世之补《伤寒》者百余家，究其所作，不出二义∶一则因论本文为之注疏，犹公、谷说《春秋》也；一则引
仲景之文而为立论，犹韩婴说《诗》而为《外传》也。然引征者，固不得断章取义之理；而注疏者，反多以辞害
义之文。初不知仲景先师着《伤寒杂病论》合十六卷，良法大备。此《灵》、《素》已具诸病之体，而明针法之
巧妙；至仲景复备诸病之用，而详方药之准绳。其常中之变，变中之常，靡不曲尽。使全书具在，寻其所集，尽
可以见病知源。自王叔和编次，伤寒、杂病分为两书，于本论削去杂病。然论中杂病，留而未去者尚多，是叔和
有《伤寒论》之专名，终不失伤寒杂病合论之根蒂也。名不副实，是非混淆，古人精义弗彰，是以读之者鲜。而
旁门歧路，莫知适从，岂非叔和编次之谬以祸之欤？世谓治伤寒，即能治杂病，岂知仲景《杂病论》，即在《伤
寒论》中。且伤寒中又最多杂病夹杂其间，故伤寒与杂病合论，则伤寒、杂病之症治井然。今伤寒与杂病分门，
而头绪不清，必将以杂病混伤寒而妄治之矣。乃后人专为伤寒着书，自朱奉议出而伤寒之书日多，而伤寒之病日
混。非其欲伤寒之混也，由不识何病是伤寒也。陶节庵出而伤寒之书更多，非真伤寒多也，即《金匮》中杂病，
亦尽指为伤寒也。世锢于邪说，反以仲景书难读，而不知仲景书皆叔和改头换面，非本来面目也。冠脉法序例于
前集，可汗不可汗等于后，引痉、湿、 于太阳之首，霍乱、劳复等于厥阴之外，杂鄙见于六经之中，是一部王
叔和之书矣。林亿诸公校正，不得仲景原集，惑于《伤寒论》之名，又妄编三百九十七法、一百一十三方之数，
以附会叔和所定之伤寒。于是欲知仲景之道，更不可得。成无己信古笃好，矫然特出，惜其生林亿之后，欲为仲
景功臣，无由得其真传。故注仲景之书，而仲景之旨多不合；作《明理论》，而伤寒之理反不明。因不得仲景伤
寒、杂病合论之旨，故不能辨许叔微三方鼎立之谬。反集之于注，开疑端于后人，岂非为三百九十七法等说所误
乎？
由是方中行有《条辨》之作，而仲景之规矩准绳，更加败坏，名为翻叔和之编，实以灭仲景之活法也。卢子由
《疏抄》，不编林亿之数目，不宗方氏之三纲，意甚有见，而又以六经谬配六义，增标本形层本气化气等说。仲
景之法，又何堪如此挠乱哉？近日作者蜂起，尚论愈奇，去理愈远，条分愈新，古法愈乱。仲景六经反茅塞而莫
辨，不深可悯耶？原夫仲景之六经，为百病立法，不专为伤寒一科。伤寒、杂病。治无二理，咸归六经之节制。
六经各有伤寒，非伤寒中独有六经也。治伤寒者，但拘伤寒，不究其中有杂病之理。治杂病者，以《伤寒论》为
无关于杂病，而置之不问。将参赞化育之书，悉归狐疑之域。愚甚为斯道忧之，于仲景书究心有年，愧未深悉。
然稍见此中微理，敢略陈固陋，名曰《伤寒论翼》。不兼杂病者，恐人未知原文合论之旨，以杂病为不足观耳。
其当与否，自有能辨之者。
甲寅春慈溪柯琴序。
世间补充注解《伤寒论》的著作有一百多家，考察他们的写作意图，不外乎两种义理：一种是依据原文进行注释疏解，就像公羊高、谷梁赤解说《春秋》一样；另一种是引用张仲景的文字来建立自己的理论，就像韩婴解说《诗经》而作《韩诗外传》一样。然而，那些引用征引的，固然不能断章取义；而那些做注疏的，反而常常因拘泥于文字而损害了原意。他们起初并不知道张仲景先师所著的《伤寒杂病论》共有十六卷，其中良法备具。《黄帝内经·灵枢》和《素问》已经具备了各种疾病的体例，并阐明了针法的巧妙；到了张仲景那里，又完备了各种疾病的治疗应用，并详细确立了方药使用的准则。其中常规中的变化，变化中的常规，无不详尽无遗。如果全书完整存在，追溯其汇集的本源，完全可以做到见病知源。自从王叔和编纂整理后，《伤寒论》与《杂病论》被分为两本书，在《本论》中删去了杂病内容。然而论中保留未去的杂病内容还很多，这说明王叔和虽然有了《伤寒论》的专名，但最终没有失去伤寒与杂病合论的根本。名不副实，是非混淆，古人精深的义理未能彰显，因此研读的人很少。而旁门左道、歧路纷出，让人不知该听从哪一方，这难道不是王叔和编纂的错误造成的祸患吗？世人认为治疗伤寒，就能治疗杂病，哪里知道张仲景的《杂病论》，其实就在《伤寒论》之中。况且伤寒中又有最多杂病夹杂在其中，所以伤寒与杂病合论，那么伤寒、杂病的症状和治疗就井然有序。如今伤寒与杂病分门别类，导致头绪不清，必然会将杂病混同于伤寒而胡乱治疗。于是后人专门针对伤寒著书，自从朱奉议（朱肱）出现后，关于伤寒的书籍日益增多，而伤寒的病证却日益混乱。并不是他想要让伤寒混乱，而是因为他不认识什么是真正的伤寒。陶节庵（陶华）出现后，关于伤寒的书籍更多，并不是真正的伤寒变多了，而是就连《金匮要略》中的杂病，也全部指认为伤寒。世人固守于邪说，反而认为张仲景的书难读，却不知道张仲景的书都是经过王叔和改头换面的，并非本来面目。将脉法序例放在前面集结，把可汗不可汗等放在后面，把痉病、湿病、暍病引到太阳篇之首，把霍乱、劳复等放在厥阴篇之外，把粗鄙的见解混杂在六经之中，这简直是一部王叔和的书了。林亿等人校正时，没有得到张仲景的原集，被《伤寒论》这个名字迷惑，又妄自编造三百九十七法、一百一十三方的数量，来附会王叔和所定的伤寒体系。于是想要了解张仲景的真道，更加不可能了。成无己信奉古学，笃爱钻研，超然特出，可惜他生在林亿之后，想要成为张仲景的功臣，却无法得到真传。所以他注释张仲景的书，却有很多地方不符合张仲景的宗旨；撰写《伤寒明理论》，反而使伤寒的道理更加不明。因为不懂得张仲景伤寒、杂病合论的宗旨，所以不能辨别许叔微三方鼎立的谬误。反而将这些谬误收集在注释中，给后人开启疑端，这难道不是被三百九十七法等说法所误导吗？
由此方有执（方中行）有了《伤寒论条辨》之作，使得张仲景的规矩准绳更加败坏，名义上是推翻王叔和的编排，实际上是消灭张仲景的活法。卢子由的《疏抄》，不编制林亿的数字，不宗奉方氏的三纲学说，立意很有见识，却又错误地将六经配属六义，增加了标本、形层、本气、化气等说法。张仲景的法度，又怎么经得起如此扰乱呢？近日作者蜂拥而起，议论愈发奇特，离真理越来越远，条理划分愈新，古法愈乱。张仲景的六经反被堵塞而无法辨别，不令人深深怜悯吗？推究张仲景的六经，是为百病确立法则，不专门针对伤寒这一科。伤寒、杂病的治疗没有两个道理，都归于六经的节制。六经各有伤寒，并不是只有伤寒中才有六经。治疗伤寒的人，只拘泥于伤寒，不探究其中夹杂杂病的道理。治疗杂病的人，认为《伤寒论》与杂病无关，因而置之不问。这将参赞天地化育的经典，全部归入狐疑的领域。我对此道深感忧虑，研究张仲景的书已有多年，惭愧自己未能深入透彻地了解。然而稍微窥见此中的微妙道理，敢于略微陈述我的浅陋之见，命名为《伤寒论翼》。不兼论杂病的原因，是担心人们不知道原文合论的宗旨，以为杂病不值得观看罢了。是否恰当，自然有能辨别的人。
甲寅年春天，慈溪柯琴作序。
There are over a hundred families of works supplementing and annotating the *Shanghan Lun* (Treatise on Cold Damage). Examining their intentions, they fall into two categories: one follows the original text to provide annotations and exegesis, similar to Gongyang Gao and Guliang Chi explaining the *Spring and Autumn Annals*; the other cites Zhang Zhongjing’s texts to establish new theories, akin to Han Ying explaining the *Classic of Poetry* by composing the *Han Shi Waizhuan*. However, those who cite and reference cannot justify taking passages out of context; yet those who annotate often damage the true meaning through pedantic adherence to words. They initially fail to realize that Master Zhang Zhongjing’s *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) consisted of sixteen volumes, containing comprehensive excellent methods. The *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions) of the *Huangdi Neijing* (Yellow Emperor’s Inner Canon) had already outlined the manifestations of various diseases and elucidated the subtleties of acupuncture; Zhang Zhongjing further completed the therapeutic applications for these diseases and detailed the criteria for prescribing herbs and formulas. The variations within constancy and constancy within variations were all thoroughly addressed. If the complete book existed, tracing its compilation would allow one to understand the origin of diseases upon observing symptoms. Since Wang Shuhe’s editorial arrangement, the *Shanghan Lun* and *Zabing Lun* were separated into two books, with miscellaneous diseases removed from the main treatise. Nevertheless, many miscellaneous disease contents remained in the treatise, indicating that although Wang Shuhe established the exclusive title of *Shanghan Lun*, he did not sever the root of the combined Shanghan and Zabing treatise. The name did not match the reality, causing confusion between right and wrong, and obscuring the profound insights of the ancients, resulting in few readers. Consequently, divergent paths emerged, leaving people unsure whom to follow. Is this not the disaster caused by Wang Shuhe’s erroneous editing? People claim that treating cold damage enables one to treat miscellaneous diseases, unaware that Zhang Zhongjing’s *Zabing Lun* is actually contained within the *Shanghan Lun*. Moreover, miscellaneous diseases frequently intermingle with cold damage. Therefore, when Shanghan and Zabing are treated together, the symptoms and treatments of both are orderly. Now, with Shanghan and Zabing categorized separately, the threads are unclear, inevitably leading to the mistaken treatment of miscellaneous diseases as cold damage. Later authors wrote exclusively on cold damage. Since Zhu Fengyi (Zhu Gong) appeared, books on cold damage increased daily, while the understanding of cold damage pathology became increasingly confused. It was not that he intended to confuse cold damage, but rather that he failed to recognize what constitutes true cold damage. When Tao Jie’an (Tao Hua) appeared, even more books on cold damage emerged. This was not because true cold damage cases increased, but because even the miscellaneous diseases in the *Jinkui Yaolue* (Essential Prescriptions of the Golden Cabinet) were all identified as cold damage. The world is entrenched in false doctrines, mistakenly finding Zhang Zhongjing’s work difficult to read, unaware that his texts have been disguised by Wang Shuhe and no longer reflect their original form. Pulse diagnosis and prefaces were placed at the beginning; discussions on sweating versus non-sweating methods were placed later; conditions like Jing (Spasm), Shi (Dampness), and Ye (Heatstroke) were moved to the head of the Taiyang chapter; Huoluan (Cholera-like disorder) and Laofu (Relapse after recovery) were placed outside the Jueyin chapter; vulgar views were mixed into the Six Channels. This has essentially become a book by Wang Shuhe. When Lin Yi and others corrected the text, lacking Zhang Zhongjing’s original collection, they were misled by the title *Shanghan Lun* and arbitrarily compiled figures of 397 methods and 113 formulas to conform to Wang Shuhe’s defined framework of cold damage. Thus, knowing Zhang Zhongjing’s true way became impossible. Cheng Wuji deeply revered antiquity and stood out uniquely, but unfortunately living after Lin Yi, he wished to be a merit-maker for Zhang Zhongjing yet could not obtain the authentic transmission. Therefore, his annotations of Zhang Zhongjing’s work often contradicted Zhang Zhongjing’s intent; his *Mingli Lun* (Theory Clarification) instead obscured the principles of cold damage. Because he did not grasp Zhang Zhongjing’s principle of combining Shanghan and Zabing, he could not identify the error of Xu Shwei’s theory of three equal schools. Instead, he collected these errors in his notes, opening doors to doubt for future generations. Was he not misled by the theories of 397 methods, etc.?
Thus, Fang Zhongxing (Fang Youzhi) produced the *Tiaobian* (Analysis and Differentiation), further damaging Zhang Zhongjing’s standards and rules. While nominally overturning Wang Shuhe’s arrangement, it effectively destroyed Zhang Zhongjing’s flexible methods. Lu Ziyi’s *Shuchao* (Annotated Excerpts) avoided Lin Yi’s numbers and did not follow Fang’s Three Major Principles, showing insightful intent, yet it erroneously paired the Six Channels with six abstract concepts and added theories such as Ben-Biao (Root-Branch), Xing-Ceng (Form-Layer), Ben-Qi (Original Qi), and Hua-Qi (Transformed Qi). How can Zhang Zhongjing’s methods withstand such disruption? Recently, authors have sprung up like bees, with debates becoming more bizarre, drifting further from truth, dividing details newly, and confusing ancient methods. Zhang Zhongjing’s Six Channels are blocked and indistinguishable, which is truly pitiable. Originally, Zhang Zhongjing’s Six Channels established laws for all diseases, not solely for cold damage. The treatment of cold damage and miscellaneous diseases shares no dualistic logic; both fall under the regulation of the Six Channels. Each of the Six Channels involves cold damage; it is not that only cold damage possesses the Six Channels. Those treating cold damage拘泥 (cling rigidly) to cold damage without investigating the principles of intermingled miscellaneous diseases. Those treating miscellaneous diseases consider the *Shanghan Lun* irrelevant to their field and ignore it. This reduces the classic of assisting heaven and earth in nurturing life to a realm of doubt. I am deeply concerned about this path. Having studied Zhang Zhongjing’s works for years, I regret my lack of deep comprehension. However, having glimpsed some subtle principles herein, I dare to briefly state my humble views, naming this work *Shanghan Lun Yi* (Wings to the Treatise on Cold Damage). I do not include miscellaneous diseases here to avoid confusing readers regarding the original intent of the combined treatise, lest they deem miscellaneous diseases unworthy of attention. Whether appropriate or not, let others judge.
Preface by Ke Qin of Cixi, Spring of Jiayin Year.