论曰∶余每览越人入虢之诊，望齐侯之色，未尝不慨然叹其才秀也。怪当今居世之士，曾不留神医
药，精究方术，上以疗君亲之疾，下以救贫贱之厄，中以保身长全，以养其生，但竞逐荣势，企踵权豪，孜孜
汲汲，惟名利是务，崇饰其末，忽弃其本，华其外，而悴其内，皮之不存，毛将安附焉。卒然遭邪风之气，婴非
常之疾，患及祸至，而方震栗，降志屈节，钦望巫祝，告穷归天，束手受败，赉百年之寿命，持至贵之重器，委
付凡医，恣其所措，咄嗟呜呼！厥身已毙，神明消灭，变为异物，幽潜重泉，徒为啼泣，痛夫！举世昏迷，莫
能觉悟，不惜其命，若是轻生，彼何荣势之云哉！而进不能爱人知人，退不能爱身知己，遇灾值祸，身居厄
地，蒙蒙昧昧，蠢若游魂。哀乎！趋世之士，驰竞浮华，不固根本，忘躯徇物，危若冰谷，至于是也。余宗族
素多，向余二百，建安纪年以来，犹未十稔，其死亡者，三分有二，伤寒十居其七。感往昔之沦丧，伤横夭之
莫救，乃勤求古训，博采众方，撰用素问、九卷、八十一难、阴阳大论、胎胪药录，并平脉辨证，为伤寒杂病论
合十六卷，虽未能尽愈诸病，庶可以见病知源，若能寻余所集，思过半矣。夫天布五行，以运万类，人禀五
常，以有五脏，经络府俞，阴阳会通，玄冥幽微，变化难
极，自非才高识妙，岂能探其理致哉！上古有神农、黄帝、岐伯、伯高、雷公、少俞、少师、仲文，中世有长桑、
扁鹊，汉有公乘阳庆及仓公，下此以往，未之闻也。观今之医，不念思求经旨，以演其所知，各承家技，终始
顺旧，省疾问病，务在口给，相对斯须，便处汤药，按寸不及尺，握手不及足，人迎趺阳，三部不参，动数发息，
不满五十，短期未知决诊，九候曾无仿佛，明堂阙庭，尽不见察，所谓窥管而已。夫欲视死别生，实为难矣。
孔子云，生而知之者上，学则亚之，多闻博浅，知之次也。余宿尚方术，请事斯语。
论曰：我每次阅读扁鹊进入虢国诊视太子尸厥的故事，以及观察齐侯面色以诊断疾病的记载，没有不感慨叹息他们才华出众的。
我奇怪当今世俗的士人，竟然不留心研究神医的药方医术，不能精研医学技术，对上不能治疗君主和父母的疾病，对下不能拯救贫贱者的困厄，对内不能保全自身长久健康以养护生命，只是竞相追逐荣华权势，踮起脚跟仰慕权贵豪门，勤勉急切地追求，只致力于名利，崇尚修饰细枝末节，忽视抛弃根本，外表华丽而内心憔悴，皮都不存在了，毛将依附在哪里呢？
突然遭受邪风的侵袭，患上非常严重的疾病，灾祸患难到来时，才震惊恐惧，降低志气屈从礼节，恭敬地盼望巫祝祈祷，告穷无计归命于天，束手等待失败，拿着百年的寿命，握着最珍贵的身体，委托给平庸的医生，任凭他们处置，唉！身体已经死亡，精神魂魄消灭，变成异物，深埋地下，徒留亲人啼哭悲痛，真令人痛心啊！
整个世人都昏迷不悟，没有人能觉醒，不爱惜自己的生命，像这样轻视生命，还谈什么荣华权势呢！进不能爱护别人了解别人，退不能爱护自己了解自己，遇到灾难遭遇祸患，身处困境之中，懵懂无知，愚蠢得像游荡的魂灵。可悲啊！趋附世俗的士人，奔驰竞争于浮华，不巩固根本，忘记身体追逐外物，危险如同在冰面上行走的山谷，竟到了这种地步。
我的宗族一向人口众多，将近二百人，自建安元年以来，还不到十年，其中死亡的，占了三分之二，伤寒病占其中的十分之七。感叹往昔的沦丧，哀伤横死夭折者无法挽救，于是勤奋探求古代训诫，广泛采集各方医方，采用《素问》、《九卷》（即《黄帝内经·灵枢》）、《八十一难》（即《难经》）、《阴阳大论》、《胎胪药录》，并结合平脉辨证的方法，撰写成《伤寒杂病论》共十六卷，虽然不能完全治愈所有疾病，或许可以让人看到病症知道根源，如果能探寻我所汇集的内容，思考就能超过一半了。
天道分布五行，用来运转万物，人禀受五常之气，从而拥有五脏，经络与腑俞穴，阴阳交会贯通，玄妙幽微，变化难以穷尽，如果不是才识高超见识精妙，怎么能探究其中的道理意趣呢！
上古时代有神农、黄帝、岐伯、伯高、雷公、少俞、少师、仲文，中世有长桑君、扁鹊，汉代有公乘阳庆及仓公（淳于意），这以后的人，就没听说过了。
观察现在的医生，不想着思考探求经典旨意，来推演他们所知道的，各自继承家传技艺，始终沿袭旧法，诊治疾病，务必在于口舌伶俐，相对片刻，就开处方用药，切脉只按寸部不及尺部，握手不及足部，人迎穴和趺阳穴，三部脉象不参合比较，脉搏跳动次数呼吸计数，不满五十次，短期预知生死未知决断诊断，九候脉象曾无仿佛迹象，明堂阙庭（面部望诊部位），完全不见察验，这叫做管中窥豹罢了。想要区分死生，实在很难啊。
孔子说，生来就知道的人是上等的，学习然后知道的是次一等的，多闻多见但知识浅陋，是再次一等的。我向来崇尚方术，请践行这句话。
Translation:
I say: Every time I read about Bian Que entering the State of Guo to diagnose the Crown Prince's corpse-like fainting (Shijue), and observe the accounts of diagnosing diseases by observing the complexion of the Duke of Qi, I cannot help but sigh with emotion at their outstanding talent.
I find it strange that scholars of the current world do not pay attention to studying the prescriptions and medical techniques of divine physicians, nor do they meticulously investigate medical arts. They fail to treat the illnesses of rulers and parents above, save the poor and lowly from distress below, or preserve their own bodies for long-term health and nourish their lives within. Instead, they compete in pursuing glory and power, standing on tiptoes to admire powerful nobles, diligently and anxiously striving, solely devoted to fame and profit. They emphasize superficial adornments while neglecting and abandoning the root; they are gorgeous on the outside but emaciated on the inside. If the skin does not exist, where can the hair attach?
Suddenly encountering the invasion of pathogenic wind (Xiefeng), one contracts severe and unusual diseases. When disaster strikes, only then do they tremble in shock, lowering their will and submitting, reverently hoping for the prayers of shamans and diviners. With no options left, they resign themselves to heaven, helpless and awaiting defeat. Entrusting a century-long lifespan and the precious vessel of the body to mediocre physicians, leaving them to act as they please. Alas! The body perishes, the spirit (Shenming) vanishes, turning into an object, buried deep underground, leaving only tears and weeping. How painful! The whole world is in a coma, unable to awaken, disregarding their lives. In such a manner of slighting life, what talk is there of glory and power? Advancing, they cannot love and understand others; retreating, they cannot love and understand themselves. Encountering disasters and misfortunes, they dwell in dire straits, ignorant and dim-witted, foolish as wandering souls. How sorrowful! Scholars following the world gallop and compete in vanity, failing to consolidate the root, forgetting their bodies to pursue external things, precarious as walking in a valley of ice, reaching this very state.
My clan was originally numerous, nearing two hundred persons. Since the first year of Jian'an, less than ten years have passed. Of those who died, two-thirds perished, seven out of ten due to Shanghan (Cold Damage). Grieving the loss of the past, mourning the untimely deaths that could not be saved, I diligently sought ancient teachings and widely collected various prescriptions. Utilizing the *Suwen* (Basic Questions), *Jiujuan* (Nine Volumes, i.e., *Lingshu*), *Bayishinan* (Eighty-One Difficulties, i.e., *Nanjing*), *Yinyang Dalun* (Great Treatise on Yin and Yang), and *Tailu Yaolu* (Records of Fetal Development and Materia Medica), combined with pulse assessment and syndrome differentiation (Maibianzheng), I compiled the *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) into sixteen volumes. Although unable to cure all diseases completely, it may allow one to see the disease and know its source. If one explores the collection I have assembled, half of the understanding will be attained.
Heaven distributes the Five Elements (Wuxing) to operate all categories of beings. Humans receive the Five Constants (Wuchang) to possess the Five Zang Organs. The meridians (Jingluo) and fu-shu points, the convergence and communication of Yin and Yang, are profound, subtle, and difficult to exhaust in change. Unless one possesses high talent and exquisite insight, how can one explore its principles and implications?
In ancient times, there were Shennong, Huangdi, Qibo, Bogao, Leigong, Shaoyu, Shaoshi, and Zhongwen. In the middle ages, there were Changsang Jun and Bian Que. In the Han Dynasty, there were Gongcheng Yangqing and Canggong (Chunyu Yi). Since then, none have been heard of.
Observing today's physicians, they do not think to ponder the essence of the classics to expand their knowledge. Each inherits family skills, continuously following old methods. In examining illnesses and asking about diseases, they strive for verbal fluency. After a brief conversation, they immediately prescribe decoctions (Tangyao). They palpate the Cun position but not the Chi position, hold the hand but not the foot, do not compare the Renying and Duzhong pulses across the three positions, count breaths against pulse beats without reaching fifty, and lack short-term prognostic judgment. The nine pulses show no resemblance, and the Mingtang, Que, and Ting (facial diagnostic areas) are not observed at all. This is merely looking through a tube. To distinguish death from life is truly difficult.
Confucius said, "Those who know from birth are superior; those who learn are next best; those who hear much and see much but have shallow knowledge are inferior." I have long esteemed medical arts and request to practice these words.