后汉张仲景着《伤寒杂病论》合十六卷，自云虽未能尽愈诸病，庶可以见病知源，则其为广义《伤寒论》明矣。广
义伤寒云者，即《难经》所谓伤寒有五∶中风、伤寒、湿温、热病、温病是也。盖伤寒乃外感之总名，《伤寒论》统论
外感之书也。惜其书经三国兵燹残缺失次，江南诸师复秘其要方不传。迨晋王叔和撰次其遗论仅得十卷，即今存之《伤
寒论》也。又宋·王洙于馆阁蠹简中，得仲景《金匮玉函要略方》三卷，亦叔和所撰次。或曰古之《杂病论》即此书也。
然则仲景之书，赖叔和以传，而温病为伤寒之一，本无疑义也。
洎夫有明·方中行出，着《伤寒论条辨》，削去伤寒序例，反谓叔和为仲景之罪人，于是仲景之广义《伤寒论》，一
变而为狭义《伤寒论》矣。其所以削去伤寒序例者，无非欲于温病另辟蹊径耳。继方氏而起者，则有吴又可《温疫论》
之伤寒例正误，清·喻嘉言《尚论篇》之驳正王叔和序例，钱天来之《伤寒溯源集》、程应旄《伤寒后条辨》之王叔和
伤寒序例贬伪，黄元御《伤寒悬解》之王叔和伤寒例；此外，张宛邻之《素问释义》，于《生气通天论》、《热论》、《水
热穴论》，皆对于叔和攻击谩骂不遗余力，反目为千古之罪人。张隐庵、柯韵伯、魏荔彤、张令韶、陈修园等，皆伤寒
大家也，亦从而和之。于是《伤寒》一书，注释不下百余家，各以己意附会。或割章分句，或前后易置，或擅加删改，
后之读者遂如堕五里雾中矣。
及叶天士之《温热论》、与吴鞠通之《温病条辨》出，遂别温病于伤寒而立异，谓温邪专从口鼻而入，而创温病治
三焦之说，以与仲景《伤寒论》六经见证分道扬镳。不识六气伤人（古之所谓寒暑燥湿风，名为五气，天气也；水火金
木土，名为五行，地气也。清阳为天，浊阴为地。天以阳生阴长，地以阳杀阴藏。本乎天者亲上，本乎地者亲下。天有
阴阳，地亦有阴阳。寒暑燥湿风火，天之阴阳也；木火土金水火，地之阴阳也，是谓六元，亦曰六气。六气过甚，谓之
六淫，故伤人也）皆袭皮毛，或从口鼻，无分乎寒与温也。惟寒性凝敛，宜温宜表；热性蒸发，宜清宜降，治法各异耳。
温热之病虽不若伤寒六经之传经，然亦可凭六经而见证。《难经》有温病之脉行在诸经之文。盖六经乃百病之提纲，何
得以温邪专从口鼻而入，强定伤寒先分六经、温病须究三焦乎？至邪专从口鼻而入者，乃瘟疫也。《素问·刺法论》曰∶
五疫之至，不相染者，正气存内，邪不可干；避其毒瓦斯，天牝从来，复得其往，气出于脑，即不邪干。所谓天牝者，即
《老子》所谓玄牝之门。玄，天也，于人为鼻；牝，地也，于人为口（见《老子》河上公注，及《内经》马元台注）此
言人之正气内存，则邪不干犯。若避毒之法，以毒瓦斯既从口鼻而入，当复循其口鼻而出，世之取嚏法，乃其遗意之一也。
《内经》论瘟疫之邪从口鼻而入，既明且详，岂待杨士瀛、吴又可出，而后知之乎？盖瘟疫之邪，乃天地之厉气，亦即
浊气也，垢秽也，细菌也，为有形质粘滞之物，故不能入皮毛之细孔，而专从口鼻之大道也。至于鼠疫，亦有由皮肤刺
伤，或死鼠之蚤咬伤而传染者，则皮肤既伤，乃疫毒与伤处血液相接之故，仍非疫邪之能由皮肤入也。
乃听者不察，群相附和，混温病于瘟疫，别温病于伤寒。殊不知瘟疫病以化疫为主，温热病以清火为急，《伤寒论》
之清降法，即所以治温病也。后人立法，岂能出其范围？何得不以《伤寒论》为广义，反与其分庭抗礼哉？
然而叔和所辑《伤寒论》之所以不废者，赖有张路玉、徐灵胎、王朴庄、陆九芝之排除众议，备致推崇也。张路玉
之《伤寒绪论》云∶余尝考晋王叔和集仲景《伤寒》书，未尝不废书而三叹也。嗟夫！犹赖叔和为仲景之功臣。使无叔
和之集，则《伤寒》书同于《卒病论》（按宋·郭雍《伤寒补亡论》∶有问曰∶伤寒何以谓之卒病？雍曰∶无是说也。仲
景叙论曰为《伤寒杂病论》合十六卷，而林其目者误书为卒病，后学因之，乃谓六七日生死，人故谓之卒病，此说非也。
古之传书怠惰者，因于字画多，省偏旁，书字或合二字为一，故书“HT ”为“HT ”，或再省为卒。今书卒病，则杂病字
也。汉·刘向校中秘书，有以赵为肖，以齐为立之说，皆从省文而至于此，与杂病之书卒病无以异。今存《伤寒论》十
卷，《杂病论》亡矣）之不传矣，何能知有六经证治乎？即《条辨》、《尚论》，亦无从而下手也。徐灵胎之《医学源流·伤
寒论论》云∶仲景《伤寒论》，编次者不下数十家，因致聚讼纷纭，此皆不知仲景作书之旨故也。今人必改叔和之次序，
或以此条在前，或以此条在后，或以此症因彼症而生，或以此经因彼经而变，互相诟厉，孰知病变万端，传经无定，古
人因病而施方，无编方以待病，其原本次序既已散亡，庶几叔和所定为可信。何则？叔和序例云∶今搜采仲景旧论，录
其证候诊脉声色，对病真方有神验者，拟防世急也。是则此书乃叔和所搜集，而世人辄加辨驳，以为原本不如此。抑思
苟无叔和，安有此书？且诸人所编，果能合仲景原文否耶？此皆阅历有得，持平之论也。至王朴庄之《伤寒例新注》及
《回澜说》等，与陆九芝之《世补斋》文，均宗叔和，辟方喻，挽狂澜，尊圣经，其功尤伟。
迩来仲景之《伤寒杂病论》，有二原稿出。一为罗哲初之所传，（长安黄竹斋因见浙江流通图书馆国医图书专号中，
载有张仲景疗妇人方，及五脏营卫论，均注存天一阁钞本字样，乃往宁波该阁访之，实无其事。复便道鄞县周岐隐处，
邂逅该邑广济施医局主任桂林罗哲初，出示其家藏古本《伤寒杂病论》钞本全书十六卷，谓受之桂林左盛德，左受之张
绍祖。绍祖即仲景四十六世孙。左氏之序，称其师绍祖所言，相传《伤寒》一书，共有一十三稿，每成一稿，传抄殆遍
城邑。兹所藏者，为第十二稿，叔和所得，为第七次稿云）一为刘 湘之所得。（刘自称在十年前，以母丧求葬地，漫
游江西，于山谷中遇张姓老人，授以古本《伤寒杂病论》十六卷云云。嗣 湘以授其族人仲迈，仲迈为之校雠疏释以公
诸世。湘主席何芸樵又有手抄原文影印本）罗所传者尚未刊行，属性如何虽不可知。而刘所得者，首《平脉法》，次《伤
寒例》，又次温暑热湿燥各篇，又次演六经本病坏病，及霍乱、痉、阴阳易、瘥后劳复，终之以诸可与不可与等，较之
叔和所编加多，且增温热燥诸篇。惟《伤寒例》中无“今搜采仲景旧论，录其证候诊脉声色，对病真方有神验者，拟防
世急也”之二十八字。夫此二十八字为叔和言，余为仲景语，唐王焘《外台秘要》，及陆氏九芝早已言及。今无此二十
八字，则《伤寒例》非叔和所增益，为仲景之原文益信。而《伤寒论》为论广义伤寒之书，亦不待辨而自明矣。
或曰∶叔和与仲景相去五六十年，仲景至今则一千七百余年矣，五六十年犹不能得其全，千余年后尚能见庐山真面
目乎？遗稿果有存者，胡为不出于方中行等攻击叔和之时，而出于今日乎？曰∶吾国古者绝学，往往秘而不宣，古本流
传，容或有之，即令后人作伪，而人能宏道，安见后人不可昌明圣学乎？
时人恽铁樵之《温病明理》，虽知有广义伤寒矣，而其尽废诸家温病之说，则又未免抹杀一切。要之，学人立说，
苟无悖于经旨，则相得益彰，亦即仲圣之功臣也。
后汉时期，张仲景撰写了《伤寒杂病论》，共十六卷。他自称虽然不能治愈所有疾病，但足以让人通过病症了解病源，由此可见，他的著作是广义的《伤寒论》。所谓广义伤寒，即《难经》中所说的“伤寒有五”：中风、伤寒、湿温、热病、温病。因为伤寒是外感疾病的总称，《伤寒论》是一部统论外感疾病的书籍。可惜该书经过三国时期的战火损毁且次序混乱，江南的各位医师又秘藏其重要方剂不传于世。等到晋代王叔和整理其遗留下的论述，仅得十卷，就是现今流传的《伤寒论》。另外，宋代王洙在馆阁的蠹简中，得到了张仲景的《金匮玉函要略方》三卷，这也是由王叔和整理的。有人说古代的《杂病论》就是这本书。那么张仲景的著作，依靠王叔和才得以流传，而温病作为伤寒的一种，本来就没有疑问。
到了明代，方中行出现，撰写了《伤寒论条辨》，删去了伤寒序例，反而指责王叔和是张仲景的罪人，于是张仲景的广义《伤寒论》，一变而为狭义的《伤寒论》。他之所以删去伤寒序例，无非是想为温病另辟蹊径罢了。继方氏之后兴起的，有吴又可《温疫论》中对伤寒例的正误辨析，清代喻嘉言《尚论篇》对王叔和序例的驳正，钱天来的《伤寒溯源集》、程应旄《伤寒后条辨》中对王叔和伤寒序例贬伪的论述，黄元御《伤寒悬解》中的王叔和伤寒例；此外，张宛邻的《素问释义》，在《生气通天论》、《热论》、《水热穴论》中，都对王叔和攻击谩骂不遗余力，视其为千古罪人。张隐庵、柯韵伯、魏荔彤、张令韶、陈修园等人，都是伤寒大家，也随声附和。于是《伤寒》一书的注释不下百余家，各自按照自己的意思牵强附会。有的割裂章节句子，有的前后调换位置，有的擅自删改，后来的读者因此如同堕入五里雾中。
等到叶天士的《温热论》与吴鞠通的《温病条辨》问世，便将温病从伤寒中分离出来立异说，认为温邪专门从口鼻而入，并创立了温病治三焦的理论，以此与张仲景《伤寒论》的六经见证分道扬镳。他们不懂得六气伤人（古人所说的寒暑燥湿风，名为五气，属于天气；水火金木土，名为五行，属于地气。清阳上升为天，浊阴下沉为地。天以阳气生长，地以阳气肃杀收藏。本乎天的亲近上，本乎地的亲近下。天有阴阳，地也有阴阳。寒暑燥湿风火，是天的阴阳；木火土金水火，是地的阴阳，这称为六元，也称为六气。六气过盛，称为六淫，所以伤害人体），都侵袭皮毛，或者从口鼻进入，不分寒与温的区别。只是寒性凝敛，适宜用温法、表法；热性蒸发，适宜用清法、降法，治疗方法不同而已。温热之病虽然不像伤寒六经那样有固定的传经规律，但也可以凭借六经来见证候。《难经》中有温病的脉象行走在各经的记载。因为六经是百病的提纲，怎么能因为温邪专从口鼻而入，就强行规定伤寒先分六经、温病须究三焦呢？至于邪气专从口鼻而入的，那是瘟疫。《素问·刺法论》说：“五疫到来时，不相传染的，是因为正气存在于体内，邪气不能侵犯；避开毒瓦斯，从天牝（鼻子）进来，再从天牝出去，气出于脑，就不会被邪气侵犯。”所谓天牝，就是《老子》所说的玄牝之门。玄，指天，对应人的鼻子；牝，指地，对应人的口（见《老子》河上公注，及《内经》马元台注）。这说明人的正气内存，邪气就不敢侵犯。如果躲避毒气的方法，既然毒瓦斯从口鼻进入，应当顺着口鼻排出，世间采用的取嚏法，就是这一思想的遗留之一。《内经》论述瘟疫的邪气从口鼻而入，既明确又详细，哪里需要等到杨士瀛、吴又可出现，才知道呢？大概瘟疫的邪气，是天地间的厉气，也就是浊气、垢秽、细菌，是有形质粘滞的东西，所以不能进入皮毛的细孔，而专门从口鼻的大道进入。至于鼠疫，也有由皮肤刺伤，或死鼠的跳蚤咬伤而传染的，这是因为皮肤受伤后，疫毒与伤处血液相接的缘故，仍然不是疫邪能由皮肤直接进入。
然而听者不加考察，群相附和，混淆温病与瘟疫，将温病与伤寒对立。殊不知瘟疫病以化疫为主，温热病以清火为急，《伤寒论》的清降法，就是用来治疗温病的。后人制定的法则，怎能超出这个范围？为什么不把《伤寒论》视为广义，反而与其分庭抗礼呢？
但是王叔和所辑录的《伤寒论》之所以没有废弃，依赖于张路玉、徐灵胎、王朴庄、陆九芝排除众议，极力推崇。张路玉在《伤寒绪论》中说：“我曾经考证晋代王叔和收集张仲景《伤寒》书，未尝不放下书本三次叹息。唉！幸好依靠王叔和成为张仲景的功臣。如果没有王叔和的收集，那么《伤寒》书就会像《卒病论》一样失传（按宋代郭雍《伤寒补亡论》：有人问：伤寒为什么叫卒病？郭雍说：没有这种说法。张仲景叙论中说著《伤寒杂病论》合十六卷，而林氏目录误写为卒病，后学者因此认为六七日生死，人故称之为卒病，这种说法是错误的。古代传抄书籍懈怠懒惰的人，因为字画多，省略偏旁，书写字有时合并二字为一，所以书‘HT’为‘HT’，或再省为卒。现在写的卒病，就是杂病字。汉代刘向校对中秘书，有把赵写成肖，把齐写成立的说法，都是从省文导致这样，与杂病之书卒病没有区别。现在存世的《伤寒论》十卷，《杂病论》已经亡佚了）怎么会知道有六经证治呢？即使《条辨》、《尚论》，也没有下手的地方。徐灵胎在《医学源流·伤寒论论》中说：“张仲景《伤寒论》，编次的人不下数十家，导致聚讼纷纭，这都是不知道张仲景作书宗旨的缘故。现在的人一定要修改王叔和的次序，有的把这个条放在前面，有的放在后面，有的说这个症因那个症而生，有的说这个经因那个经而变，互相诟骂，谁知道病变万端，传经无定，古人因病而施方，没有编好方子等待疾病，其原本的次序既然已经散失，差不多王叔和所定的可以相信。为什么呢？王叔和序例说：‘现在搜集张仲景旧论，记录其证候诊脉声色，针对病真方有神验者，打算防备世人之急需。’这就是说这本书是王叔和所搜集，而世人却加以辩驳，认为原本不是这样。再想想如果没有王叔和，怎么会有这本书？况且众人所编，果真符合张仲景原文吗？这些都是阅历有心得，持平公正的言论。至于王朴庄的《伤寒例新注》及《回澜说》等，与陆九芝的《世补斋》文章，都尊崇王叔和，批驳方中行、喻嘉言，挽回狂澜，尊重经典，其功劳尤其伟大。
近来张仲景的《伤寒杂病论》，有两份原稿出现。一份为罗哲初所传。（长安黄竹斋因为在浙江流通图书馆国医图书专号中看到载有张仲景疗妇人方，及五脏营卫论，均注明存天一阁钞本字样，便前往宁波该阁访问，实际并无此事。又顺路到鄞县周岐隐处，偶然遇到该县广济施医局主任桂林罗哲初，出示其家藏古本《伤寒杂病论》钞本全书十六卷，说是受之于桂林左盛德，左受之于张绍祖。绍祖即张仲景四十六世孙。左氏的序，称其师绍祖所言，相传《伤寒》一书，共有十三稿，每成一稿，传抄几乎遍城邑。现在所藏的，是第十二稿，王叔和所得的是第七次稿云）另一份为刘湘所得。（刘自称在十年前，因为母亲丧事求葬地，漫游江西，在山谷中遇到张姓老人，传授给他古本《伤寒杂病论》十六卷云云。后来刘湘将其授予族人仲迈，仲迈为之校雠疏释以公诸于世。刘湘主席何芸樵又有手抄原文影印本）罗所传的尚未刊行，属性如何虽不可知。而刘所得的，首列《平脉法》，次列《伤寒例》，又次列温暑热湿燥各篇，又次列演六经本病坏病，及霍乱、痉、阴阳易、瘥后劳复，最后列诸可与不可与等，比王叔和所编加多，且增加了温热燥诸篇。惟《伤寒例》中没有“今搜采仲景旧论，录其证候诊脉声色，对病真方有神验者，拟防世急也”这二十八个字。这二十八个字如果是王叔和说的话，其余是张仲景的话，唐代王焘《外台秘要》，以及陆氏九芝早已提及。现在没有这二十八个字，则《伤寒例》不是王叔和所增益，是张仲景的原文更加可信。而《伤寒论》是论述广义伤寒的书，也不待辩论而自明。
有人说：王叔和与张仲景相隔五六十年，张仲景到现在则一千七百多年了，五六十年尚且不能得其全貌，千余年后还能看到庐山真面目吗？遗稿果真有存留的，为什么不出现在方中行等人攻击王叔和的时候，而出现在今天呢？回答说：我国古代的绝学，往往秘而不宣，古本流传，或许有可能，即使让后人作伪，而人能弘扬大道，怎见得后人不可以昌明圣学呢？
时人恽铁樵的《温病明理》，虽然知道有广义伤寒了，但他尽废诸家温病之说，则又未免抹杀一切。总之，学人立说，只要不违背经旨，则相得益彰，也就是张仲景的功臣了。
In the Later Han Dynasty, Zhang Zhongjing authored *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases), comprising sixteen volumes. He stated that although he could not cure all diseases, it would suffice to allow one to understand the origin of a disease by observing its symptoms. Thus, it is evident that his work constitutes a broad-sense *Shanghan Lun* (Treatise on Cold Damage). The term "broad-sense Shanghan" refers to what *Nanjing* (Classic of Difficult Issues) calls "five types of cold damage": Fengzhong (Wind Strike), Shanghan (Cold Damage), Shiwen (Damp-Heat), Rebing (Heat Disease), and Wenbing (Warm Disease). Since Shanghan is the general term for external contraction diseases, *Shanghan Lun* is a book that comprehensively discusses external contraction diseases. Unfortunately, the book was damaged and lost its order during the warfare of the Three Kingdoms period, and physicians in Jiangnan kept its essential formulas secret and did not transmit them. It was not until the Jin Dynasty, when Wang Shuhe compiled the remaining theories, that only ten volumes were obtained, which is the currently extant *Shanghan Lun*. Additionally, in the Song Dynasty, Wang Zhu found three volumes of Zhang Zhongjing's *Jingui Yufan Yaolue Fang* (Essential Prescriptions of the Golden Cabinet) among the worm-eaten bamboo slips in the imperial library; this was also compiled by Wang Shuhe. Some say that the ancient *Zabing Lun* (Treatise on Miscellaneous Diseases) is this very book. Therefore, Zhang Zhongjing's works were preserved thanks to Wang Shuhe, and there was originally no doubt that Wenbing was one type of Shanghan.
It was not until the Ming Dynasty, when Fang Zhongxing appeared and wrote *Shanghan Lun Tiaobian* (Analysis of the Treatise on Cold Damage), deleting the preface and examples of Shanghan, and instead accusing Wang Shuhe of being Zhang Zhongjing's sinner, that Zhang Zhongjing's broad-sense *Shanghan Lun* changed into a narrow-sense *Shanghan Lun*. His reason for deleting the preface and examples of Shanghan was nothing more than to blaze a new trail for Wenbing. Following Fang, Wu Keyi published *Wenyi Lun* (Treatise on Plague Epidemics), correcting errors in the Shanghan examples; in the Qing Dynasty, Yu Jiayan wrote *Shanglun Pian* refuting Wang Shuhe's preface and examples; Qian Tianlai wrote *Shanghan Suyuan Ji*; Cheng Yingmao wrote *Shanghan Hou Tiaobian*, denouncing Wang Shuhe's Shanghan preface as false; Huang Yuanyu wrote *Shanghan Xuanjie*, discussing Wang Shuhe's Shanghan examples. Furthermore, Zhang Wanlin's *Suwen Shiyi* attacked Wang Shuhe relentlessly in chapters such as *Shengqi Tongtian Lun*, *Relun*, and *Shuirexuelun*, regarding him as a sinner of the ages. Zhang Yinan, Ke Yunbo, Wei Litong, Zhanglingshao, Chen Xiuyuan, and others, all masters of Shanghan studies, followed suit. Consequently, there were over a hundred commentaries on *Shanghan*, each forcing their own interpretations upon the text. Some split chapters and sentences, some rearranged the order, some arbitrarily deleted or modified content, leaving later readers bewildered as if lost in a fog.
When Ye Tianshi's *Wenre Lun* (Treatise on Warm Heat) and Wu Jutong's *Wenbing Tiaobian* (Systematic Differentiation of Warm Diseases) were published, they separated Wenbing from Shanghan and established a distinct theory. They claimed that Wenxie (Warm Pathogens) enter specifically through the mouth and nose, and created the theory of treating Wenbing via the Sanjiao (Triple Burner), thereby diverging from the Six Channels (Liu Jing) syndrome differentiation of Zhang Zhongjing's *Shanghan Lun*. They failed to realize that the Six Qi (Six Energies) injuring humans (the ancients called cold, heat, dryness, dampness, and wind the Five Qi, belonging to Heavenly Qi; water, fire, metal, wood, and earth the Five Elements, belonging to Earthly Qi. Clear Yang rises to form Heaven, turbid Yin descends to form Earth. Heaven generates with Yang and grows with Yin; Earth kills with Yang and stores with Yin. That which originates from Heaven tends upward; that which originates from Earth tends downward. Heaven has Yin and Yang, and so does Earth. Cold, heat, dryness, dampness, wind, and fire are the Yin and Yang of Heaven; wood, fire, earth, metal, water, and fire are the Yin and Yang of Earth; these are called the Six Origins, also known as the Six Qi. When the Six Qi become excessive, they are called the Six Excesses, thus injuring humans). All invade the skin and hair, or enter through the mouth and nose, without distinction between cold and warm. It is merely that Cold nature is constrictive, suitable for warming and releasing the exterior; Heat nature is evaporative, suitable for clearing and descending. The treatment methods differ. Although Warm-Heat diseases do not follow the fixed transmission of the Six Channels like Shanghan, syndromes can still be identified based on the Six Channels. *Nanjing* contains texts stating that the pulse of Wenbing travels through the various channels. Since the Six Channels are the outline for all diseases, how can one insist that because Wenxie enters specifically through the mouth and nose, Shanghan must first be divided by Six Channels while Wenbing must be investigated through the Sanjiao? As for pathogens entering specifically through the mouth and nose, that is characteristic of Plague Epidemics (Wenyi). *Suwen: Cifa Lun* states: "When the five plagues arrive, those who do not infect each other do so because their Zhengqi (Upright Qi) is present within, and pathogenic factors cannot interfere; avoiding toxic vapors, coming from Tiannan (Heavenly Nostril/Nose), returning through it, Qi emerges from the brain, and thus is not invaded by evil." The term Tiannan refers to the Xuanpin Gate mentioned in *Laozi*. Xuan refers to Heaven, corresponding to the human nose; Pin refers to Earth, corresponding to the human mouth (see He Shangong's commentary on *Laozi* and Ma Yuantai's commentary on *Neijing*). This indicates that when human Zhengqi is stored internally, evil does not invade. If the method to avoid toxins is considered, since toxic vapors enter through the mouth and nose, they should exit through the mouth and nose; the sneezing method used in the world is one remnant of this idea. *Neijing* discusses clearly and in detail that plague pathogens enter through the mouth and nose. Why wait for Yang Shiying and Wu Keyi to discover this? Generally, the pathogens of plague epidemics are the fierce Qi of heaven and earth, i.e., turbid Qi, filth, bacteria—有形质粘滞之物 (substances with form and viscosity). Therefore, they cannot enter the fine pores of the skin but enter specifically through the major pathways of the mouth and nose. As for bubonic plague, it may also be transmitted through skin puncture wounds or flea bites from dead rats; this is because the skin is injured, allowing epidemic toxins to connect with the blood at the wound site, not because epidemic pathogens can enter directly through the skin.
However, listeners, failing to examine carefully, echoed each other, confusing Wenbing with Wenyi and opposing Wenbing to Shanghan. Little did they know that Wenyi diseases focus on resolving epidemic toxins, while Warm-Heat diseases urgently require clearing fire. The clearing and descending methods in *Shanghan Lun* are precisely used to treat Wenbing. How can later formulated laws exceed this scope? Why not regard *Shanghan Lun* as broad-sense and instead stand against it on equal footing?
Nevertheless, the reason Wang Shuhe's compiled *Shanghan Lun* has not been discarded is due to Zhang Luyu, Xu Lingtai, Wang Puzhuang, and Lu Jiuzhi excluding diverse opinions and highly praising it. Zhang Luyu stated in *Shanghan Xulun*: "I have examined Wang Shuhe's collection of Zhang Zhongjing's *Shanghan* book, and I often sigh three times after putting down the book. Alas! Fortunately, Wang Shuke became a meritorious official to Zhang Zhongjing. Without Wang Shuhe's compilation, the *Shanghan* book would have been lost like the *Zubing Lun* (Note: In Song Dynasty Guo Yong's *Shanghan Bumang Lun*: Someone asked: Why is Shanghan called Zubing? Guo Yong said: There is no such saying. Zhang Zhongjing's preface says 'Shanghan Zabing Lun' combined into sixteen volumes, but Lin's catalog mistakenly wrote Zubing. Later scholars therefore believed that death or life within six or seven days led people to call it Zubing. This view is incorrect. Ancient scribes were lazy; because characters were numerous, they omitted radicals, sometimes combining two characters into one, e.g., writing 'HT' as 'HT', or further abbreviating to 'Zu'. What is now written as Zubing is actually Zabing. When Liu Xiang of Han Dynasty collated secret books in the capital, there were cases of writing Zhao as Xiao, Qi as Li, all resulting from abbreviated writing, indistinguishable from the lost Zabing book. Currently, ten volumes of *Shanghan Lun* exist, but *Zabing Lun* is lost.) How could one know about Six Channel syndrome treatments? Even *Tiaobian* and *Shanglun* would have no basis for study." Xu Lingtai stated in *Yixue Yuanliu: Shanghan Lun Lun*: "Dozens of families have edited Zhang Zhongjing's *Shanghan Lun*, leading to endless disputes. This is all because they do not understand Zhang Zhongjing's purpose in writing the book. Modern people insist on changing Wang Shuhe's order, placing some articles before or after others, claiming one syndrome arises from another, or one channel changes due to another, insulting each other. Who knows that disease variations are myriad and transmission is不定 (indefinite)? Ancients prescribed formulas according to diseases, not compiling formulas to await diseases. Since the original order is already lost, what remains reliable is what Wang Shuhe determined. Why? Wang Shuhe's preface says: 'Now collecting Zhang Zhongjing's old theories, recording their syndromes, pulse diagnosis, voice, and complexion, selecting true prescriptions effective against specific diseases, intending to prevent worldly emergencies.' This means this book was collected by Wang Shuhe, yet people refute it, claiming the original was not like this. Consider, without Wang Shuhe, where would this book come from? And could the compilations by various persons truly match Zhang Zhongjing's original text? These are fair and balanced arguments derived from experience." Regarding Wang Puzhuang's *Shanghan Li Xin Zhu* and *Huilan Shuo*, and Lu Jiuzhi's essays in *Shibu Zhai*, all revering Wang Shuhe, refuting Fang and Yu, turning back the tide, and respecting the classics, their merit is particularly great.
Recently, two original manuscripts of Zhang Zhongjing's *Shanghan Zabing Lun* have emerged. One was transmitted by Luo Zhechu. (Huang Zhuzhai of Chang'an, seeing an article in the National Medical Book Special Issue of Zhejiang Circulating Library Library containing Zhang Zhongjing's formulas for women's diseases and discussions on Zang-Fu Ying-Wei, both noted as copied from Tianyi Pavilion, went to Ningbo to visit the pavilion, but found nothing. He then visited Zhou Qiyin in Yinxian County, where he met Luo Zhechu, Director of Guangji Free Clinic Bureau in Guilin, who showed him a complete sixteen-volume handwritten copy of the ancient *Shanghan Zabing Lun* kept in his family. Luo said he received it from Zuo Shengde of Guilin, who received it from Zhang Shaozu. Shaozu was the 46th generation descendant of Zhang Zhongjing. Zuo's preface cited his teacher Shaozu, who said it was passed down that there were thirteen drafts of the *Shanghan* book. Each time a draft was completed, copies circulated throughout the city. The one currently held is the 12th draft; the one Wang Shuhe obtained was the 7th draft.) The other was obtained by Liu Xiang. (Liu claimed that ten years ago, seeking burial land for his mother, he wandered in Jiangxi and met an elderly man surnamed Zhang in a valley, who gave him an ancient sixteen-volume copy of *Shanghan Zabing Lun*. Later, Liu Xiang gave it to his clansman Zhongmai, who collated and annotated it for publication. Chairman He Yunqiao of Liu Xiang also had a hand-copied original photocopied edition.) The version transmitted by Luo has not yet been published, and its authenticity is unknown. However, the version obtained by Liu lists *Ping Mai Fa* (Methods of Pulse Diagnosis) first, then *Shanghan Li* (Examples of Cold Damage), then chapters on Warm, Summer-Heat, Hot, Damp, and Dry diseases, then elaborates on Ben Bing (Original Diseases) and Huai Bing (Ruined Diseases) of the Six Channels, plus Huoluan (Cholera), Jing (Stiffness/Convulsion), Yin-Yang Yi (Exchange of Yin and Yang), Chao Hou Lao Fu (Recurrence after recovery), and finally various "Can Be Given" and "Cannot Be Given" categories. This is richer than Wang Shuhe's compilation, adding chapters on Warm, Heat, and Dry diseases. However, the *Shanghan Li* lacks the twenty-eight characters: "Now collecting Zhang Zhongjing's old theories, recording their syndromes, pulse diagnosis, voice, and complexion, selecting true prescriptions effective against specific diseases, intending to prevent worldly emergencies." If these twenty-eight characters are words of Wang Shuhe, and the rest are words of Zhang Zhongjing, Tang Dynasty's Wang Tao in *Waitai Miyao* and Lu Jiuzhi had already mentioned this. Now, without these twenty-eight characters, it is even more credible that the *Shanghan Li* was not added by Wang Shuhe but is original text of Zhang Zhongjing. Thus, it is self-evident that *Shanghan Lun* is a book discussing broad-sense Shanghan.
Some say: Wang Shuhe lived fifty to sixty years after Zhang Zhongjing, and Zhang Zhongjing lived over seventeen hundred years ago. If fifty to sixty years were insufficient to obtain the complete work, how can the true face be seen after a thousand years? If遺稿 (lost manuscripts) truly existed, why did they not appear when Fang Zhongxing and others attacked Wang Shuhe, but appear today? I reply: Ancient unique learning in our country was often kept secret. It is possible that ancient manuscripts circulated. Even if later generations forged them, since humans can promote the Dao, how can we say later generations cannot illuminate sacred learning?
Contemporary scholar Yun Tieqiao, in *Wenbing Mingli* (Clarifying Principles of Warm Diseases), although aware of broad-sense Shanghan, completely discards the theories of various schools of Warm Diseases, which is somewhat unjustified. In summary, if scholars establish theories without contradicting the principles of the Classics, they complement each other and become meritorious officials to Sage Zhang.