一伤寒论有二本。一为宋本。系宋治平中高保衡等校定。一为金成无己注解本。而金匮玉函经。亦是伤
寒论之别本。同体而异名者。盖从唐以前传之。大抵与千金翼所援同。（外台。柴胡加芒硝汤方后。引玉函经。
方与今本符。）脉经外台秘要所引。互有少异同。方有执以降诸家注本。尽原成本。（案成本。今收医统正脉
中。而又有汪济川王执中张遂辰等校本。余家所藏。独为元版。盖系聊摄之旧本。）而又有小小异同者。盖各
家以意所改。非敢有别本而订之。方氏所谓蜀本。程氏所谓古本。未知何代所刊。特可疑耳。今行宋板。明赵
开美所翻雕。虽非原本。文本端正。不失治平之旧格。（成氏注本。又有少异。唯明理论所载。或有与宋本文
同者。又案李时珍本草纲目。人参柴胡。惟张仲景伤寒论。作人 茈胡。今世未见此本。唯成注释音。载 音
参。茈音柴。的知古本如此。）今原文一遵宋版。而诸本异同。尽注各条下。以备参考。
一书名辑义。每条必钻研诸家注解。虚心夷考。衡别是非。采辑其最允当于本文者。或一条止一二家。
或一条兼众说。大抵以文义相须为先后。不敢拘注家之世次。删冗语节要义。不致彼此迭见。眩惑心眼。要使
文义较着。旨趣融贯而已。但其中脱文误字。其义难领会者。则姑举数说。不敢判其然否。以俟来哲。所辑入
诸家。一仿金坛王氏之义例。〔成〕者。无己也。（伤寒论注解）〔赵〕者。嗣真也。〔宸〕者。沈亮宸也。（以
上二家。系仲景全书中所引。）〔兼〕者。张兼善也。（系准绳所引。）〔王〕者。宇泰也。（伤寒准绳）〔方〕
者。有执也。（伤寒条辨）〔喻〕者。昌也。（伤寒尚论篇）〔徐〕者。彬也。（伤寒原方发明）〔程〕者。应旄也。
（伤寒后条辨）〔钱〕者。潢也。（伤寒溯源集）〔柯〕者。琴也。（伤寒论注）〔周〕者。扬俊也。（伤寒三注）
〔张〕者。璐也。（伤寒缵论）〔志〕者。张志聪也。（伤寒论集注）〔印〕者。伤寒宗印也。（张志聪着）〔锡〕
者。张锡驹也。（伤寒直解）〔魏〕者。荔彤也。（伤寒论本义）〔三〕者。王三阳也。（伤寒纲目）〔汪〕者。
琥也。（伤寒辨注）〔闵〕者。芝庆也。（伤寒阐要编）〔林〕者。澜也。〔沈〕者。明宗也。〔郑〕者。重光也。
〔知〕者。程知也。〔驹〕者。吴人驹也。（以上六家。系金鉴所引。）〔鉴〕者。乾隆御纂医宗金鉴也。〔吴〕
者。仪洛也。（伤寒分经）〔舒〕者。诏也。（再重订伤寒论集注）此余不专疏释。而别立论。以阐发本经之义
者。作注外之注。附各条后。其姓氏书目。以涉繁琐。今不揭示于此。
一注家有为新奇之说者。遽见之则似可根据。然其实大眩惑后人。如是者。则略加辨驳。亦注于各条之后。
一古今方书。用仲景方立医案。及为之加减者。足以启发运用之机。故随所见。而附各方后。
一文本训释。非医家可深研。然KT KT 温温剂颈擗地之类。不究其义。于临证施理之际。不无疑滞。故
细检查考。多方引、证。亦附条末。非敢骛博也。
一论中误文脱字。不敢妄加删改。并注各条后。本汉儒尊经之遗意而已。
《伤寒论》有两个版本。一个是宋本，由宋代治平年间的高保衡等人校订。另一个是金代成无己的注解本。而《金匮玉函经》也是《伤寒论》的别本，内容相同但名称不同，大概是从唐代以前流传下来的，大体上与《千金翼方》所引用的内容相同。（《外台秘要》在“柴胡加芒硝汤”方后引用了《玉函经》，其方剂与现今通行的版本相符。）《脉经》和《外台秘要》所引用的内容，互有细微差异。自方有执以来的各家注本，都力求恢复原本的面貌。（案：成本，现收录于《医统正脉》中，另外还有汪济川、王执中、张遂辰等人的校本。我家所藏的，唯独是元刻版，大概是聊摄地区的旧本。）其中又有一些微小的异同，大概是各家凭主观意见修改的，并非敢依据其他版本进行订正。方有执所说的蜀本，程应旄所说的古本，不知是哪个朝代刊印的，特别值得怀疑。现在通行的宋板，是明代赵开美翻刻雕印的，虽然不是原本，但文本端正，不失治平年间的旧格式。（成无己的注本，又有少许差异，只有《明理论》所载的内容，有的与宋本文字相同。另外案：李时珍《本草纲目》中记载，人参、柴胡，只有张仲景《伤寒论》写作“人参”、“茈胡”，当今世间未见此版本，只有成无己的注释注音，记载“参”音为“参”，“茈”音为“柴”，确知古本是这样的。）现在的原文一律遵循宋版，而各版本的异同，全部注释在各条文之下，以备参考。
书名定为《辑义》，每条必定钻研诸家的注解，虚心考察，权衡辨别是非，采录其中最符合原文的见解。有时一条只引用一两家，有时一条兼收众说。大体上以文义的逻辑关系决定先后顺序，不敢拘泥于注家所处的时代次序，删去冗长的话语，节取精要的义理，不致使彼此重复出现，迷惑读者的眼心，要使文义更加显著，旨趣融会贯通罢了。但是其中脱漏的文字、错误的字，如果意义难以领会，就姑且列举几种说法，不敢判定其正确与否，以等待后来的智者。所辑录的各家，一律仿照金坛王氏的体例。〔成〕指成无己。（《伤寒论注解》）〔赵〕指赵嗣真。〔宸〕指沈亮宸。（以上两家，系《仲景全书》中所引。）〔兼〕指张兼善。（系《医学准绳六要》所引。）〔王〕指王宇泰。（《伤寒准绳》）〔方〕指方有执。（《伤寒条辨》）〔喻〕指喻昌。（《伤寒尚论篇》）〔徐〕指徐彬。（《伤寒原方发明》）〔程〕指程应旄。（《伤寒后条辨》）〔钱〕指钱潢。（《伤寒溯源集》）〔柯〕指柯琴。（《伤寒论注》）〔周〕指周扬俊。（《伤寒三注》）〔张〕指张璐。（《伤寒缵论》）〔志〕指张志聪。（《伤寒论集注》）〔印〕指《伤寒宗印》。（张志聪著）〔锡〕指张锡驹。（《伤寒直解》）〔魏〕指魏荔彤。（《伤寒论本义》）〔三〕指王三阳。（《伤寒纲目》）〔汪〕指汪琥。（《伤寒辨注》）〔闵〕指闵芝庆。（《伤寒阐要编》）〔林〕指林澜。〔沈〕指沈明宗。〔郑〕指郑重光。〔知〕指程知。〔驹〕指吴人驹。（以上六家，系《医宗金鉴》所引。）〔鉴〕指乾隆皇帝御纂的《医宗金鉴》。〔吴〕指吴仪洛。（《伤寒分经》）〔舒〕指舒诏。（《再重订伤寒论集注》）这些我不专门疏释，而是另立论述，以阐发本经义理的，作为注之外的注，附在各条文之后。其姓氏书目，因为涉及繁琐，现在不在这里揭示。
有些注家有新奇的说法，乍看似乎可以根据，但实际上极大地迷惑后人。像这样的情况，就加以简略的辨驳，也注释在各条文之后。
古今方书，使用张仲景的方剂建立医案，以及对其加减变化的，足以启发运用的契机，所以随着所见到的，附在各个方剂之后。
文本的训诂解释，非医家可以深入研究的，然而像“KT KT 温温剂颈擗地”之类（注：此处原文可能有OCR识别错误或生僻字，意指某些特定的症状描述或动作，如“温温欲吐”、“颈项强”、“辟地”等），如果不探究其含义，在临证施治之际，难免有疑滞之处。所以仔细检查考证，多方引用证据，也附在条文末尾，不敢说是追求广博。
论中的误文脱字，不敢妄加删改，并注释在各条文之后，这不过是秉承汉代儒者尊重经典的原意罢了。
There are two versions of the *Shanghan Lun* (Treatise on Cold Pathogenic Diseases). One is the Song Edition, which was collated and revised by Gao Baoheng and others during the Zhiping era of the Song Dynasty. The other is the annotated version by Cheng Wuji of the Jin Dynasty. Additionally, the *Jingui Yufan Jing* (Essential Prescriptions of the Golden Cabinet) is also an alternative version of the *Shanghan Lun*, sharing the same content but with a different name; it was likely transmitted from before the Tang Dynasty and generally aligns with the citations found in the *Qianjin Yi Fang* (Supplement to Thousand Golden Prescriptions). (The *Waitai Miyao* (Essential Prescriptions from the Imperial Library of Ten Thousand Years), in its post-script for the Chaihu Jia Mangxiao Tang (Bupleurum Decoction plus Gypsum), cites the *Yufan Jing*, and the formula matches that of the current standard edition.) The citations in the *Mai Jing* (Pulse Classic) and the *Waitai Miyao* have minor differences. Since Fang Youzhi, various commentators have endeavored to restore the original text. (Note: The "Cheng" edition is now included in the *Yitong Zhengmai*; there are also collated editions by Wang Jichuan, Wang Zhizhong, Zhang Suichen, etc. The copy held in my family is uniquely a Yuan dynasty print, likely an old edition from Liaoshe.) There are some slight variations among them, which are generally due to subjective modifications by individual scholars rather than corrections based on other extant versions. The "Shu Edition" mentioned by Fang Youzhi and the "Ancient Edition" mentioned by Cheng Yingmao are of unknown printing dates and are particularly questionable. The currently circulating Song block-printed edition was facsimile-carved by Zhao Kamei of the Ming Dynasty. Although not the original, the text is upright and preserves the format of the Zhiping era. (The Cheng Wuji annotated version has slight differences; only the content recorded in the *Ming Lilun* sometimes matches the Song text. Furthermore, Li Shizhen's *Bencao Gangmu* (Compendium of Materia Medica) records that in Zhang Zhongjing's *Shanghan Lun*, Ren Shen (Ginseng) and Chai Hu (Bupleurum) were written as "Ren Shen" and "Zi Hu". This version is no longer seen in the world today; only Cheng Wuji's phonetic annotations record "Shen" pronounced as "Shen" and "Zi" pronounced as "Chai", confirming this was indeed the ancient text.) The current original text strictly follows the Song edition, and all textual variants from other editions are annotated under each clause for reference.
The book is titled *Jiyi* (Collected Meanings). For each clause, I have thoroughly studied the annotations of various schools, examined them with an open mind, weighed right from wrong, and collected those interpretations that best fit the original text. Sometimes one or two schools are cited per clause, while at other times multiple views are combined. Generally, the order is determined by logical coherence, without rigid adherence to the chronological sequence of the commentators. Redundant language is deleted, and essential meanings are condensed to avoid repetition that might confuse the reader, aiming instead for clarity of meaning and integration of intent. However, regarding missing characters or erroneous texts where the meaning is difficult to grasp, I tentatively list several explanations without definitively judging their correctness, leaving such matters for future scholars. The cited commentators follow the conventions established by Wang of Jintan. [Cheng] refers to Cheng Wuji (*Shanghan Lun Zhujie*). [Zhao] refers to Zhao Sizhen. [Chen] refers to Shen Liangchen. (The above two are cited in the *Zhongjing Quanshu*.) [Jian] refers to Zhang Jianshan (cited in *Yixue Zhunsheng*). [Wang] refers to Wang Yutai (*Shanghan Zhunsheng*). [Fang] refers to Fang Youzhi (*Shanghan Tiaobian*). [Yu] refers to Yu Chang (*Shanghan Shanglun Pian*). [Xu] refers to Xu Bin (*Shanghan Yuanfang Faming*). [Cheng] refers to Cheng Yingmao (*Shanghan Hou Tiaobian*). [Qian] refers to Qian Huang (*Shanghan Suyuan Ji*). [Ke] refers to Ke Qin (*Shanghan Lun Zhu*). [Zhou] refers to Zhou Yangjun (*Shanghan Sanzhu*). [Zhang] refers to Zhang Lu (*Shanghan Zuanyuan*). [Zhi] refers to Zhang Zhicong (*Shanghan Lun Jizhu*). [Yin] refers to *Shanghan Zongyin* (by Zhang Zhicong). [Xi] refers to Zhang Xiju (*Shanghan Zhijie*). [Wei] refers to Wei Litong (*Shanghan Lun Benyi*). [San] refers to Wang Sanyang (*Shanghan Gangmu*). [Wang] refers to Wang Hu (*Shanghan Bianzhu*). [Min] refers to Min Zhiqing (*Shanghan Chanyao Bian*). [Lin] refers to Lin Lan. [Shen] refers to Shen Mingzong. [Zheng] refers to Zheng Chongguang. [Zhi] refers to Cheng Zhi. [Ju] refers to Wu Renju. (The above six are cited in the *Yizong Jinjian*.) [Jian] refers to the *Yizong Jinjian* (Imperial Compilation by Emperor Qianlong). [Wu] refers to Wu Yiluo (*Shanghan Fenjing*). [Shu] refers to Shu Zhao (*Zai Chongding Shanghan Lun Jizhu*). For these commentators, I do not provide specific exegesis but instead establish separate discussions to elucidate the meaning of the classic, serving as annotations beyond annotations, attached after each clause. Their names and bibliographic details are omitted here to avoid verbosity.
Some commentators propose novel theories that may initially seem plausible but ultimately mislead later generations. In such cases, I briefly refute them and annotate these refutations after the respective clauses.
Ancient and modern medical texts often use Zhang Zhongjing’s formulas to construct case studies or modify them. These serve to inspire clinical application. Therefore, I append relevant cases and modifications following the respective formulas as encountered.
Textual exegesis is not typically within the deep purview of clinicians; however, descriptions such as "wen wen" (a sensation of warmth or discomfort), "neck stiffness," and "falling prone" require understanding. Without grasping their meaning, clinical practice may encounter hesitation. Thus, I carefully investigate and cite evidence for these terms, appending them to the end of clauses, not out of a desire for erudition but for clarity.
Regarding erroneous texts or missing characters in the treatise, I dare not arbitrarily delete or alter them. Instead, I annotate them after each clause, adhering to the Han Confucian tradition of revering the classics.