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According to Zhang Zhongjing's preface, he wrote *Shanghan Zabing Lun* (Treatise on Cold Pathogenic and Miscellaneous Diseases), comprising sixteen volumes. Thus, Shanghan (Cold Damage) and Zabing (Miscellaneous Diseases) were not divided into two separate books. Any clause not prefixed with "Shanghan" carries the same meaning as Zabing.

For instance: Head and nape stiffness and pain in Taiyang disease (Disease of the Taiyang channel), stomach fullness and hardness (Wei Shi, 胃实) in Yangming disease, bitter taste, dry throat, and vertigo in Shaoyang disease, abdominal fullness with vomiting and diarrhea in Taiyin disease, desire to sleep (Yu Mei, 欲寐) in Shaoyin disease, excessive thirst (Xiao Ke, 消渴), and Qi rushing up to strike the heart in Jueyin disease—these are diseases governed by the Six Channels, not merely cold pathogenic diseases of the Six Channels; they are outlines for various diseases administered by each of the Six Channels, not laws established exclusively for Shanghan. Observing the outlines of the other five channels, all refer to internal symptoms, whereas only the Taiyang outline is established for cold pathogen injuring the exterior; all outlines of the other five channels refer to heat syndromes, whereas only the Taiyin outline is established for cold pathogen injuring the interior. However, Taiyang disease due to summerheat fever also presents aversion to cold, and Taiyin disease due to heat injury also presents abdominal pain with vomiting and diarrhea; neither departs from the fixed principle that Taiyang governs the exterior and Taiyin governs the interior. Therefore, it is clear that the differentiation of symptoms among the Six Channels encompasses both Shanghan and Zabing. Since Taiyang governs the exterior, its outline establishes laws for external contraction. Wang Shuhe attributed Zhang Zhongjing’s combined treatise entirely to Shanghan, unaware that Zhang had already clarified in his book that it was not intended solely for Shanghan. Hence, in the Taiyang chapter, clues to various diseases are clarified item by item, more detailed than in other chapters. It states: "Taiyang disease, whether fever has already appeared or not, must present aversion to cold, body pain, vomiting, and reverse flow, with pulse tight at yin and yang positions; this is named Shanghan." This serves as a specific outline for Shanghan. This is not only the outline for Taiyang Shanghan but also the general outline for Shanghan across the Six Channels. Notably, Zhang Zhongjing alone in the Taiyang chapter distinguishes names such as Shanghan, Fengzhong (Wind Strike), Zhongshu (Summerheat Stroke), Wenbing (Warm Disease), and Shibi (Damp Bi), while other channels are not subdivided. From this example, one can infer the consistent logic throughout. Other conditions such as Jie Xiong (Chest Binding), Zang Jie (Organ Binding), Yang Jie (Yang Knotting), Yin Jie (Yin Knotting), yellowing due to blood stasis and heat, heat entering the Blood Chamber, delirium resembling madness, etc., some caused by Shanghan, others not, amidst this complexity, one can ponder the purport of combining Shanghan and Zabing. Generally, outside Shanghan lie Zabing, with numerous disease names incalculable; thus, the Six Channels were established to administer them. Within Shanghan, there are many mixed diseases, internal and external intermingled, deficiency and excess presenting together; thus, Shanghan and Zabing are analyzed jointly. Precisely by combining them, one sees the clarity between pure and impure; this is the essential method. Wang Shuhe did not understand this purport, claiming that Jing (Spasm), Shi (Dampness), and He (Summerheat) should be discussed separately, yet why are Fengzhong and Wenbing combined with them? If these three symptoms are caused by Shanghan and similar to it, appearing here, then why were Fengzhong, not caused by Shanghan, and Wenbing, dissimilar to Shanghan, not given separate chapters? Huoluan (Vomiting and Diarrhea) is caused by Liver pathogen; Yin Yang Yi (Transmission between sexes after recovery) and Chao Hou Lao Fu (Relapse due to overexertion after recovery) are caused by injury to sinews and blood, all belonging to Jueyin; why establish separate chapters? Wang Shuhe placed the three symptoms of Taiyang at the beginning and various symptoms of Jueyin at the end, initiating the trend for later generations to classify symptoms by category. Did he know that Zhang Zhongjing’s concise method could integrate hundred diseases within the Six Channels, without escaping their scope, seeking the root in the Six Channels rather than branches in disease names? Yet Wang Shuhe, driven by personal opinion, disrupted Zhang’s original collection, reassembling chapters on sweating and non-sweating after relapse. For example, "weak pulse reversed at Guan, slippery pulse reversed at Duan, minute pulse reversed above, choppy pulse reversed below"—how can these be called 'reversed'? Do slippery, weak, minute, and choppy pulses have fixed locations? Such matters need not be fully debated here. He stated the great law is: spring and summer suit sweating, spring suits emesis, autumn suits purgation. If the time does not arrive, should one wait if sweating or purgation is indicated? Moreover, methods like promoting urination, clearing fire, warming and tonifying, and harmonizing are omitted, leading modern people to believe Zhang Zhongjing only used sweating, emesis, and purgation. The four seasons are common to all, but illness varies by individual; sweating, emesis, and purgation are applied according to disease. Laws are established to treat disease, not to adapt to seasons. Due to this erroneous 'great law,' later practitioners adopted rigid seasonal medication. Discussions on Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction) claim suitability for winter cold and prohibition in other seasons. Discussions on Baihu Tang (White Tiger Decoction) claim suitability for summer and strict prohibition after Autumn Equinox and before Start of Summer. The counter-use of cold, heat, warm, and cool must first consider annual qi, avoiding damaging heavenly harmony; this is routine for healthy people's diet regulation. Zhang Zhongjing formulated prescriptions based on symptoms, not seasons. One should know Zhang’s methods are based on *Neijing*. As Qibo said: "Treatment formulas must distinguish yin and yang. Treat yin for yang diseases, treat yang for yin diseases. Determine internal and external, each guarding its place. External diseases treated externally, internal diseases treated internally. From external to internal, treat the external; from internal to external, regulate the internal. From internal to external and severe externally, regulate internal first, then treat external; from external to internal and severe internally, treat external first, then regulate internal. If internal and external are unrelated, treat the main disease. Mild cases regulate, moderate cases level, severe cases conquer. Cold, heat, warm, cool, reduce according to affiliation, follow what is beneficial." This is the great law. Zhang Zhongjing inherited and expounded it completely. The text says: "Fever with aversion to cold originates from yang; no fever with aversion to cold originates from yin," distinguishing yin and yang. For yang diseases, Baihu Tang and Chengqi Tang are formulated to preserve yin; for yin diseases, Fuzi (Aconite Root) and Wuyu (Evodia Fruit) are formulated to support yang. External diseases use Mahuang and Guizhi to treat the exterior; internal diseases use Xiaoshi (Sodium Sulfate) and Dahuang (Rhubarb Root) to treat the interior. For exterior deficiency and interior excess, exterior heat and interior cold, releasing exterior and harmonizing exterior, attacking interior and saving interior, with varying depth of disease and sequence of treatment, and weight of formulas, one determines internal and external, each guarding its place. Taiyang-Yangming concurrent disease, slight sweating; Taiyang-Yangming combined disease, using Mahuang Tang, treats the external when disease moves from external to internal. Yangming disease, fever, sweating, no aversion to cold, aversion to heat, using Zhizi Chi Tang (Gardenia and Fermented Soybean Decoction), regulates the internal when disease moves from internal to external. Sweating fails to resolve, steaming fever, moving from internal to external and severe externally, Tiaowei Chengqi Tang regulates the internal first. Exterior unresolved with epigastric fullness, moving from external to internal and severe internally, release exterior first, then attack fullness, treating external first, regulating internal second. Internal and external unrelated, disease at half-exterior half-interior, Xiao Chaihu Tang and Da Chaihu Tang treat the main disease. This corresponds to mild cases regulated, moderate cases leveled, using Baihu Tang, Zhizi Chi Tang, Xiao Chengqi Tang. Severe cases conquered, using Da Chengqi Tang, Xianxiong Tang (Chest-Sinking Decoction), Didang Tang (Should-Resist Decoction). "Observe pulse and symptoms, know the deviation, treat according to method" refers to reducing cold, heat, warm, cool according to affiliation, following benefits. If constrained by four seasons and limited to three methods, one would be helpless against changing diseases. Furthermore, sweating, emesis, and purgation originate from Qibo. Methods for promoting urination, clearing fire, and regulating/tonifying are complete. Qibo said: "With pathogen, steep form to sweat; in skin, sweat and disperse; excess, scatter and purge"—three sweating methods. "Fullness in middle, purge from inside; blood excess, drain it"—two purgative methods. "High, cause to vomit"; "Low, draw and exhaust via urination"—emesis and diuresis. "Violent, press and collect"—clearing fire. "Qi deficiency, pull and guide"—regulating and tonifying. Pathogen in hair and skin, not yet injuring form, so Zhang made Mahuang Tang to urgently sweat and release exterior. Pathogen enters muscle, injuring form, so he made Guizhi Tang, drinking hot porridge to resolve muscle, steeping form to sweat. If pathogen and righteous qi contend, internal and external excess, cold and heat present, he made Da Qinglong Tang adding Shigao (Gypsum) to Mahuang and Guizhi to purge fire, scattering and purging. Emetics include Zhizi Chi Tang and Goudi San, distinguishing chest deficiency and excess. Purgatives include Da/Xiao Chengqi, Tiaowei, Didang, distinguishing qi and blood depth. Diuretics include Zhu Ling Tang and Zhenwu Tang, showing extreme cold and heat differences. Fire-clearing includes Shigao, Huangqin (Scutellaria Root), Lianhua (Lotus Stamen), showing light and heavy differences. Yang deficiency, add Renshen (Ginseng Root) to Fuzi and Wuyu to guide yang; Yin deficiency, add Renshen to Baihu and Xiexin Tang to guide yin. Methods are orderly, verified by Qibo, flawless. Ancient and sages share the same principle. I have further remarks: Zhang said "Ping Mai Bian Zheng constitutes Shanghan Zabing Lun," implying pulse and symptoms were not separated. Because pulse is assessed due to disease, assessing pulse is part of differentiating symptoms. Diseases have yin and yang, pulses match yin and yang. "Fever with aversion to cold originates from yang; no fever with aversion to cold originates from yin" describes disease yin/yang, listed at the start. "Floating, large, rapid, slippery, rapid named yang; deep, choppy, weak, string-taut, minute named yin" describes pulse yin/yang, following immediately. Wang Shuhe claimed to collect Zhang’s old theories, recording symptoms and pulse, implying he created a separate pulse method from this collection. Observe Taiyang chapter: "Pulse floating, disease in exterior; pulse floating-tight, body pain expected; pulse floating-rapid, sweating expected to cure." These pulse clauses are not in Bian Mai Ping Mai Pian, indicating Wang’s collection was incomplete, omitting Zhang’s old format. Inferring from this, Cun Kou pulse floating indicates exterior; Cun Kou floating-tight, floating-rapid, etc., were extracted from here. Pulse Yin-Jie/Yang-Jie clauses appear between Yangming Wind-Strike/Cold-Cold; chills and fever appear in Shaoyang alternating chills/fever. Pulse yin-yang tight may be Shaoyin text; yin-yang pulsing conflict may be during Shanghan knotted/replacement pulse. If Zhang collected pulse methods separately, there might be upper/lower distinction, but surely not 'bian' (differentiate) vs 'ping' (level). 'Bian' and 'Ping' are Wang’s editorial terms, corresponding to Zhang’s "each inheriting family skills." People say Preface is Wang’s writing, unaware Zhang’s book was altered by Wang, dedicated solely to Shanghan. Of sixteen volumes, much was discarded, Six Channel texts mixed; is it still Zhang’s original? Doubt my view? Check Preface citations of Neijing, all added sentences and changed words; he dared alter Qibo’s classic, let alone Zhang’s theory. To know true Zhang, examine brushwork line by line; one knows Kaogong Ji differs from Zhou Guan, and Chu Xiansheng is vastly inferior to Taishigong. World regards Jingui Yaolue as Zhang’s Zabing Lun, just as Confucius resembles sage, only Zengzi is incomparable?