伤寒例论曰∶易称天地变化，各正性命，然则变化之迹无方，性命之功难测，故有炎凉寒燠，风雨晦冥，水旱
妖灾，虫蝗怪异，四时八节，种种施化不同，七十二候，日月营运各别，终其晷，度得成年，是谓岁功毕矣。天
地尚且如此，然在人安可无事？故人生天地之间，命有遭际，时有否泰，吉凶悔吝，苦乐安危，喜怒爱憎，存亡忧
畏，关心之虑，日有千条，谋身之道，时生万计，乃度一日，是故天无一岁不寒暑，人无一日不忧喜，故有天行温
疫病者，即天地变化之一气也。斯盖造化必然之理，不得无之，故圣人虽有补天之极之德，而不能废之，虽不能废
之，而能以道御之。其次有贤人，善于摄生，能知撙节，与时推移，亦得保全。天地有斯瘴疠，还以天地所生之物
以防备之，命曰知方，则病无所侵矣。然此病也，俗人谓之横病，多不解治，皆曰日满自差，以此致枉者，天下太
半。凡始觉不佳，即须救疗，迄至于病愈，汤食兢进，折其毒势，自然而差，必不可令病气自在，恣意攻人，拱手
待命，斯为误矣。
按∶真人此论，从天人合基处发脉，义理源头上起澜，而议论苍古，浑浑灏灏，真与南华并传，虽论寒哉，而
温与暑之秘皆兼之矣。敬录置之座右，以为玄宗之一助，医道待其余耳。
《伤寒例论》中说：《易经》提到天地变化，各自确立万物的本性和命运。然而变化的迹象没有固定模式，性命的作用难以预测，因此有炎热与凉爽、寒冷与温暖、风雨昏暗、水旱灾害、虫蝗怪异等自然现象，四季和八个节气，各种化育方式各不相同；七十二候，日月运行各有差异，直到日影度量完成一年，这才叫作岁功完成。天地尚且如此，那么人在其中又怎能无所事事呢？所以人生于天地之间，命运有遭遇际会，时运有困顿与通达，吉凶悔吝，苦乐安危，喜怒爱憎，存亡忧畏，关心的忧虑，每天有成千上万条；谋生的方法，时常生出万千计策，度过每一天。因此天没有哪一年不经历寒暑交替，人没有哪一天不经历忧喜变化，所以有天行温疫病（具有传染性的温热疫病），也就是天地变化中的一种气机表现。这大概是造化必然的道理，不可能没有，所以圣人虽然有补天的极高德行，也不能废除它；虽然不能废除它，但能以道义来驾驭它。其次是有贤能之人，善于养生，懂得节制，随着时令推移调整行为，也能得以保全。天地既然有这种瘟疫瘴气，就用天地所生的万物来防备它，这叫作“知方”（知晓应对的方法），那么疾病就无法侵害人体了。然而这种病，世俗之人称之为“横病”（非正常死亡或突发重病），大多不懂得治疗，都说日子满了自然会好，因此导致枉死者，天下超过一半。凡是刚开始感觉不适，就必须立即救治，一直到病愈，汤药饮食争相进用，以折损病邪的毒势，自然就会痊愈，绝不能让病气自在横行，肆意攻击人体，束手待毙，这才是错误的。
按语：孙真人这段论述，从天人合一的基础处发源脉络，在义理的源头上掀起波澜，议论苍劲古朴，浑厚浩大，真正可以与《南华经》（庄子）并传于世。虽然论述的是伤寒，但温病与暑病的奥秘也都包含其中了。恭敬地抄录下来放在座位旁边，作为研习玄妙医道的辅助，医学之道还有待进一步探究罢了。
The "Treatise on the Examples of Cold Damage" states: The *I Ching* (Book of Changes) mentions that heaven and earth undergo changes, each establishing the nature and destiny of all things. However, the traces of change are boundless, and the efficacy of nature and destiny is difficult to fathom. Therefore, there are variations in heat and cold, wind and rain, darkness and clarity, water and drought disasters, insect plagues, and strange phenomena. The four seasons and eight solar terms manifest diverse transformations; the seventy-two pentads differ in the operation of the sun and moon. Only when the shadow measurement completes a year is it said that the work of the year is finished. If heaven and earth are thus, how can humans remain idle within them? Thus, humans live between heaven and earth; fate encounters opportunities, and times experience adversity or prosperity. There are auspiciousness, misfortune, regret, and hesitation; suffering, joy, safety, and danger; anger, joy, love, and hatred; existence, death, worry, and fear. Concerns arise with thousands of threads daily; strategies for survival generate ten thousand plans at any time, merely to pass one day. Therefore, heaven does not have a year without cold and heat alternation, nor does a human have a day without worry and joy. Hence, epidemic febrile diseases (epidemic warm diseases) occurring through heavenly transmission are but one aspect of the qi transformation of heaven and earth. This is a necessary principle of creation, which cannot be absent. Thus, although the Sage possesses the supreme virtue of mending the sky, he cannot abolish it; yet, though he cannot abolish it, he can govern it through the Dao. Secondly, there are worthy men who are skilled in preserving life, knowing moderation, and shifting with the times, thereby achieving preservation. Since heaven and earth have such pestilences and miasmas, they provide objects born of heaven and earth to guard against them. This is called "knowing the method" (Zhi Fang), so that disease cannot invade. However, this illness is commonly referred to by laypeople as "Heng Bing" (sudden/severe illness leading to premature death). Many do not understand how to treat it, claiming it will resolve itself after a set period, resulting in premature deaths for more than half of the world's population. Whenever one feels unwell initially, immediate treatment is required. Until recovery, decoctions and foods should be eagerly administered to reduce the toxic force of the pathogen, allowing natural resolution. One must never allow the pathogenic qi to roam freely and attack the body indiscriminately, nor sit idle awaiting death; doing so is an error.
Commentary: This treatise by Master Sun originates from the foundation of the unity of heaven and humanity, raising waves from the source of principles. Its arguments are ancient and vigorous, profound and vast, truly capable of being transmitted alongside the *Nanhua Jing* (Zhuangzi). Although it discusses cold damage, the secrets of warm diseases and summerheat diseases are also included. I respectfully copy this text and place it beside my seat as an aid to studying the profound Dao, while the medical way awaits further exploration.