺寸俱长者，阳明受病”等语，夹杂自己的意思，大幅改动经文。其他谬误，多得没有止境。又如朱肱（奉议）擅自改动《伤寒方论》，陶华（节庵）抹杀张仲景原文，背叛经典破坏法规，迷惑后人，没有比这更严重的了。更后来的人把前人的注解据为己有，反而议论其是非，尤其令人捧腹。此次所引用的依据，不敢夸耀繁多，只是不想重蹈前人的弊病罢了。
凡是书籍都有篇目，唯独这个编著的各个注本，从来没有次序目录。其篇卷中杂乱无纪，如果想要寻求一方一法，茫然无措，必须翻遍全书才能见到。读者对此非常厌恶痛苦。现在在卷帙之外，完全参照其他书籍编制目录，以便于查找探讨。
康熙丁亥年十月十六日，虞山钱潢识记。
The book *Shanghan Lun* (Treatise on Cold Damage), according to the preface by Duke of Changsha (Zhang Zhongjing), was originally titled *Shanghan Zubiing Lun* (Treatise on Cold Damage and Sudden Diseases) and consisted of sixteen volumes. After being compiled and arranged by Wang Shuhe of the Western Jin Dynasty, the six volumes concerning sudden diseases had long perished, and later generations could no longer see them. It is said that Wang Shuhe reorganized it into thirty-six volumes. Later, Cheng Wuji of the Jin Dynasty, relying on the remaining books of Wang, annotated it as *Shanghan Lun* in ten volumes. This not only prevented the original work of Zhang Zhongjing from being seen again, but also made Wang Shuhe's work completely invisible. Merely reading Wang Shuhe's "Preface to Examples of Cold Damage" reveals his misuse of canonical texts and establishment of erroneous theories, which are hardly worth viewing; it would be better if they had perished.
Cheng Wuji's annotated version was originally ten volumes, but what circulates today amounts to only seven volumes. The first volume, comprising "Differentiating Pulse Methods" and "Leveling Pulse Methods," contains words originally from Zhang Zhongjing, which is acceptable. However, the second volume, "Examples of Cold Damage," was written by Wang Shuhe, not Zhang Zhongjing. Why is it included among the seven volumes and placed before the discussion of the Six Channels? This is not only logically contradictory but also like placing a hat on feet and shoes on hands, creating chaos and confusion. Although the seventh volume contains authentic texts of Zhang Zhongjing regarding Cholera, Yin-Yang Transformation, and various post-illness recurrence syndromes, the subsequent sections on "What Can and Cannot Be Done" are not the work of the Duke of Changsha. How do we know this? The beginning of the volume states: "Because diseases arise urgently and are hard to find remedies for in haste, I have re-collected various 'can be done' and 'cannot be done' treatments, making them easier to see than the Three Yin and Three Yang." Such tone is undoubtedly collected by Wang Shuhe. Moreover, statements like "spring is suitable for sweating," "spring is suitable for vomiting," and "autumn is suitable for purging" are theoretically unsound and should be deleted. Therefore, I have removed them. I focus solely on the treatment of the Six Channels (Three Yang and Three Yin), clarifying the reasons for establishing laws based on their normal and abnormal variations, and elucidating the principles behind prescription formulation. There are twenty-two chapters in total, still divided into ten volumes, strictly following Zhang Zhongjing's original structure.
For the Taiyang Channel, dividing it into Upper, Middle, and Lower sections originated with Xu Shuwei of the Song Dynasty. Fang Zhongxing of Xin'an in the Ming Dynasty, in his *Shanghan Tiaobian*, adopted this method, dividing Taiyang into three sections: Wind injuring Wei (Defensive Qi) as the Upper Section, Cold injuring Ying (Nutritive Blood) as the Middle Section, and Wind-Cold injuring both Ying and Wei as the Lower Section. Yu Jiayan of Jiangxi, in his *Shanglun Pian*, did not change this method and kept the three sections. Although we do not know the original order intended by Zhang Zhongjing, reasoning suggests this arrangement is appropriate. I dare not change this method and will maintain the three sections.
The Yangming Channel was not previously divided into sections, but Zhang Zhongjing's text already poses a question: "There is Taiyang Yangming, Zhengyang Yangming, and Shaoyang Yangming." This implies Zhang's intent to divide sections. Dividing based on this largely preserves the author's intent and may be acceptable. Although *Shanglun* divides it into three sections, claiming that without this view the order is unclear, I now divide it into three sections based on Zhang's original text. Within the Taiyang-Yangming section, I further divide it into two paragraphs: those who can eat are affected by Wind, and those who cannot eat are affected by Cold, so that readers may understand clearly without doubt.
Regarding the Shaoyang Channel, Cheng Wuji's and Fang's annotations are brief and sparse, containing less than a few sections. Even Yu's edition adds little, only about twenty clauses. Other Chaihu Tang (Bupleurum Decoction) patterns that should belong to the Shaoyang section were mistakenly entered into the Taiyang section, causing confusion of meridians and disorder of chapters, making them unreadable. Now, taking the first clause of Shaoyang—"alternating chills and fever, fullness and discomfort in the chest and hypochondrium, governed by Xiao Chaihu Tang"—as the main disease, I take Xiao Chaihu Tang as the main formula. I then deduce its different variable syndromes, such as Chaihu Guizhi Tang, Chaihu Guizhi Ganjiang Tang, Chaihu Mangxiao Tang, and Chaihu Jia Longgu Muli Tang, all of which are variations of Xiao Chaihu Tang, and list them afterwards to form one chapter. This allows scattered content to return to its proper chapter, facilitating search. I append He Bing (Combined Disease) and Bing Bing (Concurrent Disease) afterwards to exhaust the transformations of the Three Yang channels, concluding the treatment of the Three Yang.
Taiyin has few entries, but Cholera is caused by Cold Evil of Taiyin, so I attach it to the end as a separate chapter. Shaoyin belongs to Kan (Water); although it is a Yin organ, True Yang is hidden within cold water, representing the place where extreme Yin generates Yang. It is most unfavorable to lack Yang. Thus, special emphasis is placed on Yang Qi. However, when Yang Evil is rampant, it consumes True Yin and causes loss of body fluids, which is also significant. Predecessors often mixed these up indiscriminately. *Shanglun* already divided it into two chapters, which is very correct. I now analyze it more meticulously into front and back chapters, so that Jing and Wei flow separately, making Yin and Yang easy to distinguish.
Jueyin is the channel where Yin Qi is at its extreme, yet similar to Heaven and Earth where Yang Qi has grown and is about to emerge from the ground, it is a channel of half Yin and half Yang. Therefore, Jue and Re (heat) appear alternately, making it difficult to divide into sections. Even various diarrhea syndromes have distinctions of Yin/Yang and Cold/Heat, shared by the Three Yin channels. Although seen in the Shaoyin chapter, they are gathered at the end of this chapter because Jueyin contains Yang within Yin and often presents with abscesses, pus, and bloody stools, thus gathering them into one chapter. Yin-Yang Transformation and post-illness recurrences are sequelae after illness, appearing after the Jueyin chapter because it marks the end of the Six Channels.
"Bian Mai Fa" (Differentiating Pulse Methods) without annotation, and the five chapters of *Suwen* (Basic Questions) already annotated, are the roots of *Shanghan Lun*. They await subsequent printing. The two instances of "Huai Bing" (Ruined Disease) in the treatise were historically left hanging within the treatment of the Three Yang, never finding a proper place. Predecessors failed to understand Zhang Zhongjing's reason for establishing this law, sighing over it as lost bamboo slips lacking treatment methods. This led Yu Shi to create a separate category, occasionally placing it among other chapters, without knowing the actual meaning of "treating according to the syndrome." Who knows that "holding an axe to cut an axe handle, the pattern is not far"? Once the principle is understood, one sees that the lamp is the fire itself; why seek far away? Where is the need to sigh? Now, I place the clause "Taiyang Syndrome, Guizhi Tang is not suitable" after the standard treatment of Guizhi Tang in the Upper Section of Taiyang. The subsequent clauses describing errors in sweating, purging, vomiting, and misuse of moxibustion/warming needle constitute Huai Bing. The formulas attached below are the treatment methods for Huai Bing, which is the reality of "treating according to the syndrome." It is called "Ruined" because it was ruined by medical error, i.e., variable syndromes from mis-treatment. A Taiyang syndrome that was not initially ruined becomes ruined due to incorrect sweating, vomiting, purging, or warming needles. Similarly, a case where initial Taiyang fails to resolve and transfers to Shaoyang is placed after the standard treatment of Xiao Chaihu Tang in the Shaoyang chapter. The subsequent variable syndromes from mis-treatment are Shaoyang Huai Bing, representing the reality of treating them with law. The regulations are orderly, and treatments are rigorous. What is there to doubt or sigh about? The obscurity and confusion stem from poor compilation, leading to disarray, which modern readers cannot discern.
Jie Xiong (Chest Binding) and Pi Zheng (Fullness Syndrome) vary in Yin/Yang and Deficiency/Excess. Traditional annotations claim Jie Xiong is caused by Wind injuring Wei and Yang Evil sinking in, while Pi Zheng is caused by Cold injuring Ying and Yin Evil sinking in. This is a millennium-old error. Careful reading shows that Wind Strike can cause epigastric fullness, and Cold Strike can cause Chest Binding. Sometimes Wind and Cold appear together, resulting only in epigastric fullness; sometimes only Cold Strike results in epigastric fullness, hardness, and pain (Chest Binding), while fullness without pain is Pi Zheng. These are complex and interwoven, with no fixed rules. How can one rigidly assign Pi and Jie to Wind/Cold or Ying/Wei? Therefore, they cannot be classified into the Upper or Middle sections. I first present a general outline chapter, then list specific entries afterwards, forming a separate volume situated between the three sections, after the Wind and Cold chapters, to show that both Wind and Cold can produce these two syndromes, and for ease of reference.
Wen Bing (Warm Disease) and Feng Wen (Wind Warmth) originally belong to warm pathogens of spring and summer. I speculate that Zhang Zhongjing's intent was to use Qinglong Tang (Green Dragon Decoction) as the main agent for treating Warmth, and Baihu Tang (White Tiger Decoction) for Summer Heat. Since their pathogen source belongs to Taiyang, and Da Qinglong Tang is already the main treatment for the first clause of the Taiyang Lower Section, it should also be attached after the Taiyang Lower Section. The three Dampness syndromes, although Wang Shuhe said they should be discussed separately, enter through Ying and Wei, so their syndromes belong to Taiyang and are thus called Taiyang Disease. Therefore, they are attached to the end of Taiyang.
The 112 prescriptions in the treatise: Lin Yi, a Song dynasty scholar-official, corrected the medical books by imperial decree. In his preface to *Shanghan Lun*, he cited Huangfu Mi's preface to *Jiayi Jing*: "Yi Yin, with his sage-like talent, used *Shennong Bencao Jing* to formulate decoctions. Zhang Zhongjing of Han expanded these into ten-plus volumes, proving effective in use." Thus, their methods descend from Shennong and honor Yi Yin. Cheng Wuji's annotations discuss each prescription, generally applying *Neijing* principles like "sweet to relax, pungent to disperse, sour to astringe," and "treat internal heat with salty-cold, counteract excess cold with pungent-hot." This fails to fully expound Zhang Zhongjing's legislative intent, inviting criticism of mere textual interpretation. Now, I establish a discussion for each prescription, tracing the intent of formulation, explaining the reasons for drug selection, meridian entry, organ targeting, drug properties (cold/hot/warm/cool), and usage (ascending/descending, tonifying/draining). I clarify reverse/conventional, odd/even, slow/urgent applications, and techniques like "treating heat with cold," "treating cold with heat," "using unblocking for unblocking," "using blocking for blocking," and orthodox/reverse support, akin to military tactics of orthodox and flank maneuvers, and real/empty adjustments. This helps students appreciate the brilliance of Zhang Zhongjing's law-making and prescribing, ensuring their meticulous thought process prevents reckless medication errors.
My annotations contain many debates to correct previous errors. Though later scholars dare not criticize predecessors, the Dao is public, and people's lives depend on it. If I cling to minor details and allow errors to persist, how can I justify myself to the people? Mencius said, "If not straight, the Dao is not revealed." Thus, profound matters must be spoken of if known. I avoid overly verbose arguments but do not hesitate to correct inaccuracies using Zhang Zhongjing's own words, Huangdi/Qibo's classics, or prior experts' insights. I cite valuable points with admiration. All discussions are impartial. I critique worthy predecessors to supplement their omissions and address numerous errors in unworthy ones, though I limit the latter to avoid exhaustion. I submit this to friends, indifferent to praise or blame.
Although my debates are extensive, detailed explanation is necessary for enlightenment, hence the verbosity. I do not plagiarize predecessors but cite sources precisely (specific chapters, authors, books) for verification, unlike Cheng Wuji and others who casually quote "The Classic says" even for Wang Shuhe's prefaces or absurd claims, confusing students and distorting classics. For example, Wang Shuhe altered *Suwen* quotes in his preface, changing "Injury by cold leads to heat disease" to "All injuries by cold lead to heat disease," and added pulse diagnoses for Taiyang/Yangming, mixing personal views with scripture. Zhu Fengyi altered formulas, and Tao Jie'an erased Zhang's original text, betraying classics and misleading later generations. Some even stole predecessors' notes and criticized them. My citations are not for show but to avoid repeating past mistakes.
All books have tables of contents, but previous annotations lacked order. Chapters were chaotic, making it hard to find any formula or method without exhaustive searching, frustrating readers. I have now added a table of contents outside the volumes, following standard practices, to facilitate search.
Dated the 16th day of the 10th month of the Dinghai Year of Kangxi, Qian Huang of Yushan records.