余既为吕君 村作传。从其子小 茂才索君遗箸。得内经要论一卷。伤寒寻源三卷。受
而读之。因忆与君交念年。辄能仿佛君况。君治病之暇。好饮酒。善弈棋。余常过君。几上纵横
残帙。一编烂然。则所箸伤寒寻源也。床头越酿一瓮。旁几楸枰一奁。二弈友见客至。辄避去
。窗半破。风吹有声。短童发 .侍侧室中。懒不治。日惟孜孜箸书。是三卷。上下二卷皆成
书。中卷详诸证候。犹有未备。盖未竟作也。君之驱使草木。如其弈下子。无一闲着。而其
嗜医。殆甚于其嗜酒。技也而进于道宜哉。夫三坟言道。书阙有间唐令列医学付之执技之流
。荐绅先生罕言之。去古日远。说益淆杂。人命至重。可为寒心。君是书庶不背古亟为检校
以行于世。要论一卷。尚俟续刊。
咸丰甲寅长夏吴县潘遵祁识。
医学始于内经。而仲景伤寒论。实为羽翼内经之书。内经阐发天人奥旨。非寻常能测其
涯。仲景就人一身之表里腑脏。推阐阴阳。搜抉病机。此以人道合天道。使学人有切实下手
工夫。不止为伤寒立法也。而其书以伤寒命名者。盖以病之最繁而善变者莫如伤寒。伤寒及杂证。
总在六经上辨认。能解得六经辨证之法。虽繁剧如伤寒。尚不为多岐所眩。而杂症即一以贯
之。故学医者必从此问津。乃不迷于所行。惜其书散亡于兵燹之余。经王叔和裒辑成帙。后
之学人墨守叔和序例之说。以为凡伤寒之病。多从风寒得之。殊不知伤寒不必尽属寒因。若
风若湿若温若热。皆统辖于伤寒二字内。仲景大法井井。本有矩 可循。特以序次错综。必
待善悟者触类旁通。方能得其神髓。浅尝之辈。未经深求。于是执麻黄桂枝治风寒之成法。
而概施之于温热病误矣。及其既误。遂谓仲景之法。宜于风寒不宜温热。于是谈温热者接踵
而起。补方造论。非无可采。然舍仲景而言温热。究属一家之论。必仍向仲景讨根源。而伤
寒之面目始全。（仆）究心仲景书二十余年。差有心得。因将仲景引而不发。言下跃如之旨。
一一拈出。分为三编。首编辨明风寒湿温热源流。及六经种种辨证诸法。次将各证辨别疑似
。疏为中编。后将制方精义。疏为下编。探历圣之渊源。综诸家之得失。理必求其至当。言
匪涉于无稽。仲景自序有云。若能寻余所集。虽不能尽愈诸病。庶可以见病知源。爰名是编
曰伤寒寻源。俾及门诸子得藉是以为读仲景书之津梁。于医事亦不无小补云。
道光三十年岁次庚戌冬日钱唐吕震名撰
我既然为吕村先生撰写了传记，便向他的儿子、秀才吕小茂才索取他遗留的著作。得到了《内经要论》一卷和《伤寒寻源》三卷。我接过并阅读它们，因而回忆起与吕君交往将近二十年，总能隐约想象出他的生活情景。吕君在治病之余，喜欢喝酒，擅长下棋。我经常去拜访他，只见书桌上纵横摆放着残破的书页，其中有一部编纂精良的书籍，那就是他所著的《伤寒寻源》。床头放着一瓮刚酿好的酒，旁边几案上有一个装着棋子棋盘的小匣子。两位对弈的朋友见客人到来，就都避开离去。窗户破了半边，风吹过时发出声响。短发的童仆侍立在旁，室内懒得整理，吕君每天只是孜孜不倦地著书立说。这三卷书中，上下两卷已经成书，中卷详细记载各种证候，尚有不完备之处，大概是未完成的作品。吕君驾驭药材，就像他在棋局中落子一样，没有一步闲棋，而他对于医学的热爱，大概甚至超过了对酒的嗜好。技艺进而达到道的境界，是理所当然的。
上古三坟之书阐述大道，但书籍已有残缺散佚。唐代法令将医学列为供有技艺的人从事的职业，士大夫阶层很少谈论它。距离古代越来越远，学说越发混杂混乱。人命关天，极其重要，这令人感到寒心。吕君的这本书或许不会违背古法，我急忙校订它以流行于世。《内经要论》一卷，还等待后续刊印。
咸丰四年（甲寅年）盛夏，吴县潘遵祁识记。
医学始于《内经》，而张仲景的《伤寒论》，实际上是辅助《内经》的著作。《内经》阐发天人之间深奥的宗旨，不是普通人能测量其边界的。张仲景立足于人体一身表里脏腑，推演阐释阴阳，搜求发掘病机，这是以人道契合天道，使学习医道的人有切实下手用功的地方，不仅仅是为伤寒确立法则罢了。而他的书之所以命名为“伤寒”，大概是因为疾病中最繁杂且善于变化的，没有比得上伤寒的了。伤寒以及杂症，总要在六经上进行辨认。如果能理解六经辨证的方法，即使病情像伤寒那样繁杂剧烈，也不会被众多的歧路所迷惑，而杂症就能一以贯之地处理。所以学医的人必须从这里探求门径，才不会在行医路上迷失方向。可惜他的书在战乱之后散失亡佚，经过王叔和搜集编辑成册。后世的学医者墨守王叔和序例的说法，认为凡是伤寒的病，大多从风寒得来。殊不知伤寒不一定完全属于寒邪所致，如果是风邪、湿邪、温邪、热邪，都统辖在“伤寒”这两个字之内。张仲景的大法井井有条，本来有规矩可循，只是因为编排次序错综复杂，必须等待善于领悟的人触类旁通，才能掌握其精髓。浅尝辄止的人，未曾深入探究，于是执着于用麻黄汤、桂枝汤治疗风寒的成法，一概施用于温热病，这就错了。等到误治之后，就说张仲景的方法，只适宜于风寒而不适宜于温热。于是谈论温热病的学者接踵而起，补充方剂创立理论，并非没有可取之处，然而舍弃张仲景的理论来谈论温热病，终究只是一家的言论，必须仍然向张仲景那里讨教根源，伤寒的全貌才算完整。（我）钻研张仲景的书籍二十多年，稍有心得，因此将他引而不发、言下意明的宗旨，一一指出，分为三编。首编辨明风寒湿温热的源流，以及六经种种辨证诸法；次编将各证辨别疑似之处，疏理为中编；后将制方的精义，疏理为下编。探寻历代圣人的渊源，综合各家学说的得失，道理必定要求得最恰当，言语绝不涉及无根据的荒诞之谈。张仲景在自序中说：“如果能寻究我所汇集的书籍，虽然不能治愈所有的病，或许可以见到病就知道根源。”于是给这部书命名为《伤寒寻源》，使我的学生们得以借此作为研读张仲景书籍的桥梁，对于医术也不无小小的补益。
道光三十年（庚戌年）冬天，钱塘吕震名撰写。
Having previously written a biography for Mr. Lv Cun, I requested his遗箸 (posthumous writings) from his son, the Xiucai (scholar) Lv Xiaomao Cai. I obtained one volume of *Neijing Yaolun* (Essential Discussions on the Inner Canon) and three volumes of *Shanghan Xunyuan* (Tracing the Source of Cold Damage). Upon receiving and reading them, I recalled my nearly twenty-year friendship with him, often able to vaguely imagine his circumstances. When not treating patients, Master Lv enjoyed drinking wine and was skilled at playing chess. I frequently visited him; on his desk lay scattered pages of books, among which was a neatly compiled work, namely his *Shanghan Xunyuan*. By his bedside stood a jar of newly brewed wine, and beside it on a small table was a case containing a chessboard and pieces. His two chess-playing friends would retreat upon seeing a guest arrive. Half of the window was broken, making a sound when the wind blew. A short-haired page boy attended to him in the room, which was left untidy due to laziness; every day, he only diligently wrote books. Of these three volumes, the upper and lower volumes were completed, while the middle volume detailed various syndromes but remained incomplete, likely an unfinished work. In handling herbs, Master Lv was like placing stones on a chessboard, with no idle moves; his passion for medicine was perhaps even greater than his love for wine. It is fitting that his skill advanced to the level of Dao (the Way).
The ancient texts *Sanfen* (Three Treatises) expound the Dao, but many books are lost or fragmented. Tang dynasty decrees classified medicine as a profession for those with specific skills, and scholar-officials rarely discussed it. As time moved further from antiquity, theories became increasingly confused and mixed. Human life is of utmost importance, a fact that can be chillingly sobering. This book by Master Lv probably does not deviate from ancient principles; I hurriedly collated it for publication. The single volume of *Neijing Yaolun* awaits subsequent printing.
Recorded in the long summer of Jia Yin year (1854) by Pan Zunqi of Wu County.
Medicine began with the *Neijing*, and Zhang Zhongjing’s *Shanghan Lun* (Treatise on Cold Damage) serves as a wing (support/auxiliary) to the *Neijing*. The *Neijing* elucidates the profound mysteries of heaven and humanity, boundaries beyond ordinary measurement. Zhang Zhongjing, focusing on the exterior and interior, fu and zang organs of the human body, deduced and elaborated on Yin and Yang, and searched out disease mechanisms. This aligns human dao with heavenly dao, providing students with concrete methods for practice, not merely establishing laws for cold damage. The reason his book is named "Cold Damage" is likely because among diseases, none are more complex and variable than cold damage. Both cold damage and miscellaneous diseases must be identified through the Six Channels (Liu Jing). If one understands the method of Six Channel differentiation, even complex and severe conditions like cold damage will not confuse one with divergent paths, allowing miscellaneous diseases to be handled consistently. Therefore, medical students must start here to avoid losing their way. Regrettably, his book was scattered and lost after wars. Wang Shuhe collected and edited it into a volume. Later scholars rigidly adhered to Wang Shuhe’s preface and examples, believing that all cold damage diseases arise from wind-cold. Little do they know that cold damage does not necessarily belong entirely to cold pathogens; wind, dampness, warmth, and heat are all encompassed within the term "cold damage." Zhang Zhongjing’s major principles were orderly and had rules to follow, but due to the intricate arrangement, only those with good comprehension could grasp the essence through analogy. Superficial learners, without deep inquiry, clung to established formulas like Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction) for wind-cold, applying them indiscriminately to warm-heat diseases, which was erroneous. After such errors occurred, people claimed Zhang Zhongjing’s methods were suitable for wind-cold but not for warm-heat. Consequently, discussions on warm-heat diseases arose successively, supplementing formulas and theories, which had merit. However, discussing warm-heat diseases apart from Zhang Zhongjing remains merely a school-specific view. One must return to Zhang Zhongjing for the root source to fully understand cold damage. Having studied Zhang Zhongjing’s works for over twenty years with some insights, I have extracted his implicit meanings and clear implications, dividing them into three sections. The first section clarifies the origins of wind, cold, dampness, warmth, and heat, and various Six Channel differentiation methods. The second section distinguishes similar and suspected syndromes. The third section outlines the essence of formula preparation. Exploring the sources of sages and synthesizing the gains and losses of various schools, the reasoning seeks absolute appropriateness, and words avoid baseless speculation. Zhang Zhongjing stated in his preface: "If one can seek the collection I assembled, although one may not cure all diseases, one might see the disease and know its source." Thus, I named this book *Shanghan Xunyuan* (Tracing the Source of Cold Damage), so that my disciples may use it as a bridge to study Zhang Zhongjing’s books, offering minor assistance to medical practice.
Written in winter of Geng Xu year (1850) by Lv Zhenming of Qiantang.