喻昌曰。张仲景伤寒论一书。天苞地符。为众方之宗。群方之祖。杂以后人知见。反为尘饭土羹。
又曰。后汉张仲景着卒病伤寒论十六卷。当世兆民。赖以生全。传之后世。如日月之光华。旦而复旦。万古
常明。可也。斯民不幸。至晋代不过两朝相隔。其卒病论六卷。已不可复睹。即伤寒论十卷。想亦劫火之余。仅
得之读者之口授。故其篇目。先后差错。赖有三百九十七法。一百一十三方之名目。可以为校正。太医令王叔和
附以己意。编集成书。共二十二篇。后人德之。称为仲景之徒。今世传仲景伤寒论。乃宋秘阁臣林亿所校正。宋
人成无己所诠注之书也。林亿不辨朱紫菽粟。谓自仲景于今八百余年。惟叔和能学之。其间如葛洪陶景胡洽徐之
才孙思邈辈。皆不及也。又传称成无己注伤寒论十卷。深得长沙公之秘旨。殊不知林成二家。过于尊信叔和。往
往先传后经。将叔和纬翼之辞。且混编为仲景之书。况其他乎。如第一卷之平脉法。二卷之序例。其文原不雅训。
反首列之。以错乱圣言。则其所为校正。所为诠注者。乃仲景之不幸。而斯道之大厄也。元泰定间。程德斋作伤
寒钤法。尤多不经。国朝王履所论。虽有深心。漫无卓识。亦何足取。万历间方有执着伤寒条辨。始先即削去叔
和序例。大得尊经之旨。然未免失之过激。不若爱
礼存羊。取而驳正之。是非既宗。功罪自明也。其于太阳三篇。改叔和之旧。以风寒之伤营卫者分属。卓识超越
前人。此外不达立言之旨者尚多。大率千有余年。若明若昧之书。欲取而尚论之。如日月之光昭宇宙。必先振举
其大纲。然后详明其节目。始为至当不易之规。诚以冬春夏秋。时之四序也。冬伤于寒。春伤于温。夏秋伤于暑
热者。四序中主病之大纲也。举三百九十七法。分隶于大纲之下。然后仲景之书。始为全书。其冬伤于寒一门。
仲景立法独详于春夏秋三时者。盖以春夏秋。时令虽有不同。其受外感则一。自可取治伤寒之法。错综用之耳。
仲景自序云。学人若能寻余所集。思过半矣。可见引伸触类。治百病有余能。况同一外感乎。是春夏秋之伤温伤
热。明以冬月伤寒为大纲矣。至伤寒六经中。又以太阳一经为大纲。而太阳经中。又以风伤卫。寒伤营。风寒两
伤营卫为大纲。向也大纲混于节目之中。无可寻绎。只觉其书之残缺难读。今大纲既定。然后详求其节目。始知
仲景书中。矩则森森。毋论法之中更有法。即方之中亦更有方。通身手眼。始得一一点出。识之而心开识朗。
不复为从前之师说所 浸。假由其道。而升堂入室。仲景弥光。而吾生大慰矣。
又曰。尝观王叔和汇集扁鹊仲景华元化先哲脉法为一书。名曰脉经。其于仲景伤寒论。尤加探讨。宜乎显微
毕贯。曲畅创法制方之本旨。以启后人之信从。可也。乃于汇脉之中。间一汇证。不该不贯。犹曰汇书之常也。
至于编述伤寒全书。苟简粗率。仍非作者本意。则吾不知之矣。如始先序例一篇。蔓引赘辞。其后可与不可诸篇。
独遗精髓。平脉一编。妄入己见。总之碎剪美锦。缀以败絮。盲瞽后世。
无由复睹黼黻之华。况于编述大意。私淑原委。自首至尾。不叙一语。明是贾人居奇之术。致令黄岐一脉。斩绝
无遗。悠悠忽忽。沿习至今。所谓千古疑城。莫此难破。兹欲直溯仲景全神。不得不先勘破叔和。如太阳经中。
证绪分头。后学已难入手。乃更插入温病合病并病。少阳病过经不解病。坐令读者茫然。譬诸五谷。虽为食宝。
设不各为区别。一概混种混收。鲜不耕者食者之困矣。如阳明经中。漫次仲景偶举问答一端。隶于篇首。纲领倒
置。先后差错。且无扼要。至于春温夏热之证。当另立大纲。颛自名篇者。乃懵然不识。此等大关一差。则冬伤
于寒。春伤于温。夏秋伤于暑热之旨尽晦。致后人误以冬月之方。施于春夏。而归咎古方之不可以治今病者。谁
之过欤。至于霍乱病。阴阳易。瘥后劳复等证。不过条目中事耳。乃另立篇名。与六经并峙。又何轻所重。而重
所轻耶。仲景之道。人但知得叔和而明。孰知其因叔和而坠也哉。
又曰。王叔和于仲景书。不察大意。妄行编次补缀。尚存阙疑一线。观其篇首之辞。谓痉湿 。虽同为太阳
经病。以为宜应别论者。其一征也。观其篇中。谓疾病至急。仓卒寻按。要旨难得。故重集可与不可方治者。其
一征也。观其篇末。补缀脉法。分为二篇。上编仍仲景之旧。下编托仲景以传。犹未至于颠倒大乱者。其一征也。
第其不露补缀之痕。反以平脉本名。易为辨脉。而阴行一字之颠倒。此吾所为讥其 窃耳。若夫林亿之校正。成
无己之诠注。则以脉法。为第一卷矣。按仲景自叙云。平脉辨证。为伤寒卒病论合十六卷。则脉法洵当隶于篇首。
但晋承汉统。仲景遗书未湮。叔和补缀不言。不敢混入。姑附于后。不为无见。二家
不察。竟移编篇首。此后羚羊挂角。无迹可求。讵能辨其孰为仲景。孰为叔和乎。然犹隐而难识也。其序例一篇。
明系叔和所撰。何乃列于第二卷。岂以仲景之书。非序例不能明耶。即使言之无弊。亦无先传后经之理。况其蔓
引赘辞。横插异气。寸瑜尺瑕。何所见而崇信若是。致令后学画蛇添足。买椟还珠。煌煌圣言。千古无色。是二
家羽翼叔和以成名。比以长君逢君无所逃矣。至其诠释之差。十居六七。夫先已视神髓为糟粕矣。更安望阐发精
理乎。
程应旄曰。论之为言。断也。断者蔽也。分明指此为伤寒之爰书矣。故首尾分篇。只存论之体裁。而别嫌明
疑。指奸摘伏。深文大义。具见于标篇之辨字上。辨之为言。诘也。诘者鞫也。既诘且鞫。则必无枉无偏。方蔽
无辜。自不得不借论以申其辨。
按程氏有辨伤寒论五篇。王叔和序例贬伪一篇。冗文闲语。漫无统纪。故省不录。
汪琥曰。仲景论。为方书之祖。以内经中有论而无方也。叔和起而撰次之。知尊仲景矣。但其于仲景论中。
插入己意。使学人不知孰为仲景。孰为叔和。以故后人诽议之。云叔和变乱仲景伤寒论。故其脉经。亦受高阳生
所窃取。此其报也。然仲景书。当三国时兵火之后。残缺失次。若非叔和撰集。不能延至于后。复有成无己。为
之注解也。今医勿但责叔和之过。而忘叔和之功。
又曰。伤寒论。自成注以后。在昔明医。如李东垣不过以治法略举其要。朱丹溪亦仅以疑处。摘问其目。未
闻有以仲景原论全解者。至明季有歙人方中行。着伤寒条辨八卷。乃成氏之后一人而已。我朝初有喻嘉言者。推
广方氏未发之
旨。着尚论篇五卷。是亦仲景之功臣也。复有程子郊倩。即仿二书之意。着后条辨六集。其中亦有可采之处。所
可嫌者。三家之书。皆倒乱仲景六经篇原文。彼虽各有其理。要之六经原次。或当日叔和未尽改易。其间仲景妙
义。焉知不反由此新编而尽失耶。况方书治病。不过欲每条解明。不致医药有误而已，非若文公章句。必欲承上
起下也。孔子云。爱礼存羊。凡六经原次。余不敢乱叔和之旧。
又曰。王叔和编次仲景方论三十六卷。当是十六卷。据论集中云。仲景为伤寒杂病论合十六卷。叔和编次。
何至遽增二十卷书邪。况仲景当日。止着论二十二篇。尚未分为几卷。至叔和。始托名仲景。撰成并辨脉平脉法。
为伤寒杂病论合十六卷。则是医林列传。云三十六卷。误矣。相传仲景论。有一百一十三方。考其书十卷内。计
方止一百一十二道。
柯琴曰。按仲景自序言。作伤寒杂病论合十六卷。则伤寒杂病。未尝分为两书也。凡条中不贯伤寒者。即与
杂病同义。如太阳之头项强痛。阳明之胃实。少阳之口苦咽干目眩。太阴之腹满吐利。少阴之欲寐。厥阴之消渴
气上冲心等证。是六经之为病。不是六经之伤寒。乃六经分司诸病之提纲。非专为伤寒一证立法也。观五经提纲。
皆指内证。惟太阳提纲。为寒邪伤表立，因太阳主表。其提纲为外感立法。故叔和将仲景之合论。全属伤寒。不
知仲景已自明其书不独为伤寒设。所以太阳篇中。先将诸病线索。逐条提清。比他经更详也。其曰太阳病。或已
发热。未发热。必恶寒体痛。呕逆。脉阴阳俱紧者，名曰伤寒。是伤寒别有提纲矣。此不特为太阳伤寒之提纲。
即六经总纲。观仲景独于太阳篇别其名。曰伤寒。曰中风，曰中暑。曰温病。曰湿痹。而他经不
复分者。则一隅之中。可以寻其一贯之理也。其他。结胸藏结。阳结阴结。瘀热发黄。热入血室。谵语如狂等
证。或因伤寒。或非伤寒。纷纭杂沓之中。正可思伤寒杂病合论之旨矣。盖伤寒之外皆杂病。病不脱六经。故立
六经。而分司之。伤寒之中。最多杂病。内外夹杂。虚实互呈。故将伤寒杂病。而合参之。此扼要法也。叔和不
知此旨。谓痉湿 三种。宜应别论。则中风温病。何得与之合论邪。以三证为伤寒所致。与伤寒相似。故此见之。
则中风非伤寒所致。温病与伤寒不相似者。何不为之别立耶。霍乱属肝木为患。阴阳易差后劳复。皆伤筋动骨所
致。咸当属于厥阴。何得别立篇目。叔和分太阳三症于前。分厥阴诸症于后。岂知仲景约法能合。而病兼该于六
经。而不能逃六经之外。只在六经上求根本。不在诸证名目上求枝叶。叔和以私意。挈乱仲景之原集。于劳复后。
重集可发汗不可发汗诸篇。如弱反在关。濡反在巅。微反在下。不知如何名反。岂濡微弱涩等脉。有定位乎。其
云大法春夏宜发汗。春宜吐。秋宜下。设未值其时。当汗不汗。当下不下。必得其时耶。而且利水清火。温补和
解等法。概不言及。所以今人称仲景只有汗吐下三法。实由于是。夫四时各家。人所同受病者。因人而异。汗吐
下者。因病而施也。立法所以治病。非以治时。自有此大法之谬。后人因有随时用药之道。论麻黄桂枝汤者。谓
宜于冬月严寒。而三时禁用。论白虎汤者。谓宜于夏。而大禁于秋分后。与立夏之前，夫寒热温凉之逆用、必先
岁气。独不曰有假者反之。有是证因有是方。仲景因证立方。岂随时定剂哉。当知仲景治法。悉本内经。
又曰。仲景言平脉辨证。为伤寒杂病论。是脉与症。未
尝两分也。夫因病而平脉。则平脉即在辨症中。脉有阴阳。发热恶寒发于阳。无热恶寒发于阴。是病之阴阳也。
当列前论之首。浮大动数名阳。沉涩弱弦微名阴。是脉之阴阳也。此条当为之继。叔和既采仲景旧论。录其症候
诊脉。是知叔和别立脉法。从此搜采耳。试观太阳篇云。脉浮者病在表。脉浮紧者。法当身疼痛。派浮数者。法
当汗出愈。诸条脉法。不入辨脉平脉篇。是叔和搜采未尽。犹遗仲景旧格也。由此推之。知寸口脉浮为在表。及
寸口脉浮而紧。脉浮而数诸条。皆从此等处采出。脉有阴结阳结条。未始不在阳明中风中寒之间。洒淅恶寒。而
复发热者，未始不在少阳寒热往来之部。脉阴阳俱紧者。未必非少阴之文。阴阳相搏条。未必不在伤寒脉结代之
际。设仲景别集脉法。或有上下之分。决无辨平之别矣。名平名辨。皆叔和搜采诸说。仲景所云。各承家伎者。
是也。叔和既改抉仲景原文。独为伤寒立论。十六卷中。不知遗弃几何。而今六经之文。夹杂者亦不少。岂独然
仲景旧集哉。世以金匮要略。为仲景杂病。共经魔魅之后乎。
张志聪曰。注解本论。必明仲祖撰论之原。方为有本。某序。有撰用素问九卷。八十一难。阴阳大论。胎胪
药录之说。素问九卷者。素问八十一篇。内有遗阙。故举其卷，灵枢。君臣问难八十一篇。毫无遗阙。故举其篇。
阴阳大论者。素问中大论七篇。皆论五运六气。司天在泉。阴阳上下。寒热胜复之理。胎胪药录者。如神农本经。
长桑阳庆禁方之类。其序又云。经络府俞。阴阳会通。元冥幽微。变化难极。自非才高识妙。岂能探其理致哉。
由是而才识之士。须知仲祖撰论本灵素。而补其未尽。必于伤寒原序。玩索有得。胎胪。罗列之谓。
又曰。本草灵素。圣经也。伤寒要略。贤论也。贤论。犹儒者之四书。圣经。犹儒者本经。奈千古以来。天
下之医。只求方伎以行术。不求经旨以论病。仲祖序云。不念思求经旨。以演其所知，各承家伎。终始顺旧。举
世昏迷。莫能觉悟者是也。夫本论虽论伤寒。而经脉脏腑。阴阳交会之理。凡病皆然。故内科外科。儿科女科。
本论皆当读也。不明四书者。不可以为儒。不明本论者。不可以为医。经云。非其人勿授。论云。传与贤人。甚
哉人之不易得也。
张璐曰。余尝见王叔和集仲景伤寒论。未尝不废书而三叹也。嗟夫犹赖叔和为仲景之功臣。使无叔和之集。
则伤寒书同于卒病之不传矣。何能有六经证治乎。
钱潢曰。伤寒论一书。按长沙公自序。原云伤寒卒病论合十六卷。至西晋王叔和编次之后。其卒病论六卷。
早已云亡。后人不得复见。相传谓叔和又次为三十六卷。至宋成无己。因王氏之遗书。又注为伤寒论十卷。非唯
喻昌说：张仲景的《伤寒论》一书，包罗天地之理，是众多方剂的宗主，群方的始祖。如果混杂了后人的见解，反而变成了尘做的饭、土做的羹（指失去原貌，变得低劣）。
又说：后汉张仲景撰写了《卒病伤寒论》十六卷，当时的百姓依靠它得以保全生命。流传到后世，如同日月般光辉灿烂，日复一日，万古常明，这是可以的。然而百姓不幸，到了晋代，仅仅相隔两个朝代，《卒病论》六卷就已经无法再看到了。即使是《伤寒论》十卷，想必也是经过劫难后的残余，仅从读者的口授中得来。因此其篇目顺序前后错乱差错，幸亏有三百九十七法和一百一十三方这些名目，可以作为校正的依据。太医令王叔和附加了自己的意思，编辑成书，共二十二篇。后人感激他，称他为仲景的门徒。现在世间流传的仲景《伤寒论》，是经过宋代秘阁臣林亿校正、宋代人成无己诠释注释的书。林亿不分好坏优劣，认为自从仲景以来到现在八百多年，只有王叔和能学习仲景医术，其中的葛洪、陶弘景、胡洽、徐之才、孙思邈等人，都比不上他。又传说称成无己注释《伤寒论》十卷，深得长沙公（张仲景）的隐秘旨意。却不知道林亿、成无己两家，过于尊崇信任王叔和，往往先传述后解释，将王叔和辅助修饰的言辞，混编为仲景的书，何况其他内容呢？比如第一卷的《平脉法》，第二卷的《序例》，原文原本不典雅规范，反而首先列出，以此扰乱圣人的言论，那么他们所进行的校正、诠释注释，反而是仲景的不幸，也是中医大道的大灾难。元代泰定年间，程德斋编写《伤寒钤法》，尤其多不经之谈。本朝（明朝）王履所论述的，虽然有心深入，但缺乏卓越的见识，又有什么值得取法的呢？万历年间，方有执编写《伤寒条辨》，开始就删去了王叔和的《序例》，大大符合尊重经典的主旨，然而未免失之过激，不如“爱礼存羊”（保留形式以存实质），选取并驳正它。是非既然有了宗旨，功过自然明了。对于太阳经三篇，改变了王叔和的旧制，按照风寒伤害营卫的情况分别归属，见识卓越超越前人。此外，不理解立言主旨的人还有很多。大体上有一千多年的书，若隐若现，想要进一步探讨它，如同日月的光辉照耀宇宙，必须先振举其大纲，然后详细阐明其细节，这才是至当不易的规则。诚然，冬、春、夏、秋，是时间的四个季节。冬天受寒邪，春天受温邪，夏秋受暑热邪，这是四季中主要疾病的纲领。列举三百九十七法，分属于这个大纲之下，然后仲景的书，才成为完整的书。在冬天受寒这一门中，仲景立法特别详细于春夏秋三个季节的原因，大概是因为春夏秋时令虽然有不同，但它们感受外邪是一样的，自然可以取用治疗伤寒的方法，错综地运用罢了。仲景自己在序中说：“学人如果能探寻我所汇集的内容，思考一下就能明白大半了。”可见引申触类旁通，治疗百病有余力，何况是同样的外感病呢？所以春夏秋受温邪、受热邪，明确以冬季伤寒为大纲。至于伤寒六经中，又以太阳一经为大纲，而在太阳经中，又以风伤卫气、寒伤营气、风寒两伤营卫为大纲。过去大纲混杂在细节之中，无可寻绎，只觉得这本书残缺难读。现在大纲已定，然后详细寻求其细节，才知道仲景书中的规矩森严，不论方法中还有方法，即使方剂中也有方剂，通身的手眼，才能一一指出。认识它而心胸开阔、见识明朗，不再被从前老师的学说所浸染。假使遵循这条道路，就能升堂入室，仲景的光彩更加明亮，而我们的人生也大为欣慰了。
又说：曾经观察王叔和汇集扁鹊、仲景、华元化等先贤的脉法为一本书，名叫《脉经》。他对于仲景《伤寒论》，尤其加以探讨，按理应该显微毕贯，曲畅创法制方的本旨，以启发后人的信服跟从，这是可以的。然而在汇集中脉法时，偶尔汇合证候，不该汇合却汇合，不贯通却贯通，还说这是汇书的常规。至于编纂叙述《伤寒论》全书，苟且简略粗率，仍然不是作者的本意，那我就不知道是什么意思了。比如开始的《序例》一篇，蔓延伸展赘余的言辞，其后关于“可与”、“不可与”的各篇，唯独遗漏了精髓。《平脉》一篇，妄加自己的见解。总之是碎剪美丽的锦缎，缀以破旧的棉絮，使后世之人盲目失明，无从再看到华丽的纹饰。况且在编纂叙述大意、私下效法探究原委方面，从头到尾没有说一句话，明显是商人囤积居奇的手段，致使黄帝岐伯一脉，斩绝无遗，悠悠忽忽，沿袭至今。所谓千古疑城，没有比这更难攻破的了。现在想要直接追溯仲景的全神，不得不先勘破王叔和。比如太阳经中，证候绪头分开，后学已经难以入手，乃更插入温病、合病、并病，少阳病过经不解病，坐令读者茫然。譬如五谷，虽然是食物珍宝，如果不各自区别，一概混种混收，很少有不导致耕种者和食用者陷入困境的。比如阳明经中，随意排列仲景偶然举出的问答一端，列于篇首，纲领倒置，先后差错，而且没有扼要之处。至于春温夏热的证候，应当另立大纲，专门设立篇名的，竟然懵懂不识。这种大关一差，那么“冬伤于寒，春伤于温，夏秋伤于暑热”的宗旨全部晦暗，致使后人错误地把冬天的方子，用于春夏，而归咎古方不可以治疗今病，这是谁的过错呢？至于霍乱病、阴阳易、瘥后劳复等证候，不过是条目中的事情，乃另立篇名，与六经并列对峙，又是为什么轻视重要的，而重视次要的呢？仲景的道，人们只知道因为王叔和而明了，谁知道却因为王叔和而坠落呢？
又说：王叔和对于仲景的书，不考察大意，妄自行事编次补缀，尚存疑惑一线。看他的篇首言辞，说痉、湿、暍（喝），虽然同为太阳经病，认为应该分别论述的，这是一个证据。看他的篇中言辞，说疾病非常紧急，仓促之间寻找查阅，要点难得，所以重新收集“可与”、“不可与”方治的篇章，这是第二个证据。看他的篇末，补缀脉法，分为二篇，上篇仍保留仲景的旧貌，下篇托名仲景来传承，还没有至于颠倒大乱的程度，这是第三个证据。只是他不显露补缀的痕迹，反而用“平脉”的本名，改为“辨脉”，而暗中施行一个字的颠倒，这就是我讥讽他窃取的原因。至于林亿的校正、成无己的诠释注释，则把脉法作为第一卷了。按仲景自叙说：“平脉辨证，为《伤寒卒病论》合十六卷。”那么脉法确实应当列于篇首。但是晋朝继承汉朝统绪，仲景遗书未灭，王叔和补缀不敢隐瞒混入，姑且附于后面，并非没有见地。这两家不考察，竟然移编到篇首，这以后就像羚羊挂角，没有痕迹可求，怎么能辨别哪是仲景的，哪是王叔和的呢？然而还是隐蔽而难以识别。那《序例》一篇，明显是王叔和所撰写，为何列于第二卷？难道以为仲景的书，没有《序例》就不能明白吗？即使说得没有弊端，也没有先传述后解释的道理。何况它蔓延伸展赘余言辞，横插异气，寸瑜尺瑕（一点优点掩盖许多缺点），有什么所见而崇信到这种地步，致使后学画蛇添足，买椟还珠，煌煌圣言，千古无色。这两家羽翼王叔和以成名，比作长君逢君（阿谀奉承），无处可逃了。至于他们诠释的差错，十有六七。既然已经把神髓视为糟粕了，更哪里指望阐发精微的道理呢？
程应旄说：论，意思是断决。断决就是蔽护。分明指明这是伤寒的判词了。所以首尾分篇，只保留论的体裁，而别嫌明疑，指奸摘伏，深文大义，都体现在标篇的“辨”字上。“辨”的意思是诘问。诘问就是审讯。既诘问又审讯，就一定没有冤枉没有偏颇，才能蔽护无辜，自然不得不借“论”来申述“辨”。
按：程氏有《辨伤寒论》五篇，《王叔和序例贬伪》一篇，冗文闲语，漫无统纪，所以省略不录。
汪琥说：仲景的论，是方书的始祖，因为《内经》中有论而没有方。王叔和起来撰次它，知道尊崇仲景了。但是他于仲景论中，插入自己的意思，使学人不知道哪是仲景的，哪是王叔和的，因此后人诽谤议论他。说王叔和变乱了仲景《伤寒论》，所以他的《脉经》，也被高阳生所窃取，这是他的报应。然而仲景的书，正当三国时期兵火之后，残缺失次，如果不是王叔和撰集，不能延续到后世，又有成无己，为之注解啊。现在的医生不要只责怪王叔和的过错，而忘记王叔和的功劳。
又说：《伤寒论》，自从成无己注以后，往昔的名医，如李东垣不过以治法略举其要，朱丹溪也仅以疑处，摘问其目，没听说过有以仲景原论全解的。到了明代末年，有歙县人方中行，著《伤寒条辨》八卷，才是成无己之后的一个人而已。我朝初年有喻嘉言，推广方氏未发挥的旨意，著《尚论篇》五卷，这也是仲景的功臣啊。又有程郊倩，即仿照这两本书的意思，著《后条辨》六集，其中也有可采之处。所可嫌弃的是，这三家的书，都倒乱仲景六经篇原文。他们虽然各有其理，总之六经原来的次序，或许是当日王叔和未尽改易，其中的仲景妙义，怎么知道不反而由此新编而尽失呢？况且方书治病，不过想每条解释明白，不致医药有误而已，不像文章章句，一定要承上起下。孔子说：“爱礼存羊。”凡是六经原来的次序，我不敢乱王叔和的旧制。
又说：王叔和编次仲景方论三十六卷，应当是十六卷。据《论集成》中说，仲景作《伤寒杂病论》合十六卷。王叔和编次，何至于突然增加二十卷书呢？况且仲景当日，只著论二十二篇，尚未分为几卷。到了王叔和，才开始托名仲景，撰成并《辨脉》、《平脉法》，为《伤寒杂病论》合十六卷。那么《医林列传》说三十六卷，是错误的。相传仲景论，有一百一十三方，考其书十卷内，计方止一百一十二道。
柯琴说：按仲景自序说，作《伤寒杂病论》合十六卷，那么伤寒杂病，未曾分为两书。凡条文中不贯穿伤寒的，即与杂病同义。比如太阳的头项强痛，阳明的胃实，少阳的口苦咽干目眩，太阴的腹满吐利，少阴的欲寐，厥阴的消渴气上冲心等证候，这是六经之为病，不是六经之伤寒，乃是六经分司诸病的提纲，非专为伤寒一证立法。看五经提纲，都指内证，惟独太阳提纲，是为寒邪伤表立的，因为太阳主表，其提纲为外感立法，所以王叔和将仲景的合论，全属伤寒，不知道仲景已自己说明他的书不独为伤寒设。所以太阳篇中，先将诸病线索，逐条提清，比其他经更详细。他说：“太阳病，或已发热，未发热，必恶寒体痛，呕逆，脉阴阳俱紧者，名曰伤寒。”这是伤寒别有提纲了。这不仅为太阳伤寒的提纲，即六经总纲。看仲景独于太阳篇别其名，曰伤寒，曰中风，曰中暑，曰温病，曰湿痹，而他经不复分的，则一隅之中，可以寻其一贯之理也。其他，结胸藏结，阳结阴结，瘀热发黄，热入血室，谵语如狂等证候，或因伤寒，或非伤寒，纷纭杂沓之中，正可思考伤寒杂病合论的宗旨了。大概伤寒之外皆杂病，病不脱六经，故立六经，而分司之。伤寒之中，最多杂病，内外夹杂，虚实互呈，故将伤寒杂病，而合参之。这是扼要法。王叔和不知道此旨，说痉、湿、暍三种，宜应别论，那么中风温病，何得与之合论呢？以三证为伤寒所致，与伤寒相似，故此见之。那么中风非伤寒所致，温病与伤寒不相似的，何不为之别立呢？霍乱属肝木为患，阴阳易、差后劳复，皆伤筋动骨所致，咸当属于厥阴，何得别立篇目？王叔和分太阳三症于前，分厥阴诸症于后，岂知仲景约法能合，而病兼该于六经，而不能逃六经之外。只在六经上求根本，不在诸证名目上求枝叶。王叔和以私意，挈乱仲景的原集，于劳复后，重集可发汗、不可发汗诸篇。如弱反在关，濡反在巅，微反在下，不知如何名反。难道濡、弱、微、涩等脉，有定位乎？他说大法春夏宜发汗，春宜吐，秋宜下，设未值其时，当汗不汗，当下不下，必得其时耶？而且利水、清火、温补、和解等法，概不言及，所以现在人称仲景只有汗、吐、下三法，实由于此。夫四时各家，人所同受病者，因人而异。汗、吐、下者，因病而施也。立法所以治病，非以治时。自有此大法之谬，后人因有随时用药之道。论麻黄桂枝汤者，谓宜于冬月严寒，而三时禁用；论白虎汤者，谓宜于夏，而大禁于秋分后，与立夏之前。夫寒热温凉之逆用，必先岁气，独不曰有假者反之？有是证因有是方，仲景因证立方，岂随时定剂哉？当知仲景治法，悉本《内经》。
又说：仲景言平脉辨证，为《伤寒杂病论》，是脉与症，未曾两分也。因病而平脉，则平脉即在辨症中。脉有阴阳，发热恶寒发于阳，无热恶寒发于阴，是病之阴阳也，当列前论之首。浮、大、动、数名阳，沉、涩、弱、弦、微名阴，是脉之阴阳也，此条当为之继。王叔和既采仲景旧论，录其症候诊脉，是知王叔和别立脉法，从此搜采耳。试观太阳篇云：“脉浮者病在表，脉浮紧者，法当身疼痛，脉浮数者，法当汗出愈。”诸条脉法，不入辨脉平脉篇，是王叔和搜采未尽，犹遗仲景旧格也。由此推之，知寸口脉浮为在表，及寸口脉浮而紧，脉浮而数诸条，皆从此等处采出。脉有阴结阳结条，未始不在阳明中风中寒之间。洒淅恶寒，而复发热者，未始不在少阳寒热往来之部。脉阴阳俱紧者，未必非少阴之文。阴阳相搏条，未必不在伤寒脉结代之际。设仲景别集脉法，或有上下之分，决无辨平之别矣。名平名辨，皆王叔和搜采诸说，仲景所云“各承家伎”者是也。王叔和既改抉仲景原文，独为伤寒立论，十六卷中，不知遗弃几何。而今六经之文，夹杂者亦不少，岂独如此仲景旧集哉？世以《金匮要略》为仲景杂病，共经魔魅之后乎？
张志聪说：注解本论，必须明白仲祖撰写论的原由，方为有本。某序，有“撰用《素问》九卷、《八十一难》、《阴阳大论》、《胎胪药录》”之说。《素问》九卷者，《素问》八十一篇，内有遗阙，故举其卷。《灵枢》，君臣问难八十一篇，毫无遗阙，故举其篇。《阴阳大论》者，《素问》中大论七篇，皆论五运六气、司天在泉、阴阳上下、寒热胜复之理。《胎胪药录》者，如《神农本经》、长桑、阳庆禁方之类。其序又说：“经络府俞，阴阳会通，元冥幽微，变化难极。自非才高识妙，岂能探其理致哉？”由是而才识之士，须知仲祖撰论本《灵》、《素》，而补其未尽，必于《伤寒》原序，玩索有得。胎胪，罗列之谓。
又说：本草、灵素，是圣经也。《伤寒要略》，是贤论也。贤论，犹儒者之四书，圣经，犹儒者本经。奈千古以来，天下之医，只求方伎以行术，不求经旨以论病。仲祖序云：“不念思求经旨，以演其所知，各承家伎，终始顺旧。举世昏迷，莫能觉悟者是也。”夫本论虽论伤寒，而经脉脏腑，阴阳交会之理，凡病皆然，故内科外科，儿科女科，本论皆当读也。不明四书者，不可以为儒。不明本论者，不可以为医。经云：“非其人勿授。”论云：“传与贤人。”甚哉人之不易得也。
张璐说：我曾经见到王叔和集仲景《伤寒论》，未尝不废书而三叹也。嗟夫！犹赖叔和为仲景之功臣，使无叔和之集，则伤寒书同于卒病之不传矣。何能有六经证治乎？
钱潢说：《伤寒论》一书，按长沙公自序，原云《伤寒卒病论》合十六卷。至西晋王叔和编次之后，其《卒病论》六卷，早已云亡。后人不得复见。相传谓叔和又次为三十六卷。至宋成无己，因王氏之遗书，又注为《伤寒论》十卷。非唯
Yu Chang stated: Zhang Zhongjing's *Treatise on Cold Damage* (Shanghan Lun) encompasses the principles of heaven and earth, serving as the patriarch of all formulas. If mixed with later scholars' preconceptions, it would be reduced to dust rice and earth broth (becoming worthless).
He further said: In the Later Han dynasty, Zhang Zhongjing composed the *Treatise on Sudden Illness and Cold Damage* (Zubing Shanghan Lun) in sixteen volumes. The common people of his time relied on it for survival. Passed down to posterity, it shines like the light of the sun and moon, day after day, illuminating eternity. This is fitting. However, the people were unfortunate; by the Jin dynasty, merely two dynasties apart, the six volumes of the *Treatise on Sudden Illness* (Zubing Lun) could no longer be seen. As for the ten volumes of the *Treatise on Cold Damage* (Shanghan Lun), they were likely remnants surviving a calamity, obtained only through oral transmission from readers. Consequently, the order of chapters was confused. Fortunately, the names of 397 methods and 113 formulas remained, which could serve as a basis for correction. Wang Shuhe, the Imperial Physician, added his own opinions and compiled them into a book of twenty-two chapters. Later generations, grateful to him, called him a disciple of Zhang Zhongjing. The version of Zhang Zhongjing's *Treatise on Cold Damage* circulating today is the text corrected by Lin Yi of the Song Dynasty Secret Pavilion and annotated by Cheng Wuji of the Song Dynasty. Lin Yi failed to distinguish between fine and coarse, claiming that for over eight hundred years since Zhang Zhongjing, only Wang Shuhe truly learned from him, whereas figures like Ge Hong, Tao Hongjing, Hu Qia, Xu Zhicai, and Sun Simiao fell short. It is also transmitted that Cheng Wuji’s ten-volume annotation of the *Treatise on Cold Damage* deeply grasped the secret purport of the Duke of Changsha (Zhang Zhongjing). Yet, one does not know that both Lin Yi and Cheng Wuji overly revered and trusted Wang Shuhe, often presenting Wang Shuhe's commentary before the original text, mixing Wang Shuhe's auxiliary remarks with Zhang Zhongjing's work. For instance, Chapter 1, "Method of Calm Pulse" (Ping Mai Fa), and Chapter 2, "General Principles" (Xu Li), contain texts that are originally inelegant, yet they are listed first, thereby confusing the words of the Sages. Thus, their so-called corrections and annotations became an misfortune for Zhang Zhongjing and a great disaster for this medical Dao. During the Taiding era of the Yuan Dynasty, Cheng Dezhai wrote the *Treatise on Cold Damage Key Method* (Shanghan Lingfa), which contained much that was unreasonable. In our dynasty (Ming), Wang Lu's discussions, though well-intentioned, lacked outstanding insight and were hardly worth adopting. During the Wanli era, Fang Youzhuo wrote the *Treatise on Cold Damage Classified and Distinguished* (Shanghan Tiaobian), initially removing Wang Shuhe's "General Principles," greatly adhering to the principle of respecting the classic. However, this was perhaps too radical; it would have been better to "preserve the ritual by saving the sheep" (retain the form to preserve the spirit), selecting and refuting errors. Once the standard is established, merits and faults become clear. Regarding the three chapters of the Taiyang (Greater Yang) channel, he changed Wang Shuhe's old arrangement, assigning conditions based on whether wind injures Wei (Defensive Qi) or cold injures Ying (Nutritive Qi), showing insight surpassing predecessors. Nevertheless, many others fail to grasp the intent of the writing. Generally, for over a thousand years, this book has been obscure. To discuss it thoroughly, akin to making the light of the sun and moon illuminate the universe, one must first establish the main outline, then detail the specifics, which is the unchangeable rule. Indeed, Winter, Spring, Summer, and Autumn are the four seasons. Injury by cold in winter, warmth in spring, and summer-heat in summer and autumn constitute the main outline of diseases in the four seasons. By classifying the 397 methods under this outline, Zhang Zhongjing's book becomes complete. Zhang Zhongjing legislated specifically detailed methods for winter compared to spring, summer, and autumn because, although the seasonal climates differ, the nature of external contraction is the same; thus, methods for treating cold damage can be applied错综ly. Zhang Zhongjing stated in his preface: "If learners seek what I have collected, they will understand more than half." This shows that by extension and analogy, treating hundreds of diseases is within one's capacity, let alone similar external contractions. Therefore, injuries by warmth and heat in spring, summer, and autumn are clearly subordinated to the main outline of winter cold damage. Among the Six Channels (Liu Jing) of cold damage, the Taiyang channel serves as the main outline, and within the Taiyang channel, wind injuring Wei, cold injuring Ying, and wind-cold jointly injuring Ying and Wei serve as the main outline. Previously, the outline was mixed with details, making the book seem fragmented and hard to read. Now that the outline is fixed, seeking details reveals the strict rules in Zhang Zhongjing's book, where methods contain methods and formulas contain formulas. Only with comprehensive skill can these be pointed out one by one. Understanding this opens the mind and clarifies insight, freeing one from previous teachers' dogmas. Following this path leads to mastery, enhancing Zhang Zhongjing's brilliance and bringing great comfort.
He also said: I have observed Wang Shuhe compiling the pulse methods of Bian Que, Zhang Zhongjing, and Hua Tuo into a single book named *Pulse Classic* (Mai Jing). He explored Zhang Zhongjing's *Treatise on Cold Damage* extensively, which should have fully penetrated its subtle meanings and clarified the original intent of creating systems and formulas to inspire future trust. However, while compiling pulse methods, he occasionally included symptoms without coherence, claiming this is normal for compilation books. His compilation of the *Treatise on Cold Damage* was careless and rough, deviating from the author's intent, which I cannot comprehend. For example, the initial "General Principles" chapter contains verbose additions, while subsequent chapters on "What Can and Cannot Be Done" omit the essence. The "Calm Pulse" chapter inserts subjective views. Essentially, it is like cutting up beautiful brocade and patching it with rotten cotton, blinding future generations so they cannot see the original splendor. Moreover, regarding the general meaning and original context, he says nothing from start to finish, employing a merchant's hoarding tactic. This caused the lineage of Huangdi and Qibo to be severed. This千古疑城 (city of eternal doubt) is hardest to break. To trace Zhang Zhongjing's true spirit, one must first see through Wang Shuhe. For instance, in the Taiyang chapter, complex symptoms make it hard for beginners to enter, yet he inserted warm disease, combined diseases, concurrent diseases, and Shaoyang disease persisting beyond its term, leaving readers bewildered. It is like grains: though precious, if mixed and harvested together, farmers and eaters will suffer. In the Yangming chapter, random Q&A snippets are placed at the beginning, reversing the outline and causing confusion. Warmth in spring and heat in summer should have separate outlines, but he ignored this. Such a major error obscures the principles of winter cold, spring warmth, and summer-heat injury, leading later generations to mistakenly use winter formulas for spring and summer, blaming ancient formulas for failing to treat modern diseases. Who is to blame? Conditions like cholera, yin-yang transformation, and post-recovery labor relapse are minor items, yet he gave them separate chapters equal to the Six Channels, prioritizing the trivial over the important. People know Zhang Zhongjing's Dao became clear due to Wang Shuhe, but do not realize it fell due to him.
He further said: Wang Shuhe did not examine the main intent of Zhang Zhongjing's work, arbitrarily editing and patching it. Evidence includes: stating that spasm, dampness, and heat stroke, though Taiyang diseases, should be discussed separately; noting that urgent diseases require quick reference, hence re-collecting "Can/Cannot" treatments; and appending pulse methods in two chapters, the upper retaining Zhang's style, the lower feigning Zhang's transmission. He concealed his patches by renaming "Calm Pulse" to "Differentiating Pulse," subtly altering terms, which I criticize as theft. Lin Yi and Cheng Wuji made pulse methods Volume 1. Zhang Zhongjing's preface states "Calm Pulse and Differentiating Symptoms" comprise the sixteen volumes, so pulse methods should indeed be first. Wang Shuhe, inheriting Han traditions, kept Zhang's遗书 intact but appended his patches later, which had some merit. However, Lin and Cheng moved these to the front, making it impossible to distinguish Zhang's original text from Wang's additions. The "General Principles" chapter, clearly written by Wang Shuhe, was placed in Volume 2, implying Zhang's book needed it to be understood. Even if flawless, placing commentary before the text is incorrect. Their excessive reverence led students to add feet to a snake and buy the box while returning the pearl, dimming the sage's words. These two families used Wang Shuhe to gain fame, akin to flattering rulers. Their interpretative errors accounted for sixty percent; having discarded the essence, how could they elucidate profound principles?
Cheng Yingmao said: "Lun" (Treatise) means judgment. Judgment implies exclusion. It clearly identifies this as the verdict on cold damage. The chapters are divided to maintain the format of "Lun," distinguishing doubts and exposing hidden truths. The character "Bian" (Differentiate/Distinguish) means interrogation. Interrogation implies inquisition. Through rigorous questioning, injustice and bias are avoided, protecting the innocent. Thus, "Lun" is used to support "Bian."
Note: Cheng's five articles differentiating the *Treatise on Cold Damage* and his article debunking Wang Shuhe's "General Principles" are verbose and disorganized, so they are omitted.
Wang Hu said: Zhang Zhongjing's *Treatise* is the ancestor of formula books, as the *Neijing* contains theories but no formulas. Wang Shuhe compiled it, showing respect for Zhang Zhongjing. However, he inserted his own ideas, confusing students about what belongs to whom, leading to criticism that Wang Shuhe altered the *Treatise*. Consequently, his *Pulse Classic* was stolen by Gao Yangsheng, a karmic retribution. Yet, Zhang Zhongjing's book was damaged by war during the Three Kingdoms period. Without Wang Shuhe's compilation, it would not have survived, nor would Cheng Wuji's annotations exist. Doctors should not only blame Wang Shuhe but also acknowledge his merit.
He also said: After Cheng Wuji's annotation, famous physicians like Li Dongyuan only briefly mentioned treatment methods, and Zhu Danxi only questioned doubtful points. No one fully explained Zhang Zhongjing's original treatise until Fang Zhongxing of She County wrote the eight-volume *Treatise on Cold Damage Classified and Distinguished* in the late Ming Dynasty, becoming the first successor to Cheng. In our dynasty, Yu Jiayan expanded Fang's insights in the five-volume *Chapter on Further Discussion*, also becoming a meritorious figure for Zhang Zhongjing. Cheng Jiaoqian followed their lead, writing the six-set *Later Treatise*, which had merits. However, all three disrupted the original order of the Six Chapters, potentially losing Zhang Zhongjing's subtle meanings. Medical formulas aim to clarify treatments to avoid errors, unlike literary commentaries requiring strict continuity. Confucius said, "Preserve the ritual by saving the sheep." I dare not disrupt Wang Shuhe's original order of the Six Channels.
He further said: Wang Shuhe compiled Zhang Zhongjing's works into thirty-six volumes, but it should be sixteen. According to the *Collection*, Zhang Zhongjing wrote the *Treatise on Cold Damage and Miscellaneous Diseases* in sixteen volumes. How could Wang Shuhe suddenly add twenty volumes? Zhang Zhongjing originally wrote twenty-two chapters, not divided into volumes. Wang Shuhe claimed to compile the *Differentiating Pulse* and *Calm Pulse Methods* into the sixteen-volume *Treatise on Cold Damage and Miscellaneous Diseases*. Thus, the claim of thirty-six volumes in historical records is erroneous. Traditionally, there are 113 formulas, but counting the ten volumes reveals only 112.
Ke Qin said: Zhang Zhongjing's preface states he wrote the *Treatise on Cold Damage and Miscellaneous Diseases* in sixteen volumes, indicating they were not separate books. Items not strictly related to cold damage share meaning with miscellaneous diseases. For example, Taiyang headache and stiff neck, Yangming stomach excess, Shaoyang bitter taste and dry throat, Taiyin abdominal fullness and vomiting/diarrhea, Shaoyin desire to sleep, and Jueyin thirst and qi rushing to the heart are outlines of diseases managed by the Six Channels, not just cold damage. They are not legislated solely for cold damage. Five channel outlines point to internal symptoms; only the Taiyang outline addresses external cold invasion because Taiyang governs the exterior. Wang Shuhe attributed the entire combined treatise to cold damage, ignoring Zhang Zhongjing's clarification that it covers more than just cold damage. In the Taiyang chapter, he clarifies various disease clues in detail. He states: "Taiyang disease, whether fever has appeared or not, must involve aversion to cold, body pain, vomiting/reversal, and tight pulses at both cun and chi positions; this is named Cold Damage." This establishes a specific outline for Cold Damage, which also serves as the general outline for the Six Channels. Zhang Zhongjing uniquely named Taiyang conditions as Cold Damage, Wind Strike, Summerheat, Warm Disease, and Damp Bi, while other channels did not differentiate, allowing one to find consistent logic in one part. Other conditions like chest binding, hidden binding, yang/yin binding, blood stasis jaundice, heat entering the blood chamber, delirium, etc., may or may not stem from cold damage. Amidst this complexity, one can ponder the intent of combining cold damage and miscellaneous diseases. Essentially, outside cold damage are miscellaneous diseases, all governed by the Six Channels. Inside cold damage, miscellaneous diseases are prevalent, with internal/external mixing and deficiency/excess presenting together. Combining them is a key method. Wang Shuhe misunderstood this, arguing that spasm, dampness, and heat stroke should be separate, asking why Wind Strike and Warm Disease are combined with them. He viewed these three as similar to cold damage. But if Wind Strike is not caused by cold damage, and Warm Disease differs from cold damage, why not separate them? Cholera relates to Liver Wood; Yin-Yang transformation and post-recovery relapse result from tendon/bone injury, belonging to Jueyin. Why separate chapters? Wang Shuhe placed Taiyang symptoms first and Jueyin symptoms last, failing to see that Zhang Zhongjing's laws integrate diseases within the Six Channels without escaping them. One should seek the root in the Six Channels, not branches in symptom names. Wang Shuhe disrupted the original collection based on personal opinion, reorganizing "Can/Cannot Sweat" chapters after relapse. For example, "Weak pulse reversed at Guan, Floating pulse reversed at Dian, Fine pulse reversed below"—how can these be "reversed"? Do Floating, Wiry, Fine, and Choppy pulses have fixed locations? He stated the general law is sweating in Spring/Summer, emesis in Spring, purgation in Autumn. What if the timing is wrong? Should one wait? He omitted water-draining, fire-clearing, warming-tonifying, and harmonizing methods, leading to the misconception that Zhang Zhongjing only used sweating, emesis, and purgation. Seasons affect everyone similarly, but individuals vary. Sweating, emesis, and purgation are applied based on disease, not season. Laws treat disease, not time. This error led to the idea of seasonal medication. Discussants of Mahuang Tang and Guizhi Tang say they are for winter cold and forbidden in other seasons; Baihu Tang is for summer and forbidden after Autumn Equinox and before Start of Summer. Reversing cold/heat/warmth/cools requires considering yearly qi, but one must also consider "false conditions reverse." With specific symptoms come specific formulas. Zhang Zhongjing created formulas based on symptoms, not seasons. His methods follow the *Neijing*.
He also said: Zhang Zhongjing stated "Calm Pulse and Differentiating Symptoms" comprise the *Treatise on Cold Damage and Miscellaneous Diseases*, indicating pulse and symptoms were not separated. Calming the pulse is part of differentiating symptoms. Pulse Yin/Yang: Fever with aversion to cold arises from Yang; no fever with aversion to cold arises from Yin. This refers to disease Yin/Yang and should be at the start. Floating, Large, Moving, Rapid are Yang; Deep, Choppy, Weak, String-taut, Fine are Yin. This refers to pulse Yin/Yang and should follow. Wang Shuhe collected Zhang's old texts and recorded symptoms/pulses, establishing separate pulse chapters. In the Taiyang chapter: "Floating pulse indicates exterior disease; Floating-Tight pulse indicates body pain; Floating-Rapid pulse indicates recovery through sweating." These pulse methods are not in the *Differentiating/Calm Pulse* chapters, showing Wang Shuhe's collection was incomplete. Thus, statements like "Cunkou floating indicates exterior" were extracted from such places. Yin/Yin binding and Yang/Yang binding clauses appear between Yangming Wind Strike/Cold Attack. Chills with recurring fever appear in Shaoyang alternating chills/fever. Tight pulses at both ends may belong to Shaoyin. Yin-Yang struggling clauses may relate to knotted/substituted pulses in cold damage. If Zhang Zhongjing had collected pulse methods separately, there might be top/bottom divisions, but not "Differentiating" vs. "Calm." These names were Wang Shuhe's compilations, aligning with Zhang Zhongjing's "each following family skills." Wang Shuhe altered the original text, focusing solely on cold damage, discarding much of the sixteen volumes. The current Six Channel texts are mixed. Is the *Jingui Yaolue* considered Zhang Zhongjing's miscellaneous diseases after undergoing demonic alteration?
Zhang Zhicon said: To annotate this treatise, one must understand the origin of the Ancestor's writing. The preface mentions using the *Suwen* (Nine Volumes), *Nanjing* (Eighty-One Difficulties), *Yinyang Dalun* (Great Treatise on Yin and Yang), and *Tailu Yaolu* (Record of Fetal Cradles and Medicines). The *Suwen* Nine Volumes refer to the eighty-one chapters of the *Suwen*, which have omissions, hence cited by volume. The *Lingshu* (Spiritual Pivot) has eighty-one chapters of sovereign-minister dialogues with no omissions, hence cited by chapter. The *Yinyang Dalun* refers to seven chapters in the *Suwen* discussing Five Movements and Six Qi, Si Tian/Zai Quan, Yin/Yang above/below, and cold/heat victory/repulsion. *Tailu Yaolu* includes texts like the *Shennong Bencao Jing* and secret prescriptions of Chang Sang, Yang Qing, etc. The preface also states: "Meridians, fu-organs, shu-points, Yin/Yang convergence, profound mysteries, and changes are difficult to fathom. Unless one has high talent and keen insight, how can one explore its principles?" Thus, talented scholars must know the Ancestor's work is based on *Lingshu* and *Suwen*, supplementing what was unfinished. One must study the original preface carefully. "Tailu" means listing.
He also said: *Bencao* and *Lingshu/Suwen* are Sacred Texts; the *Shanghan Yaolue* is the discourse of the Sages. The discourse of Sages is like the Confucian *Four Books*; Sacred Texts are like the Confucian Classics. Unfortunately, doctors throughout history have sought only techniques for practice, not classical principles for discussing disease. The Ancestor's preface criticizes those who "do not think to seek the classical principles to expand their knowledge, each following family skills, starting and ending with old ways," resulting in global confusion. Although this treatise discusses cold damage, the principles of meridians, zang-fu organs, and Yin/Yang convergence apply to all diseases. Thus, internal, surgical, pediatric, and gynecological practitioners should all read it. One cannot be a Confucian scholar without knowing the *Four Books*; one cannot be a doctor without knowing this treatise. The Classic says, "Do not teach unless the person is worthy." The Treatise says, "Pass it to the worthy." How rare are such people!
Zhang Lu said: Whenever I see Wang Shuhe's compilation of Zhang Zhongjing's *Treatise on Cold Damage*, I put down the book and sigh three times. Alas! We rely on Wang Shuhe as a meritorious figure for Zhang Zhongjing. Without his compilation, the *Treatise on Cold Damage* would have been lost like the *Treatise on Sudden Illness*, and how could the Six Channel diagnoses and treatments exist?
Qian Huang said: The *Treatise on Cold Damage*, according to the Duke of Changsha's preface, was originally the *Treatise on Cold Damage and Sudden Illness* in sixteen volumes. After Wang Shuhe of the Western Jin compiled it, the six volumes of the *Treatise on Sudden Illness* were lost forever. Later generations could not see them. It is said Wang Shuhe recompiled them into thirty-six volumes. In the Song Dynasty, Cheng Wuji, using Wang's remains, annotated them into ten volumes of the *Treatise on Cold Damage*. Not only...