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Ancient scholars discussing medicine stated that before Zhang Zhongjing, there were methods but no fixed formulas; after Zhang Zhongjing, there were formulas but a lack of systematic methods. The only work where both methods and formulas are complete is this book by Zhang Zhongjing. Therefore, this book exhaustively embodies the entirety of the substance and function of the Dao (the Way). It is the essence of the sage's classics manifested according to the times. Later authors could never compare in virtue. Thus, for inheriting the past and opening up the future, nothing is superior to this.

Since I began studying this book, I have immersed myself deeply, lingering over its contents and repeatedly interpreting it. I privately wondered why the chapters and sections were so severely disordered and confused. Although the initial compilation was due to Wang Shuhe, the lineage has become distant over time. Through changing eras and distinct worlds, there were inevitably damages from insects and human errors. It is natural for people in later times to criticize the ancient and praise the modern. However, commentators ignored these issues, merely explaining the text literally based on the surface words. This is like a child learning from a teacher, who only recites along with the voice without caring about any meaning at all. When encountering obscure or difficult passages, they would arbitrarily borrow characters to force a fit. This not only fails the predecessors but also misleads the successors; the harm caused at that time compared to the past is self-evident. It is like a boat: the same boat, if steered skillfully, brings benefits to others; if poorly steered, it not only kills others but also drowns oneself. Therefore, must not a gentleman be cautious in his medical arts? Is this not something to fear?

Thus, I did not shy away from long distances, visiting widely and extensively to broaden my knowledge. After long accumulation of thought, I suddenly had an epiphany. I then took out my previous notes, re-examined and edited them. The draft was written in the Renwu year of Wanli (1642), and completed last year in the Jichou year (1649). I commissioned someone to copy it cleanly, feeling fortunate that the handwriting was quite good, but upon proofreading the strokes, I found many errors. Sighing that I am now seventy-one years old, I forced myself to wipe away the dimness of my eyes and diligently carved the woodblocks for printing. Later, while staying as a guest elsewhere, I added several tens of thousands of words, rearranged several sections, and corrected several characters. What is called *Shanghan Lun* (Treatise on Cold Damage) is the legacy left by Zhang Zhongjing. What is called "Tiaobian" (Sectional Analysis) refers to correcting the original arrangement by Wang Shuhe and restoring the sections to their proper order.

Alas! Zhang Zhongjing was sagely, adapting to his time and becoming the ancestor for a hundred generations. His miraculous powers and subtle uses cannot be seen through hearing alone; what remains visible is only this book. By seeking the Dao within this book, and following this path to continue its lineage, it depends entirely on whether one's mind and will apply themselves. Now, living fifteen hundred years after Zhang Zhongjing, to trace back to the遗言 (legacy words) of those fifteen hundred years ago, to unlock their subtleties and encourage adherence—is this something that can be achieved easily? Although times differ, human hearts are one. What differs are affairs; what is unified is the Dao. If one can truly adopt the heart of Zhang Zhongjing and resolve with the will of Zhang Zhongjing to seek it, then the Dao is here. To obtain the Dao is to obtain Zhang Zhongjing. Why speak of differences between eras?

Therefore, I have narrated the origins and details, briefly expounded the major principles, awaiting the judgment of future philosophers. May everyone examine carefully, hoping that this Dao may assist in ascending to clarity, used to cultivate oneself and govern others, advancing to harmonize with the prosperous transformation. Keeping this in mind constantly, applying it to governance, perhaps in the future, even if disasters occur, we can smoothly follow the correct tracks, preserving righteous life. In this way, Zhang Zhongjing is within us, and the tradition of sages does not fall. Is this not the matter of reflecting on Heaven's gift to us, and striving to fully embody it? Other matters are beyond my foresight; how dare I speak of them?

Furthermore, considering my aging arms and clumsy writing, how could it enter anyone's eyes? Yet I toil so much, risking ridicule after death? No, it is not so. Perhaps it is not far off; maybe someone, through connection with those who understand the Dao, while in office, might still see some results. Being diligent and focused, holding fast in every stroke without negligence, that is all.

In the second month of winter of the Gui Si year, the twenty-first year of Wanli (1593), on the third day after the first day of the leap month Xin Si, Fang Youzhi of Xin'an wrote this postscript himself.