仲景伤寒论。本散亡之余。王叔和编辑成帙。观其序例云。搜采旧论。录其对病真方。拟防
世急。此非仲景原本可知矣。然则仲景之书。赖叔和而传。叔和之名。亦赖仲景而传。后之
编次伤寒者不下数十家。徒相争于篇次之间。纷如聚讼。究之吾辈读书。苟能深明其义理。
奚必相争于篇目。独其序例诚有可訾。前明方中行仅从削去。至国朝喻嘉言程郊倩始痛加贬
驳。虽立言未免过激。然以余平心而论。叔和传书之功。诚不可没。其序例之可议者。内如
所陈温热异气。拉杂不清。至如以时论病。以日分经。与夫先汗后下之法。实与本论多相矛
盾。反将仲景之圆机活法。说成呆相。予非敢轻诋前贤。乃沿此说者。其祸至今而未有已。
故不得不为之辨。辨在后篇。
天有四时以布五运而分六气。人身应之。则有六经以分主五行。人在气交之中果能奉若天道
。御气调神。则寒暑温凉。亦自循乎天地自然之令气。何至于病。惟逆之而病生焉。则言病
当穷乎人事之变。故仲景但就人身表里腑脏上审其所犯者何证。即知六气中之病属何气。六
经中之病在何经。因其证之异同而病名斯定焉。其辨证之法。如同一太阳病而以证之有汗无
汗。脉之浮缓浮紧。分别风与寒。又以口之渴与不渴。分别风寒与温，同一渴而又以恶寒不
恶寒。分别温与热。至于传变之后。或出表。或入里。剖晰毫芒。随证通变。又施种种误治
救逆之法。何等精细。何等圆活。今乃谓冬月中而即发者。名为正伤寒。春为温。夏为热。
不惟仲景论中并无此语。且如执是说。则冬月中岂无患太阳病发热而渴者乎。夏月中岂无患
太阳
病恶寒无汗者乎。将安所适从乎。岂一时之中。只许人生此一病。不许更生他病乎。此说实
倡自叔和之序例。而疑团至今未破。故予亟打破此机关。为千百年来一扫魔障。
Zhang Zhongjing's *Treatise on Cold Damage* (*Shanghan Lun*) was originally a remnant of scattered and lost texts. Wang Shuhe edited it into a volume. In his preface, he stated: "I collected old theories and recorded their authentic prescriptions for specific conditions, to prevent urgency in the world." This indicates that this is not Zhang Zhongjing's original work. Nevertheless, Zhang Zhongjing's book was transmitted thanks to Wang Shuhe, and Wang Shuhe's fame was also transmitted through Zhang Zhongjing. There were dozens of later editors who arranged *Cold Damage*, engaging in futile disputes over chapter sequences, chaotic as litigation. Ultimately, for us readers, if we can deeply understand its principles, why must we argue over chapter titles? However, his preface indeed has points worthy of criticism. Fang Zhongxing of the late Ming Dynasty merely deleted it, while Yu Jiayan and Cheng Jiaoqian of the Qing Dynasty began to severely denounce and refute it. Although their statements may have been overly radical, in my impartial opinion, Wang Shuhe's merit in transmitting the book cannot be denied. The debatable aspects of his preface include: internally, the description of "warm-heat heterogenous qi" (*Wenre Yiqi*) is messy and unclear; furthermore, diagnosing diseases by season, dividing meridians by days, and the method of sweating first then purging later, actually contradict much of the main text. This turns Zhang Zhongjing's flexible and dynamic medical methods into rigid dogma. I do not dare lightly disparage former sages, but those who follow this theory have caused harm that persists to this day. Therefore, I must refute it; the refutation follows in the next section.
Heaven has four seasons to distribute the Five Movements (*Wuyun*) and divide the Six Qi (*Liuqi*). The human body corresponds to this, possessing the Six Meridians (*Liujing*) to respectively govern the Five Elements. Humans exist within the intersection of qi; if one can obey the Way of Heaven, manage qi, and regulate spirit, then cold, heat, warmth, and coolness will naturally follow the commands of heaven and earth. How could illness arise? Illness only arises when one violates these natural laws. Thus, discussing disease requires exhausting the changes in human affairs. Therefore, Zhang Zhongjing only examined the exterior-interior and zang-fu organs of the human body to determine what syndrome was contracted, thereby knowing which of the Six Qi the disease belonged to and which of the Six Meridians it affected. Based on the similarities and differences of syndromes, the disease names were established. His method of syndrome differentiation was precise: for example, in cases of Taiyang Disease (disease resulting from pathogenic invasion of the Taiyang channel), he distinguished Wind from Cold based on the presence or absence of sweating and whether the pulse was floating-slow (*Fuhuan*) or floating-tight (*Fujin*). He distinguished Wind-Cold from Warm diseases based on thirst. Even among those with thirst, he distinguished Warm diseases from Heat diseases based on aversion to cold. After transmission and transformation, whether exiting the exterior or entering the interior, he analyzed nuances meticulously, adapting flexibly to syndromes, and employed various methods to correct iatrogenic errors. How refined! How dynamic! Yet now it is claimed that immediate onset in winter is called "True Cold Damage" (*Zheng Shanghan*), spring is Warm disease, and summer is Heat disease. Not only does Zhang Zhongjing's treatise contain no such words, but if one adhered to this view, would there be no cases of Taiyang Disease with fever and thirst in winter? Would there be no cases of Taiyang Disease with aversion to cold and no sweating in summer? Which view should one follow? Does a single season allow only one type of disease, prohibiting others? This theory was actually initiated by Wang Shuhe's preface, and the doubt remains unresolved to this day. Therefore, I urgently break through this barrier, sweeping away demonic obstacles for thousands of years.