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The pathogenic factors of wind, cold, summer-heat, and dampness in the heaven and earth can all cause diseases. If humans are invaded by these pathogens, many die prematurely due to improper treatment. Although ancient sages established medical laws, recorded in the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), their meanings are profound and difficult for people to understand. It was not until Zhang Zhongjing, the Prefect of Changsha during the Han Dynasty, who pitied the loss of his clansmen and grieved that those dying prematurely could not be saved, that he diligently studied ancient teachings and extensively collected various prescriptions. He utilized the nine volumes of *Su Wen*, the *Nan Jing* (Classic of Difficult Issues), the *Da Lun on Yin and Yang*, the *Tai Lu Yao Lu* (Record of Fetal Protection and Medicinal Records), combined with pulse differentiation and symptom analysis, to compile the *Shang Han Za Bing Lun* (Treatise on Cold Damage and Miscellaneous Diseases), totaling sixteen volumes. This work essentially expounds upon the canonical theories of Huang Di (Yellow Emperor) and Qi Bo, and expands upon the decoctions of Yi Yin, following the traditions of Shen Nong (Divine Farmer) and Ji Zi. The book was collectively included in the *Jin Gui Yu Han Jing* (Golden Cabinet Jade Box Classic). Hua Tuo, upon seeing it, sighed, "This book can save lives." In the Jin Dynasty, Mr. Huangfu Mi (Xuan Yan) compiled the *Jia Yi Jing* (Classics of Jia and Yi), where discussions on treating cold damage relied solely on the methods of the Prefect of Changsha. In the Song Dynasty, Duke Wenlu stated in *Yao Zhun* (Medicine Standard): "Zhang Zhongjing's books are the ancestors of all formulas." Thus, although later scholars varied infinitely and expressed their own insights, none could transcend its standards. Since Wang Shuhe, the Imperial Physician of the Western Jin Dynasty, reorganized Zhang Zhongjing's prescriptions and discussions into ten volumes, adding his own interpretations to make thirty-six volumes, the original six volumes of the *Za Bing Lun* were lost and no longer accessible. Later, Cheng Wuji of the Jin Dynasty revered Wang Shuhe's version and annotated it as the *Shang Han Lun* (Treatise on Cold Damage) in ten volumes. What is currently circulating in the world consists of only seven volumes, which are confused front and back, with the Six Channels mixed up, leaving readers bewildered and researchers unable to find clear leads. For instance, Shaoyang syndromes are mixed into the Taiyang chapter; combined and concurrent diseases are scattered throughout the three Yang chapters; Jie Xiong (Chest Binding) and Pi Zheng (Stagnation Syndromes) are not distinguished by Yin and Yang; the three types of Zang Jie (Organ Knotting) are split across the beginning and end of four volumes; Wind Strike and Cold Damage appear chaotically, with Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction) intermingled; Huai Bing (Damaged Diseases) have no proper place, leading one to suspect they were lost long ago; methods for treating Wen Bing (Warm Diseases) are unknown, attributed to the author's lack of expertise, causing later generations to fail in syndrome-specific treatment, leaving Damaged Diseases without therapeutic methods. Generally, Wen Bing is treated with Mahuang and Guizhi, often resulting in death. All these errors stem from Wang Shuhe's disorganization and Cheng Wuji's flawed annotations. When Zhu Gong's *Huo Ren Shu* (Book of Saving People) was published in the Song Dynasty, it began to alter the fixed methods of the Prefect of Changsha, disrupting the classic text, acting as the instigator. In the Ming Dynasty, Tao Hua's *Jie Jiang Wang* (Net Across the River) and *Sha Che Chui* (Cart Smasher) were completed, completely discarding Zhang Zhongjing's original text and claiming it as their own, which was an act of usurpation. Fang Youzhi from Xin'an strongly criticized this and wrote *Tiao Bian* (Detailed Analysis); Yu Jiayan from Jiangxi pointed out these fallacies and wrote *Shang Lun* (Further Discussion). However, neither mastered the canonical meaning nor clarified the confusion; unable to distinguish Yin and Yang, how could they penetrate the profound mysteries? I, Qian Huang, possessing a dull nature and knowing my own superficiality, could hardly glimpse the depths. Relying on my ancestors' diligence and childhood instruction, at the age of fifty (known as the year of knowing what is wrong), I suddenly contracted Shang Han (Cold Damage), nearly becoming incurable. Subsequently, I suffered from severe Bi Syndrome (Obstruction Syndrome), almost losing my life. Having recovered, I reflected that since two generations had enjoyed virtue, how could I repay them without merit? Having survived death nine times, only saving others could serve as repayment. I vowed to treat a thousand people to fulfill my wish. Then I thought, perhaps the wish was too great to achieve; instead, I should elucidate the subtle essence of the ancient sages, ensuring its widespread dissemination, so that practitioners could resolve doubts when facing syndromes and prescribe accurately, thereby preserving the great virtue of heaven and earth and rescuing the people from danger. However, for thirty years, amidst worldly turmoil, my old studies had become neglected. Thus, I opened my chest, took out old books, and resolved to study hard, day and night, regardless of seasons. Fearing I had not grasped the essence of the classics, I first annotated twenty chapters of *Su Wen*, then devoted myself to reading Zhang Zhongjing's works. Whenever obscure meanings were unclear, I would consult various commentaries, seeking hidden truths, or ponder deeply, often putting down my pen for weeks. Zhang Zhongjing's texts sometimes have pulses without symptoms, symptoms without pulses, formulas without methods, or methods without formulas. Facing such difficulties, I spared no effort, never allowing negligence, striving to elucidate subtleties and reach profundity. This is truly described as sorting through the complex and polishing the rough. Regarding ambiguous points, I spared no effort to clarify them. If I found errors in predecessors' works, I would debate them vigorously. Though this might offend past sages, it may benefit future generations. I merely fear my scholarship is coarse and my insight shallow; some principles remain deep and uncomprehended, or errors are hard to decipher. I leave these as questions for later resolution. If later scholars initiate further research, the pursuit will be endless. If wise and talented individuals emerge, when will it end? My intention in writing is to allow the world and future generations to benefit from the grace of ancient sages, enabling those suffering from chronic and strange diseases to receive the benevolence of life and nourishment. Therefore, I trace the source and flow, investigate the roots, explore *Ling Shu* and *Su Wen*, discuss Yin and Yang, use antiquity to verify the present, differentiate by channels and syndromes, so readers know the origin of symptoms and the cause of changes, and understand the rationale behind legislation and medication. If principles are clear, insights will naturally become bright. However, sacred texts are hard to read, and students fear difficulty. Without deep exploration and meticulous research, how can knowledge come without seeking? Alas! The orthodoxy has been corrupted for long, heretical theories run rampant, infiltrating deeply over time. Errors and fakes are passed down, and vulgar habits are hard to change. I fear my meager strength cannot turn the raging tide, nor can a faint light illuminate the long night. I record this temporarily, awaiting worthy successors to naturally uncover the sages' intent and defend our doctrine. If my words serve as chaff guiding towards the vast and subtle, it would be a blessing for both medicine and the people. What regret do I have left? From Qianshan, descendant Qian Huang, courtesy name Tianlai, records this.