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，则更为变通。《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，审辨精核，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》；一曰《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。若徒尚辞华，必支离蔓衍，何以阐发微言！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，集注于上，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、
温病、痉、湿、 、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，久而泯其迹，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。
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为两书，这大大违背了先贤的本意，后来赵开美又将它们合为一书。现在恢复其旧貌，使后世学者知道伤寒病与杂病原本并非两种不同的体系。
二、全书的经文，在诸家旧本中，有的文字有增删，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《仲景全书》为标准，并参考各家版本，以显示统一规范。
三、《伤寒论》和《金匮要略》的法度条理本自清晰，但因为是千年遗留下的书籍，错误颇多，虽然经历代注家编排次序和诠释讲解，然而各持己见，位置安排没有定规，难以作为法则。本集对《伤寒论》的分经论述，仍然依据方有执的《伤寒论条辨》，但在次序先后上更为变通灵活。《金匮要略》的门类，完全依照林亿的校本，但在纲领条目上则详细加以分别。并不拘泥于前人，只在于启发后世学者，足以裨益实用。
四、经文中凡是错简（竹简顺序错乱）遗留的错误，文义不连贯，应当修改、补充、删除或移动的地方，经过审慎辨别核实，都详细注明在本条经文之下。如果有整节文义不相符合，极难通过意会理解的情况，虽然勉强加上注释，终究显得牵强，但其中或许有可取的句子。因此另外汇编成两册：一叫《正误》；一叫《存疑》。附在卷末，以备参考。《金匮要略》仿照此例。
五、书中的言辞精妙、义理深奥，注释确实很难。如果只崇尚辞藻华丽，必然导致支离破碎、冗长蔓延，怎么能阐发微言大义呢！本注释只期望简易明显，发挥经文主旨，偶尔旁征博引互相印证，也只是援引本经内容，不从事虚浮的文辞，以免增加读者的困惑。
六、《伤寒论》自从成无己开创注释以来，追随者有一百多家；《金匮要略》自从赵良衍义之后，继任者有十余人。各有精义，辅助经文。然而有的涉及浮泛，有的接近隐晦，优点缺点并存，难以适从。本集剔除其中的重复，删除其中的冗杂。选取那些精确、确有发明创见的，汇集注释在上面，用以资考证。
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。本集对于每一个方剂必定审究其确立方剂主治的原理，君臣佐使（中药配伍原则）的相辅相成，药性功能味道的相合，一一解释在后面。即使方剂中用水的甘澜水、麻沸汤，用火的宜文火、宜武火，煎煮的缓急，浸泡的迟速，服用的频顿，无不各有适合病情的道理。前人或忽略未论及的，都必备录并详细解释。
八、本集《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，其次讲差后劳复、食复、阴阳易，其次讲坏病、温病、痉病、湿病、霍乱，其次讲可汗不可汗、可吐不可吐、可下不可下，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证，其次讲因逆治成为坏病，这是一篇的次第。首先讲经文，其次讲注释，其次讲集注（多家注释汇总），其次讲方药，其次讲方解集解，如果经文有缺漏错误的，则在经文之下加辨论，用按字冒头标识；如果与本条互相发明，而非专门讨论本条的，在本注之后加辨论，也用按字冒头标识，这是逐条的次第。使后世学者心中了然，易于融会贯通。《金匮要略》的序法仿照此例。
九、《金匮要略》二十五章中，有与《伤寒论》文字相同的，占十分之一二，虽然是重复出现，但也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。
十、古人的姓氏，有传记详细明确的，可以清楚考证。如果仅写他们的字，就无法知道他们的名了。鉴于他们竭尽心力，久而久之却湮没了踪迹，这是不忍心的。所以对于无法考证的写他们的字，可以考证的写他们的名，以示不埋没其善行的意思。
1. The *Shanghan Lun* (Treatise on Cold Damage) 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 the original state, so that later learners understand that cold damage diseases and miscellaneous diseases were originally not two distinct systems.
2. Regarding the canonical text of the whole work, in various old editions, some characters have been added or omitted, some sections are divided or combined, some repetitions do not indicate superfluous text, and corrections of errors vary among different versions. This collection takes the *Zhongjing Quan Shu* (Complete Works of Zhang Zhongjing) as the standard, while referencing various schools, to demonstrate uniformity.
3. The legal principles and logical structure of the *Shanghan Lun* and the *Jingui Yaolue* are inherently clear. However, being manuscripts left behind for a millennium, there are many errors. Although annotated and arranged by commentators through generations, each held their own views, with no fixed arrangement, making it difficult to serve as a standard. For the meridian differentiation in this collection of the *Shanghan Lun*, we still base ourselves on Fang Youzhi's *Shanghan Lun Tiaobian* (Analysis and Differentiation of the Treatise on Cold Damage), but the sequence is more flexible. For the categories in the *Jingui Yaolue*, we follow Lin Yi's collated edition exactly, but the outlines and items are detailed and distinguished. We do not rigidly adhere to predecessors; our aim is only to inspire later learners and provide practical benefit.
4. Wherever there are misplaced bamboo slips (cuojian) and omissions in the canon, where the meaning does not connect, and where correction, supplementation, deletion, or relocation is needed, after careful verification, these are detailed below the respective canonical lines. If an entire section's meaning is inconsistent and extremely difficult to interpret, although comments are reluctantly added, they remain forced. However, there may be extractable sentences within. Therefore, two volumes are compiled separately: one titled "Correction of Errors" (Zhengwu); the other "Preserving Doubts" (Cunyi). These are attached to the end of the volume for reference. The *Jingui Yaolue* follows this example.
5. The language of the canon is exquisite and its meaning profound; annotation is indeed difficult. If one merely pursues ornate rhetoric, the result will be fragmented and verbose, how can one elucidate subtle meanings? This commentary aims only for simplicity and clarity, expounding the purport of the canon. Occasionally, cross-references are made, but only citing the original text, avoiding empty rhetoric that might cause confusion.
6. Since Cheng Wuji pioneered the annotation of the *Shanghan Lun*, over a hundred successors followed; since Zhao Liang's exposition of the *Jingui Yaolue*, more than ten successors followed. Each had profound insights that supported the canonical text. However, some were superficial, others obscure, with merits and flaws coexisting, making it hard to choose. This collection eliminates repetitions and deletes verbosity. It selects those that are precise and truly innovative, compiling annotations above for verification.
7. In ancient times, there were methods but no prescriptions; it was Zhang Zhongjing who first established both methods and prescriptions. The subtleties of rules and variations, and the principles of establishing laws and formulas, each contain profound insights that must be clarified. For every formula in this collection, we carefully investigate the rationale for its establishment and main indications, the mutual assistance of Sovereign, Minister, Assistant, and Envoy (Jun-Chen-Zuo-Shi) herbs, and the compatibility of functional properties and flavors, explaining each afterward. Even the use of water such as Ganlan Water (Gestural Water) or Mafei Soup (Hemp Boiling Water), fire settings such as Wen Huo (Literary Fire/Simmering) or Wu Huo (Martial Fire/Boiling), the speed of decoction, the duration of soaking, and the frequency of administration, all have specific appropriateness for treating diseases. What predecessors ignored or did not discuss is fully recorded and explained in detail.
8. This collection of the *Shanghan Lun* begins with the Six Meridians (Liujing), followed by Combined Diseases (Hebing) and Concurrent Diseases (Bingbing), then Post-illness Labor Recurrence (Chahou Laofu), Food Recurrence (Shifu), and Yin-Yang Exchange (Yinyangyi), then Damaged Diseases (Huabing), Warm Diseases (Wenbing), Spasm (Jing), Dampness (Shi), Cholera (Huoluan), then Indications for Sweating, Vomiting, and Purgation (Ke Han/Tu/Xia Bu Ke Han/Tu/Xia), then Pulse Leveling and Pulse Differentiation Methods (Pingmai/Bianmaifa). This is the order of the book. It begins with the Outline (Gangling), then Specific Manifestations (Juzheng), then Formulas (Chu Fang), then Changes due to Mis-treatment (Yin Wu Zhi Bian), then Damaged States due to Counter-treatment (Yin Ni Cheng Huai). This is the order of a chapter. It begins with Canonical Text (Jingwen), then Annotation (Zhushi), then Collected Annotations (Jizhu), then Formula and Herbs (Fangyao), then Formula Explanation and Collected Explanations (Fangjie Jijie). If the canonical text has omissions or errors, a discussion is added below the text, marked with an indent; if it mutually illuminates the current item but is not specifically about it, a discussion is added after the note, also marked with an indent. This is the order of each item. This ensures later learners understand clearly and can integrate knowledge easily. The preface method of the *Jingui Yaolue* follows this example.
9. Among the twenty-five chapters of the *Jingui Yaolue*, about one or two tenths have identical text to the *Shanghan Lun*. Although repeated, there are occasionally differences in meaning. Now, for those already thoroughly annotated in the *Shanghan Lun*, we do not repeat the explanation. For those essential to the current canonical context, we re-elucidate them to promote their purport.
10. Ancient figures' surnames and names are clearly documented in biographies and can be verified. If only their courtesy name (Zi) is written, their given name (Ming) becomes unknown. It is unbearable that after they exhausted their minds and efforts, their traces were eventually lost. Therefore, for those whose names cannot be verified, we write their courtesy names; for those whose names can be verified, we write their full names, showing our intention not to obscure their virtues.