故内怯欲近衣。此为大误之极。间有顺文随释处。毫无明畅之论。所集原方。但宗成氏旧注。所采新方。皆根据陶
氏槌法。此徒尊仲景虚名。实不知仲景奥义。轻言注书。空遗世诮。
〔卢氏（之颐）伤寒金 疏钞〕未见
按上见于道古堂集名医卢之颐传。
〔喻氏（昌）尚论张仲景伤寒论重编三百九十七法〕四卷 存
自序略曰。尝慨仲景伤寒论一书。天苞地符。为众法之宗。群方之祖。杂以后人知见。反为尘饭土羹。莫适
于用。兹特以自然之理。引伸触类。阐发神明。重开生面。读之快然。觉无余憾。至春温一证。别辟手眼。引内
经为例。曲畅厥旨。究不敢于仲景论外。旁溢一辞。后有作者。庶不为冥索旁趋。得以随施辄效。端有望焉。穷
源千仞。进求灵素难经甲乙诸书。文义浩渺。难以精研。用是参究仲景金匮之遗。分门析类。定为杂证法律十卷。
覃思九载。拟议以通玄奥。俾观者爽然心目。合之伤寒论。可为济川之舟楫。烹鱼之釜 。少塞吾生一日之责。
即使贻讥于识者。所不辞也。夫人患无性灵。不患无理道。世患无理道。不患无知我。古君子执理不阿。乘道不
枉。名山国门。庶几一遇。气求声应。今昔一揆。是编聊引其端。等诸爝火。俟夫圆通上智。出其光华。于以昭
彻玄微。与黄岐仲景而合辙。昌也糠 在前。有荣施矣。时顺治戊子岁。孟夏月。西昌喻昌嘉言甫识。
汪琥曰。伤寒尚论篇。清顺治初西昌喻昌嘉言甫着。书凡五卷。首卷尚论张仲景伤寒大意。及叔和编次。林
亿成无己校注之失。又驳正序例。及论春温。并驳正温疟等证。四变之妄。其第一卷，分太阳三篇。以风伤卫之
证为上编。寒
伤营之证为中篇。风寒两伤之证为下编。第二卷。分阳明三篇、以邪入太阳阳明为上编。正阳阳明为中篇。少阳
阳明为下编。第三卷。止少阳全篇。而附以合并病坏病痰病。第四卷。三阴篇。太阴止一全篇。少阴则分前后二
篇。以直中之证为前篇。传经之证为后篇。厥阴止一全篇。复附以过经不解。瘥后劳复。阴阳易病。其书实本方
氏条辨之注。而复加发明。着成此编。但其以太阳篇。病如桂枝证。头不痛云云。此为胸有寒。是痰。复以病患
有寒。复发汗。胃中冷之真寒。亦是痰。遂于坏病之后。复增一痰病。殊悖于理。又少阴既分寒热二证。而太阴
厥阴。独无寒热二证之分。又云。阴阳易外。男子无女劳复。皆于理有未妥。至其颠倒仲景原论中撰次。不待言
矣。
四库全书提要曰。尚论篇八卷。国朝喻昌撰。昌字嘉言。南昌人。崇祯中。以选贡入都。卒无所就。往来靖
安间。后又寓常熟。所至皆以医术著名。是书本名尚论张仲景伤寒论重编三百九十七法。其文过繁难举。世称尚
论篇。省文也。首为尚论大意一篇。谓张仲景着卒病伤寒论十六卷。其卒病论六卷。已不可复睹。即伤寒论十卷。
亦劫火之余。仅得之口授。其篇目前后差错。赖有三百九十七法。一百一十三方之名目，可为校正。晋太医令王
叔和附以己意。编集成书。共二十二篇。今世所传。乃直秘阁林亿所校正。宋人成无己所诠注。（案成无已。乃
金人。此言宋人。误。谨附订于此。）二家过于尊信叔和。往往先传后经。以叔和纬翼之词。混编为仲景之书。
如一卷之平脉法。二卷之序例。其文原不雅驯。反首列之。则其为校正诠注。乃仲景之不幸也。程德斋因之作
伤寒钤。既多不经。王履又以伤寒例居前。六经病次之。类伤寒病
又次之。至若杂病杂脉。与伤寒无预者。皆略去。定为二百八十三法。亦无足取。惟方有执作伤寒条辨。削去叔
和序例。大得尊经之旨。太阳三篇。改叔和之旧。以风寒之伤营卫者分属。尤为卓识。而不达立言之旨者尚多。
于是重定此书。以冬伤于寒。春伤于温。夏秋伤于暑。为主病之大纲。四序之中。以冬月伤寒为大纲。伤寒六经
之中。以太阳为大纲。太阳经中。又以风伤卫。寒伤营。风寒两伤营卫。为大纲。盖诸家所注。至昌而始变其例
矣。次为辨叔和编次之失一篇。次为辨林亿成无己校注之失一篇。次为驳正王叔和序例一篇。皆不入卷数。其于
伤寒论原文。则六经各自为篇。而合病并病坏病痰病四类。附三阳经末。以过经不解。瘥后劳复病阴阳易病三类。
附三阴经末。每经文各冠以大意。纲举目张。颇有条理。故医家称善本。原书自为八卷。乾隆癸未建昌陈氏并为
四卷。而别刻昌尚论后篇四卷。首论温证。次合论。次真中。次小儿。次会讲。次问答。次六经诸方。共成八卷。
为喻氏完书焉。考康熙甲寅。顺天林起龙。重刻方有执之书。以昌此书附后。各于评点。极论昌之所注。全出
于剽窃方氏。丑词毒骂。无所不加。夫儒者着书。尚相祖述。医家融会旧论。何可遽非。况起龙所评。方氏则有
言皆是。喻氏则落笔皆非。亦未免先存成见。有意吹毛。殆门户之见。别有所取。未可遽为定论。故今仍与方氏
之书。并着录焉。
〔喻氏（昌）伤寒尚论后编〕四卷 未见
〔伤寒抉疑〕一卷 存
徐彬跋曰。先业师初以问答见授。余甚珍之。梓以供同好。不知即新安程云来先生戊子年问答也。越二十八
年。己
卯秋竟于无意中相遇。悉此渊源。发明之功大。会合之缘奇。特补记以志快。
〔徐氏（彬）伤寒图说〕一卷 存
陈师锡小引曰。伤寒独起太阳。而逆传杂证。则又不传经而变气。其义诚微。于是涉略者。患在学疏识浅。
望洋难明。专家者。患在拘守成方。忽略不讲。即有好学人。见行脉布气。传经不传经。或逆或顺。种种不一。
患在多歧滋惑。今仲景原文。得喻先生尚论。前人精诣毕露。仲景原方。得忠兄发明。后学机兴勃然。而又贯以
三图。前此三患。庶其免乎。千年绝学。爰复兴矣。
〔伤寒一百十三方发明〕一卷 存
凡例曰。原证原方。成注及参考并列。实为全书。如迩来张卿子先生伤寒论。业已家弦户诵。然予专刻方论。
欲如医方考之例。俾究心伤寒者。参阅特易。无浩瀚之烦耳。一余初意本欲各列仲景原证于本方之前。缘一方有
数用者。或可通用者。不便专列。且是役原为喻先生伤寒尚论。大开聋聩。惜方论未梓。故特采其证论之意。分
注各方下。别有建明。亦不敢自秘。使阅者因喻先生论证。而悟仲景立方之妙。因不佞论方。而更会仲景辨证之
微。此即下国内外篇也。故单列原方药味。意在与喻先生尚论并行。不敢负合璧之誉。庶几西河洙泗后先倡导之
意乎。一是集既重在方。则方中分两。为至紧矣。古今轻重不同。故别附合药分剂则式一条。以便稽考。
秀水县志曰。徐彬。字忠可。嘉兴明经。世居秀水。太仆世淳第三子。世淳守随列。闯贼破随。骂贼死。仲
子肇梁抱父尸以殉。彬恸父死忠兄死孝。遂绝意进取。斥所居建太仆
忠烈祠。着书谈道于其中。尚论古今理乱。搜考厄塞要害。河漕兵食之类。兼治岐黄。从云间李自材江右喻嘉言
游。尽得其传。着有原治初编。金匮要略等书行世。事继母以孝闻。抚兄子。捐祭田。建义塾。让奁舅氏。析产
内弟。乡党称其行谊云。子煜国学生。煌太学生。丞上海。以廉能课最。补令新典。
〔张氏（志聪）伤寒论宗印〕八卷 存
自序曰。今夫治病难。治伤寒病尤难。审脉证匪易。审伤寒脉与证尤匪易。良以暴厉之气。变无经常。当急
而缓。当缓而急。损真积邪。莫此为甚。苟非潜心平日。靡不失措临期。是以医之不谙治伤寒者。未可医名也。
即治伤寒。勿究心伤寒论者。亦未可医名也。即能究心伤寒论。而胶执义意。不获变通经理者。究亦未可医名也。
医学始乎轩岐。立方立法。原于仲景本论。故曰。仲景犹孔子。岂臆说哉。夫千般 难。不外三因。伤寒外因也。
而本经之旨。非惟伤寒为然也。即风寒暑湿燥火六淫之邪。感所具载矣。又非惟六淫之邪为然也。其间察色辨脉。
审证立方。分析表里阴阳寒热。详别虚实标本气血。靡不备悉矣。许学士曰。熟读仲景书。得仲景法。又曰。能
医伤寒。即能医痘疹。能医痘疹。即能医痈毒。予以为诚得其法。虽妇人小子。百病千痍。不出范围之内。仅痘
疹痈毒乎。第此书。自东汉迄今。千五百余岁。历代诸贤。如华佗葛洪徐之才孙思邈孟诜许叔微朱肱孙兆庞安常
韩和张元素李杲滑寿王履刘完素赵嗣真张云岐朱震亨王好古罗天益张兼善黄仲理戴元礼娄全善吴绶王肯堂辈。
多有发明。而宋成无己亦有诠注。近世又以本经文义深微。佥执陶氏六书。以为枕中秘宝。嗟嗟。伤寒变证靡穷。
本经立法甚活。岂类函歌括所能悉精深哉。聪家世南阳。值汉室之乱。隐居江右。十一世祖游宦钱塘。卜筑湖上。
自仲祖及今。四十三叶矣。其间以医名者。什有二三。余因髫年失怙。弃儒习医。于兹历三十年。藉卿子师开示。
广览前代诸书。灵素以降。伤寒一论。诚立法垂教之要典也。然义理邃微。章句奥典。人乐简易。喜习类书。予
因奋志。重释全经。不集诸家训诂。止以本文参悟。分析章旨。研究精微。甲午秋深。逮今十稔。虽行立坐卧。
未尝敢忘仲祖也。摩编几绝。镌刻始成。名曰宗印。盖以印证先世遗意。但惭儒业久疏。文辞俚鄙。然以经解经。
罔敢杜撰。讵曰尽启后学。亦云少补前人尔。康熙癸卯蒲夏。武林张志聪书于恒吉堂。
凡例曰。一本经章句。向循条则。自为节目。细玩章法。联贯井然。实有次第。信非断简残篇。叔和之所编
次也。今于经中文义连类者。首加一圈。以为总章。庶经旨序明。学人便于检阅。
一伤寒论旧本。首辨脉篇。次平脉篇。次伤寒例。次 湿 。次六经。次霍乱。次阴阳易。瘥后劳复。次补
论汗吐下之可否。世传王叔和之所序。夫辨脉审证。而后立方救治。及先提 湿 。与伤寒相类。故别明之。而
始论六经之证。次序条理。深属精明。但伤寒例。叔和所撰。不应 次六经之首。今次序悉依旧本。止以叔和之
例。改附于篇末。尊经意云尔。阅者辨之。
一注释。参订本经文义。杂引灵素诸经。只期理旨详明。不贵文辞藻艳。如曰俚朴少文。博雅罕道。则说铃
书肆。伊芳古鄙之。
一经语奥深。句字藏 。示人静悟。始解得之。是以注
中。惟求条晰明畅。不无先后重叠之语。然义取疏达。理期典显。舍是别诠。则千里毫厘。遂多舛谬。
一解释方义。物各有性。治亦有具。昔人以五味四气论方。似已。但黄连苦同于大黄。干姜温比于附子。其
中大有分别。今于气味外。细体先圣立方至意。详为诠释。同志者。幸勿以穿凿见讥。
一注外小注。乃未尽余旨。抑亦有臆见。一时悟及。而补注者。或与本旨互参。遂两存之。俟高明订正。非
自相矛盾也。
一序例。系晋太医令王叔和所撰。文理浅明。不须训注。悉照成氏遗文。少加订参微义。
汪琥曰。伤寒宗印。康熙中钱塘张志聪隐庵着。书凡八卷。其前后。悉根据王叔和撰次。止以伤寒例。反附之
第八卷。末有如论太阳病。曰兼气与经、或兼肌与络。桂枝汤。主治肌经气血之药也。又云。肌腠络脉之剂。邪
伤于气。入于胸膈。以至宫成空郭之间。如桂枝二越婢一汤。此治肌腠气分之邪。入于空郭之间也。栀子豉汤。
此治在表之余邪。入于宫城之间也。其议栀子豉汤。非仲景吐剂。其注赤石脂禹余粮汤。复增太乙余粮。议论穿
凿。与成注故相执拗。不足取以为法也。
〔伤寒论纲目〕未见
自序曰。昔宣圣赞易。韦编几绝。而十翼之传。垂万古而不敝。考亭着书。历几年所。而诚意一章。至暮年
而始竣。知古圣先贤。其于经论。未敢苟焉而辄止也。昔儒有云。易稿则技精。屡斫则艺进。斯言讵诬也哉。余
于内经仲祖诸书。童而习之。白首始获其要。故自甲午以后。二十年
来。每旦必焚香盥手。开卷举笔。翻阅经义。详其句说。审其字意。知一章各有其源。六经各有其本。片言必有
其归。只字必体其蕴。岁数日而始得一章。或一朝而连脱数义。昼之所思。夜则梦焉。夜之所得。旦则录焉。不
啻笔之几脱矣。迨庚子。而伤寒初集告成。越几载。而金匮要略出。又数载。而素问集注竣。更数年。而灵枢注
疏就。惧已梓成问世。其于仲祖伤寒论。虽未敢云深入阃奥。据余专致之劳。亦可云研几殚虑矣乎。而尤虑尚未
有尽也。复聚诸同学。而参正之。更集诸及门。而讲求之。冀有疑义。与共晰之。或有微误。与共订之。稿几脱。
而二集之书复成。于是付剞劂。而告诸世曰。甚矣瘁。余书讵一日之书也欤哉。凡夫经寒暑。历岁月。废寝食。
绝交游。春花秋月之莫问。澄水佳山之弗临。总期无负于仲祖之志云尔。俾天下后世之读仲祖之书者。即知仲祖
之孙之书。知仲祖之孙之有书。并期更殚心于仲祖之书。则余之心良苦。而余之志良快。余幸矣。然安敢必哉。
〔伤寒论集注〕六卷 存
因此，体内虚弱想要靠近衣物。这是极大的错误。偶尔有顺着文意进行解释的地方，完全没有明畅的论述。所收集的原方，只遵循成无己的旧注；所采录的新方，都依据陶华的方法。这仅仅是尊崇张仲景的虚名，实际上并不了解张仲景的深奥义理。轻率地谈论注释书籍，只会空留世人的讥笑。
按：上述内容见于《道古堂集》名医卢之颐传。
自序大致说：我曾感慨张仲景的《伤寒论》一书，包罗天地万象，是各种法则的宗主，各类方剂的始祖。混杂了后人的知见，反而变成了尘饭土羹（比喻无用之物），无法适用。现在特意以自然之理，引申触类，阐发神明，重新开创局面。读起来畅快淋漓，觉得没有遗憾。至于春温这一证候，另辟蹊径，引用《内经》作为范例，曲折通畅地阐明其主旨，但绝不敢在张仲景的论述之外，旁溢出一词。希望后来的作者，不至于盲目摸索、旁门左道，能够随施治而立即见效，这就寄托了我的期望。穷究千仞之源，进而探求《灵枢》、《素问》、《难经》、《甲乙经》等书，文义浩渺，难以精研。因此参究张仲景《金匮要略》的遗存，分门析类，定为杂证法律十卷。深思九年，拟议以通晓玄奥，使读者心目清爽，结合《伤寒论》，可以作为渡河的舟楫，煮鱼的釜鬲，稍微弥补我余生一天的责任。即使被有识之士讥笑，也在所不辞。人患没有灵性，不患没有道理。世间患没有道理，不患没有人理解我。古代的君子坚持真理而不阿谀，乘循大道而不歪曲，在名山国门之间，或许能有一遇。气相求，声相应，古今一致。这部书姑且引出端倪，如同微弱的火光，等待圆通上智之人，发出它的光华，从而昭彻玄微，与黄帝、岐伯、张仲景的道路相合。喻昌我就像前面的糠秕，能得到荣耀施加于身。时顺治戊子年，孟夏月，西昌喻昌嘉言刚刚记述。
汪琥说：《伤寒尚论篇》，清顺治初年西昌喻昌嘉言撰写。全书共五卷。首卷尚论张仲景《伤寒论》大意，以及王叔和编次、林亿、成无己校注的失误。又驳正序例，以及论述春温，并驳正温疟等证、四变之妄。第一卷，分为太阳三篇，以风伤卫的证候为上编，寒伤营的证候为中篇，风寒两伤营卫的证候为下编。第二卷，分为阳明三篇，以邪入太阳阳明的为上编，正阳阳明的为中篇，少阳阳明的为下编。第三卷，只有少阳全篇，而附带合并病、坏病、痰病。第四卷，三阴篇。太阴只有全篇，少阴则分为前后两篇，以直中的证候为前篇，传经的证候为后篇。厥阴只有全篇，又附带过经不解、瘥后劳复、阴阳易病。这本书确实基于方有执《伤寒条辨》的注解，而又加以发明，著成此编。但他将“太阳篇”中“病如桂枝证，头不痛”等语，认为是胸中有寒，是痰；又将患者有寒，再次发汗，导致胃中冷的真寒，也认为是痰。于是在坏病之后，又增加一痰病，特别违背常理。另外，少阴既然分为寒热二证，而太阴、厥阴唯独没有寒热二证的区分。又说，阴阳易之外，男子没有女劳复，这些都于理有所不妥。至于他颠倒张仲景原论中的撰次，更不用说了。
《四库全书提要》说：《尚论篇》八卷，清代喻昌撰写。喻昌字嘉言，南昌人。崇祯年间，以选贡身份进入京城，最终无所成就。往来于靖安之间，后来又寓居常熟。所到之处都以医术著名。这本书原名《尚论张仲景伤寒论重编三百九十七法》，其文字过于繁难列举，世人称为《尚论篇》，是省略文字的说法。首先是一篇尚论大意，认为张仲景撰写《卒病伤寒论》十六卷，其中《卒病论》六卷，已经不可再见到，即使是《伤寒论》十卷，也是劫火之余，仅从口授中得到。其篇目前后差错，幸亏有三百九十七法、一百一十三方的名目，可以用来校正。晋代太医令王叔和附加自己的意思，编集成书，共二十二篇。现今所流传的，乃是直秘阁林亿所校正，宋代人成无己所诠释注解。（案：成无己是金代人，这里说是宋人，错误。谨附订于此。）这两家过于尊信王叔和，往往先传后经，把王叔和纬翼之词混编为张仲景的书。如第一卷的平脉法，第二卷的序例，其文辞原本不雅驯，反而列在最前面，那么他们的校正诠注，反而是张仲景的不幸。程德斋因此作《伤寒钤》，既多不经之谈，王履又以《伤寒例》居前，六经病次之，类伤寒病又次之，至于杂病杂脉，与伤寒无关的，都略去，定为二百八十三法，也无足取。只有方有执作《伤寒条辨》，削去王叔和序例，大得尊经的宗旨。太阳三篇，改变王叔和的旧制，以风寒伤及营卫者分别归属，尤为卓识。但不达立言之旨的人还有很多。于是重新定此书，以冬伤于寒、春伤于温、夏秋伤于暑为主病的大纲。四季之中，以冬季伤寒为大網；伤寒六经之中，以太阳为大網；太阳经中，又以风伤卫、寒伤营、风寒两伤营卫为大網。大概各家所注，到喻昌才开始改变体例。其次是一篇辨王叔和编次的失误，其次是一篇辨林亿、成无己校注的失误，其次是一篇驳正王叔和序例，都不计入卷数。对于《伤寒论》原文，则六经各自为篇，而合病、并病、坏病、痰病四类，附在三阳经末；以过经不解、瘥后劳复病、阴阳易病三类，附在三阴经末。每段经文各冠以大義，纲举目张，颇有条理。所以医家称其为善本。原书自为八卷，乾隆癸未年建昌陈氏将其并为四卷，而另外刻印喻昌《尚论后篇》四卷，首论温证，次合论，次真中，次小儿，次会讲，次问答，次六经诸方，共成八卷，成为喻昌的完书。考证康熙甲寅年，顺天林起龙，重刻方有执的书，将喻昌此书附在后面，各自评点，极力论述喻昌的注解完全出于剽窃方有执，丑词毒骂，无所不加。读书人著书，尚且相互祖述，医家融会旧论，怎么可以立刻非议？况且林起龙的评点，对方有执则句句皆是，对喻昌则落笔皆非，也不免先存成见，有意吹毛求疵，大概是门户之见，别有取意，不可以立刻作为定论。所以现在仍与方有执的书一起著录。
〔《伤寒抉疑》〕一卷 存
徐彬跋语说：先师最初以问答形式传授给我，我非常珍视。刻印以供同好，不知道就是新安程云来先生戊子年的问答。过了二十八年，己卯秋天，竟在无意中相遇，完全了解了渊源。发明的功劳大，会合的缘分奇，特地补记以表达喜悦。
陈师锡小引说：伤寒独起于太阳，而逆传杂证，则又不传经而变气，其中的意义确实微妙。于是涉猎者，患在学习疏浅，望洋兴叹难以明白。专家者，患在拘守成方，忽略不讲。即使有好学之人，见到行脉布气，传经或不传经，或逆或顺，种种不一，患在多歧滋惑。如今张仲景原文，得到喻先生的《尚论》，前人精诣毕露；张仲景原方，得到忠兄（徐彬字忠可）的发明，后学兴致勃然。而又贯穿以三图，前述三种病患，或许可以避免了吧。千年绝学，于是复兴了。
〔《伤寒一百十三方发明》〕一卷 存
凡例说：原证原方，成无己注及参考并列，实为全书。如近来张卿子先生的《伤寒论》，业已家弦户诵。然而我专门刻印方论，想如《医方考》的体例，使专心研究伤寒者，参阅特别容易，没有浩瀚的烦扰罢了。一、我初意本想在各本方之前列出张仲景原证，因为一方有多种用途，或可通用者，不便专门列出。而且这次任务原本是为喻先生的《伤寒尚论》，大开聋聩，可惜方论未刻印，所以特意采用其证论之意，分注各方之下，另有建明，也不敢自秘，使阅读者因喻先生论证，而领悟张仲景立方之妙；因我论方，而更领会张仲景辨证之微。这就是下国内外篇的意思。所以单列原方药味，意图是与喻先生《尚论》并行，不敢辜负合璧的美誉，或许符合西河洙泗后先倡导的意思吧。一是此集既然重在方，则方中分两（剂量），最为紧要。古今轻重不同，所以另外附上合药分剂则式一条，以便稽考。
《秀水县志》说：徐彬，字忠可，嘉兴明经。世代居住秀水。太仆世淳第三子。世淳守随州，闯贼攻破随州，骂贼而死。仲子肇梁抱父尸殉死。徐彬悲痛父亲死于忠节，兄长死于孝义，于是断绝进取之心。斥资居所建立太仆忠烈祠，在其中著书谈道，尚论古今理乱，搜考厄塞要害，河漕兵食之类。兼治岐黄之术，跟随云间李自材、江右喻嘉言游学，尽得其传。著有《原治初编》、《金匮要略》等书行世。侍奉继母以孝顺闻名，抚养兄子，捐献祭田，建立义塾，让出嫁妆给舅氏，分割财产给内弟，乡党称赞他的品行。儿子煜为国学生，煌为太学生，任上海丞，以廉洁能干考核最优，补任新典县令。
自序说：如今治病难，治伤寒病尤其难。审察脉证不容易，审察伤寒脉与证尤其不容易。实在是因为暴厉之气，变化无常，当急而缓，当缓而急，损伤真气积聚邪气，没有比这更严重的了。如果不是平日潜心研究，临期必定失措。所以医生如果不精通治疗伤寒，不可以称为名医。即使治疗伤寒，如果不钻研《伤寒论》，也不可以称为名医。即使能钻研《伤寒论》，而胶执义意，不能变通经理，终究也不可以称为名医。医学始于轩岐，立方立法，源于张仲景本论。所以说，张仲景犹如孔子，难道是臆说吗？夫千般疠难，不外三因，伤寒是外因。而本经的宗旨，不仅仅是伤寒如此。即风寒暑湿燥火六淫之邪，感所具备记载了。又不只是六淫之邪如此。其间察色辨脉，审证立方，分析表里阴阳寒热，详别虚实标本气血，无不备悉。许学士说：熟读张仲景书，得张仲景法。又说：能医伤寒，即能医痘疹；能医痘疹，即能医痈毒。我认为确实得其法，虽然是妇人小子，百病千痍，不出其范围，仅仅是痘疹痈毒吗？只是这本书，自东汉迄今，一千五百多岁。历代诸贤，如华佗、葛洪、徐之才、孙思邈、孟诜、许叔微、朱肱、孙兆、庞安常、韩祗和、张元素、李杲、滑寿、王履、刘完素、赵嗣真、张云岐、朱震亨、王好古、罗天益、张兼善、黄仲理、戴元礼、娄全善、吴绶、王肯堂等人，多有发明。而宋代成无己也有诠注。近世又因为本经文义深微，都拿着陶华的《六书》，以为枕中秘宝。唉，伤寒变证无穷，本经立法甚活，岂是类函歌括所能完全精深呢？我张志聪家世南阳，正值汉室之乱，隐居江右。十一世祖游宦钱塘，卜筑湖上。自仲祖至今，四十三叶了。其间以医名者，十之二三。我因为幼年失怙，弃儒习医，到现在历经三十年。藉张卿子老师开示，广览前代诸书。《灵枢》、《素问》以下，《伤寒》一论，确实是立法垂教的重要典籍。然而义理深邃微妙，章句奥典，人们乐于简易，喜欢学习类书。我因此奋志，重新解释全经，不集合诸家训诂，只以本文参悟，分析章旨，研究精微。甲午年秋深，到现在十年，虽然行立坐卧，未曾敢忘记仲祖。摩编几绝，镌刻始成。名为《宗印》，盖以印证先世遗意。只是惭愧儒业久疏，文辞俚鄙。但以经解经，不敢杜撰。难道说完全开启后学，也算稍微补充前人罢了。康熙癸卯蒲夏，武林张志聪书写于恒吉堂。
凡例说：一本经章句，向来遵循条则，自为节目，细玩章法，联贯井然，实有次第，信非断简残篇，是王叔和之所编次。如今于经中文义连类者，首加一圈，以为总章，庶经旨序明，学人便于检阅。
一、《伤寒论》旧本，首辨脉篇，次平脉篇，次伤寒例，次风湿，次六经，次霍乱，次阴阳易、瘥后劳复，次补论汗吐下之可否。世传王叔和之所序。夫辨脉审证，而后立方救治，及先提风湿，与伤寒相类，故别明之，而始论六经之证，次序条理，深属精明。但《伤寒例》，是王叔和所撰，不应列在六经之首。如今次序悉依旧本，只以王叔和之例，改附于篇末，尊经意云尔。阅者辨之。
一、注释，参订本经文义，杂引《灵枢》、《素问》诸经，只期理旨详明，不贵文辞藻艳。如果说俚朴少文，博雅罕道，则是说铃书肆，伊芳古鄙之。
一经语奥深，句字藏锋，示人静悟，始解得之。是以注中，惟求条晰明畅，不无先后重叠之语。然义取疏达，理期典显，舍是别诠，则千里毫厘，遂多舛谬。
一、解释方义，物各有性，治亦有具。昔人以五味四气论方，似已。但黄连苦同于大黄，干姜温比于附子，其中大有分别。今于气味外，细体先圣立方至意，详为诠释。同志者，幸勿以穿凿见讥。
一、注外小注，乃未尽余旨，抑亦有臆见，一时悟及，而补注者。或与本旨互参，遂两存之，俟高明订正，非自相矛盾也。
一、序例，系晋太医令王叔和所撰，文理浅明，不须训注。悉照成氏遗文，少加订参微义。
汪琥说：《伤寒宗印》，康熙中年钱塘张志聪隐庵撰写。全书八卷。其前后，悉根据王叔和撰次，只以《伤寒例》，反附之第八卷末。有如论太阳病，曰兼气与经、或兼肌与络。桂枝汤，主治肌经气血之药也。又云，肌腠络脉之剂，邪伤于气，入于胸膈，以至宫成空郭之间。如桂枝二越婢一汤，此治肌腠气分之邪，入于空郭之间也。栀子豉汤，此治在表之余邪，入于宫城之间也。其议论栀子豉汤，非张仲景吐剂。其注赤石脂禹余粮汤，复增太乙余粮。议论穿凿，与成无己注故相执拗，不足取以为法也。
〔《伤寒论纲目》〕未见
自序说：昔日宣圣赞易，韦编几绝，而十翼之传，垂万古而不敝。考亭着书，历几年所，而诚意一章，至暮年而始竣。知道古圣先贤，其于经论，未敢苟焉而辄止也。昔日儒者有云：易稿则技精，屡斫则艺进，这话难道虚假吗？我对于《内经》、仲祖诸书，童而习之，白首始获其要。所以自甲午以后，二十年来，每旦必焚香盥手，开卷举笔，翻阅经义，详其句说，审其字意。知一章各有其源，六经各有其本，片言必有其归，只字必体其蕴。岁数日而始得一章，或一朝而连脱数义。昼之所思，夜则梦焉；夜之所得，旦则录焉。不啻笔之几脱矣。等到庚子年，而《伤寒初集》告成。过了几年，而《金匮要略》出。又几年，而《素问集注》竣。更几年，而《灵枢注疏》就。惧已梓成问世，其于仲祖《伤寒论》，虽未敢云深入阃奥，据余专致之劳，亦可云研几殚虑矣乎。而尤虑尚未有尽也。复聚诸同学，而参正之。更集诸及门，而讲求之。冀有疑义，与共晰之。或有微误，与共订之。稿几脱，而二集之书复成。于是付剞劂，而告诸世曰：甚矣瘁！余书讵一日之书也欤哉。凡夫经寒暑，历岁月，废寝食，绝交游，春花秋月之莫问，澄水佳山之弗临，总期无负于仲祖之志云尔。俾天下后世之读仲祖之书者，即知仲祖之孙之书，知仲祖之孙之有书，并期更殚心于仲祖之书，则余之心良苦，而余之志良快。余幸矣。然安敢必哉。
〔《伤寒论集注》〕六卷 存
Therefore, internal weakness desires proximity to clothing. This is an extreme error. Occasionally, there are places where the text is explained following the literal meaning, but there are absolutely no clear and fluent discussions. The collected original formulas only follow Cheng Wuji's old annotations; the newly collected formulas are all based on Tao Hua's methods. This merely reveres Zhang Zhongjing's empty name, while actually not understanding Zhang Zhongjing's profound principles. Speaking lightly about annotating books will only leave behind empty ridicule from the world.
[Lu Zhiyi *Shanghan Jinjing Shuchao* (Annotated Excerpts of the Golden Mirror of Shanghan)] Not seen
Note: The above appears in the biography of famous physician Lu Zhiyi in *Daogutang Ji*.
[Yu Chang *Shanglun Zhang Zhongjing Shanghan Lun Chongbian Sanbai Jiuqishi Fa* (Re-discussing Zhang Zhongjing's Treatise on Cold Damage, Reorganized into 397 Methods)] Four volumes, extant.
The preface roughly states: I have often sighed that Zhang Zhongjing's *Treatise on Cold Damage* encompasses heaven and earth, serving as the ancestor of all methods and the founder of all formulas. Mixed with later generations' knowledge and views, it has instead become like dust-meals and earth-soup (metaphor for useless things), unfit for use. Here, I specifically use natural principles to extend and touch upon categories, elucidating its divine spirit, reopening a fresh face. Reading it brings joy, feeling no remaining regrets. Regarding the syndrome of Spring-Warmth, I have opened a new perspective, citing the *Neijing* as an example, curving smoothly to unfold its purport, yet daring not to stray a single word beyond Zhang Zhongjing's discussion. I hope future authors will not wander blindly or take detours, but can achieve immediate efficacy with each application; this is my earnest expectation. Tracing the source from a thousand ren high, advancing to seek the *Lingshu*, *Suwen*, *Nanjing*, and *Jiayi* texts, their literary meaning is vast and deep, difficult to study precisely. Therefore, I investigated the remains of Zhang Zhongjing's *Jingui Yaolue*, classified them by category, and determined ten volumes of laws for miscellaneous diseases. After nine years of deep thought, proposing ideas to penetrate the profound mysteries, I aim to make readers feel refreshed in mind and eye, combining it with the *Shanghan Lun* as a boat and oar for crossing rivers, or a cauldron for cooking fish, slightly filling the responsibility of one day in my life. Even if I incur ridicule from scholars, I do not decline. People worry about lacking spiritual insight, not about lacking principles. The world worries about lacking principles, not about lacking those who understand me. Ancient gentlemen held to truth without flattery, rode the Dao without distortion. In famous mountains and city gates, perhaps there will be a meeting. Qi seeks Qi, sound responds to sound; past and present are consistent. This book merely draws out the beginning, like a small torch, waiting for the wise and comprehensive to reveal its brilliance, thereby illuminating the profound mysteries, aligning with Huangdi, Qibo, and Zhang Zhongjing. Yu Chang, like chaff before, shall receive glory. Time: Wuzi Year of Shunzhi, First Month of Summer. Written by Yu Chang, courtesy name Jiayan, from Xichang.
Wang Hu said: *Shanghan Shanglun Pian* was written by Yu Chang of Xichang, courtesy name Jiayan, in the early Shunzhi period of the Qing Dynasty. The book consists of five volumes. The first volume discusses the general idea of Zhang Zhongjing's *Shanghan Lun*, as well as the errors in Wang Shuhe's compilation, Lin Yi's correction, and Cheng Wuji's annotation. It also refutes the Preface and Examples, discusses Spring-Warmth, and refutes the syndromes of Warm-Malaria and the four changes. The first volume is divided into three sections on the Taiyang channel: the upper section covers Wind injuring Wei; the middle section covers Cold injuring Ying; the lower section covers Wind and Cold jointly injuring Ying and Wei. The second volume is divided into three sections on the Yangming channel: the upper section covers Evil entering Taiyang-Yangming; the middle section covers Zhengyang Yangming; the lower section covers Shaoyang-Yangming. The third volume contains only the complete chapter on Shaoyang, appended with combined diseases, damaged diseases, and phlegm diseases. The fourth volume covers the Three Yin channels. Taiyin has only one complete chapter; Shaoyin is divided into front and back chapters, with direct invasion as the front chapter and transmitted disease as the back chapter. Jueyin has only one complete chapter, appended with unresolving after passing through stages, recovery labor relapse, and Yin-Yang exchange diseases. This book is indeed based on Fang Youzhi's *Shanghan Tiaobian* annotations, but adds further enlightenment. However, he interpreted "disease resembling Guizhi Tang syndrome, head does not hurt" in the Taiyang chapter as cold in the chest, which is phlegm; and he also interpreted true cold in the stomach caused by re-inducing sweating in patients with cold as phlegm. Thus, after damaged diseases, he added a phlegm disease, which is highly contrary to reason. Furthermore, since Shaoyin is divided into cold and heat syndromes, why do Taiyin and Jueyin lack such division? He also stated that outside of Yin-Yang exchange, men do not suffer from female-induced relapse, which is logically unsound. As for his inversion of the compilation order in Zhang Zhongjing's original treatise, it goes without saying.
*Summary of the Siku Quanshu* states: *Shanglun Pian*, eight volumes, written by Yu Chang of the Qing Dynasty. Yu Chang, courtesy name Jiayan, was from Nanchang. During the Chongzhen reign, he entered the capital as a selected贡生 (Gongsheng) but achieved nothing. He traveled between Jing'an and later resided in Changshu, becoming famous for his medical skills wherever he went. The book was originally titled *Shanglun Zhang Zhongjing Shanghan Lun Chongbian Sanbai Jiuqishi Fa*. Its text is too verbose to list entirely, so the world calls it *Shanglun Pian*, an abbreviation. It begins with an essay on the general idea of Shanglun, stating that Zhang Zhongjing wrote the *Zubing Shanghan Lun* in sixteen volumes. The six volumes of *Zubing Lun* are already lost; even the ten volumes of *Shanghan Lun* are remnants after a calamity, obtained only through oral transmission. The chapters are disordered, but fortunately, the names of 397 methods and 113 formulas serve as a basis for correction. Wang Shuhe, Imperial Physician of the Jin Dynasty, attached his own ideas and compiled the book into twenty-two chapters. What is currently circulated has been corrected by Lin Yi of Zhimige and annotated by Cheng Wuji, a Song person. (Note: Cheng Wuji was actually a Jin person; calling him Song is incorrect. This is noted here for correction.) These two were overly faithful to Wang Shuhe, often prioritizing transmission over scripture, mixing Wang Shuhe's apocryphal additions with Zhang Zhongjing's work. For example, the Pingmai Fa (Chapter on Pulse Diagnosis) in Volume 1 and the Xu Li (Preface and Examples) in Volume 2 have crude language but are placed at the beginning. Thus, their correction and annotation became an misfortune for Zhang Zhongjing. Cheng Dezhai therefore wrote *Shanghan Ling*, which contained much nonsense. Wang Lu placed *Shanghan Li* first, then the Six Channels, then similar diseases, omitting miscellaneous diseases and pulses unrelated to cold damage, determining 283 methods, which is also worthless. Only Fang Youzhi's *Shanghan Tiaobian* removed Wang Shuhe's preface and examples, greatly respecting the classic. He changed the old Taiyang chapters, assigning wind injuring Wei and cold injuring Ying separately, showing great insight. However, many still did not grasp the intent of writing. Thus, this book was redefined, taking winter cold damage, spring warmth, summer-autumn heat as the main outline. Among the four seasons, winter cold damage is the main outline; among the Six Channels of cold damage, Taiyang is the main outline; within the Taiyang channel, wind injuring Wei, cold injuring Ying, and wind-cold injuring both are the main outlines. Generally, previous annotations did not change their format until Yu Chang. Next is an essay refuting Wang Shuhe's compilation errors, then an essay refuting Lin Yi and Cheng Wuji's annotation errors, then an essay refuting Wang Shuhe's Preface and Examples, none of which count towards the volume numbers. For the original text of *Shanghan Lun*, the Six Channels are each separate chapters, with combined diseases, concurrent diseases, damaged diseases, and phlegm diseases appended to the end of the Three Yang channels; unresolving after passing stages, recovery labor relapse, and Yin-Yang exchange diseases are appended to the end of the Three Yin channels. Each passage of scripture is headed by a general idea, making the outline clear and details organized, thus very logical. Hence, physicians call it a good edition. The original book was eight volumes; in the Guiwei year of Qianlong, the Chen family of Jianchang merged them into four volumes, and separately printed Yu Chang's *Shanglun Hou Pian* (Post-Appendix to Shanglun) in four volumes, discussing warm syndromes, combined discussions, true attacks, children, lectures, Q&A, and formulas for the Six Channels, totaling eight volumes, forming Yu Chang's complete work. Research shows that in the Jiayin year of Kangxi, Lin Qilong of Shuntian reprinted Fang Youzhi's book, attaching Yu Chang's book afterwards, commenting extensively, claiming Yu Chang's annotations were entirely plagiarized from Fang Youzhi, using ugly words and venomous curses without restraint. Scholars composing books still follow ancestors; how can medical practitioners merging old theories be immediately condemned? Moreover, Lin Qilong's comments praised every word of Fang Youzhi but criticized everything Yu Chang wrote, inevitably harboring preconceived notions and nitpicking, likely due to sectarian bias with other motives, and cannot be taken as a final conclusion. Therefore, it is still recorded together with Fang Youzhi's book.
[Yu Chang *Shanghan Shanglun Hou Bian* (Post-Appendix to Shanghan Shanglun)] Four volumes, not seen.
[*Shanghan Juyi* (Clarifying Doubts in Shanghan)] One volume, extant.
Xu Bin's postscript says: My former teacher initially taught me through Q&A, which I cherished greatly. I had it printed for fellow enthusiasts, unaware it was Mr. Cheng Yunlai of Xin'an's Q&A from the Wuzi year. Twenty-eight years later, in the autumn of the Jimao year, we met by chance, fully understanding the origin. The merit of enlightenment was great, the fate of reunion was奇异 (strange/unique). I specially record this to express my joy.
[Xu Bin *Shanghan Tushuo* (Illustrated Explanation of Shanghan)] One volume, extant.
Chen Sixi's brief introduction says: Shanghan originates solely from Taiyang, and when it transmits reversely to miscellaneous diseases, it does not transmit via channels but changes qi. The meaning is truly subtle. Thus, superficial learners suffer from shallow knowledge and wide-eyed confusion, unable to understand. Experts suffer from sticking to established formulas and neglecting discussion. Even diligent learners see various phenomena like pulse movement, qi distribution, channel transmission or non-transmission, reversal or smoothness, causing confusion due to multiple divergences. Now, Zhang Zhongjing's original text, through Mr. Yu's *Shanglun*, reveals the profound insights of predecessors; Zhang Zhongjing's original formulas, through the invention of Brother Zhong (Xu Bin), inspire the next generation. Coupled with three diagrams, the aforementioned three ailments may be avoided. A millennium of lost learning is thus revived.
[*Shanghan Yibai Shisan Fang Faming* (Elucidation of the 113 Formulas of Shanghan)] One volume, extant.
General Rules state: Original syndromes and original formulas, along with Cheng's notes and references, are listed together, forming the whole book. Like Mr. Zhang Qingzi's recent *Shanghan Lun*, which is widely read, yet I specifically print formula discussions, aiming for the style of *Yifang Kao*, so that those studying Shanghan can refer easily without overwhelming verbosity. 1. My initial intention was to list Zhang Zhongjing's original syndromes before each formula, but since one formula has multiple uses or can be used generally, it is inconvenient to list exclusively. Moreover, this task was originally for Mr. Yu's *Shanghan Shanglun*, opening deaf ears and blind eyes, but unfortunately the formula discussion was not printed. So I specially adopted the meaning of his syndrome and discussion notes, annotating under each formula, with new insights, not daring to keep them secret, so readers, through Mr. Yu's syndrome discussion, realize the wonder of Zhang Zhongjing's formula creation; through my formula discussion, further comprehend the subtlety of Zhang Zhongjing's syndrome differentiation. This is the meaning of the lower domestic and foreign chapters. Thus, listing only original formula ingredients intends to run parallel with Mr. Yu's *Shanglun*, not failing the reputation of a perfect match, perhaps echoing the pioneering spirit of Xihe and Zhusi. 2. Since this collection focuses on formulas, the dosage within formulas is crucial. Ancient and modern weights differ, so I additionally attached a rule for herb combination dosages for easy reference.
*Xiushui County Gazetteer* states: Xu Bin, courtesy name Zhongke, was a Ming Jing from Jiaxing. His family lived in Xiushui for generations. He was the third son of Taipu Shichun. When Shichun defended Suizhou, rebel troops broke in, and he cursed the rebels to death. His second son, Zhao Liang, embraced his father's corpse and died with him. Xu Bin grieved his father's loyal death and brother's filial death, abandoning ambition for officialdom. He spent money to build the Taipu Zhonglie Shrine in his residence, where he wrote and discussed philosophy, analyzing ancient and modern governance, researching strategic points, river transport, military provisions, etc. He also practiced medicine, studying under Li Zicai from Yunjian and Yu Jiayan from Jiangxi, mastering their teachings. He authored *Yuanzhi Chubian* and *Jingui Yaolue*, which are circulating. He was known for filial piety to his stepmother, raising his brother's son, donating sacrificial fields, building charitable schools, giving dowry to his uncle, and dividing property with his brother-in-law. Villagers praised his conduct. His son Yu was a Guoxuesheng, Huang a Taixuesheng. Huang served as Vice Magistrate of Shanghai, excelling in integrity and ability, later promoted to Magistrate of Xindian.
[Zhang Zhicong *Shanghan Lun Zongyin* (Seal of Origin for Shanghan Lun)] Eight volumes, extant.
Autobiographical Preface says: Treating illness is difficult; treating Shanghan is especially difficult. Examining pulse and syndromes is not easy; examining Shanghan pulse and syndromes is particularly not easy. Indeed, violent and harsh qi changes without regularity. When urgent, it becomes slow; when slow, it becomes urgent. Damaging true qi and accumulating evil, nothing is worse. If one does not devote oneself to study daily, one will surely lose composure at the moment of treatment. Therefore, a doctor who does not understand Shanghan treatment cannot be called a famous doctor. Even if treating Shanghan, one who does not study *Shanghan Lun* cannot be called a famous doctor. Even if one studies *Shanghan Lun*, but sticks rigidly to meanings without flexible management, one still cannot be called a famous doctor. Medicine began with Xuanyuan and Qibo; creating formulas and laws originated from Zhang Zhongjing's original treatise. Thus it is said: Zhang Zhongjing is like Confucius; is this an arbitrary claim? The thousand kinds of hardships do not exceed three causes; Shanghan is an external cause. But the purport of this classic applies not only to Shanghan. It covers the six excesses: wind, cold, summer-heat, dampness, dryness, and fire. It is not just these six excesses. Between observing complexion and differentiating pulse, examining syndromes and creating formulas, analyzing exterior-interior, Yin-Yang, cold-heat, detailing deficiency-excess, root-branch, qi-blood, nothing is omitted. Scholar Xu said: Read Zhang Zhongjing's book thoroughly, obtain Zhang Zhongjing's method. He also said: One who can treat Shanghan can treat smallpox/rash; one who can treat smallpox/rash can treat carbuncles/toxins. I believe that truly obtaining the method, even for women and children, hundreds of diseases and thousands of sores fall within its scope, not just smallpox/rash and carbuncles/toxins. However, this book, from Eastern Han to now, has passed fifteen hundred years. Generations of sages like Hua Tuo, Ge Hong, Xu Zhicai, Sun Simiao, Meng Shen, Xu Shumi, Zhu Gong, Sun Zhao, Pang Anchang, Han Zhihe, Zhang Yuansu, Li Gao, Hua Shou, Wang Lu, Liu Wusu, Zhao Sizhen, Zhang Yunqi, Zhu Zhenheng, Wang Haogu, Luo Tianyi, Zhang Jianshan, Huang Zhongli, Dai Yuanli, Lou Quanshan, Wu Shou, Wang Kentang, etc., have all made discoveries. Song dynasty's Cheng Wuji also provided annotations. In recent times, because the original text's meaning is deep and subtle, everyone holds Tao Hua's *Six Books* as a secret treasure. Alas, Shanghan transformed syndromes are infinite, and the original text's laws are very flexible; how can encyclopedias and mnemonic songs fully capture the profundity? My family descends from Nanyang. Facing the chaos of the Han dynasty, we隐居 (dwelt in seclusion) in Jiangyou. My eleventh-generation ancestor served in Qiantang, building a house by the lake. From Grandfather Zhong to now, forty-three generations. Among them, those famous for medicine are two or three out of ten. Because I lost my father in childhood, I abandoned Confucian studies for medicine, spanning thirty years. With the guidance of Teacher Zhang Qingzi, I broadly read previous generations' books. From *Lingshu* and *Suwen* onwards, the *Shanghan* treatise is truly a key classic for establishing laws and teaching. However, its principles are profound and subtle, chapters and sentences are arcane. People prefer simplicity and like learning categorized books. Therefore, I resolved to re-interpret the entire classic, not collecting various masters' glosses, but contemplating the text itself, analyzing chapter themes, studying intricacies. Deep in autumn of the Jiawu year, up to now ten years, whether walking, standing, sitting, or lying, I dared not forget Grandfather Zhong. The manuscripts were worn almost to pieces; carving finally succeeded. Named *Zongyin* (Seal of Origin), implying verifying the intentions of ancestors. I only fear my Confucian studies have long been neglected, and my language is vulgar. But interpreting scripture with scripture, I dare not fabricate. Does it mean fully enlightening future students? It is also said to slightly supplement predecessors. Pu Xia of the Guimao year of Kangxi, Zhang Zhicong of Wulin wrote at Hengji Hall.
General Rules state: One classic's chapters and sentences, traditionally following rules, form their own programs. Carefully playing with chapter methods, they connect orderly, truly having sequence, believing it is not fragmented scraps compiled by Wang Shuhe. Now, for connected meanings in the scripture, I add a circle at the beginning as a general chapter, so the scripture's purport is clear, making it convenient for learners to check.
1. Old editions of *Shanghan Lun* begin with Bianmai Pian (Differentiating Pulse Chapter), then Pingmai Pian (Leveling Pulse Chapter), then Shanghan Li (Cold Damage Examples), then Fengshi (Wind-Damp), then Six Channels, then Huoluan (Colic-Vomiting), then Yin-Yang Yi (Yin-Yang Exchange), Chai Hou Laofu (Post-Recovery Labor Relapse), then supplementary discussion on whether sweating, vomiting, and purging are appropriate. World tradition attributes this preface to Wang Shuhe. Differentiating pulse and examining syndromes comes before creating formulas for treatment. Mentioning Fengshi first, which is similar to Shanghan, clarifies it separately, then begins discussing Six Channel syndromes. The order and logic are extremely sharp. But *Shanghan Li* was written by Wang Shuhe and should not be at the head of the Six Channels. Now the order follows the old edition completely, only moving Wang Shuhe's examples to the end of the chapter, respecting the scripture's intent. Readers distinguish this.
2. Annotations: Consult and revise the scripture's meaning, miscellaneously citing *Lingshu*, *Suwen*, and other classics, only hoping for detailed and clear principles, not valuing ornate language. If one says it is rustic and lacks literature, rarely containing elegant ways, then it is like saying bell-books and market stalls are ancient and vulgar.
3. Scripture language is profound, sentences and characters hide edges, showing people quiet contemplation, only then can it be understood. Therefore, in the annotations, only seeking clear and fluent explanation, there may be overlapping language of prior and posterior. But the meaning aims for openness, the principle hopes for clarity. Abandoning this for other interpretations leads to errors of miles and hairs.
4. Explaining formula meaning: Things each have nature, treatments each have tools. Ancients discussed formulas using Five Flavors and Four Qi, seemingly adequate. But Coptis Rhizome bitterness is same as Rhubarb Dried Fruit; Dried Ginger warmth is compared to Aconite Root, yet there is great difference inside. Now, besides flavor and qi, carefully embodying the sages' ultimate intent in creating formulas, explaining in detail. Colleagues, please do not mock for forced interpretation.
5. Small notes outside the main annotation are unfinished residual purports, or also subjective views, realized at one time and supplemented. They may mutually reference the main purport, so both are kept, waiting for experts to correct, not self-contradictory.
6. Preface and Examples were written by Wang Shuhe, Imperial Physician of Jin. The prose is shallow and clear, needing no glosses. Following Cheng's legacy text, adding slight corrections and subtle meanings.
Wang Hu said: *Shanghan Zongyin* was written by Zhang Zhicong of Qiantang, pseudonym Yinan, in the mid-Kangxi period. The book is eight volumes. Its front and back all follow Wang Shuhe's compilation, only placing *Shanghan Li* at the end of the eighth volume. For example, discussing Taiyang disease, saying it combines Qi and Channel, or combines Muscle and Collateral. Guizhi Tang is the medicine governing Muscle, Channel, Qi, and Blood. Also saying, Muscle-Collateral agents, evil injures Qi, enters Chest-Diaphragm, reaching the space between Palace and Empty Wall. Like Guizhi Er Yuebi Yi Tang, this treats Muscle-Collateral Qi branch evil entering the Empty Wall space. Zhizi Chi Tang treats residual evil on the surface entering the Palace City space. His discussion on Zhizi Chi Tang claims it is not Zhang Zhongjing's vomiting agent. His annotation of Chishizhi Yuyuliang Tang adds Taiyi Yuliang. The discussion is far-fetched, stubbornly opposing Cheng's notes, not worth taking as a method.
[*Shanghan Lun Gangmu* (Outline of Shanghan Lun)] Not seen.
Autobiographical Preface says: Formerly, Sage Xuan praised the *I Ching*, weaving the leather bindings nearly breaking, yet the Ten Wings commentary hangs for ten thousand ages without decay. Kaoting wrote books, spending several years, yet the Chapter on Sincerity was completed only in his twilight years. Knowing ancient sages and worthies, regarding classics and theories, did not dare to be casual and stop abruptly. Former Confucians said: Drafting *I Ching* refines skill; frequent chopping advances art. Is this statement false? I studied *Neijing* and Grandfather Zhong's books since childhood, grasping their essence only in white hair. So after Jiawu year, for twenty years, every morning I must burn incense and wash hands, open scroll and raise pen,翻阅 (turn pages) scripture meaning, detail sentence speech, examine character intent. Knowing each chapter has its source, Six Channels have their root, fragmentary words have their return, single characters must embody their蕴藏 (hidden meaning). Spending several days to get one chapter, or one morning to suddenly write several meanings. Thoughts by day, dreams by night; gains by night, records by morning. Not less than pens wearing out. Until Gengzi year, *Shanghan Chuji* (First Collection of Shanghan) was completed. Several years later, *Jingui Yaolue* emerged. Several more years, *Suwen Jizhu* finished. Several more years, *Lingshu Zhushu* accomplished. Fearing once printed and released to the world, regarding Grandfather Zhong's *Shanghan Lun*, although I dare not say I entered the innermost secrets, according to my dedicated labor, it can be said I exhausted thoughts on subtle principles. And I especially fear it is not yet complete. Gathering classmates to verify again. Gathering disciples to discuss further. Hoping for doubts, clarify together. Or slight errors, correct together. Manuscripts nearly finished, and the Second Collection book is again completed. Thus handing to printers and announcing to the world: How exhausting! Is my book a one-day work? Passing through cold and heat, experiencing months and years, abandoning sleep and food, cutting off social visits, ignoring spring flowers and autumn moons, not approaching clear waters and fine mountains, always hoping not to fail Grandfather Zhong's will. Making future generations reading Grandfather Zhong's book know Grandfather Zhong's grandson's book, knowing Grandfather Zhong's grandson has books, and hoping they exert heart more on Grandfather Zhong's book, then my heart is bitter and my will is fast. I am fortunate. But how dare I insist?
[*Shanghan Lun Jizhu* (Collected Annotations of Shanghan Lun)] Six volumes, extant.