一伤寒论与金匮要略原是一书，自林亿校刊遂分为二，殊失先贤之意，
后赵开美仍合为一书，今复其旧，使后学知伤寒与杂证原非有二也。
一 全书经文，诸家旧本，或字有增减，或节有分合，或重出不书衍文，或正误各不相同，
是集则以仲景全书为准，而参之各家以昭画一。
一 伤寒论，金匮要略，法律本自井然，但系千载遗书，错误颇多，虽经历代注家，
编次诠解，然各执己见，位置无常，难以为法，兹集伤寒分经，仍根据方有执条辨，
而次序先后，则为变通，金匮门类，悉照林亿校本，而纲领条目，则详为分别，
并不拘泥前人，惟在启发后学，足裨实用。
一 经中凡错简遗误，文义不属，应改补删移者，审辨精覈，皆详于本条经文之下，
其有全节文义不相符合，绝难意解者，虽勉加注释，终属牵强，然其中不无可采之句，
故另汇二帙，一曰正误，一日存疑，附之卷末，以备参考，金匮要略仿此。
一 书中辞精义奥，注释诚难，若徒向辞华，必支离蔓衍，无以阐发微言，
是注惟期简易明显，发挥经旨，间或旁参互证，亦惟援引本经，不事虚文，用滋眩惑。
一 伤寒论，自成无己创注以来，踵之者百余家，金匮要略，自赵良衍义后，继之者十余人，
各有精义，羽翼经文，然或涉浮泛，或近隐晦，醇疵并见，难以适从，兹汰其重复，
删其冗沓，取其精确，实有发明者，集注于右，用资考证。
一 上古有法无方，自仲景始有法有方，其规矩变化之妙，立法成方之旨，各有精义，
皆当明晰，兹于每方必审究其立方主治之理，君臣佐使之相辅，功能性味之相合，
一一解于其后，即方中用水之甘澜麻沸，火之宜文宜武，煎之缓急，渍之迟速，
服之频顿，莫不各有适病之宜，前人或置而不论者，必备录而详解之。
一 是集伤寒，则首六经，次合病并病，次差后劳复食复阴阳易，次坏病痉湿暍霍乱，
次可汗不可汗，可吐不可吐，可下不可下，次平脉辨脉法，此一书之次第也，
首纲领，次具证，次出方，次因误致变，次因逆成坏，此一篇之次第也，
首经文，次注释，次集注，次方药，次方解集解，其经文有缺误者，
则加辨论于经文之下，以按字冒之，其与本条互相互发明，而非专论本条者，
加辨论于本注之后，亦以按字冒之，此逐条之次第也，俾后学了然心目，易于融会贯通，
金匮要略，序法仿此。
一 金匮二十五章，内有与伤寒文同者，十之一二，虽为重出，然亦间有义别之处，
今将伤寒论中已有专注者，则不复赘释，其与本经切要者，必重加发明，以阐扬其旨。
一 古人姓氏，有传记详明者，昭昭可考，若仅书其字，则无从知其名矣，
夫以其人竭虑殚精，久而泯其□，所不忍也，故于无考者，书其字，可考者书其名，
以示不没其善之意。
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其一，《伤寒论》与《金匮要略》原本是一本书，自从林亿校订刊刻后便分成了两书，这大大违背了先贤的本意。后来赵开美又将它们合为一书，如今恢复其旧貌，使后世学者知道《伤寒论》与杂病（泛指内科杂病）原本并非两回事。
其二，全书经文及诸家旧本，有的字有增减，有的章节有分合，有的重复出现而未标注为衍文（多余的文字），有的校正错误各不相同。本集以张仲景的《伤寒论》和《金匮要略》全书为准，并参考各家说法以显示统一规范。
其三，《伤寒论》和《金匮要略》的法度原本井然有序，但因为是千年遗书，错误颇多。虽然经历代注家编次诠释，然而各持己见，编排位置没有定规，难以作为准则。此次编纂《伤寒论》分经部分，仍依据方有执的条辨方法，而次序先后则作了变通处理；《金匮要略》的门类，完全依照林亿的校本，而纲领条目则详细分别，并不拘泥于前人，只在于启发后学，足以裨益实用。
其四，经文中凡是错简（竹简顺序错乱导致文字颠倒）、遗漏错误、文义不连贯，应当修改、补充、删除或移动的地方，都经过审慎辨析核实，详细列在本条经文之下。如果有整节文义不相符合，极难凭心意理解的情况，虽然勉强加以注释，终究显得牵强，但其中或许有可取之处，所以另外汇编成两卷，一曰“正误”，一曰“存疑”，附在卷末，以备参考，《金匮要略》仿照此例。
其五，书中辞藻精妙、义理深奥，注释确实很难。如果只追求辞藻华丽，必然支离破碎、蔓生衍长，无法阐发微言大义。因此，本注释只期望简易明显，发挥经文主旨，偶尔旁参互证，也只是援引本经内容，不从事虚浮文字，以免增加困惑。
其六，《伤寒论》自宋代成无己首创注释以来，追随者有一百多家；《金匮要略》自元代赵良衍义之后，继任者有十余人。他们各有精义，辅助经文，但有的流于浮泛，有的接近隐晦，优劣并存，难以适从。此次剔除重复，删去冗杂，选取精确且确有发明创见的，汇集注释于此，用以资考证。
其七，上古时代只有治法没有方剂，自从张仲景才开始既有治法又有方剂。其规矩变化的妙处、立法成方的宗旨，各有精义，都应当明晰。此次对于每一个方剂，必定审究其立方主治的原理，君臣佐使（中药方剂配伍原则：主药、辅药、佐药、使药）的相辅相成，药性功能与性味的相合，一一解释在后面。即使方中用水的甘澜水（搅动过的清水）、麻沸汤（滚开水），用火的宜文火宜武火，煎煮的缓急，浸泡的迟速，服用的频顿，无不各有适宜病症的道理，前人或忽略未论及的，都必备录并详解之。
其八，本集编纂《伤寒论》，首先讲六经（太阳、阳明、少阳、太阴、少阴、厥阴），其次讲合病并病（两经或三经同时发病或相继发病），其次讲差后劳复食复阴阳易（病愈后因劳累、饮食不当或房事导致的复发及特殊传变），其次讲坏病痉湿暍霍乱（误治后的变证以及痉病、湿病、暑病、霍乱），其次讲可汗不可汗、可吐不可吐、可下不可下（汗吐下三法的禁忌），其次讲平脉辨脉法，这是全书的次第。首先讲纲领，其次讲具体证候，其次出方剂，其次讲因误治导致的变化，其次讲因逆治成为坏病，这是一篇的次第。首先经文，其次注释，其次集注（众家注释汇总），其次方药，其次方解集解，如果经文有缺漏错误，则在经文之下加辨证论述，用按语标识；那些与本条相互发明，而非专门论述本条的内容，在本注之后加辨证论述，也用按语标识，这是逐条的次第，使后学心中了然，易于融会贯通，《金匮要略》的序法仿照此例。
其九，《金匮要略》二十五章中，有十分之一二的文字与《伤寒论》相同，虽然是重复出现，但间或有义理不同的地方。现在将《伤寒论》中已有专注注释的，就不再赘述解释；那些与本经切要的，必定重新加以发明，以阐扬其旨意。
其十，古人的姓氏，有传记详明记载的，清晰可考；如果仅书写其表字，就无法知道其名了。鉴于他们竭尽心力，时间久了却湮没了名字，令人不忍，所以对于无法考证的，记录其表字；可以考证的，记录其名，以示不埋没其善行的意图。
First, the *Shanghan Lun* (Treatise on Cold Pathogenic Diseases) and the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) were originally one book. Since Lin Yi's collation and publication, they were divided into two, which greatly deviated from the intent of the sages. Later, Zhao Kaimei recombined them into one book. Now, we restore their original state, so that later learners know that the *Shanghan Lun* and miscellaneous diseases (Zazheng, referring to internal medicine miscellaneous disorders) were originally not two separate entities.
Second, regarding the canonical texts of the whole book and various old editions by different schools, some characters have been added or omitted, some chapters have been split or merged, some repetitions are not marked as redundant text (Yanwen), and corrections of errors vary among different versions. This compilation takes Zhang Zhongjing's complete works as the standard, referencing various schools to demonstrate uniformity.
Third, the legal principles in the *Shanghan Lun* and *Jingui Yaolue* were originally well-ordered. However, being遗书 (legacy books) from a millennium ago, there are many errors. Although successive commentators have edited and interpreted them, each holds their own views, with no fixed arrangement, making it difficult to serve as a standard. For the meridian classification in this edition of the *Shanghan Lun*, we still follow Fang Youzhi's analysis, but the sequence has been adapted for flexibility. For the categories in the *Jingui Yaolue*, we strictly follow Lin Yi's collated version, but the outlines and items are detailed separately. We do not rigidly adhere to predecessors; our sole aim is to inspire later learners and provide practical benefit.
Fourth, wherever there are misplaced bamboo slips (Cuojian), omissions, errors, or incoherent meanings in the text that require modification, supplementation, deletion, or relocation, these have been carefully verified and detailed below the respective canonical lines. In cases where entire sections are incompatible in meaning and extremely difficult to interpret intuitively, although forced annotations are added, they remain strained. However, since there may be useful sentences within, we have compiled two volumes: one titled "Correcting Errors" (Zhengwu) and another "Preserving Doubts" (Cunyi), attached at the end of the scrolls for reference. The *Jingui Yaolue* follows this example.
Fifth, the language of the classics is exquisite and the principles profound, making annotation truly difficult. If one merely pursues literary elegance, the result will be fragmented and verbose, failing to elucidate subtle meanings. Therefore, this commentary aims only for simplicity and clarity, expounding the essence of the classics. Occasionally, cross-references are made, but only by citing the original text, avoiding empty rhetoric that might cause confusion.
Sixth, since Cheng Wuji's pioneering commentary on the *Shanghan Lun* in the Song Dynasty, over a hundred followers have emerged. Since Zhao Liang's *Yanyi* on the *Jingui Yaolue* in the Yuan Dynasty, more than ten successors have appeared. Each has contributed profound insights to support the classics, yet some are superficial, while others are obscure, with both merits and flaws, making it hard to choose. Here, we eliminate repetitions, delete redundancy, select precise contributions that offer genuine enlightenment, and compile these annotations here for textual research.
Seventh, in ancient times, there were methods but no formulas. It was Zhang Zhongjing who first established both methods and formulas. The subtleties of rules and variations, and the principles of establishing laws and creating formulas, each possess profound insights that must be clarified. For every formula in this work, we thoroughly investigate the rationale behind its prescription and primary indications, the mutual assistance of Jun-Chen-Zuo-Shi (Monarch-Minister-Assistant-Courier, the hierarchy of ingredients in TCM prescriptions), and the compatibility of functional properties and flavors. These are explained item by item afterwards. Even details such as using Ganlan water (agitated clear water) or Mafei soup (boiling water), the choice between Wenhuo (gentle fire) and Wuhuo (strong fire), the speed of decoction, the duration of soaking, and the frequency of administration—all have specific appropriateness for treating diseases. Details previously ignored by earlier scholars are fully recorded and explained in detail.
Eighth, the structure of this compilation of the *Shanghan Lun* begins with the Six Meridians (Liujing), followed by Combined Diseases and Concurrent Diseases (Hebing Bingbing), then post-illness relapse due to labor, diet, or Yin-Yang Exchange (Chahou Laofu Shifu Yangyi Yiyi), then pathological changes, Jing (spasm), Shi (dampness), Ye (heat stroke), and Huoluan (cholera). Next come the contraindications for sweating, vomiting, and purging (Ke Han Buke Han, etc.), followed by Pulse Diagnosis Methods (Pingmai Bianmaifa). This is the order of the book. Within each chapter, the order is: Outline, Specific Manifestations, Formulas, Changes due to Mis-treatment, and Deterioration due to Counter-indicated Treatment. This is the order of a chapter. Within each line, the order is: Canonical Text, Commentary, Collected Commentaries, Herbs and Formulas, Formula Analysis and Collected Analyses. If the canonical text has omissions or errors, a discussion is added below the text, marked by an asterisk. If content mutually illuminates other lines but does not specifically discuss the current line, a discussion is added after the main note, also marked by an asterisk. This is the order of each line, ensuring later learners understand clearly and can integrate knowledge comprehensively. The preface method for the *Jingui Yaolue* follows this pattern.
Ninth, in the twenty-five chapters of the *Jingui Yaolue*, about ten to twenty percent of the text is identical to the *Shanghan Lun*. Although repetitive, there are occasionally differences in meaning. Where the *Shanghan Lun* already has focused commentary, we do not repeat explanations. For parts essential to the original text, we re-emphasize and elucidate to promote understanding of its principles.
Tenth, for ancient figures, if biographies are detailed and clear, names can be verified. If only courtesy names (Zi) are recorded, given names (Ming) become unknown. Reluctant to let their diligent efforts fade into obscurity over time, we record the courtesy name when the given name cannot be verified, and the given name when it can be verified, showing our intention not to overlook their virtues.