尝读周礼疾医掌万民之疾以五谷五药养其病以五色五气五声视其生死两之以九窍之变参之以五脏之动而识医之职隶
诸天官故其学于是乎专后世国无专职家无专学岐伯巫彭之教久失其真其书虽传皆为后人附托惟汉张仲景伤寒论一书为千
百年不祧之祖特其章句篇帙不无散紊自王氏成氏相起而漫次其文因又作注其间颠倒傅会而仲景之意一晦迨奉议作活人书
叔和编百证歌模糊概括而仲景之意再晦即全生蕴要准绳等书学人咸奉为指南究未能推衍其奥而仲景之意终晦于天下近吾
友喻嘉言氏慨众喙之支杂悯正传之榛芜取方中行条辨重加辨释作为尚论庶几仲景之意较若列眉始幸晦者之不终晦也甲辰
秋余年家张子路玉过娄东携所着缵绪二论示余大要本仲景之书别为次第合古今百家之言精严采择出其心裁辨以证治非独
章句篇帙之有伦而仲景千百年终晦之意益彰明较着无毫发遗憾矣余初读之跃然喜辗转读之忽戚然而悲然嘉言邃殁不得一
见此书而与张子上下其论相说以解也昔许胤宗善医或劝其着书胤宗曰医此意也吾意所解口不能宣也今张子以三十年之学
力着书数十万言虽旷世而相感殆如岐伯巫彭群聚有熊之庭共开济世生民之统而岂周官疾医之专守一职也耶张子将付剞劂
嘉惠后学余漫书数言弁其首
康熙乙巳春王娄东年家弟胡周 题
我曾阅读《周礼》，其中记载疾医掌管万民的疾病，用五谷和五药来调养他们的病症，通过观察五色、五气、五声来判断生死，结合九窍的变化和五脏的变动，从而识别病情。因为医生的职责隶属于天官，所以医学在此时是专门的学问。后世国家没有专职医生，家庭没有专门传承的学问，岐伯、巫彭的教导早已失去其真谛。虽然他们的书籍流传下来，但都是后人附会伪托之作。只有汉代张仲景的《伤寒论》一书，成为千百年间不可废除的祖师经典。只是它的章节句读和篇章卷帙不免散乱错杂，自从王叔和、成无己相继起来随意编排文章并加以注释，其中颠倒牵强附会，导致张仲景的原意第一次变得晦暗不明。等到奉议大夫朱肱编写《活人书》，王叔和编纂《百证歌》，模糊概括，导致张仲景的原意第二次变得晦暗不明。即使是《全生集》、《蕴要》、《准绳》等书籍，学人都奉为指南，终究未能推演其中的奥妙，导致张仲景的原意最终在天下范围内彻底晦暗。
近来我的朋友喻嘉言先生，感慨众人言论支离杂乱，怜悯正统传承荒芜，选取方有执的《条辨》重新加以辨析解释，撰写了《尚论篇》，使得张仲景的原意像排列眉毛一样清晰可见，这才庆幸晦暗的意思不再永远晦暗。甲辰年秋天，我家晚辈张路玉先生经过娄东，携带他所著的《缵绪》两论给我看。其主要内容以张仲景的书为基础，重新安排次序，综合古今百家之言，精心严谨地采择，出自他的独特见解，辨别论证与治疗方法。这不仅使章节句读和篇章卷帙有了条理，而且张仲景千百年间始终晦暗的原意更加彰显明白，毫无遗憾。我起初读它，欣喜跃然；辗转再读，忽然感到悲伤。这是因为喻嘉言已经深远地离世，无法见到这本书并与张路玉先生上下探讨、互相解说。
从前许胤宗擅长医术，有人劝他著书立说，许胤宗说：“医学中的意趣，是我心中所理解的，口不能表达出来。”如今张路玉先生凭借三十年的学力著书数十万字，虽然跨越时代而心灵感应，大概就像岐伯、巫彭聚集在有熊之庭，共同开启救济世人的道统，这哪里仅仅是周朝官员中疾医那样专门守住一个职位呢？张路玉先生将要交付刻印，恩惠后学，我随意写下几句话放在篇首。
康熙乙巳年春季，娄东同榜进士弟胡周 题写
I once read the *Rites of Zhou* (Zhou Li), which records that physicians in charge of diseases (Ji Yi) managed the illnesses of all people, nourishing their conditions with five grains and five medicines. They assessed life and death by observing five colors, five qi, and five sounds, combining this with changes in the nine orifices and movements of the five zang organs to identify medical conditions. Since the duties of physicians were subordinate to the Heavenly Officials, medicine was specialized at that time. In later generations, the state had no dedicated officials, and families had no specialized learning. The teachings of Qibo and Wupeng long lost their true essence. Although their texts were transmitted, they were mostly forgeries or additions by later authors. Only Zhang Zhongjing's *Treatise on Cold Damage* (Shanghan Lun) from the Han Dynasty remained the unabolished ancestor for thousands of years. However, its chapters, sentences, and volumes were somewhat scattered and disordered. Since Wang Shuhe and Cheng Wuji successively rearranged the text arbitrarily and added annotations, creating contradictions and forced interpretations, the original meaning of Zhang Zhongjing became obscure for the first time. When Zhu Gong (Fengyi Dafu) compiled the *Book of Living People* (Huoren Shu), and Wang Shuhe edited the *Song of Hundred Symptoms* (Baizheng Ge), summarizing vaguely, the original meaning of Zhang Zhongjing became obscure for the second time. Even books such as *Quan Sheng Ji*, *Yun Yao*, and *Zhun Sheng* were regarded as guides by scholars, yet none could fully deduce their profundity, causing the original meaning of Zhang Zhongjing to remain ultimately obscure throughout the world.
Recently, my friend Mr. Yu Jiayan (Yu Chang), lamenting the fragmented nature of popular opinions and mourning the overgrowth of the orthodox lineage, selected Fang Youzhi's *Tiao Bian* (Analysis of Clauses), re-examined and explained it, and composed the *Shang Lun Pian* (Further Discussion Chapters). This made the original meaning of Zhang Zhongjing clear as if arranged like eyebrows, finally allowing the obscured meaning to cease being permanently hidden. In the autumn of the Jiachen year, my junior relative, Mr. Zhang Luyu from my family, passed through Loudong and showed me his two treatises titled *Zuan Xu*. Its main gist is based on the book of Zhang Zhongjing, rearranged into a new sequence, integrating the words of hundreds of schools from ancient and modern times, carefully selecting with precision and rigor, expressing his own insights, and distinguishing syndrome differentiation and treatment methods. Not only did this bring order to the chapters and volumes, but the meaning of Zhang Zhongjing, obscured for thousands of years, became even more manifest and evident without any flaw. When I first read it, I was joyfully excited; upon reading it repeatedly, I suddenly felt sorrowful. This is because Jiayan has passed away deeply, and I cannot see this book nor discuss it up and down with Mr. Zhang to understand each other.
In the past, Xu Yinzong was skilled in medicine. Someone advised him to write a book. Yinzong said, "The intent of medicine is what I understand in my mind, but my mouth cannot express it." Now, Mr. Zhang, relying on thirty years of scholarly effort, has written hundreds of thousands of words. Though separated by ages, our minds resonate, much like Qibo and Wupeng gathering in the court of Youxiong, jointly opening the lineage of saving the world and the people. How can this be merely compared to the specific duty of the Disease Physician in the Rites of Zhou? Mr. Zhang is about to have this printed to benefit future learners. I casually wrote these few words to serve as a preface.
In the spring of the Yisi year of the Kangxi reign, your humble brother Hu Zhou, a fellow provincial graduate from Loudong, inscribed.