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Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage) is indeed an immutable classic standard, yet annotating it is extremely difficult.

Because of the vast distance in time and years, there are inevitably missing bamboo slips in between, and content has been rashly added by later generations. It is absolutely impossible to resurrect Zhongjing from the nine springs to ask him which paragraph came first and which came later, where several texts are still missing, and where the additions are forgeries by later people. We can only leave doubtful matters unresolved, follow what is credible, and examine what is not credible.

Those who initiated such annotations were Lin Shi and Cheng Shi. Generally, they explained the text following its literal meaning, failing to thoroughly elucidate its profound essence. However, the difficulty of pioneering work means their efforts were not without merit. Fang Zhongxing of the Ming Dynasty truly engaged in painstaking mental exploration, expressing his views freely, tracing back to the source to probe the subtle details, and revealing hidden secrets. Although he did not align perfectly with the original intent everywhere, the main framework was established. Yu Jiayan subsequently wrote *Shanglun Pian* (Further Discussion), supplementing Fang's omissions and expounding upon what had not been previously revealed, making him a meritorious figure for Zhongjing; however, apart from a few insights derived from personal understanding, the main content also stemmed from Fang's discussions, so one should not vehemently denigrate Fang. Mr. Lin Beihai, while publishing Fang's earlier *Tiaobian*, appended *Shanglun Pian*, listing and commenting in detail on Yu's crimes of usurpation and plagiarism. After Yu, there was Gao Shi, who annotated and clarified *Shanglun*, offering some valuable insights. However, he secretly borrowed Fang's ideas while openly revering Yu, yet also vehemently attacked Yu, mirroring how Yu treated Fang. Liu Jue'an from Beiping rose to refute this, similar to how Lin Beihai refuted *Shanglun*; justice resides in people's hearts. Other post-*Tiaobian* works by Zheng Shi and Cheng Shi are unworthy of consideration, as discerning eyes will naturally recognize this. Shu Chiyuan's collected annotations primarily relied on Yu, incorporating Cheng Jiaoqian's later *Tiaobian* and mixing in disciples' judgments, as if unaware of Fang's earlier *Tiaobian*. Consequently, treating Yu's plagiarism of Fang as Yu's own work is incorrect. Additionally, Shen Munan's annotation, Zhang Yin'an's collected notes, and Cheng Yunlai's collected notes are all readable. Ke Yunbo from Cixi, who annotated *Shanghan Lun* and authored *Laisu Ji*, was intelligent and articulate, offering some innovations worthy of reference. However, in his preface, he claimed that Fang and Yu's annotations on the Da Qing Long Tang (Major Green Dragon Decoction) syndrome were grossly mistaken, dismissing them as "Zheng sounds" and "Yang and Mo [heresies]." Upon cross-referencing the three annotations and carefully analyzing them with an open mind, Ke's note states that wind has yin and yang aspects: the Gui Zhi Tang (Cinnamon Twig Decoction) syndrome with sweating and slow pulse is caused by "yang wind stirring within"; the Da Qing Long Tang syndrome with no sweating, tight pulse, and irritability is caused by "cold wind chilling within." One must ask: if treating "yang wind stirring within," why use the acrid-sweet-warm method of Gui Zhi Tang? Where does this place the orthodox method from *Neijing* (Inner Canon): "For wind excess within, treat with acrid-cool, assist with bitter-sweet"? Zhongjing stated in his preface, "Utilizing *Suwen* (Basic Questions) and *Jiujuan*," implying he followed rather than contradicted *Suwen*. Furthermore, using sweet-warm Gui Zhi Tang for "yang wind stirring within," while using cold-cool Shi Gao (Gypsum Fibrosum) for "cold wind chilling within"—is this logical? Regarding his annotation of irritability, he stated: "Heat excess within causes heart-mind disturbance; wind excess within causes hand-foot restlessness" (Fang's original note: Wind causes *fan* [mental agitation], Cold causes *zao* [physical restlessness]). If it is described as chilling yin wind, how can it simultaneously be heat excess within? Such contradictions are too numerous to list. Fang's theory that wind injures Wei (Defensive Qi), cold injures Ying (Nutritive Qi), and wind-cold jointly injures Ying and Wei—I dare not claim this is exactly Zhongjing's original intent; however, aiming to clarify things for later students, it is not without merit. What Ke described in his preface may not necessarily be Zhongjing's core methodology nor superior to Fang's. His alterations to the original text often rely on subjective speculation, lacking the purity of Fang's approach. Moreover, Fang's contribution in establishing the general principles cannot be denied. While Yu, Gao, and Ke made valuable contributions by correcting biases and errors in Fang's work, displaying unique insights, their flaw lies in their arrogance, establishing separate schools, and attempting to obscure the merits of predecessors. Future scholars should prioritize elucidating the Dao to benefit the world, rather than striving for fame and victory. This would be a great fortune for the people.