９倒装：文中特意颠倒文法或逻辑上的一般顺序，称倒装文法，大都用于加强语势，调和音节，或错综句法。例如古书上“何哉？尔所谓达者，”（《论语·颜渊篇》）一般顺序当是“尔所谓达者，何哉？”又如“盍不出乎？君将有行。”（《管子·戒篇》）普通顺序应为“君将有行，盍不出乎？”以上就是倒装的实例。《伤寒论》中间用倒装法，柯琴谓是“倒序法”。如：“伤寒，心下有水气，咳而微喘，发热不渴，服汤已渴者，此寒去欲解也，小青龙汤主之。”伤寒，心下有水气，发热不渴，咳而微喘，是小青龙的适应证，故“小青龙汤主之”，当在“服汤已”句之上，即是倒装法。
服汤已即指小青龙而言，服汤已而渴，是寒饮得去，病有向愈之机。又如：“太阳病，脉浮紧，无汗，发热，身疼痛，八九日不解，表证仍在，此当发其汗，服药已微除，其人发烦，目瞑，剧者必衄，衄乃解。所以然者，阳气重故也，麻黄汤主之。”太阳，无汗，发热，身疼痛，是太阳伤寒主证，脉浮紧，是太阳伤寒主脉，病虽多日，表证俱在，故当主以麻黄汤解表发汗，服药已微除，是指服麻黄汤后而言，亦即倒装法。因邪郁日久，不能一汗即除，故发生心烦目瞑或见衄血之病解情况。
在古诗中，倒装句出现于一句之中的更多。如唐诗“古木鸣寒鸟，空山啼夜猿。”（魏徵述怀诗）普通顺序当是寒鸟鸣，夜猿啼，此即倒装之例。《伤寒论》倒装法亦有出现于一句中的。如“太阳之为病，脉浮，头项强痛，而恶寒”。从病情分析，头项强痛，一般当指头痛项强所谓病如桂枝，头不痛项不强可为一证。此作头项强痛，自是倒装句法。
１０警句：读《伤寒论》，用伤寒法，重在辨证清楚，所用方药准确无误。仲景立法本旨，最虑虚证而误作实治，当汗而错用下法，反之亦然。故其语词多用警句，以示垂诫。如“脉微弱者，此无阳也，不可发汗。”“若脉微弱，汗出恶风者不可服之，服之则厥逆，筋惕肉，此为逆也。”即是。一般警句多用于条文中后段，亦有穿插于条文之中者。如“脉微而恶寒者，此阴阳俱虚，不可更发汗，更下，更吐也。”此如异峰突兀，山石嶙峋，横亘于康庄通衢之中，使人亲临其地，自有警觉。以示麻桂各半汤虽是小发汗方，只为太阳轻证而设，切不可滥用于虚寒之证。
可见仲景行文造句，颇具匠心。又“凡服桂枝汤吐者，其后必吐脓血也。”亦是警句之另一范例。
１１省略：汉代虽已发明造纸之术，惜所行不广，因书写不便，故仲景书中多用省略之文。
如“太阳中风，脉浮紧，发热恶寒，身疼痛，不汗出而烦躁者，大青龙汤主之。”自是大青龙所主之脉证，其“伤寒，脉浮紧，身不疼但重，乍有轻时，无少阴证者，大青龙汤发之。”亦当以表实“不汗出而烦躁”为主证。因已见上条，故此条省去。又如“太阳病，……若脉浮，小便不利，微热消渴者，五苓散主之。”是因太阳表邪入府，寒水蓄于膀胱，阳气不得宣化，自以小便不利为主证，故由此以下“发汗已，脉浮数，烦渴者，五苓散主之”。“伤寒汗出而渴者，五苓散主之”等条，亦当具有小便不利之主证，可以会意。再如“伤寒有热，少腹满，应小便不利，今反利者，为有血也，当下之，不可余药，宜抵当丸。”考蓄血典型证候有二：一为局部证状，如少腹里急或少腹硬满疼痛等；二为神志证状，如狂、发狂或喜忘等。此因屡见于桃核承气、抵当汤各条，故其主证只提少腹满，小便利，而不言如狂、发狂等，当是省略文法。《伤寒论》中省文颇多，可以循此类推。
１２避讳：按真武汤原名玄武汤。盖少阴阳虚，寒水泛溢，故用此温阳利水之剂。相传玄武为古北方司水之神，与青龙、朱雀、白虎等并称，故方名之义，有借于此。宋臣林亿等校正医书时，为避赵宋先人讳，故改玄武汤为真武汤。
１３其它：此外，读《伤寒论》还当注意以下几点：第三卷１６４①有些同音假借字，如“”与“瞬”通。目自动为瞬，“不能”即目珠不能转动之意。又如“擗”与“”通。者倒也，“欲擗地”即欲倒地的样子。②有个别字，须根据具体病况而进行分析理解。如“协热而利”，协与挟通，热当指表证恶寒发热而言，是与此条协热下利之证治较为符合。又“此为胸有寒也”，寒当作痰解，与当吐之证，较为合适。《千金方》作“此以内有久痰”，亦可为证。③《伤寒论》的条文中，间有采用当时民间口头语，如“中”、“不中”，含可与不可之意。现在河南、湖北各地此类口头语民间甚为通行。故“桂枝不中与之也”，即桂枝汤不可用之谓。④在断句方面，如“额上陷脉外紧急”，当联为一句读，从“紧”字断句。如作“额上陷，脉外紧急”，则与疾病的具体情况不符。⑤衍文：如“寒实结胸，无热证者，与三物小陷胸汤，白散亦可服”。寒实结胸的主方是三物小白散，不可与小陷胸汤，故“陷胸汤”及“亦可服”六字，当系衍文。查《千金翼方》所载条文，并无以上六字，可为一证。
（二）伤寒源流及版本考识汉兴，结束了秦王朝的统治，经过多年的休养生息，使当时社会生产力和文化事业，都有较大发展。从马王堆出土的文物可证实，当时农业、手工业、冶铁、医药等事业，都有较大的进步。
在医药文献方面，《汉书·艺文志》记载有医经七家，《汉书·平帝纪》并有楼护日诵本草数十万言的记载。盖医药的起源，主要是来自于民间，根据对疾病的不同情况，发明了各种不同的治疗方法。如东方之域，鱼盐之地，其病皆为痈疡，其治宜砭石，故砭石从东方来。西方者，金玉之域，沙石之处，其民华食而脂肥，其病生于内，其治宜毒药，故毒药从西方来。北方者，其地高陵居，其民乐野处而乳食，脏满生满病，其治宜灸，故灸从北方来。南方者，其地下，水土弱，雾露之所聚也，其民皆致理而赤色，其病挛痹，其治宜微针，故九针从南方来。中央者，其地平以湿，其民食杂而不劳，其病多痿厥寒热，其治宜导引按，故导引按者，亦从中央出也（说见《素问·异法方宜论》）。从这段文字看，医药的实践和起源，主要来自于人民群众，经过了千百年的实践和经验，才总结出了理论性的医药书籍，如《内经》和《本草经》这些医药专著。再者，张仲景生活于东汉末年（东汉为公元２５～２１９年，东汉末年是三国时期），战乱频仍，疫病多次广泛流行，死亡惨重。曹植《说疫气》云：“家家有僵尸之痛，室室有号泣之哀。”曹丕与吴质信中云：“昔日疾疫，亲故多罹其灾，徐（徐干）陈（陈琳）应（应）刘（刘桢）（注：加王粲、阮、孔融为建安七子）一时俱逝，痛可言耶！”证明当时人民对疾病治疗和适用医药治疗的书籍，是迫切需要的。作者对当时统治阶级不关心人民疾苦，不重视医药，只迷信巫觋的现象十分反感。《伤寒论》自序云：“余宗族素多，向余二百，建安纪年（公元１９６年）以来，犹稔，其死亡者三分有二，伤寒十居其七。”由此促使其更加勤奋地学习和总结前人及自己的医疗经验。在自序中又说：“感往昔之沦丧，伤横夭之莫救，乃勤求古训，博采众方，撰用《素问》、《九卷》、《八十一难》、《阴阳大论》、《胎胪药录》，并平脉辨证，为《伤寒杂病论》合十六卷。”又皇甫谧《甲乙经》序云：“伊尹以元圣之才，撰用《神农本草》以为汤液。汉张仲景论广汤液为数十卷，用之多验。近世太医令王叔和撰次仲景遗论甚精，皆可施用。”可见《伤寒杂病论》这部医书，是继承《内经》、《难经》、《本草经》等前人的理论和经验，结合自己长期积累的临床实践经验的总结，是汉以前及当时人民长期与疾病作斗争的总结，是医学上的宝贵结晶。
《伤寒杂病论》原书共十六卷，内容包括伤寒和杂病两大部分，是论述外感疾病和内科杂病的专著，其中也包括有妇科和部分外科。此时正当三国时期，封建割据，战争频繁，以致原书散第三卷１６５失不全。后经西晋王叔和将原书伤寒部分整理成册，名为《伤寒论》。自此以后，又经东晋、南北朝分裂对立的局面，该书时隐时现。至唐·孙思邈撰《千金要方》时，对该书少数有所征引，似未窥全貌，故有“江南诸师秘仲景方而不传”之语。迨孙氏晚年撰《千金翼方》，则《伤寒论》全书，已大体载于卷九、卷十之中，可谓为《伤寒论》最早之版本，故清·王朴庄《伤寒论注》，即以此为蓝本。又唐·王焘著《外台秘要》四十卷，根据该书所载附引《伤寒论》条文，共为十八卷，前十卷与今本《伤寒论》略同，后八卷多为杂病部分，但与今之《金匮要略》又大不相同，故也称为唐旧本。到了宋代治平间，国家设立校正医书局，经高保衡、孙奇、林亿等加以校正。这时已发明印刷术，并重新刻板印行，称为宋版本。据林亿校定的序文说：“以为百病之急，无急于伤寒，今先校定张仲景《伤寒论》十卷，总二十二篇，证外合三百九十七法，除复重定有一百一十二方，今请颁行。”宋版本后已不见，仅存明·赵开美的复刻本，可能是治平本的真面目。全书共分十卷：第一卷，辨脉法第一，平脉法第二。第二卷，伤寒例，辨痉湿病脉证，辨太阳病脉证并治上。
第三卷，辨太阳病脉证并治中。第四卷，辨太阳病脉证并治下。第五卷，辨阳明病脉证并治，辨少阳病脉证并治。第六卷，辨太阴病脉证并治，辨少阴病脉证并治，辨厥阴病脉证并治。第七卷，辨霍乱病脉证并治，辨阴阳易差后劳复病脉证并治，辨不可发汗病脉证并治，辨可发汗病脉证并治。第八卷，辨发汗后病脉证并治，辨不可吐可吐。第九卷，辨不可下病脉证并治，辨可下病脉证并治。第十卷，辨发汗吐下后脉证并治。后经一些医家的考证，如明·洪武中，芗溪黄芪作《伤寒类证辨惑》曰：“仲景之书，六经到劳复而已，其间具三百九十七法，一百一十二方，纤悉具备，有条而不紊者也。辨脉法，伤寒例三篇，叔和采摭诸书，附以己意，虽间有仲景说，实三百九十七法之外者也。又痉湿三种一篇，出《金匮要略》，叔和虑与伤寒相似，故编入六经之右。
又有汗吐下、可不可并汗吐下后证，叔和重集于篇末，比主经中，仓卒易检易见也。今一以仲景书为正，其非仲景之书者，悉去之。庶使真伪必分，要理不繁，易于学者也”（转引自《伤寒论辑义》）。所以方、喻等注家均宗其说。现在通行版本均已去掉了辨脉、平脉、伤寒例、辨痉湿病脉证治等前四篇，以及辨不可发汗病脉证并治等后七篇，都是根据此说。
关于现在流传的宋金版本两种，一是上述的明赵开美复刻宋镌治平本（１０５６年）；一是金·成无己著《注解伤寒论》本（１１４４年），仍为十卷二十二篇，称为成注本。成本经明嘉靖间汪济川校刊。还有一种医统本，也是成无己的《注解伤寒论》，经明朝徐熔校刊，内容和汪刻本基本相同。以上是《伤寒论》的流传历史及版本形成的概况。至于《伤寒杂病论》杂病部分，后经整理成为《金匮要略》一书。
由于宋版本的刊行，使后世整理研究《伤寒论》，有了深入发展。如安常《伤寒总病论》，朱肱著《南阳活人书》，许叔微著《伤寒发微论》、《伤寒九十论》等。尤其金·成无己《注解伤寒论》，对《伤寒论》原文逐条加以注释，运用《内经》等理论进行阐述而发挥，对后学者启发很大，是重要的参考书籍。明清以来，《伤寒论》尊为医经之一，为医家必读之书。故继成氏之后，整理和注释《伤寒论》者，如王肯堂的《伤寒证治准绳》，方有执的《伤寒论条辨》，喻嘉言的《伤寒尚论篇》，张隐庵的《伤寒论集注》，程郊倩的《伤寒论后条辨》，周杨俊的《伤寒论三注》，张令韶的《伤寒论直解》，钱天来的《伤寒溯源集》，张路玉的《伤寒绪论》、《伤寒缵论》，柯韵伯的《伤寒来苏集》，尤在泾的《伤寒贯珠集》，徐灵胎的《伤寒类方》，陈修园的《伤寒论浅注》、《伤寒医诀串解》，唐容川的《伤寒论浅注补正》等，或循原书之旧而加以阐释，或阐发故说而间附后世类方，或以方类证，虽仁智之见各异，而醇中有疵，瑕不掩瑜，均对仲景学说有所昌明。特别值得提出第三卷１６６的是清代所纂的《医宗金鉴》，各科齐备，而编排次序以仲景全书为首，实昭示《伤寒论》在中医学中之重要地位。民元以后，恽铁樵著《伤寒论辑义按》，陆渊雷《伤寒论今释》，衷中参西，颇多发挥。（三）注重六经实质综合研究自宋以降，尤其是建国４０年来，诸家对六经病提出了各种看法，形成了百家争鸣的局面。
9. Inversion: The text deliberately reverses the general order of grammar or logic, referred to as inverted syntax, mostly used to strengthen rhetorical force, harmonize rhythm, or vary sentence structures. For example, in ancient texts, "He zai? Er suo wei da zhe," (from *Analects*, Yan Yuan Chapter), the normal order should be "Er suo wei da zhe, he zai?" Similarly, "He bu chu hu? Jun jiang you xing." (from *Guanzi*, Jie Chapter), the ordinary order should be "Jun jiang you xing, he bu chu hu?" These are examples of inversion. The *Shanghan Lun* employs this method; Ke Qin called it "reverse ordering." For instance: "Shanghan (Cold Damage), fluid retention under the heart, cough with slight wheezing, fever without thirst. After taking the decoction, if the patient becomes thirsty, this indicates the cold is departing and the disease is about to resolve; Xiao Qinglong Tang (Minor Blue Dragon Decoction) governs it." Shanghan with fluid retention under the heart, fever without thirst, and cough with slight wheezing are indications for Xiao Qinglong Tang. Therefore, "Xiao Qinglong Tang governs it" should logically precede the phrase "after taking the decoction," which constitutes the inversion. "After taking the decoction" refers to taking Xiao Qinglong Tang; becoming thirsty after taking it indicates that the cold-fluid has been eliminated and there is a sign of recovery. Another example: "Taiyang disease, floating and tight pulse, no sweating, fever, body pain. If unresolved after eight or nine days, and exterior signs remain, sweating should be induced. After taking the medicine, symptoms may slightly subside; the patient may become irritable and have closed eyes. In severe cases, epistaxis will occur, and only then will the disease resolve. This is because Yang qi is heavily constrained. Mahuang Tang (Ephedra Decoction) governs it." Taiyang disease characterized by no sweating, fever, and body pain represents the main syndrome of Taiyang Cold Damage; a floating and tight pulse is its main pulse. Although many days have passed, the exterior signs persist, so Mahuang Tang should be used to release the exterior and induce sweating. "After taking the medicine, symptoms may slightly subside" refers to the state after taking Mahuang Tang, which is also an inversion. Because pathogens have been constrained for a long time, they cannot be expelled with a single sweat induction, leading to irritability, eye closure, or epistaxis as signs of resolution.
In classical poetry, inversions within a single line are more common. For example, Tang poem lines "Ancient trees cry with cold birds, empty mountains weep with night apes" (Wei Zheng's *Chanting My Thoughts*), the normal order would be "cold birds cry, night apes weep," which is an example of inversion. The *Shanghan Lun* also contains inversions within a single line. For instance: "The essence of Taiyang disease is a floating pulse, stiffness and pain in the head and nape, and aversion to cold." From a pathological analysis, "stiffness and pain in the head and nape" generally refers to headache and neck stiffness. A case resembling Guizhi Tang syndrome might present without headache or neck stiffness as a distinct symptom. Here, combining them into "head and nape stiffness and pain" is naturally an inverted sentence structure.
10. Aphorisms: Reading the *Shanghan Lun* and applying Shanghan methods emphasize clear differentiation of syndromes and accurate prescription of formulas. Zhongjing's legislative intent primarily fears treating deficiency syndromes as excess, or using purgation when sweating is indicated, and vice versa. Thus, his language often uses aphorisms as warnings. For example: "Those with a faint and weak pulse have no Yang; sweating must not be induced." "If the pulse is faint and weak, with sweating and aversion to wind, do not take it; taking it will lead to cold extremities, muscle twitching, and tremors, which is a therapeutic error." These are examples. Generally, aphorisms appear in the latter part of clauses, but sometimes interwoven within them. For instance: "Those with a faint pulse and aversion to cold have both Yin and Yang deficient; do not induce sweating, purgation, or vomiting again." This is like a sudden peak or jagged rocks blocking a main road, creating an immediate sense of alertness. It warns that while Mawei Ge Ban Tang (Half-Mawei Decoction) is a mild sweating formula designed for light Taiyang syndromes, it must not be indiscriminately used for deficiency-cold syndromes. Thus, Zhongjing's phrasing shows great craftsmanship. Another example of an aphorism is: "Anyone who vomits after taking Guizhi Tang will subsequently vomit pus and blood."
11. Omission: Although papermaking was invented in the Han Dynasty, it was not widely used due to writing difficulties, so Zhongjing's book frequently omits words. For example: "Taiyang Wind Strike, floating and tight pulse, fever and aversion to cold, body pain, inability to sweat accompanied by restlessness; Da Qinglong Tang (Major Blue Dragon Decoction) governs it." This naturally describes the pulse and syndrome governed by Da Qinglong Tang. The clause "Shanghan, floating and tight pulse, body not painful but heavy, occasionally lighter, excluding Shaoyin syndrome; Da Qinglong Tang induces sweating" should also take "inability to sweat accompanied by restlessness" as the main syndrome. Since this was mentioned in the previous clause, it is omitted here. Similarly, "Taiyang disease... if floating pulse, difficulty urinating, slight fever and excessive thirst; Wuling San (Five-Ingredient Powder with Poria) governs it." This is because Taiyang exterior pathogens have entered the fu organs, causing cold-water accumulation in the Bladder, preventing Yang Qi from transforming; thus, difficulty urinating is the main syndrome. Therefore, subsequent clauses like "After sweating, floating and rapid pulse, irritability and thirst; Wuling San governs it" and "Shanghan with sweating and thirst; Wuling San governs it" implicitly possess the main syndrome of difficulty urinating, which can be understood by context. Again, "Shanghan with heat, fullness in the lower abdomen, should have difficulty urinating, but now urine flows freely, indicating blood stasis; it should be purged, do not leave any residue,适宜 Didang Wan (Didang Pill)." Typical syndromes of blood stasis include two types: local symptoms such as lower abdominal urgency or hardness/pain; and mental symptoms such as mania, frenzied behavior, or forgetfulness. Since these appear frequently in Taohé Chengqi Tang and Dandang Tang clauses, this clause only mentions lower abdominal fullness and free urination, omitting mania or frenzied behavior, which is an omission. There are many omissions in the *Shanghan Lun*, which can be inferred by analogy.
12. Taboo Avoidance: Originally, Zhenwu Tang was named Xuanwu Tang. Since Shaoyang Yang deficiency leads to flooding of cold water, this warming-Yang and promoting-diuresis formula is used. Legend has it that Xuanwu is the ancient deity of water in the North, mentioned alongside Qinglong, Zhuque, and Baihu. Hence, the name borrows from this symbolism. During the Song Dynasty, officials Lin Yi and others corrected medical texts; to avoid the taboo of the Zhao Song ancestors' names, they changed Xuanwu Tang to Zhenwu Tang.
13. Others: Additionally, when reading the *Shanghan Lun*, note the following points: Vol 3, p. 164 ① Some homophonic loan characters exist, such as "" being interchangeable with "shun" (blink). Eyes moving automatically is blinking; "cannot " means the eyeballs cannot move. Also, "pi" is interchangeable with "". "" means falling down; "wanting to pi di" means wanting to fall to the ground. ② Some individual characters require analysis based on specific clinical conditions. For example, "xie re er li" (collateral heat with diarrhea); "xie" is interchangeable with "xia" (clutch/combine), and "re" refers to exterior syndrome chills and fever, which fits the treatment of collateral heat diarrhea in this clause. Also, "ci wei xiong you han ye" (this is cold in the chest); "han" should be interpreted as "tan" (phlegm), which suits the indication for emesis. *Qianjin Fang* writes "ci yi nei you jiu tan" (there is old phlegm inside internally), which serves as evidence. ③ The clauses of the *Shanghan Lun* occasionally use contemporary colloquialisms, such as "zhong" and "bu zhong," meaning applicable or not applicable. Such colloquialisms are still common in Henan and Hubei today. Thus, "Guizhi bu zhong yu zhi ye" means Guizhi Tang is not applicable. ④ Regarding punctuation, "e shang xian mai wai jin ji" should be read as one sentence, punctuating at the character "jin." If read as "e shang xian, mai wai jin ji," it does not fit the specific clinical situation. ⑤ Interpolated text: For example, "Han shi jie xiong, wu re zheng zhe, yu San Wu Xiao Xian Xiong Tang, Bai San yi ke fu." The main formula for Cold-Excess Chest Binding is San Wu Xiao Bai San, not Xiao Xian Xiong Tang. Therefore, the six characters "Xian Xiong Tang" and "yi ke fu" are likely interpolated. Checking *Qianjin Yi Fang*, these six characters are absent, serving as evidence.
(II) Origins of Shanghan and Textual Criticism of Editions With the rise of the Han Dynasty, ending the rule of the Qin Dynasty, and after years of recuperation, social productive forces and cultural undertakings developed significantly. Artifacts unearthed at Mawangdui confirm that agriculture, handicrafts, iron smelting, and medicine had made considerable progress.
Regarding medical literature, *Book of Han: Treatise on Literature* records seven schools of Medical Classics, and *Book of Han: Annals of Emperor Ping* records Lou Hu reciting hundreds of thousands of words of Herbal Materia Medica daily. The origin of medicine mainly came from folk practices, inventing various treatments based on different disease conditions. For example, in the Eastern region, land of fish and salt, diseases were mostly carbuncles and ulcers, treated with Bian stones (lithotherapy), hence Bian stones originated from the East. In the West, land of gold and jade, sand and stone, people ate rich food and were fat, diseases arose internally, treated with toxic drugs, hence toxic drugs originated from the West. In the North, high hills, people lived wild and drank milk, suffering from internal fullness diseases, treated with moxibustion, hence moxibustion originated from the North. In the South, low land, weak water and soil, gathering of fog and dew, people had fine skin and red complexion, suffering from spasms and bi-syndrome, treated with fine needles, hence Nine Needles originated from the South. In the Center, flat and humid land, people ate mixed foods and did not labor much, suffering mostly from flaccidity, cold limbs, and alternating chills and fever, treated with Dao Yin (guiding and pulling) and An Gua (pressing and rubbing), hence Dao Yin and An Gua originated from the Center (see *Suwen: Yifang Fangyi Lun*). From this text, it is evident that medical practice and origin mainly came from the masses, and through thousands of years of practice and experience, theoretical medical books like *Neijing* (Inner Canon) and *Bencao Jing* (Classic of Materia Medica) were summarized. Furthermore, Zhang Zhongjing lived in the late Eastern Han Dynasty (Eastern Han: 25–219 AD, late Eastern Han was the Three Kingdoms period). Frequent wars and widespread epidemics caused heavy casualties. Cao Zhi wrote in *Shuo Yi Qi*: "Every family suffers the pain of dead corpses, every room hears the wailing of grief." Cao Pi wrote to Wu Zhi: "In past epidemics, relatives and friends suffered disasters; Xu Gan, Chen Lin, Ying Xi, Liu Zhen (Note: plus Wang Can, Ruan Yu, Kong Rong as the Seven Scholars of Jian'an) all passed away at once, how can pain be expressed!" This proves that the people urgently needed books on disease treatment and applicable medicinal therapies. The author strongly opposed the ruling class's indifference to people's suffering, neglect of medicine, and superstition in shamans. The preface to *Shanghan Lun* states: "My clan was numerous, originally over two hundred. Since the Jian'an era (196 AD), although harvests were good, two-thirds died, seven out of ten from Shanghan." This urged him to diligently study and summarize the medical experiences of predecessors and himself. In the preface, he further said: "Moved by past losses, grieving the untimely deaths that could not be saved, I diligently sought ancient teachings, extensively collected various prescriptions, utilized *Suwen*, *Jiujuan* (Nine Volumes), *Bayishinan* (Eighty-One Difficulties), *Yinyang Dalun* (Great Theory of Yin and Yang), *Tailu Yaolu* (Fetal Record of Medicinal Records), combined pulse assessment and syndrome differentiation, and compiled *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) in sixteen volumes." Huangfu Mi's preface to *Jiayi Jing* states: "Yi Yin, with sage-like talent, utilized *Shennong Bencao* to create decoctions. Han dynasty Zhang Zhongjing expanded upon these decoctions into dozens of volumes, proving effective in use. Recently, Imperial Physician Wang Shuhe meticulously arranged Zhongjing's remaining theories, which are highly precise and applicable." Thus, *Shanghan Zabing Lun* inherited the theories and experiences of predecessors like *Neijing*, *Nanjing*, and *Bencao Jing*, combined with his own long-term clinical experience, summarizing the struggle against disease by the people before and during the Han Dynasty, representing a precious crystallization of medicine.
The original *Shanghan Zabing Lun* consisted of sixteen volumes, covering Shanghan and Zabing (Miscellaneous Diseases), specializing in exogenous diseases and internal medicine, including gynecology and some surgery. During the Three Kingdoms period, feudal fragmentation and frequent wars led to the loss and incompleteness of the original text. Later, Wang Shuhe of the Western Jin Dynasty organized the Shanghan portion into a book titled *Shanghan Lun*. Subsequently, through the division and opposition of the Eastern Jin and Southern and Northern Dynasties, the book appeared and disappeared intermittently. When Sun Simiao of the Tang Dynasty wrote *Qianjin Yaofang*, he cited parts of it, seemingly not seeing the complete picture, hence the saying "Masters in the south kept Zhongjing's formulas secret and did not transmit them." By the time Sun Simiao wrote *Qianjin Yifang* in his later years, the entire *Shanghan Lun* was largely contained in Volumes 9 and 10, considered the earliest version of *Shanghan Lun*. Thus, Qing Dynasty Wang Puzhuang's *Shanghan Lun Zhu* used this as a blueprint. Additionally, Wang Tao of the Tang Dynasty wrote *Waitai Miyao* in forty volumes, attaching and citing *Shanghan Lun* clauses, totaling eighteen volumes. The first ten volumes are similar to the current *Shanghan Lun*, while the last eight volumes focus on miscellaneous diseases but differ greatly from the current *Jingui Yaolue*, hence also called the Tang Old Edition. During the Zhiping era of the Song Dynasty, the state established the Bureau for Correcting Medical Books. Gao Baoheng, Sun Qi, Lin Yi, etc., corrected the text. Printing technology had been invented, and new blocks were carved for printing, known as the Song Edition. According to Lin Yi's preface: "Considering the urgency of all diseases, none is more urgent than Shanghan. We have first collated Zhang Zhongjing's *Shanghan Lun* in ten volumes, totaling twenty-two chapters, including three hundred and ninety-seven methods outside the syndromes, excluding duplicates, determining one hundred and twelve formulas. We request promulgation." The Song Edition is no longer extant; only the Ming Dynasty Zhao Kaimi reprint remains, possibly reflecting the true appearance of the Zhiping edition. The whole book is divided into ten volumes: Volume 1, Differentiating Pulse Methods First, Assessing Pulse Methods Second. Volume 2, Shanghan Examples, Differentiating Pulse and Syndromes of Spasm, Dampness, and Heat, Differentiating Pulse and Syndromes of Taiyang Disease and Treatment Upper. Volume 3, Differentiating Pulse and Syndromes of Taiyang Disease and Treatment Middle. Volume 4, Differentiating Pulse and Syndromes of Taiyang Disease and Treatment Lower. Volume 5, Differentiating Pulse and Syndromes of Yangming Disease and Treatment, Differentiating Pulse and Syndromes of Shaoyang Disease and Treatment. Volume 6, Differentiating Pulse and Syndromes of Taiyin Disease and Treatment, Differentiating Pulse and Syndromes of Shaoyin Disease and Treatment, Differentiating Pulse and Syndromes of Jueyin Disease and Treatment. Volume 7, Differentiating Pulse and Syndromes of Huoluan Disease and Treatment, Differentiating Pulse and Syndromes of Post-Illness Labor Recurrence and Transformation Diseases and Treatment, Differentiating Pulse and Syndromes of Non-Sweating Diseases and Treatment, Differentiating Pulse and Syndromes of Sweating Diseases and Treatment. Volume 8, Differentiating Pulse and Syndromes of Post-Sweating Diseases and Treatment, Differentiating Non-Vomiting and Vomiting. Volume 9, Differentiating Pulse and Syndromes of Non-Purgation Diseases and Treatment, Differentiating Pulse and Syndromes of Purgation Diseases and Treatment. Volume 10, Differentiating Pulse and Syndromes Post-Sweating, Vomiting, and Purgation. Later, some physicians conducted textual research. For example, during the Hongwu era of the Ming Dynasty, Huang Qi of Xiangxi wrote *Shanghan Leizheng Binhuo*: "Zhongjing's book covers Six Channels up to labor recurrence, containing three hundred and ninety-seven methods and one hundred and twelve formulas, detailed and orderly. The Differentiating Pulse Methods and Shanghan Examples chapters were compiled by Shuhe from various books with his own opinions; although occasionally containing Zhongjing's sayings, they are actually outside the three hundred and ninety-seven methods. Also, the chapter on Spasm, Dampness, and Heat comes from *Jingui Yaolue*; Shuhe, fearing similarity to Shanghan, placed it to the right of the Six Channels. There are also chapters on Sweating, Vomiting, Purgation, their contraindications, and post-treatment syndromes, which Shuhe gathered at the end for easy reference compared to the main chapters. Now, taking Zhongjing's book as standard, removing non-Zhongjing texts ensures distinction between true and false, simplifies essential principles, and aids learners." (Quoted from *Shanghan Lun Ji Yi*). Therefore, commentators like Fang Youzhi and Yu Jiayan followed this view. Current popular editions have removed the first four chapters (Differentiating Pulse, Assessing Pulse, Shanghan Examples, Differentiating Pulse and Syndromes of Spasm, Dampness, and Heat) and the last seven chapters (Differentiating Pulse and Syndromes of Non-Sweating Diseases, etc.), based on this theory.
Regarding the two Song-Jin versions currently circulated: one is the Ming Zhao Kaimi reprint of the Song Zhiping edition (1056 AD); the other is Jin Dynasty Cheng Wuji's *Zhuji Shanghan Lun* (1144 AD), still ten volumes and twenty-two chapters, called the Cheng Commentary Edition. This edition was collated and published by Wang Jichuan during the Jiajing era of the Ming Dynasty. There is also a Yitong Edition, also Cheng Wuji's *Zhuji Shanghan Lun*, collated by Xu Rong of the Ming Dynasty, with content basically identical to the Wang edition. Above is the overview of the transmission history and formation of editions of *Shanghan Lun*. As for the miscellaneous disease portion of *Shanghan Zabing Lun*, it was later organized into the book *Jingui Yaolue*.
The publication of the Song Edition facilitated in-depth organization and research of *Shanghan Lun* in later generations. For example, Tan Anchang's *Shanghan Zongbing Lun*, Zhu Gong's *Nanyang Huoren Shu*, Xu Shumi's *Shanghan Faweilun* and *Shanghan Jiushi Lun*, etc. Especially Cheng Wuji's *Zhuji Shanghan Lun* of the Jin Dynasty, which annotated the original text of *Shanghan Lun* clause by clause, expounded and developed it using theories from *Neijing*, providing great inspiration for later learners and serving as an important reference. Since the Ming and Qing dynasties, *Shanghan Lun* has been revered as one of the Medical Classics and a required reading for physicians. Following Cheng, many organized and commented on *Shanghan Lun*, such as Wang Kentang's *Shanghan Zhengzhi Zhunsheng*, Fang Youzhi's *Shanghan Lun Tiaobian*, Yu Jiayan's *Shanghan Shanglun Pian*, Zhang Yinan's *Shanghan Lun Jizhu*, Cheng Jiaoqian's *Shanghan Lun Hou Tiaobian*, Zhou Yangjun's *Shanghan Lun Sanzhu*, Zhanglingshao's *Shanghan Lun Zhijie*, Qian Tianlai's *Shanghan Suyuan Ji*, Zhang Luyu's *Shanghan Xulun* and *Shanghan Zuanchun*, Ke Yunbo's *Shanghan Laisu Ji*, You Zaijing's *Shanghan Guanzhu Ji*, Xu Lingtai's *Shanghan Leifang*, Chen Xiuyuan's *Shanghan Lun Qianzhu* and *Shanghan Yijue Chuanjie*, Tang Rongchuan's *Shanghan Lun Qianzhu Buzheng*, etc. Some explained according to the original structure, some elaborated on old theories with later category-based formulas, some categorized syndromes by formulas. Although views differed, each had merits and flaws, yet all contributed to clarifying Zhongjing's theories. Particularly noteworthy is the Qing Dynasty compilation *Yizong Jinjian*, which covered all specialties and placed Zhongjing's complete works first in the arrangement, truly demonstrating the important status of *Shanghan Lun* in Traditional Chinese Medicine. After the founding of the Republic of China, Yun Tieqiao wrote *Shanghan Lun Ji Yi An*, and Lu Yuanlei wrote *Shanghan Lun Jinshi*, integrating Chinese and Western medicine with much development. (III) Comprehensive Research on the Essence of Six Channels Since the Song Dynasty, especially in the past 40 years since the founding of the People's Republic, various scholars have proposed diverse views on Six Channel diseases, forming a hundred schools of contention.