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In the Later Han Dynasty, Zhang Zhongjing authored *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases), comprising sixteen volumes. He stated that although he could not cure all diseases, it would suffice to allow one to understand the origin of a disease by observing its symptoms. Thus, it is evident that his work constitutes a broad-sense *Shanghan Lun* (Treatise on Cold Damage). The term "broad-sense Shanghan" refers to what *Nanjing* (Classic of Difficult Issues) calls "five types of cold damage": Fengzhong (Wind Strike), Shanghan (Cold Damage), Shiwen (Damp-Heat), Rebing (Heat Disease), and Wenbing (Warm Disease). Since Shanghan is the general term for external contraction diseases, *Shanghan Lun* is a book that comprehensively discusses external contraction diseases. Unfortunately, the book was damaged and lost its order during the warfare of the Three Kingdoms period, and physicians in Jiangnan kept its essential formulas secret and did not transmit them. It was not until the Jin Dynasty, when Wang Shuhe compiled the remaining theories, that only ten volumes were obtained, which is the currently extant *Shanghan Lun*. Additionally, in the Song Dynasty, Wang Zhu found three volumes of Zhang Zhongjing's *Jingui Yufan Yaolue Fang* (Essential Prescriptions of the Golden Cabinet) among the worm-eaten bamboo slips in the imperial library; this was also compiled by Wang Shuhe. Some say that the ancient *Zabing Lun* (Treatise on Miscellaneous Diseases) is this very book. Therefore, Zhang Zhongjing's works were preserved thanks to Wang Shuhe, and there was originally no doubt that Wenbing was one type of Shanghan.

It was not until the Ming Dynasty, when Fang Zhongxing appeared and wrote *Shanghan Lun Tiaobian* (Analysis of the Treatise on Cold Damage), deleting the preface and examples of Shanghan, and instead accusing Wang Shuhe of being Zhang Zhongjing's sinner, that Zhang Zhongjing's broad-sense *Shanghan Lun* changed into a narrow-sense *Shanghan Lun*. His reason for deleting the preface and examples of Shanghan was nothing more than to blaze a new trail for Wenbing. Following Fang, Wu Keyi published *Wenyi Lun* (Treatise on Plague Epidemics), correcting errors in the Shanghan examples; in the Qing Dynasty, Yu Jiayan wrote *Shanglun Pian* refuting Wang Shuhe's preface and examples; Qian Tianlai wrote *Shanghan Suyuan Ji*; Cheng Yingmao wrote *Shanghan Hou Tiaobian*, denouncing Wang Shuhe's Shanghan preface as false; Huang Yuanyu wrote *Shanghan Xuanjie*, discussing Wang Shuhe's Shanghan examples. Furthermore, Zhang Wanlin's *Suwen Shiyi* attacked Wang Shuhe relentlessly in chapters such as *Shengqi Tongtian Lun*, *Relun*, and *Shuirexuelun*, regarding him as a sinner of the ages. Zhang Yinan, Ke Yunbo, Wei Litong, Zhanglingshao, Chen Xiuyuan, and others, all masters of Shanghan studies, followed suit. Consequently, there were over a hundred commentaries on *Shanghan*, each forcing their own interpretations upon the text. Some split chapters and sentences, some rearranged the order, some arbitrarily deleted or modified content, leaving later readers bewildered as if lost in a fog.

When Ye Tianshi's *Wenre Lun* (Treatise on Warm Heat) and Wu Jutong's *Wenbing Tiaobian* (Systematic Differentiation of Warm Diseases) were published, they separated Wenbing from Shanghan and established a distinct theory. They claimed that Wenxie (Warm Pathogens) enter specifically through the mouth and nose, and created the theory of treating Wenbing via the Sanjiao (Triple Burner), thereby diverging from the Six Channels (Liu Jing) syndrome differentiation of Zhang Zhongjing's *Shanghan Lun*. They failed to realize that the Six Qi (Six Energies) injuring humans (the ancients called cold, heat, dryness, dampness, and wind the Five Qi, belonging to Heavenly Qi; water, fire, metal, wood, and earth the Five Elements, belonging to Earthly Qi. Clear Yang rises to form Heaven, turbid Yin descends to form Earth. Heaven generates with Yang and grows with Yin; Earth kills with Yang and stores with Yin. That which originates from Heaven tends upward; that which originates from Earth tends downward. Heaven has Yin and Yang, and so does Earth. Cold, heat, dryness, dampness, wind, and fire are the Yin and Yang of Heaven; wood, fire, earth, metal, water, and fire are the Yin and Yang of Earth; these are called the Six Origins, also known as the Six Qi. When the Six Qi become excessive, they are called the Six Excesses, thus injuring humans). All invade the skin and hair, or enter through the mouth and nose, without distinction between cold and warm. It is merely that Cold nature is constrictive, suitable for warming and releasing the exterior; Heat nature is evaporative, suitable for clearing and descending. The treatment methods differ. Although Warm-Heat diseases do not follow the fixed transmission of the Six Channels like Shanghan, syndromes can still be identified based on the Six Channels. *Nanjing* contains texts stating that the pulse of Wenbing travels through the various channels. Since the Six Channels are the outline for all diseases, how can one insist that because Wenxie enters specifically through the mouth and nose, Shanghan must first be divided by Six Channels while Wenbing must be investigated through the Sanjiao? As for pathogens entering specifically through the mouth and nose, that is characteristic of Plague Epidemics (Wenyi). *Suwen: Cifa Lun* states: "When the five plagues arrive, those who do not infect each other do so because their Zhengqi (Upright Qi) is present within, and pathogenic factors cannot interfere; avoiding toxic vapors, coming from Tiannan (Heavenly Nostril/Nose), returning through it, Qi emerges from the brain, and thus is not invaded by evil." The term Tiannan refers to the Xuanpin Gate mentioned in *Laozi*. Xuan refers to Heaven, corresponding to the human nose; Pin refers to Earth, corresponding to the human mouth (see He Shangong's commentary on *Laozi* and Ma Yuantai's commentary on *Neijing*). This indicates that when human Zhengqi is stored internally, evil does not invade. If the method to avoid toxins is considered, since toxic vapors enter through the mouth and nose, they should exit through the mouth and nose; the sneezing method used in the world is one remnant of this idea. *Neijing* discusses clearly and in detail that plague pathogens enter through the mouth and nose. Why wait for Yang Shiying and Wu Keyi to discover this? Generally, the pathogens of plague epidemics are the fierce Qi of heaven and earth, i.e., turbid Qi, filth, bacteria—有形质粘滞之物 (substances with form and viscosity). Therefore, they cannot enter the fine pores of the skin but enter specifically through the major pathways of the mouth and nose. As for bubonic plague, it may also be transmitted through skin puncture wounds or flea bites from dead rats; this is because the skin is injured, allowing epidemic toxins to connect with the blood at the wound site, not because epidemic pathogens can enter directly through the skin.

However, listeners, failing to examine carefully, echoed each other, confusing Wenbing with Wenyi and opposing Wenbing to Shanghan. Little did they know that Wenyi diseases focus on resolving epidemic toxins, while Warm-Heat diseases urgently require clearing fire. The clearing and descending methods in *Shanghan Lun* are precisely used to treat Wenbing. How can later formulated laws exceed this scope? Why not regard *Shanghan Lun* as broad-sense and instead stand against it on equal footing?

Nevertheless, the reason Wang Shuhe's compiled *Shanghan Lun* has not been discarded is due to Zhang Luyu, Xu Lingtai, Wang Puzhuang, and Lu Jiuzhi excluding diverse opinions and highly praising it. Zhang Luyu stated in *Shanghan Xulun*: "I have examined Wang Shuhe's collection of Zhang Zhongjing's *Shanghan* book, and I often sigh three times after putting down the book. Alas! Fortunately, Wang Shuke became a meritorious official to Zhang Zhongjing. Without Wang Shuhe's compilation, the *Shanghan* book would have been lost like the *Zubing Lun* (Note: In Song Dynasty Guo Yong's *Shanghan Bumang Lun*: Someone asked: Why is Shanghan called Zubing? Guo Yong said: There is no such saying. Zhang Zhongjing's preface says 'Shanghan Zabing Lun' combined into sixteen volumes, but Lin's catalog mistakenly wrote Zubing. Later scholars therefore believed that death or life within six or seven days led people to call it Zubing. This view is incorrect. Ancient scribes were lazy; because characters were numerous, they omitted radicals, sometimes combining two characters into one, e.g., writing 'HT' as 'HT', or further abbreviating to 'Zu'. What is now written as Zubing is actually Zabing. When Liu Xiang of Han Dynasty collated secret books in the capital, there were cases of writing Zhao as Xiao, Qi as Li, all resulting from abbreviated writing, indistinguishable from the lost Zabing book. Currently, ten volumes of *Shanghan Lun* exist, but *Zabing Lun* is lost.) How could one know about Six Channel syndrome treatments? Even *Tiaobian* and *Shanglun* would have no basis for study." Xu Lingtai stated in *Yixue Yuanliu: Shanghan Lun Lun*: "Dozens of families have edited Zhang Zhongjing's *Shanghan Lun*, leading to endless disputes. This is all because they do not understand Zhang Zhongjing's purpose in writing the book. Modern people insist on changing Wang Shuhe's order, placing some articles before or after others, claiming one syndrome arises from another, or one channel changes due to another, insulting each other. Who knows that disease variations are myriad and transmission is不定 (indefinite)? Ancients prescribed formulas according to diseases, not compiling formulas to await diseases. Since the original order is already lost, what remains reliable is what Wang Shuhe determined. Why? Wang Shuhe's preface says: 'Now collecting Zhang Zhongjing's old theories, recording their syndromes, pulse diagnosis, voice, and complexion, selecting true prescriptions effective against specific diseases, intending to prevent worldly emergencies.' This means this book was collected by Wang Shuhe, yet people refute it, claiming the original was not like this. Consider, without Wang Shuhe, where would this book come from? And could the compilations by various persons truly match Zhang Zhongjing's original text? These are fair and balanced arguments derived from experience." Regarding Wang Puzhuang's *Shanghan Li Xin Zhu* and *Huilan Shuo*, and Lu Jiuzhi's essays in *Shibu Zhai*, all revering Wang Shuhe, refuting Fang and Yu, turning back the tide, and respecting the classics, their merit is particularly great.

Recently, two original manuscripts of Zhang Zhongjing's *Shanghan Zabing Lun* have emerged. One was transmitted by Luo Zhechu. (Huang Zhuzhai of Chang'an, seeing an article in the National Medical Book Special Issue of Zhejiang Circulating Library Library containing Zhang Zhongjing's formulas for women's diseases and discussions on Zang-Fu Ying-Wei, both noted as copied from Tianyi Pavilion, went to Ningbo to visit the pavilion, but found nothing. He then visited Zhou Qiyin in Yinxian County, where he met Luo Zhechu, Director of Guangji Free Clinic Bureau in Guilin, who showed him a complete sixteen-volume handwritten copy of the ancient *Shanghan Zabing Lun* kept in his family. Luo said he received it from Zuo Shengde of Guilin, who received it from Zhang Shaozu. Shaozu was the 46th generation descendant of Zhang Zhongjing. Zuo's preface cited his teacher Shaozu, who said it was passed down that there were thirteen drafts of the *Shanghan* book. Each time a draft was completed, copies circulated throughout the city. The one currently held is the 12th draft; the one Wang Shuhe obtained was the 7th draft.) The other was obtained by Liu Xiang. (Liu claimed that ten years ago, seeking burial land for his mother, he wandered in Jiangxi and met an elderly man surnamed Zhang in a valley, who gave him an ancient sixteen-volume copy of *Shanghan Zabing Lun*. Later, Liu Xiang gave it to his clansman Zhongmai, who collated and annotated it for publication. Chairman He Yunqiao of Liu Xiang also had a hand-copied original photocopied edition.) The version transmitted by Luo has not yet been published, and its authenticity is unknown. However, the version obtained by Liu lists *Ping Mai Fa* (Methods of Pulse Diagnosis) first, then *Shanghan Li* (Examples of Cold Damage), then chapters on Warm, Summer-Heat, Hot, Damp, and Dry diseases, then elaborates on Ben Bing (Original Diseases) and Huai Bing (Ruined Diseases) of the Six Channels, plus Huoluan (Cholera), Jing (Stiffness/Convulsion), Yin-Yang Yi (Exchange of Yin and Yang), Chao Hou Lao Fu (Recurrence after recovery), and finally various "Can Be Given" and "Cannot Be Given" categories. This is richer than Wang Shuhe's compilation, adding chapters on Warm, Heat, and Dry diseases. However, the *Shanghan Li* lacks the twenty-eight characters: "Now collecting Zhang Zhongjing's old theories, recording their syndromes, pulse diagnosis, voice, and complexion, selecting true prescriptions effective against specific diseases, intending to prevent worldly emergencies." If these twenty-eight characters are words of Wang Shuhe, and the rest are words of Zhang Zhongjing, Tang Dynasty's Wang Tao in *Waitai Miyao* and Lu Jiuzhi had already mentioned this. Now, without these twenty-eight characters, it is even more credible that the *Shanghan Li* was not added by Wang Shuhe but is original text of Zhang Zhongjing. Thus, it is self-evident that *Shanghan Lun* is a book discussing broad-sense Shanghan.

Some say: Wang Shuhe lived fifty to sixty years after Zhang Zhongjing, and Zhang Zhongjing lived over seventeen hundred years ago. If fifty to sixty years were insufficient to obtain the complete work, how can the true face be seen after a thousand years? If遺稿 (lost manuscripts) truly existed, why did they not appear when Fang Zhongxing and others attacked Wang Shuhe, but appear today? I reply: Ancient unique learning in our country was often kept secret. It is possible that ancient manuscripts circulated. Even if later generations forged them, since humans can promote the Dao, how can we say later generations cannot illuminate sacred learning?

Contemporary scholar Yun Tieqiao, in *Wenbing Mingli* (Clarifying Principles of Warm Diseases), although aware of broad-sense Shanghan, completely discards the theories of various schools of Warm Diseases, which is somewhat unjustified. In summary, if scholars establish theories without contradicting the principles of the Classics, they complement each other and become meritorious officials to Sage Zhang.