一伤寒系王叔和编次。以仲祖辨脉平脉为卷一。叔和序例。合本论 湿 。复截太阳三十条。为卷二。夫叔和
序例。自称热病证候。既非条例。又非大纲。与本论且相矛盾。混列其中。殊为不合。今先证后脉。首列六经。
次列霍
乱易复。并 湿 。汗吐下后。列辨脉平脉。编次之法。永为定规。叔和序例。理应删去。以泯叔和立言之非。
以息后入辨驳之舋。
一本论。太阳阳明少阳。三阳也。太阴少阴厥阴，三阴也。三阳三阴。谓之六气。天有此六气。人亦有此六
气、无病则六气营运。上合于天。外感风寒。则以邪伤正。始则气与气相感。继则从气而入于经。世医不明经气。
言太阳便曰膀胱。言阳明便曰胃。言少阳便曰胆。迹其有形。亡乎无形。从其小者。失其大者。奚可哉。
一太阳阳明少阳。太阴少阴厥阴。乃人身经气、而各有分部。太阳分部于背。阳明分部于胸。少阳分部于胁。
太阴分部于腹。少阴分部于脐下。厥阴分部于季胁少腹之间。如七政丽天。各有方位。须知周身毫毛。乃通体之
太阳。而如天分部六气位。列于毫毛之内。而如七政。故曰通体。太阳如天。分部太阳如日。此人与天地相参。
与日月相应之理。经云。三阳者天为业。又云。阳气者。若天与日。本论云。太阳病多者热。故病项背。而循经
者属分部。太阳病。周身毫毛肌腠者。属通体太阳。其余病气随经。各有部位。学人所当体认者也。
一本论六篇。计三百八十一证。霍乱易复。 湿 。汗吐下。计九十三证。共四百七十四证。一百一十三方。
成氏而后。注释本论。悉皆散叙平铺。失其纲领旨趣。至今不得其门。视为断简残篇。辄条裂节割。然就原本。
而汇节分章。理明义尽。至当不移。非神游仲祖之堂。不易得也。今注中。或合数节为一章。或合十余节为一章。
拈其总纲。明其大旨。所以分章也。章义既明。然后节解句释。阐幽发
微。并无晦滞不明之弊。不但注释本论。兼晰阴阳血气之生始出入。经脉脏腑之通贯营运。于语言文本之中。毫
无隙漏。而语言文本之外。亦复周详。不敢云尽美尽善。庶可谓本末兼该。是刻之所以名集注者。窃效朱子集注
经书。可合正文而诵读之。并非汇集诸家也。
高世 序曰。医之道 乎黄帝。医之法立于仲贤。其道至微。其法甚神。故语其浅显者。庸愚之所共知。语
其精深者。贤知之所莫测。黄帝之书不易读。而仲贤之门墙。岂易窥也哉。自世有袭取经语。以立论者。而其道
始晦。且更有巧尚方伎。以垂教者。而其法不明。自古且然。何况今日。粤稽仲贤。生于汉时。去古犹为未远。
而灵素之理。几有绝灭之患。是以手着伤寒杂病论。上承神农黄帝诸臣之精义。以昭后世。至千百年。而能继其
道者。实赖闻知先达之仲贤也。自叔和序例。无己注释。而其道复晦。迨于今。以本论为断简残篇。而条裂节割
其书。又有覆瓿之患。隐庵先生故。仲贤之后裔。童而习之。至于耄期。未尝倦学。首注伤寒宗印。次及灵枢素
问本草金匮诸书。以开后学。而伤寒之理。至暮年益精。复注伤寒纲目。余伏而读之。因曰。本论以灵素为宗。
故理深而法备。纲目以灵素为干。故意尽而言明。使未潜心黄帝之书者。未免有深远之叹。奈何。隐师执余手而
商之曰。必如何。而能令浅深。皆可入道。余曰。朱子集注。前辙可师。何难删繁就简。深入浅出。俾后之学
者。因证而知气候之出入。因治而识经脉之循行。庶正路可由。不入旁门家伎矣。隐师首肯再三。于是更为集注。
奈槁未成。而遂抱肺病以逝。余梦寐之间。欷 泣下。欲继述前人之志。而恐才不逮也。上赖隐师在天之灵。凡
思之不得
者。勤以日夜之思。而若或通之。非敢云独得也。尤藉同人之参订。及门之启发。易其注不易其人。所以敦本也。
得其旨不泥其辞。所以继述也。信诸一己。正诸同人。而寿之梓。吾愿世之读是书者。明其原。神其治。洗涤旧
闻。研求正道。则黄帝之书可读。而仲景之门墙。终非远也。是所望于直知笃信者欤。时康熙癸亥之腊月。钱塘
高世 士宗题于侣山讲堂。
〔张氏（璐）伤寒缵论〕二卷 存
自序曰。古来讲仲景氏之学人。递代不乏。名医衍释仲景之文日多。而仲景之意转晦。何哉。人皆逐其歧
路。而莫或 其原本也。夫伤寒一道。入乎精微。未尝不易知简能。守其糟粕。则愈趋愈远。乃至人异其指。家
异其学。淆讹相承。不可穷尽。理则固然。无足怪者。余自幼迄今。遍读伤寒书。见诸家之多歧而不一也。往往
掩卷叹曰。仲景书不可以不释。不释则世久而失传。尤不可以多释。多释则辞繁而易乱。用是精研密谛。绵历岁
时。暑雨祈寒。不敢暇逸。盖三十年来。靡刻不以此事为萦萦焉。后得尚论条辨内外诸编。又复广求秘本。反复
详玩。初犹捍格难通。久之忽有燎悟。始觉向之所谓多歧者。渐归一贯。又久之而触手触目。与仲景之法。了无
凝滞。夫然后又窃叹世之见其糟粕。而不见其精微者。当不止一人。安得有人焉。晰其条贯。开其晦蒙。如拨云
见日。岂非吾侪一大愉快哉。昔王安道尝有志类编而未果。至今犹为惋惜。因是不揣固陋。勉图排缵。首将叔和
编纂失序处。一一次第。详六经。明并合。疏结痞。定温热。暨 湿 等之似伤寒者。分隶而注释之。大都博采
众长。贯以己意。使读者豁然归一。不致尔我迭见。眩煌心目也。继又节取后贤之作。分别冬温春温疫疠。及类证夹证
细证之辨。合为缵绪二论。缵者。祖仲景之文。绪者。理诸家之纷纭。而清出之。以翼仲景之法。汇明其源流。而后仲
景之文相得益彰。无庸繁衍曲释。自可显然不晦。庶无负三十年苦心。书成授梓。请正于世之讲仲景之学人。康熙丁未
旦月。石顽张璐识。
四库全书提要曰。伤寒缵论二卷。绪论二卷。国朝张璐撰。取张机伤寒论。重分其例。采喻昌尚论篇。及各
家之注。为之发明。而参以己见。是曰缵论。又以原书残帙既多。证治不备。博搜前人之论以补之。是曰绪论。
缵论先载原文。次附注释。末录正方一百十三首。绪论。自载六经传变、合病并病。标本治法。及正伤寒以下四
十证。又分别表里。如发热头痛结胸自利之类。末录杂方一百二十余道。其医通十六卷内。诸证毕备。不立伤寒
一门。自序谓先有此二书别行。故不复衍也。康熙甲寅。林起龙刻方有执伤寒论条辨。其序有曰。钤槌活人类证
者出。而斯道茅塞矣。近之准绳金 续焰三注。宗印图注绪论五法手援诸刻。衍奇斗异。吊诡承讹。呈意簧鼓。任
口杜撰。如狂犬吠。如野狐鸣。又曰。更可异者。本无一长。又未梦见条辨。止将尚论篇。割裂纷更。称缵论者。
譬之推粪蜣螂。自忘其臭。此书不必传。即传不过供人笑骂涂抹云云。其诋 是书。不遗余力。然亦不至如是之
甚也。
汪琥曰。伤寒论缵绪二论。康熙中长洲张璐路玉铨次。书四卷。其缵论上卷。太阳病。分三篇。阳明病。分
二篇。少阳太阴病。各止一篇。少阴病。分上下二篇。厥阴病止一篇。缵论下卷。又分藏结结胸痞合并病温热痉
湿等杂病。
各自为篇。后附以脉法例。方共注释。即尚论篇文也。
〔韩氏（来鹤）伤寒意珠篇〕未见
徐干学序曰。伤寒意珠篇者。吴县韩来鹤所以阐发张长沙仲景之书也。仲景文辞简古奥质。今其传者。不无
残编错简。晋王叔和为之撰次。括为歌诗。或设为对问。或有所续着。要皆不外仲景。至金而成无己为之注。然
亦随文顺释。不能大有所发明。明王宇泰作伤寒证治准绳。稍为更置其章句。而不卒能出其范围也。其后有老儒
方执中者。作为伤寒条辨一书，不甚行于世。近喻嘉言窃其义。作尚论篇。世之祖述仲景。而发扬之者。非一家
矣。来鹤自以其说实前人所未有。其必有所自得者。余盖不得而知也。余常操两言以求医。曲礼曰。医不三世。
不服其药。言功已试。而无疑也。物理论曰。医者。非仁爱不可托。非聪明理达。能宣畅曲解不可任。言学医须
读书也。来鹤魏国忠献公之后。在宋市药之禁甚严。而其家以忠献故得市。常时谓之韩府药局者也。其子孙因以
医名于世。明永乐时。有院使公茂者。与戴元礼齐名。传之来鹤之大父。俱精于其术。则非直三世而已也。来鹤少
而工为文章。有声乡校。困于举场者久。读书者益多。以其余闲。通其家学。与徒守先世之故方者。相去倍万也。
所以阐发仲景之书。而自以实前人所未有者。岂不可信哉。（ 园集）
〔张氏（孝培）伤寒论类疏〕未见
汪琥曰。伤寒论类疏。康熙中古吴张孝培宪公着。其书尚未分卷。书中大意。以叔和撰次仲景伤寒论。而类
疏之。曰阴阳。曰营卫。曰辨脉。曰时令。曰异气。曰传经。曰为病。曰料证。曰发汗。曰涌吐。曰和解。曰清
血。曰攻血。
曰攻下。凡三阳篇。皆分其类。三阴篇。亦各自分其类。而未见全文。又曰。合病类。并病类。末后又附以病解
类。其注仲景书。能独出己见。而不蹈袭诸家之说。即如伤寒论中。相传有三百九十七法。此前人所未明言。今
止就桂枝汤方后云。服已须臾。 热稀粥一升余。以助药力。为一法。温覆令一时许。遍身 。微似有汗者益
佳。不可令如水流漓。又一法。若不汗。更服根据前法。又不汗。后服小促使其间。半日许令三服尽。又为一法。
且云上三法。期于必汗。此其与诸家不同处。又其注承气汤。曰承者。以卑承尊。而无专成之义。天尊地卑。一
形气也。形统于气。故地统于天。形以承气。故地以承天。胃土也。坤之象也。气。阳也。干之属也。胃为十二
经之长。化糟粕运精微也。转吐出入。而成传化之府。岂专以块然之形。亦惟承此干行不顺之气耳。汤以承气
名者。确有取义。非取顺气之义也。若此等注。可为发前人所未发。惜其书未刊行。世所见者。止初稿而已。
〔程氏（应旄）伤寒论后条辨直解〕十五卷 存
自序曰。条辨。非余 也。有前余者矣。一翻原本之铨次。而综理之。则始乎方有执。再踵有执之综理。而
发明之。则继以喻嘉言。余之名条辨者。一仍前人之所仍。窃以之之谓也。而余之名后条辨者。不仍前人之所仍。
未尝窃以之之谓也。其窃以之者。以为彼既条其所条。辨其所辨。则余可条其所条。辨其所辨。条之辨之。而不
为僭。其未尝窃以之者。以为余自条余所条。辨余所辨。非条彼之条。辨彼之辨。条之辨之。而不为剽。非僭非
剽。而谓余之所条。即仲景之条。余之所辨。即仲景之辨。其谁欺。非僭非剽。而并非欺。而余仍复条其所条。
辨其所辨者。则以仲景尝许我以
条其所条。许我以辨其所辨也。其许我以条其所条。辨其所辨者何。盖仲景固有言矣。曰。若能寻余所集。思过
半矣。集之为言。非论中之神明机奥也。神明机奥。自着在思字上。其所集。即论中之篇章次弟也。篇章已经仲
景次弟。而复有待于寻者。何也。篇章中有变化。则次弟处有揲移。故彼此参差。前后错乱。使世之专门伤寒者。
欲于我一成之迹处分门。无门可分。欲于我已然之轨处类证。无证可类。空空一个六经。而同条共贯。断章处翻
有气脉可联。隔部中无不神理可接。其间回旋映带之奇。宛转相生之妙。俱在所集中。俱在所集外。篇章固非死
篇章。则次弟自非呆次弟。若能于此寻之。则不特得其粗。如玑璇图之可以纵横往返。成条成理。乃奇寓诸庸。
微藏之显。凡春秋之比事属词而断例。大易之抽爻配卦而定占。与夫韬钤家之出奇握胜。示人以阴阳阖押之路。
奇遁中之避凶趋旺。启人以生伤景杜之门。皆出诸此。以此悟仲景之伤寒论。非仲景伤寒内。分出一部拘牵文义
之书。要人去寻章摘句。乃仲景杂病内。合成一部环应无方之书。要人去温故知新也。余是以得条其所条。而
妄谓仲景许我以所条。辨其所辨。而妄谓仲景许我以所辨。至于微言绝而或未绝。大义乖而或不乖。是非于谬于
古人。而或不谬于古人。则余于仲景之论。别有辨在。而于叔和之例。别有贬在。此又苦于一人心量之穷。眼量
之短。仅以省字法。读古人书。盖从仲景之论字辨字上。读而得之于心。笔之于手。以求免夫道听涂说者之自弃
云尔。旷观天下。其心量眼量。相倍蓰千百亿万于余一人者。夫复何限。以天下无尽藏之慧智。宣发仲景无尽藏
之蕴妙。何妨人人胸中。各出一部伤寒论。妙义既生。陈言自去。自此而有知我者。安知
不余心所大 。有罪我者。安知不余心所大喜。余又何必敝敝焉珠玉其言于前。与敝敝焉糠秕其言于后。预为天
下无尽藏之心量上。着以一物。更为天下无尽藏之眼量上。容以一屑也。时康熙九年庚戌桂秋。新安程应旄识于
吴门之遐畅斋。
汪琥曰。伤寒后条辨。康熙中新安程应旄郊倩条注。书凡六集，一曰礼集。首载仲景自序。次辨伤寒论。共
【背景信息】
书名：中国医籍考 作者：丹波元胤 章节：方论（五）(2/3) 类别：医论
【待处理原文翻译】
一、《伤寒论》系王叔和编次。以张仲祖的《辨脉法》《平脉法》作为卷一，将王叔和的《序例》与本论合并。又截取太阳病三十条，作为卷二。然而，王叔和在《序例》中自称论述热病的证候，这既不是条例，也不是大纲，且与本论内容相互矛盾，混杂排列其中，非常不合理。现在的编排方法是：先列症状后列脉象，首先列出六经病，其次列出霍乱、易复感（指病后复发）、湿病等，以及汗、吐、下法之后的变证，最后列出《辨脉法》《平脉法》。这种编次方法，应永远定为规范。王叔和的《序例》，理应删去，以消除王叔和立论的错误，平息后世学者辩驳的弊端。
一、本论中的太阳、阳明、少阳，称为三阳；太阴、少阴、厥阴，称为三阴。三阳三阴，合称六气。天有这六气，人也有这六气。无病时，六气在体内运行，上合于天道；若外感风寒，则邪气伤害正气。起初是气与气相互感应，随后邪气从气分进入经络。世俗医生不明白经络之气，一说太阳就说是膀胱，一说阳明就说是胃，一说少阳就说是胆。只关注有形的脏腑，而忽略了无形的经气，拘泥于细微之处，却失去了宏大的整体观，这怎么可以呢？
一、太阳、阳明、少阳、太阴、少阴、厥阴，是人体经络之气，各有其分部。太阳分部在背部，阳明分部在胸部，少阳分部在胁部，太阴分部在腹部，少阴分部在脐下，厥阴分部在季胁与少腹之间。就像七星悬挂在天际，各有方位。须知全身的毫毛，属于整体的太阳，如同天分布六气的位置，列于毫毛之内，如同七星。所以称为“通体”。太阳如同天，分部之太阳如同日。这是人与天地相参、与日月相应的道理。经文说：“三阳者，天为业。”又说：“阳气者，若天与日。”本论说：“太阳病多表现为发热。”因此，病在项背，循经而行的，属于分部之太阳；病在周身毫毛肌腠的，属于通体之太阳。其余病气随经络传变，各有部位，这是学习的人应当体察认识的。
一、本论共六篇，计三百八十一证，加上霍乱、易复感、湿病、汗吐下法等，计九十三证，共计四百七十四证，一百一十三首方剂。成无己之后，注释本论的人，都是散叙平铺，失去了纲领和旨趣，至今人们不得其门而入，将其视为断简残篇，随意割裂章节。然而，如果回归原本，汇节分章，则理明义尽，至当不移。这不是神游于张仲祖堂奥的人，不容易得到的。现在的注释中，有的将数节合为一章，有的将十余节合为一章，拈出其总纲，阐明其大旨，这就是分章的原因。章义既然明确，然后逐节解释，阐发幽微，并没有晦涩不明的弊病。这不仅注释了本论，还厘清了阴阳气血的生始出入，经脉脏腑的通贯营运，在语言文本之中，毫无隙漏，而在语言文本之外，也极为周详。不敢说尽善尽美，但可以说本末兼该。这部刻本之所以名为《集注》，是私下效仿朱子集注经书的方法，可以结合正文诵读，并非汇集诸家之说。
高世栻序曰：医学之道源于黄帝，医学之法确立于张仲贤。其道极其微妙，其法极其神奇。所以说其浅显之处，是平庸愚钝之人所共知的；说其精深之处，是贤能智慧之人所难以测度的。黄帝之书不易读，而张仲贤的门墙，难道容易窥探吗？自从世上有人袭用经语来立论，其道就开始晦暗。况且更有巧饰方技以垂教的人，其道就更不明白了。自古如此，何况今日。考察张仲贤，生于汉代，距离古代尚不远，而《灵枢》《素问》的道理，几乎面临灭绝的危险。所以他亲手撰写《伤寒杂病论》，上承神农、黄帝及各位臣子的精义，以昭示后世。经过千百年，能继承其道的人，实在依赖于闻名在先的张仲贤。自从王叔和《序例》出现，无人注释，其道再次晦暗。到了今天，人们把本论视为断简残篇，割裂其书，又有被用来盖瓦罐（比喻无用）的忧患。隐庵先生，是张仲贤的后裔，从小学习，直到老年，从未厌倦学习。首先注释《伤寒宗印》，接着涉及《灵枢》《素问》《本草》《金匮》等书，以开启后学。而他对伤寒的理解，到晚年更加精深，又注释《伤寒纲目》。我伏案阅读，于是说道：本论以《灵枢》《素问》为宗旨，所以理深而法备；《纲目》以《灵枢》《素问》为骨干，所以意尽而言明。使那些没有潜心研读黄帝之书的人，难免发出深远的感叹。怎么办呢？隐师拉着我的手商量道：必须怎样，才能让深浅不同的人都能够入道？我说：朱子的集注，前辙可师，何难删繁就简，深入浅出，使后来的学者，因证而知气候的出入，因治而识经脉的循行，这样正道可由，不入旁门左道。隐师多次点头赞同，于是重新编写《集注》。无奈稿子未成，他就抱着肺病去世了。我在梦寐之间，叹息流泪，想要继承前人的志向，又怕才力不及。上赖隐师在天之灵，凡是思考不到的地方，日夜勤奋思考，似乎有所通达。不敢说独得，尤其借助同人的参订，及门弟子的启发。改变的是注释，不变的是其人，这是为了敦厚根本。得其旨意而不拘泥于辞藻，这是为了继承阐述。相信于一己，正之于同人，并刻印流传。我希望世上读这本书的人，明了其本源，神妙其治疗，洗涤旧闻，研求正道，那么黄帝之书可读，而张仲景的门墙，终究并不遥远。这是期望那些直知笃信的人啊。时间是康熙癸亥年腊月，钱塘高世栻士宗题于侣山讲堂。
〔张氏（璐）《伤寒缵论》〕二卷 存
自序曰：古来研究张仲景学说的人，代代不乏。名医演绎解释张仲景的文章日益增多，而张仲景的原意反而更加晦暗。为什么呢？人们都追逐歧路，而没有追溯其原本。伤寒这一门学问，进入精微之处，并不难知晓简约能守；但如果守着糟粕，就会越走越远，以至于人人异指，家家异学，混淆讹误相承，不可穷尽。道理固然如此，不足为怪。我从幼年至今，遍读伤寒书籍，见诸家之多歧而不一，往往掩卷叹息说：张仲景的书不可以不解释，不解释则世久失传；尤其不可以多解释，多解释则辞繁易乱。因此精心研究，密加谛视，历经岁月，暑雨祈寒，不敢闲暇安逸。大概三十年来，没有一刻不萦绕此事。后来得到尚论、条辨内外诸编，又广泛寻求秘本，反复详玩。起初还是抵触难通，久而久之忽然领悟，开始觉得之前所谓的“多歧”，逐渐归于一致。又过很久，触手触目，与张仲景的法度，了无凝滞。至此又私下叹息，世上只见其糟粕而不见其精微的人，不止一个。怎能有个人，理清条理，开导蒙昧，如拨云见日，这难道不是我们的一大愉快吗？昔日王安道曾有志于类编而未果，至今令人惋惜。因此不顾固陋，努力图谋排纂。首先将王叔和编纂失序的地方，一一整理，详细辨析六经，明确并合，疏解结痞，定温热，以及湿病等类似伤寒者，分类隶属并注释。大都博采众长，贯穿己意，使读者豁然归一，不致尔我迭见，眩惑心目。接着又节取后贤之作，分别冬温、春温、疫疠，以及类证、夹证、细证的辨析，合为《缵绪》二论。“缵”者，祖述张仲景之文；“绪”者，梳理诸家之纷纭而清出之，以辅助张仲景之法，汇明其源流，而后张仲景之文相得益彰，无需繁衍曲释，自可显然不晦，庶不负三十年苦心。书成授梓，请教于世上研究张仲景学说的人。康熙丁未年旦月，石顽张璐识。
四库全书提要曰：《伤寒缵论》二卷，《绪论》二卷，国朝张璐撰。取张机《伤寒论》，重新分其条例，采喻昌《尚论篇》及各家的注释，为之发明，而参以己见，称为《缵论》。又因为原书残帙甚多，证治不全，广泛搜求前人之论以补充之，称为《绪论》。《缵论》先载原文，次附注释，末录正方一百一十三首。《绪论》，自载六经传变、合病并病、标本治法，以及正伤寒以下四十证，又分别表里，如发热头痛、结胸自利之类，末录杂方一百二十余道。其《医通》十六卷内，诸证毕备，不立伤寒一门。自序谓此前有此二书别行，故不再衍述。康熙甲寅年，林起龙刻方有执《伤寒论条辨》，其序中说：“钤槌活人类证者出，而斯道茅塞矣。近之准绳、金匮续焰、三注、宗印、图注、绪论、五法、手援诸刻，衍奇斗异，吊诡承讹，呈意簧鼓，任口杜撰，如狂犬吠，如野狐鸣。又曰：更可异者，本无一长，又未梦见条辨，止将《尚论篇》割裂纷更，称《缵论》者，譬之推粪蜣螂，自忘其臭。此书不必传，即传不过供人笑骂涂抹云云。”其诋毁此书，不遗余力。然而也不至于如此严重。
汪琥曰：《伤寒论缵绪》二论，康熙中长洲张璐路玉铨次。书四卷。其《缵论》上卷，太阳病分三篇，阳明病分二篇，少阳、太阴病各止一篇，少阴病分上下二篇，厥阴病止一篇。《缵论》下卷，又分藏结、结胸、痞、合并病、温热、痉、湿等杂病，各自为篇。后附以脉法例、方共注释，即《尚论篇》文也。
〔韩氏（来鹤）《伤寒意珠篇》〕未见
徐干学序曰：《伤寒意珠篇》，是吴县韩来鹤用来阐发张长沙仲景之书的。仲景文辞简古奥质，现在流传的，不无残编错简。晋代王叔和为之撰次，括为歌诗，或设为对问，或有所续着，要皆不外乎仲景。到了金代，成无己为之注，但也只是随文顺释，不能大有发明。明代王宇泰作《伤寒证治准绳》，稍为更置其章句，而不能超出其范围。其后有老儒方执中者，作《伤寒条辨》一书，不甚行于世。近来喻嘉言窃取其义，作《尚论篇》。世上祖述仲景而发扬之者，已非一家。来鹤自认为其说实为前人所未有，其必有所自得。我大概不得而知。我常常用两句话来求医，《曲礼》说：“医不三世，不服其药。”是说功效已试，无疑虑。《物理论》说：“医者，非仁爱不可托，非聪明理达，能宣畅曲解不可任。”是说学医须读书。来鹤是魏国忠献公之后，在宋代市药之禁甚严，而其家因忠献公的缘故得以售卖，常时谓之“韩府药局”。其子孙因此以医名于世。明代永乐时，有院使公茂者，与戴元礼齐名，传到来鹤的大父，俱精于其术，则不仅仅是三世而已。来鹤少年时工于文章，有声乡校，困于举场很久，读书者益多，以其余闲，通其家学，与徒守先世之故方者，相去倍万也。所以阐发仲景之书，而自认为实为前人所未有，难道不可信吗？（出自《园集》）
〔张氏（孝培）《伤寒论类疏》〕未见
汪琥曰：《伤寒论类疏》，康熙中古吴张孝培宪公著。其书尚未分卷。书中大意，以王叔和撰次仲景《伤寒论》，而类疏之。分为阴阳、营卫、辨脉、时令、异气、传经、为病、料证、发汗、涌吐、和解、清血、攻血、攻下。凡三阳篇，皆分其类；三阴篇，亦各自分其类。而未见全文。又曰：合病类、并病类，末后又附以病解类。其注仲景书，能独出己见，而不蹈袭诸家之说。例如《伤寒论》中，相传有三百九十七法，这是前人所未明言的。现在仅就桂枝汤方后云：“服已须臾，啜热稀粥一升余，以助药力。”这是一法。“温覆令一时许，遍身漐漐，微似有汗者益佳。”又一法。“若不汗，更服根据前法。”又不汗，“后服小促其间，半日许令三服尽。”又为一法。且云上三法，期于必汗。这是其与诸家不同之处。又其注承气汤，曰：“承者，以卑承尊，而无专成之义。天尊地卑，一形气也。形统于气，故地统于天。形以承气，故地以承天。胃土也，坤之象也。气，阳也，乾之属也。胃为十二经之长，化糟粕运精微也，转吐出入，而成传化之府。岂专以块然之形？亦惟承此乾行不顺之气耳。汤以承气名者，确有取义，非取顺气之义也。”若此类注释，可为发前人所未发。可惜其书未刊行，世所见者，止初稿而已。
〔程氏（应旄）《伤寒论后条辨直解》〕十五卷 存
自序曰：《条辨》，不是我首创，有前人已有。一反原本之铨次，而综理之，则始于方有执；再踵有执之综理，而发明之，则继以喻嘉言。我之名《条辨》，一仍前人之所仍，窃以为“之”字之意也。而我之名《后条辨》，不仍前人之所仍，未尝窃“之”字之意也。其窃“之”者，以为彼既条其所条，辨其所辨，则我可条其所条，辨其所辨，条之辨之，而不为僭。其未尝窃“之”者，以为我自条余所条，辨余所辨，非条彼之条，辨彼之辨，条之辨之，而不为剽。非僭非剽，而谓余之所条，即仲景之条；余之所辨，即仲景之辨。谁欺？非僭非剽，而并非欺。而我仍复条其所条，辨其所辨者，则以仲景尝许我以条其所条，许我以辨其所辨也。其许我以条其所条，辨其所辨者何？盖仲景固有言矣，曰：“若能寻余所集，思过半矣。”集之为言，非论中之神明机奥也。神明机奥，自着在“思”字上。其所集，即论中之篇章次第也。篇章已经仲景次第，而复有待于寻者，何也？篇章中有变化，则次第处有揲移。故彼此参差，前后错乱。使世之专门伤寒者，欲于我一成之迹处分门，无门可分；欲于我已然之轨处类证，无证可类。空空一个六经，而同条共贯。断章处翻有气脉可联，隔部中无不神理可接。其间回旋映带之奇，宛转相生之妙，俱在所集中，俱在所集外。篇章固非死篇章，则次第自非呆次第。若能于此寻之，则不特得其粗，如玑璇图之可以纵横往返，成条成理，乃奇寓诸庸，微藏之显。凡春秋之比事属词而断例，大易之抽爻配卦而定占，与夫韬钤家之出奇握胜，示人以阴阳阖押之路，奇遁中之避凶趋旺，启人以生伤景杜之门，皆出诸此。以此悟仲景之《伤寒论》，非仲景伤寒内，分出一部拘牵文义之书，要人去寻章摘句；乃仲景杂病内，合成一部环应无方之书，要人去温故知新也。余是以得条其所条，而妄谓仲景许我以所条；辨其所辨，而妄谓仲景许我以所辨。至于微言绝而或未绝，大义乖而或不乖，是非于谬于古人，而或不谬于古人，则余于仲景之论，别有辨在，而于叔和之例，别有贬在。此又苦于一人心量之穷，眼量之短，仅以省字法，读古人书。盖从仲景之论字辨字上，读而得之于心，笔之于手，以求免夫道听涂说者之自弃云尔。旷观天下，其心量眼量，相倍蓰千百亿万于余一人者，夫复何限。以天下无尽藏之慧智，宣发仲景无尽藏之蕴妙，何妨人人胸中，各出一部《伤寒论》。妙义既生，陈言自去。自此而有知我者，安知不余心所大喜；有罪我者，安知不余心所大恨。余又何必敝敝焉珠玉其言于前，与敝敝焉糠秕其言于后，预为天下无尽藏之心量上，着一物，更为天下无尽藏之眼量上，容一屑也。时康熙九年庚戌桂秋，新安程应旄识于吴门之遐畅斋。
汪琥曰：《伤寒后条辨》，康熙中新安程应旄郊倩条注。书凡六集，一曰礼集。首载仲景自序，次辨《伤寒论》，共……
[Background Information]
Book Title: *Zhongguo Yiji Kao* (Records of Chinese Medical Texts)
Author: Tanba Genjin (Danbo Yuanyin)
Chapter: Fang Lun (Five) (2/3)
Category: Medical Discourse
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1. The *Shanghan Lun* (Treatise on Cold Damage) was compiled by Wang Shuhe. He used Zhang Zhongjing's *Bian Mai Fa* (Method of Differentiating Pulses) and *Ping Mai Fa* (Method of Assessing Pulses) as Volume I, and combined Wang Shuhe's *Xu Li* (Preface and Examples) with the main text. He also excerpted thirty clauses regarding Taiyang disease to serve as Volume II. However, in his *Xu Li*, Wang Shuhe claimed to discuss the syndromes of warm diseases. This is neither a set of regulations nor a general outline, and it contradicts the main text. Mixing it within the text is highly inappropriate. The current compilation method lists symptoms before pulses, first presenting the Six Channels, then listing Huoluan (Huo Luan disease), Yi Fu Gan (recurrent susceptibility after illness), Shi Bing (Dampness disease), and post-sweating, vomiting, and purgation variations, finally listing the *Bian Mai Fa* and *Ping Mai Fa*. This compilation method should be established as a permanent standard. Wang Shuhe's *Xu Li* should theoretically be deleted to eliminate Wang Shuhe's erroneous statements and quell the disputes of later scholars.
2. In the main text, Taiyang, Yangming, and Shaoyang are referred to as the Three Yang; Taiyin, Shaoyin, and Jueyin are referred to as the Three Yin. The Three Yang and Three Yin are collectively called the Six Qi (Six Energies). Heaven possesses these Six Qi, and humans also possess them. When healthy, the Six Qi circulate within the body, aligning with the Dao of Heaven. If external wind-cold invades, evil qi harms the righteous qi. Initially, there is an interaction between qi and qi; subsequently, the pathogen enters from the qi level into the meridians.世俗 physicians do not understand meridian qi; upon hearing Taiyang, they immediately say Bladder; upon hearing Yangming, they say Stomach; upon hearing Shaoyang, they say Gallbladder. They focus on the有形 (formative/physical) aspects while ignoring the无形 (formless/energetic) aspects. Focusing on the minute details causes one to lose sight of the macroscopic whole. How can this be acceptable?
3. Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, and Jueyin represent the meridian qi of the human body, each having its specific distribution. Taiyang is distributed on the back; Yangming on the chest; Shaoyang on the flanks; Taiyin on the abdomen; Shaoyin below the navel; and Jueyin between the hypochondrium and the lower abdomen. Like the seven luminaries hanging in the sky, each has its position. One must know that the fine hairs of the entire body belong to the Taiyang of the whole body, just as Heaven distributes the positions of the Six Qi within the fine hairs, akin to the seven luminaries. Hence, it is called "Tongti" (Whole Body). Taiyang is like Heaven; the distributed Taiyang is like the Sun. This is the principle of humanity participating in Heaven and Earth, and corresponding to the Sun and Moon. The classics state: "The Three Yang take Heaven as their function." It also states: "Yang qi is like Heaven and the Sun." The *Shanghan Lun* states: "Taiyang disease often manifests as heat." Therefore, disease in the neck and back, following the meridian pathway, belongs to the distributed Taiyang; disease in the fine hairs and muscle interstices of the whole body belongs to the Tongti Taiyang. The remaining pathogenic qi follows the meridians and has its own locations. This is what students should observe and recognize.
4. The main text consists of six chapters, totaling 381 syndromes. Including Huoluan, Yi Fu Gan, Shi Bing, and post-treatment variations, there are 93 syndromes, making a total of 474 syndromes and 113 formulas. After Cheng Wuji, commentators on the *Shanghan Lun* have presented scattered narratives, losing the guiding principles and essence. To this day, people cannot find the entrance, viewing it as fragmented texts, arbitrarily splitting chapters and sections. However, if one returns to the original text, grouping sections and dividing chapters, the principles become clear and the meanings exhaustive, which is absolutely correct and unchangeable. This is not something easily obtained without spiritually wandering into the hall of Zhang Zhongjing. In the current commentary, several sections are sometimes combined into one chapter, or over ten sections into one chapter, highlighting the general outline and clarifying the main purport. This is the reason for dividing chapters. Once the meaning of the chapters is clear, then sections are explained sentence by sentence, elucidating the profound and subtle, without any obscurity. This not only comments on the main text but also clarifies the origin, entry, and exit of Yin-Yang, Qi, and Blood, and the connection and circulation of meridians and zang-fu organs. Within the language and text, there are no gaps; outside the language and text, it is also comprehensive. I dare not claim perfection, but it can be said to cover both root and branches. This edition is named *Ji Zhu* (Collected Commentaries) because I privately emulate Zhu Xi's method of collecting commentaries on classics, allowing it to be read together with the main text, rather than merely compiling various schools' views.
Gao Shishi Preface: The Way of medicine originates from Huangdi, and the Methods of medicine were established by Zhang Zhongxian. The Way is extremely subtle, and the Methods are extremely divine. Thus, its superficial aspects are known to the mediocre and foolish, while its profound aspects are unfathomable to the wise and virtuous. The books of Huangdi are difficult to read, and the threshold of Zhang Zhongxian is certainly not easy to penetrate. Since the world has had those who plagiarize classic phrases to establish theories, the Way has become obscure. Moreover, those who cleverly promote medical arts to teach have made the Methods unclear. This has been the case since ancient times, let alone today. Examining Zhang Zhongxian, he lived in the Han Dynasty, not far from antiquity, yet the principles of *Lingshu* and *Suwen* were nearly on the verge of extinction. Therefore, he personally wrote the *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases), inheriting the profound meanings of Shennong, Huangdi, and other sages to illuminate future generations. After thousands of years, those who could inherit this Way truly relied on the renowned Zhang Zhongxian. Since Wang Shuhe's *Xu Li* appeared, and no one commented on it, the Way became obscure again. Today, people view the main text as fragmented, tearing apart its chapters and sections, facing the risk of being used merely as pot covers (being useless). Mr. Yin'an, a descendant of Zhang Zhongxian, studied from childhood until old age without tiring. He first annotated *Shanghan Zongyin*, then covered *Lingshu*, *Suwen*, *Bencao*, and *Jingui*. To open the way for later learners, his understanding of Shanghan became more refined in his twilight years, and he annotated *Shanghan Gangmu*. I read it humbly and said: The main text takes *Lingshu* and *Suwen* as its ancestor, so its principles are deep and methods complete; *Gangmu* takes *Lingshu* and *Suwen* as its trunk, so its intent is full and words clear. Those who have not devoted themselves to Huangdi's books may sigh at the depth. What to do? Master Yin'an held my hand and discussed: How can we allow both shallow and deep seekers to enter the Way? I said: Zhu Xi's collected commentaries offer a precedent. Why not delete the complex and adopt the simple, explaining the profound in accessible terms, so that later learners, through syndromes, know the entry and exit of climate, and through treatment, recognize the course of meridians? Thus, the right path can be followed, avoiding heterodox sects. Master Yin'an nodded repeatedly, and thus created the *Ji Zhu*. Alas, the manuscript was unfinished when he passed away from lung disease. In my dreams, I weep with sorrow, wishing to continue the work of predecessors but fearing my talent is insufficient. Relying on Master Yin'an's spirit in heaven, where thoughts failed, I worked day and night, and seemed to gain insight. I dare not claim unique attainment, but especially rely on the review by colleagues and inspiration from disciples. Changing the commentary but not the person honors the root. Grasping the essence without clinging to words continues the legacy. Trusting in oneself, correcting with peers, and printing it for the world. I hope readers of this book understand its origin and divine its treatment, wash away old prejudices, and study the true path, so that Huangdi's books can be read, and Zhang Zhongjing's threshold is not far. This is the hope for those with direct knowledge and firm faith. Time: December, Guihai Year of Kangxi. Gao Shishi Shizong inscribed at Lushan Lecture Hall, Qiantang.
*[Zhang Lu's Shanghan Zuanchun]* Two Volumes. Extant.
Autobiographical Preface: Scholars studying Zhang Zhongjing's learning have never been lacking throughout history. As famous doctors' interpretations of Zhang Zhongjing's texts increased, his original intent became more obscured. Why? People follow divergent paths and fail to trace the original source. The study of Shanghan enters the subtle and refined; it is not difficult to know simply and hold firmly. But guarding the dregs leads one further astray, resulting in differing indications and varying schools, with confusion and errors passed down endlessly. This is natural and not surprising. From youth to now, I have read all Shanghan books, seeing the many divergences among various schools, often closing the book and sighing: Zhang Zhongjing's book must be explained; otherwise, it will be lost over time. But it must not be over-explained; excessive explanation leads to verbose confusion causing disorder. Thus, I researched meticulously, enduring years of hardship, rain and cold, sparing no effort. For thirty years, nothing else occupied my mind. Later, obtaining *Shanglun* and *Tiaobian* internal and external compilations, and seeking secret texts, I reviewed them repeatedly. Initially resistant and hard to understand, gradually I had a sudden enlightenment. The previously perceived "divergence" began to unify. Eventually, everything I touched and saw aligned seamlessly with Zhang Zhongjing's methods. Then I sighed: There must be many others who see only the dregs and not the essence. Is there no one to clarify the threads and dispel the darkness, like clearing clouds to see the sun? Would this not be a great joy for us? Wang Andao once wished to compile categories but failed, a regret to this day. Thus, disregarding my limitations, I attempted to organize. First, I corrected Wang Shuhe's disordered compilation, arranging items sequentially, detailing the Six Channels, clarifying combined diseases, resolving knotting and palpitations, defining warm-heat, and classifying dampness and similar conditions, annotating them. Generally drawing on various strengths and integrating my own ideas, I aimed for readers to achieve clarity and unity, avoiding confusion. Next, I excerpted works of later sages, distinguishing winter-warmth, spring-warmth, epidemics, and analyzing similar, accompanying, and detailed syndromes, combining them into *Zuanxu* (Continuing the Thread) two volumes. "Zuan" means inheriting Zhang Zhongjing's text; "Xu" means sorting out the chaos of various schools to clarify it, assisting Zhang Zhongjing's methods, and clarifying their origins and flow, so Zhang Zhongjing's text complements them perfectly, without need for elaborate interpretation, appearing clearly. Thus fulfilling thirty years of hard work. The book is printed and submitted to scholars of Zhang Zhongjing's learning. Dan Month, Dingwei Year of Kangxi. Zhang Lu (Shiwang) recorded.
*Summary of the Siku Quanshu*: *Shanghan Zuanchun* (Two Volumes) and *Xulun* (Two Volumes), written by Zhang Lu of the Qing Dynasty. He took Zhang Ji's *Shanghan Lun*, re-divided its categories, adopted Yu Chang's *Shanglun Pian* and various commentaries to expound them, adding his own views, calling it *Zuanchun*. Because the original book had many missing parts and incomplete syndrome treatments, he extensively searched previous discussions to supplement them, calling it *Xulun*. *Zuanchun* first presents the original text, then annotations, and finally records 113 correct formulas. *Xulun* contains self-written content on Six Channel transmission, combined and concurrent diseases, root and branch treatment methods, and forty syndromes below Zheng Shanghan, distinguishing exterior and interior, such as fever-headache, chest binding, spontaneous diarrhea, etc., ending with over 120 miscellaneous formulas. His *Yitong* (Sixteen Volumes) covers all syndromes without a separate Shanghan section. The preface states these two books existed separately before, so no expansion was needed. In Jiayin Year of Kangxi, Lin Qilong printed Fang Youzhi's *Shanghan Lun Tiaobian*. Its preface says: "When *Qinchui Huoren Leizheng* appeared, this Way was blocked. Recently, *Zhunsheng*, *Jingui Xuyan*, *Sanzhu*, *Zongyin*, *Tuzhu*, *Xulun*, *Wufa*, *Shouyuan*, and other editions compete in novelty, perpetuate errors, drum up opinions, and fabricate freely, like mad dogs barking or wild foxes crying. Even stranger, having no merit and not even dreaming of *Tiaobian*, they merely dissect and alter *Shanglun Pian*, calling it *Zuanchun*. It is like rolling a dung beetle, forgetting its own stench. This book need not be transmitted; if transmitted, it only serves as material for laughter and scolding." Their criticism of this book was unrestrained, though perhaps not that severe.
Wang Hu said: *Shanghan Lun Zuan Xu* two volumes, compiled by Zhang Lu (Luyu) of Changzhou in the mid-Kangxi period. The book has four volumes. The upper volume of *Zuanchun* divides Taiyang disease into three chapters, Yangming into two, Shaoyang and Taiyin into one each, Shaoyin into upper and lower, and Jueyin into one. The lower volume of *Zuanchun* divides miscellaneous diseases like Zangjie, Jie Xiong, Pi, concurrent diseases, warm-heat, spasms, and dampness into separate chapters. Followed by pulse methods and formula annotations, which are the text of *Shanglun Pian*.
*[Han Laihe's Shanghan Yizhu Pian]* Not seen.
Xu Ganxue Preface: *Shanghan Yizhu Pian* is how Han Laihe of Wu County expounds Zhang Changsha Zhongjing's book. Zhongjing's writing is concise, ancient, profound, and plain. What remains is not without fragmented texts and misplaced slips. Wang Shuhe of Jin compiled them, condensed them into songs, posed dialogues, or added continuations, all staying within Zhongjing's scope. In Jin, Cheng Wuji annotated them, but merely followed the text, achieving little innovation. Wang Yutai of Ming revised the chapters of *Shanghan Zhengzhi Zhunsheng* slightly but did not exceed the scope. Later, the old scholar Fang Zhizhong wrote *Shanghan Tiaobian*, which did not circulate widely. Recently, Yu Jiayan borrowed its meaning to write *Shanglun Pian*. Those following and expanding Zhongjing's learning are no longer just one school. Laihe believes his views are unprecedented and uniquely his own. I cannot fully know this. I often seek medicine with two words: *Qu Li* says, "If a doctor is not from three generations, do not take his medicine," implying tested efficacy and no doubt. *Wu Lilun* says, "A doctor cannot be entrusted unless benevolent; cannot be relied upon unless intelligent, rational, and able to articulate complex explanations," implying one must read to learn medicine. Laihe is a descendant of Duke Zhongxian of Wei. In Song, drug trading bans were strict, but his family traded due to Zhongxian's merit, known as "Han Mansion Pharmacy." His descendants became famous in medicine. In Ming Yongle era, Yuanshi Gongmao was famous alongside Dai Yanli, passing to Laihe's grandfather, both skilled. Thus, it is more than three generations. Laihe excelled in literature in youth, famous in local schools, frustrated in exams for long, reading more, using spare time to master family learning, far surpassing those who merely guard ancestral prescriptions. So, expounding Zhongjing's book with claims of novelty, is it not credible? (From *Yuan Ji*)
*[Zhang Xiaopei's Shanghan Lun Leishu]* Not seen.
Wang Hu said: *Shanghan Lun Leishu*, written by Zhang Xiaopei (Xiangong) of Guwu in mid-Kangxi. The book is not yet divided into volumes. Its main idea is to categorize and annotate Zhang Zhongjing's *Shanghan Lun* compiled by Wang Shuhe. It covers Yin-Yang, Ying-Wei, Pulse Differentiation, Seasons, Abnormal Qi, Transmission, Disease Manifestations, Syndrome Assessment, Sweating, Vomiting, Harmonizing, Clearing Blood, Attacking Blood, and Purging. All Three Yang chapters are categorized; Three Yin chapters are also categorized. The full text is not seen. It also includes Combined Syndromes, Concurrent Syndromes, and ends with Disease Explanations. His annotation of Zhongjing's book offers unique insights, not copying others. For example, traditionally there are 397 methods in *Shanghan Lun*, unstated by predecessors. Now, regarding Guizhi Tang post-ingestion instructions: "Drink hot millet soup after taking," is one method. "Cover warmly for an hour, slight sweat is best," is another. "If no sweat, repeat," is another. "If still no sweat, shorten intervals, finish three doses in half a day," is another. These three methods aim for sweating. This differs from other schools. Regarding Chengqi Tang, he notes: "Cheng means supporting the superior with the inferior, without exclusive formation. Heaven is superior, Earth is inferior, one form and qi. Form is governed by qi, so Earth governs Heaven. Form supports qi, so Earth supports Heaven. Stomach is Earth, image of Kun. Qi is Yang, belonging to Qian. Stomach is head of twelve meridians, transforming waste and transporting essence, turning vomit and excretion into transmitting organs. Is it merely a solid form? It supports the unsmooth flowing Qi of Qian. Named Chengqi because it indeed has meaning, not just smoothing qi." Such annotations reveal what predecessors missed. Regrettably, the book was not published; only drafts exist.
*[Cheng Yingmao's Shanghan Lun Hou Tiaobian Zhijie]* Fifteen Volumes. Extant.
Autobiographical Preface: *Tiaobian* is not my invention; predecessors existed. Reversing the original compilation and organizing it started with Fang Youzhi; following Fang's organization and expounding it continued with Yu Jiayan. My naming *Tiaobian* follows predecessors, borrowing the meaning of "Zhi" (of). My naming *Hou Tiaobian* (Later Tiaobian) does not follow predecessors, not borrowing "Zhi". Borrowing "Zhi" means: Since they organized what they organized and differentiated what they differentiated, I can organize mine and differentiate mine, without arrogance. Not borrowing "Zhi" means: I organize my own and differentiate my own, not theirs, without plagiarism. Neither arrogant nor plagiaristic, claiming my organization is Zhongjing's, and my differentiation is Zhongjing's. Who deceives? Neither arrogant nor plagiaristic, nor deceiving. I organize and differentiate because Zhongjing permitted me to organize his organization and differentiate his differentiation. What permits this? Zhongjing said: "If you can seek what I collected, you will have thought more than half." "Collected" does not mean the spiritual mysteries of the treatise. Mysteries lie in "thought." What was collected is the chapter order. Zhongjing ordered the chapters, yet seeking is required. Why? Changes in chapters cause shifts in order. Thus, discrepancies and confusion arise. Specialists want to classify by fixed traces, finding no doors; want to categorize by established tracks, finding no syndromes. Empty Six Channels, yet connected. Broken chapters have pulse connections; separated parts have spiritual links. The wonders of rotation and generation are in the collected and outside. Chapters are not dead; order is not rigid. Seeking here yields not just the coarse, like navigating the armillary sphere, forming lines and logic, where wonder hides in the ordinary, and subtlety reveals itself. Like Spring and Autumn annals' events, I Ching's hexagrams, military strategies' surprises, revealing Yin-Yang closure paths, Qimen Dunjia's fortune avoidance, opening life-death gates—all come from this. Understanding Zhongjing's *Shanghan Lun* this way: it is not a rigid text requiring line-by-line searching within Shanghan, but a comprehensive text of mutual response within miscellaneous diseases, requiring reviewing the old to know the new. Thus, I organize and differentiate, presuming Zhongjing permitted it. Regarding subtle words cut off or not, great principles deviated or not, correctness or error relative to ancients, I have different differentiations of Zhongjing's theory and criticisms of Wang Shuhe's examples. This stems from limited personal capacity and vision, reading ancients only by saving characters. Reading word by word from Zhongjing's theory, grasping in heart, writing by hand, to avoid self-abandonment by hearsay. Looking at the world, capacities and visions exceeding mine by millions are limitless. With infinite wisdom of the world, expounding infinite mysteries of Zhongjing, why not everyone produce a *Shanghan Lun* in their hearts? Once wonderful meanings arise, stale words go. Knowing me brings joy; blaming me brings regret. Why bother polishing words beforehand or discarding them later, placing objects in infinite minds or dust in infinite eyes? Time: Autumn of Gui Month, Gengxu Year of Kangxi. Cheng Yingmao inscribed at Xiacang Studio, Wumen, Xin'an.
Wang Hu said: *Shanghan Hou Tiaobian*, annotated by Cheng Yingmao (Xiaoqian) of Xin'an in mid-Kangxi. The book has six collections, one is Li Collection. First carries Zhongjing's autobiographical preface, then differentiates *Shanghan Lun*, total...