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The original works of Zhang Zhongjing have been lost and cannot be seen again. Even the books compiled by Wang Shuhe are now nowhere to be found. Merely reading the "Preface to Examples of Cold Damage" (Shanghan Lili) written by Wang Shuhe, one finds that he recklessly used canonical texts to establish erroneous theories, which is hardly worth observing; it would be better if they had perished.

The annotated version by Cheng Wuji was originally ten volumes, but only seven volumes currently circulate in the world. The first volume, comprising *Bian Mai* (Differentiating Pulse) and *Ping Mai* (Assessing Pulse), contains statements that are indeed from Zhang Zhongjing's original text, so this attribution is not excessive. However, the second volume contains the chapter "Examples of Cold Damage" (*Shanghan Li*), which was authored by Wang Shuhe, not Zhang Zhongjing. Why is it included among the seven volumes and placed before Zhang Zhongjing's discussions on the Six Channels? This not only contradicts literary logic but also resembles placing the hat on the feet and the shoes on the head, resulting in chaos and confusion. Although the seventh volume contains chapters on Cholera (*Huoluan*), Yin-Yang Transformation (*Yin Yang Yi*), and various post-illness recurrence syndromes—which are undoubtedly Zhang Zhongjing's original text—the subsequent sections discussing "what can be done" and "what cannot be done" are not the pen of the Chancellor of Changsha (Zhang Zhongjing). How do we know this? The beginning of the volume states: "Because diseases arise urgently and are difficult to locate in haste, I have re-collected various treatments regarding what can and cannot be administered, making them easier to see compared to the Three Yin and Three Yang channels." This tone is certainly that of Wang Shuhe's compilation. Furthermore, the general principle stating "Spring suits sweating, and spring suits vomiting; Autumn suits purging" is logically unsound and belongs to content that should be deleted.

Wei Litong stated: The "Examples of Cold Damage" was compiled by Wang Shuhe to elucidate the general principles of the Medical Sage's (Zhang Zhongjing's) work. It is listed at the beginning of the Treatise and named "Examples." Originally, the title did not contain the character "Preface" (Xu). Later generations renamed it "Preface to Examples" because its style resembled a preface. Cheng Wuji annotated it, Fang Youzhi deleted parts of it, Yu Jiayan refuted it, and Cheng Jiaojie mocked and cursed it, considering it spurious and heretical. Discussing it calmly and objectively, its intent was not greatly flawed; it merely attempted to extend the theory of Cold Damage beyond Cold Damage itself. However, one does not realize that the *Treatise on Cold Damage* was never exclusively about Cold Damage. The general idea of the "Examples" is that external pathogenic factors exist in all four seasons, but only in winter is it strictly named "Cold Damage." In attempting to extend it, he instead became rigid. He further extended the discussion to Spring Warmth, Summer Heat, Malaria, Febrile Diseases, and Epidemics, which originally lay outside Cold Damage, making numerous arguments. Because the Medical Sage mentioned in his own preface that ambiguity between Cold Damage and other conditions leads people astray, Wang sought to distinguish right from wrong to supplement the original book's meaning. However, unlike the strict format of general principles, he mixed and repeated himself, presenting a vague narrative. Lacking the literary skill of Sima Qian's "Biography of Boyi," his work inevitably showed mismatched elements or excessive complexity. The "Examples" failed to be proper examples, and the "Preface" failed to be a proper preface, reflecting his insufficient talent and inaccurate comprehension. With a heart full of reverence and desire to expound, he ended up creating a dichotomy within Confucian scholarship that remained hard to unify. Why? Because the Medical Sage originally covered myriad diseases, while the *Treatise* focused on one aspect; Wang Shuhe's "Examples" attempted to divide myriad diseases into myriad categories. Regarding the detailed explanation of seasonal qi transformation to distinguish disease acquisition, this remains a view of distinguishing similarities and differences, yet why is it so verbose and disorganized? Consequently, he discussed the timing of drug treatment and the coolness or warmth of local climates, believing this to be clear and precise, but these were merely superficial observations that failed to grasp the profundity of the *Treatise on Cold Damage*. Although he wished to speak, his words ultimately flowed into presumptuous remarks. He narrated the pulse and symptoms of Six Channel Cold Damage and Double-Invasion syndromes, along with reasons for recovery or untreatability, which were already clearly explained in the *Treatise on Cold Damage*; was this not superfluous? Most critically, the initial infection by Wind and Cold pathogens is a major juncture, yet he silently failed to dissect it, how negligent is this? He dragged complicated syndromes into Warm Malaria and other conditions. Having clarified that Warm, Summer-Heat, Malaria, Febrile, and Epidemic syndromes differ from Cold Damage by season and pathogen, each constituting a distinct disease, he suddenly proposed a theory of "Four Transformations," which seemed self-contradictory. He further included articles on delayed and mistaken treatments, using terms like "if" and "generally," yet even adding thousands of such points would suffer from omitting much while mentioning little. Establishing general principles without highlighting the key threads of the entire book, he freely expanded upon his own ideas. He called this the "Example of the Book," but the book is the book, and the example is the example; how can reading the example lead one to the book's conciseness and subtlety? This is merely adding legs to a snake or cutting off the legs of a duck. Although the end briefly explains the mechanisms of life, recovery, death, and demise, it ultimately fails to cover everything. The root cause is the inability to integrate the whole book to extract its simple and beneficial essence as a guide for practice. Believing that since he compiled the book, he must innovate through expansion, he hoped to attach his name to the sage's fame and achieve immortality through his writings. Did he not know that later generations would seize upon this to criticize him? I therefore trace his original intention: it was to follow, not to violate. Yet, with shallow wisdom and thin talent, unable to comprehend the profound meaning of the whole book through personal insight, he sought to prevail by quantity and fill gaps. Did he not know that the Medical Sage's writing is near in expression but far in meaning, concise in words but comprehensive in intent? Nevertheless, the orthodox learning of the Medical Sage over millennia has been preserved through this work, and his merit is no less than that of Wei Jingzhong in prefacing the *Classic of Poetry*. Although the *Poetry Preface* was deleted and refuted by Zhu Xi, the ancient transmission remains unextinguished today. Thus, Wang Shuhe's "Examples" can be compared to Du Yu's use of "Examples" to interpret the *Spring and Autumn Annals*. Whether it qualifies as an "Example" and whether it is appropriate, the "Example" itself exists. What Wang Shuhe could not express clearly, later scholars who read the "Example" can clarify for him. Why delete it and deny the world common knowledge in pursuit of a supposed public truth? Fang Youzhi argued that attaching commentary before the classic is improper. I argue that this is an "Example," not a "Commentary." A Commentary must attach to the Classic, but an Example can still stand first. If Wang Shuhe had, at that time, categorized the aforementioned Warm, Summer-Heat, Malaria, Febrile, and Epidemic syndromes into separate specialized sections, attached them to the classics, detailed their pulse discussions, and precisely described their treatments—creating new content in the spirit of exposition, much like Zhu Xi supplemented the *Great Learning*—would he not have been a high disciple of the Medical Sage and a meritorious figure in medicine? Failing to do this, he discussed these matters杂乱ly in the "Examples." I know he was not entirely clear on the origins of these syndromes, merely giving a rough account. Unexpectedly, this became a crime, obscuring his original intention of compiling the book, which is truly a pity.

He further stated: The chapter *Bian Mai* (Differentiating Pulse) is indeed the original text of the Medical Sage. Its language is concise, and its meaning is profound. Combined with the *Treatise on Cold Damage and Miscellaneous Diseases*, its thought process and writing style are sufficient to make one ponder endlessly and derive infinite applications. Since Differentiating Pulse is a prerequisite for syndrome differentiation, Wang Shuhe placed it as the first volume. This cannot be said to be attaching a commentary before the classic. Since it was not something Wang Shuhe could have conceived, and it is originally a great work of the Medical Sage, it is appropriate to place it at the head of the treatises to emphasize the importance of diagnosis. Regarding the separation of *Ping Mai* (Assessing Pulse) into a separate chapter, whether it aligns with the Medical Sage's original intent or if Wang Shuhe imitated the wisdom of dividing the Two Canons in the *Book of Documents* is debatable. However, the sudden use of rhyme at the beginning seems superficial and shallow, unlike the rest, suggesting it may not be from the same hand. Could it be that Du Fu could not write prose, or that the Medical Sage could not write rhymed verse? The authenticity is irrecoverable, and who can discard it? Discarding it would be a loss.

He further stated: The two chapters *Bian Mai* and *Ping Mai* were not arbitrarily divided by later generations. This is likely due to a failure to deeply understand the meanings of "Bian" (Differentiate) and "Ping" (Assess/Level). "Bian" means to distinguish; "Ping" means to weigh or compare. "Ping" is like the "Ping" in Pingzhang (harmonious assessment), not referring to the pulse of a healthy person. If one claims the chapter specifically discusses the pulses of healthy people, observe the text: only one-tenth to two-tenths discuss healthy pulses, while eight-tenths to nine-tenths discuss pathological pulses. Therefore, "Bian" represents the beginning of order, dividing into two to push towards infinity; "Ping" represents the conclusion of order, weighing equally to return to unity. Qi has Yin and Yang, pathogens have Yin and Yang, diseases must be divided by Yin and Yang, and pulses must be differentiated by Yin and Yang; thus, they must be divided into two chapters to differentiate them. The Yin and Yang of Qi have excess and deficiency; the Yin and Yang of pathogens have decline and prosperity; causes of illness have severity; pulses must assess Yin and Yang, thus weighing equally to level them. Playing with these two chapters confirms this meaning, though it cannot be fully enumerated; observing the general idea suffices. Their text is ancient, solemn, and concise, and their meaning is subtle and vast. Only the Medical Sage possessed this ability; it is not words that Wang Shi could praise. Viewing them together with the *Shanghan Li*, it becomes clear they are编次 (compiled) before the Six Channel Treatises: first pulse then syndrome, first differentiating and assessing the pulse to examine the syndrome, then listing the syndrome to determine treatment. The sequence is not disordered.

Wu Yiluo said: Zhang Zhongjing's book uses one word to convey what others say in a thousand. It constantly defies complete explication. Readers must immerse themselves and repeat the study until the spiritual marrow emerges from beyond the words. Only then can one truly read Zhang Zhongjing's book.

Yao Jiheng said: The *Treatise on Cold Damage* was written by Zhang Zhongjing of the Han Dynasty and compiled by Wang Shuhe of the Jin Dynasty. This book is the ancestor of medical formulas, yet it is mixed and inconsistent, often difficult to distinguish. Readers suffer from failing to grasp its essential meaning.

Xu Dachun said: There have been dozens of compilers of Zhang Zhongjing's *Treatise on Cold Damage*, leading to endless disputes. This is because they do not understand the purpose of Zhang Zhongjing's writing. Observing the "Narrative of Cold Damage," it was established for the sake of treating errors made by mediocre physicians. Therefore, the correct treatment methods occupy only three or four articles per channel, while the rest are methods for correcting mistakes. Hence, the text is dynamic and changing. Those who read the *Treatise on Cold Damage* must imagine it as a hypothetical book, and then they will find its meaning everywhere. Modern people insist on altering Wang Shuhe's order, placing some articles before others, claiming one syndrome arises from another, or one channel transforms into another, criticizing each other. Who knows that disease changes are myriad and transmission has no fixed pattern? The ancients prescribed formulas based on diseases; they did not compile formulas waiting for diseases. Since the original order has been lost, Wang Shuhe's arrangement is credible. Why? Wang Shuhe stated in his preface: "Now I collect Zhang Zhongjing's old theories, record his symptoms, pulse diagnoses, voice and color observations, and true formulas matched to diseases, especially those with miraculous effects, to prepare for emergencies." Thus, this book was collected by Wang Shuhe, yet people refute it, claiming it was not originally like this. Consider: without Wang Shuhe, where would this book come from? Moreover, can the compilations by various people truly match Zhang Zhongjing's original text? The present manifestations of the Six Channels have similarities and differences. Later generations see a symptom of the Yang channels mixed in the Yin channels and think it should be moved to the Yang channels, not knowing that the Yin channels also have this symptom. Everyone defends their private views, causing the flexible and living methods of the ancients to become obscured and untraceable. Anyone who reads a book and grasps its essential meaning clearly can understand it regardless of disorder. Otherwise, tampering with ancient texts will only make them more obscure. (*Yixue Yuanliu Lun*)

Zhou Shengwu said: Zhang Zhongjing's book on Cold Damage, as compiled by Wang Shuhe, has lost its authenticity. Even the Lin Yi edition is rare. What circulates today is only the version annotated by Cheng Wuji. People delight in the "Three Hundred and Ninety-seven Methods," but few point to them accurately. Wang Lingyou also noted that predecessors did not clarify certain points. Citing Zhang Xiaopei's *Shanghan Leishu*, after taking Guizhi Tang, one method involves assisting medicinal power, another involves warming coverage until sweat flows like water, and another claims difference from other schools. But I do not know what basis he had for this research. During the Ming Dynasty, Zhao Kaimai of Wuyu reprinted the Song edition of the full text of *Shanghan Lun*. His "Three Hundred and Ninety-seven Methods" noted the number at the beginning of each chapter, excerpted the original text, numbered them First, Second, etc., below the original text, and listed numbers 1, 2, 3 subsequently, totaling the whole book, making treatments clear. But it is unknown whether this came from Wang Shuhe or Lin Yi. The current transmitted versions lack this, likely deleted by Cheng Wuji. Later generations, having not seen the Song block prints, were ignorant, just as Wang Andao was. In our dynasty, Wang Jinzhu added notes of various methods under each formula, continuing the efforts of Zhang Xiaopei and Wang Lingyou, but preserving ritual at the expense of substance, he could not fully satisfy the requirements. Therefore, I believe annotating a book should not involve moving text around; one should only debate based on the text. Just as Zhu Xi, despite his virtue, kept missing characters and misplaced slips as they were, who is Cheng Wuji to arbitrarily delete? This has led to endless debates to this day. (*Wu Yi Hui Jiang*)

Note: My father said: The *Treatise on Cold Damage* was written by Zhang Zhongjing of the Later Han Dynasty and compiled by Wang Shuhe of the Jin Dynasty. Passing through the Six Dynasties, Sui, and Tang, it received no official recognition. It was not until the Zhiping era of the Song Dynasty that Confucian scholars were ordered to collate the book. Sun Qi's preface records that during the Kai Bao era, Gao Jichong, the Jiedushi, had compiled and presented it, but the text was erroneous and uncorrected. Although stored in libraries through the dynasties, it lacked proofreading. When the state ordered scholars to collate medical books, my ancestor Sun Qi first collated Zhang Zhongjing's *Treatise on Cold Damage* into ten volumes, totaling twenty-two chapters, combining three hundred and ninety-seven methods, removing duplicates, leaving one hundred and twelve formulas. The naming of the book as *Shanghan* comes from Zhang Zhongjing's preface: his clan had over two hundred members; since the Jian'an era, in less than ten years, two-thirds had died, and seven out of ten died of Cold Damage. Mourning the past losses and the helplessness against premature death, he wrote this book. Examining the "Cold Damage" discussed in the treatise, it is one type among external contractions. Taiyang disease, whether fever has appeared or not, must include aversion to cold, body pain, vomiting, and reverse flow, with pulses tight in both Yin and Yang positions, is named Cold Damage. This is what Mahuang Tang treats. Did the seven out of ten deaths all result from this single Mahuang Tang syndrome? Generally, "Cold Damage" is the general term for external contraction. In the *Suwen*, when the Yellow Emperor asked about febrile diseases, he said they are similar to Cold Damage, and Qibo replied that Cold Damage on the first day affects the Taiyang channel, etc. The *Nanjing* asks: How many types of Cold Damage are there? Answer: There is Wind Strike, Cold Damage, Damp-Warmth, Febrile Disease, and Warm Disease. The *Qianjin Fang* cites the *Duanju*: "Cold Damage" is the elegant term of scholars; "Sky Traveling Warm Epidemic" is the name used by farmers. It does not discuss the differences between diseases. Examining various classics, they are actually quite different. The *Zhoubi Suanjing* says: Elegant speech of the nobles generally calls it Cold Damage, while the common people call it Seasonal Pathogen. Xu Renze in the *Waitai Miyao* discusses Sky Traveling Disease, saying: Physicians call this Cold Damage. The reason it became the general term for external contraction is that Cold is a killing and fierce qi of heaven and earth, pervading the four seasons and harming people easily, unlike Warmth which acts in Spring or Heat which acts in Summer, each ruling one season. Thus, any external pathogen harming people is called Cold Damage. Zhang Zhongjing named his book based on this. For example, the Mahuang Tang syndrome is named in contrast to Wind Strike, being just one syndrome within Cold Damage, with completely different implications. The *Book of Later Han · Cui Shi's Political Discourse* says: Bear hanging and bird stretching, though methods for longevity, are not the principle of Cold Damage. Breathing exercises, though paths to discipline, are not ointments for bone healing. This so-called Cold Damage refers to Sky Traveling Disease, which is the elegant term. Zhang Zhongjing called it a "Lun" (Treatise/Discussion) because it is a dialectical discussion. In the *Neijing*, chapters with Qibo-Huangdi dialogues always carry the character "Lun"; those without do not. In the *Jingui Yaolue*, chapter titles list how many "Luns," "Zhengs," and "Fangshis." Examining the original text, "Lun" refers to dialogue. Zhu Zhenheng's preface to *Gezhi Yulun* says: Hypothetical questions and answers characterize Zhang Zhongjing's book. The meaning of dialectical discussion is obvious. Later generations revered it so much that they interpreted "Lun" as the "Lun" of Classics, which may not be Zhang Zhongjing's original intent. Zhang Zhongjing's preface title was *Shanghan Zubing Lun* (Treatise on Cold Damage and Acute/Miscellaneous Diseases). "Zu" is a corruption of "Za" (Miscellaneous). The preface says: Composed *Shanghan Zabing Lun*, combined into sixteen volumes. This error is evident. The *Sui Shu · Jingji Zhi* lists Zhang Zhongjing's Formulas in fifteen volumes but has no entry for *Shanghan Lun*, possibly because it was obscure and unseen at the time. The *Old Tang Shu* also does not收录 it. The *New Tang Shu* lists Wang Shuhe's *Zhang Zhongjing Fang* in fifteen volumes and *Shanghan Zubing Lun* in ten volumes. The corruption of "Za" to "Zu" has a long history. "Zabing" (Miscellaneous Diseases) contrasts with "Shanghan," referring to conditions like Wind Stroke, Joint Bi, Blood Bi, and Deficiency Consumption. The *Zabing Lun* is the current *Jingui Yaolue*. Yu Chang said: The *Zubing Lun* is already lost. Qian Huang said: The *Zubing Lun* was lost early. Cheng Yingmao said: The main treatise contains methods for treating miscellaneous diseases. Ke Qin said: Articles not related to Cold Damage are all miscellaneous diseases, hence *Shanghan Zabing Lun*. This view is unacceptable. The *Sui Shu · Jingji Zhi* also records that in Liang, there were ten volumes of Zhang Zhongjing's *Bian Shanghan* which were lost. Today, every chapter of *Shanghan Lun* begins with the character "Bian," referring to the current *Shanghan Lun*. The "lost" mentioned might refer to the *Qianjin Fang* stating that masters in Jiangnan kept Cold Damage methods secret. Thus, the "lost" in the *Sui Shu* was not actually lost. Regarding the ten volumes, checking Zhang Zhongjing's preface, six volumes are missing. Presumably, the *Shanghan Lun* was ten volumes and the *Zabing Lun* was six volumes, circulating separately. Wang Tao's *Waitai Miyao* cites formulas from the *Jingui Yaolue* as coming from specific volumes of Zhang Zhongjing's *Shanghan Lun*. Thus, in the Tang Dynasty, the complete sixteen volumes existed under their original titles, preserved in imperial archives. When Wang Shi knew the collections of the Hongwen Hall, he could access secrets and cite his writings. The current ten volumes, though repetitive and seemingly forced to reach ten, largely match citations in the *Waitai*. Thus, the current *Shanghan Lun* cannot be断 (concluded) as deviating from the *Qi Lu* and *Tang Shu* originals. Examining the volumes cited in the *Waitai*: Guizhi Tang is in Volume 2, indicating the Upper Section of Taiyang is in Volume 2. Gegen Tang, Mahuang Tang, Xiao Chaihu Tang, Xiao Jianzhong Tang are in Volume 3, indicating the Middle Section of Taiyang is in Volume 3. Chaihu Guizhi Ganjiang Tang, Daxianxiong Wan, Da/Xiao Xianxiong Tang, Da Chaihu Tang, Banxia Xiexin Tang, Wenhe San, Baisan are in Volume 4, indicating the Lower Section of Taiyang is in Volume 4. Dachengqi Tang, Yinchenhao Tang, Zhuling Tang are in Volume 5, indicating the Yangming Chapter is in Volume 5. Banxia San & Tang, Zhenwu Tang, Ganjiang Huanglian Huangqin Renshen Tang are in Volume 6, indicating the Shaoyin and Jueyin Chapters are in Volume 6. Volumes 1, 7, 8, 9 are unverified, but Gegen Huangqin Huanglian Tang is in Volume 7, and others not citing formulas belong to Volume 1. From Volume 7 onwards are chapters on sweating, vomiting, purging, what can/cannot be done. "Taiyang Bing San Ri..." belongs to the Tiaowei Chengqi Tang article, currently in Volume 5 Yangming, but cited as coming from Volume 10. "Shanghan, sweating, aversion to cold, body heat, extreme thirst, wanting to drink one or two dou of water, treated with Baihu Jia Renshen Tang" is missing in the current text, likely a lacuna, but cited as coming from Volume 10, indicating the chapter on post-sweat/vomit/purge diseases is in Volume 10. From this, we see the *Shanghan Lun* is largely consistent with the current text. As for miscellaneous diseases: Jing-Shi-Xi is in Volume 11, Jaundice in Volume 14, Malaria, Chest Bi, Heart Pain, Cold Cramps in Volume 15, Vomiting and Hiccups in Volume 16. Bailian Bing Lun and formulas, Huoluan, Lizhong Tang, Fuzi Jingmi Tang, Sini Tang, Tongmai Sini Tang are cited as coming from Volume 17. Feizhang, Xiao Qinglong Jia Shigao Tang, Yuespi Jia Banxia Tang, Feitan, Jiegeng Baisan are cited as coming from Volume 18. Thus, the version Wang Shuhe saw had more than sixteen volumes. We know the classification and order of miscellaneous diseases differed greatly from the current *Jingui Yaolue*. This reveals the outline of the old version. Huangfu Mi's preface to *Jiayi Jing* states: Yi Yin, with his primordial sage talent, used the *Shennong Bencao* to create decoctions. Zhang Zhongjing of the Han Dynasty expanded these decoctions into ten-plus volumes, proving effective. Recently, Imperial Physician Wang Shuke carefully compiled Zhang Zhongjing's remaining theories, all applicable. Regarding Yi Yin creating decoctions, I have not seen evidence except for the *Han Shu · Yiwenzhi* listing *Tangye Jingfa* in forty volumes. Was this created by Yi Yin? However, Zhang Zhongjing's preface specifically says: "Extensively collected various formulas," without mentioning decoctions. Shengan lived close to Zhang Zhongjing's time; did he personally see the so-called Decoctions and make this claim?