伤寒捷诀者。予祖宫方则 公之所着也。自古以来。伤寒之书。何啻充栋。而或失
。或失则杂矣。且其间各执所见。建词立论。往往不同。问津者恒苦之。予祖上自黄帝素问
。下及仲景河间东垣丹溪诸书。无不研究。沉潜之久。恍然自得。盖素问以足六经分经论治
。然未尝不通乎义也。仲景立三百九十六法。垂一百一十三方。可询而诀也。河间以伤寒为
热病。经曰。热病者。皆伤寒之类是也。东垣以内伤寒悉类伤寒。而丹溪之书。则云伤寒属
内伤寒者。十居八九。是皆殊途而同归。百虑而一致者也。于是酿花为蜜。集腋成裘。不漏
不支。作歌成诀。斯诚后学之津梁矣。独惜注释未详。而粗浅者流。或第奉行故事。未审证
之源委。立方之分寸。是犹吾祖之深忧也。予不自揣。因其耳熟。更参前贤章疏节解。务使
分证立方之妙。 如指掌。非敢祖作而孙述。亦冀不负吾祖之苦心焉尔。
按仲景诀。未免汗漫。初学读之。如涉海问津。以三阳三阴编诀捷简。一诵了然矣
各加注释。庶各经不混。脉络分明。不毋小补于万一云尔。读注全集。更有深心。知者鉴之
欲治伤寒。先须识症。诊脉定名。处方必应。且如太阳有伤荣伤卫之分。阳明有在
腑之病。少阳但主乎中。故曰胆为清净。至三阴有传经直中之不常。须究脉理而推详。传经
者。脉沉数而烦热。直中者。脉沉细而清凉。当汗而下。为结胸痞气。当下而汗，为厥竭亡
阳。肠垢 溏。须辨协寒协热。瘀热蓄血。可知发黄发狂。癃疹斑烂。起于湿热二毒。筋惕
肉。由于汗下两伤。若夫风温湿温。风湿中湿。风温则喘息多眠。湿温则妄言不食。风湿
肢体重而额汗流。中湿肌肤黄而小便赤。温病发于春时。热病生于夏月。阳毒则面赤而狂斑
。阴毒则唇青而冷厥。发汗战汗。身凉者喜水火既济之功。合病并病。下利者俱土木互相为
克。又闻实为谵语。虚作郑声。水气停蓄者。或呕或哕。火邪劫夺者。或狂或惊。蛔厥狐
惑。总是虫症之号。刚痉柔痉。并为风病之名。霍乱乃暑湿相搏。寒热是邪正交争。喘咳者
。水搏寒而所致。吐衄者热迫血而妄行。单伏双伏。此非怪脉。乃否极泰来之兆。阳易阴易
。皆为危症。犯男交女接之情。恶寒喘嗽者。发表自愈。恶热喘满者。攻里必宁。咳逆
又名呃忒。动悸更曰怔忡。双传者双经同病。百合者。百脉一宗。懊恼因心中之郁闷。烦躁
是内热之薰蒸。脐痛引阴。名为脏结。厥利能食。号曰除中。螈 者。手足抽搐。怫郁者。
头面蒸红。劳食再复。缘新瘥之狂禁。过经不解。与温疟之相同。盖伤寒传变之不一。非
杂病径直而可攻。予兹略陈其要。学人自宜变通。
《伤寒捷诀》这部书，是我的祖父宫方则公所著。自古以来，关于伤寒的书籍，多得简直像堆满屋子一样，但有的失传了，有的内容杂乱无章。而且其中各家各执己见，建立言辞和理论，往往各不相同，让寻求正确途径的人常常感到苦恼。我的祖父上自《黄帝素问》，下至张仲景、刘河间、李东垣、朱丹溪等人的著作，无不深入研究。沉浸其中很久后，豁然开朗，有所心得。大概《素问》是用足六经来分经论治，然而并没有不通晓医理的地方。张仲景确立了三百九十六种证候法则，流传下来一百一十三首方剂，可以询问并总结为口诀。刘河间认为伤寒就是热病，《内经》说：“热病者，皆伤寒之类是也。”李东垣将内伤寒全部归类为伤寒，而朱丹溪的书里说，属于内伤寒的伤寒占了十分之八九。这些都是殊途同归，思虑不同但结论一致啊。于是酿花成蜜，集腋成裘（比喻积少成多），不漏不支，写成歌诀。这确实是后学者的渡河桥梁。只是可惜注释不够详细，而粗浅之辈，或许只是机械地遵循旧例，没有审察证候的源委，不了解处方用药的分寸轻重，这正是我祖父深深的忧虑啊。我不自量力，因为对此耳熟能详，又参考前贤的章节疏解和节解，务必使辨证立方的精妙之处，如同看手掌一样清楚。不敢说是祖作孙述（继承发扬），也是希望不辜负我祖父的苦心罢了。
按：张仲景的诀文，未免过于漫无边际，初学者读起来，就像在大海中寻找渡口。因此用三阳三阴来编排诀文，简洁明了，诵读一遍就能明白。另外加上注释，希望各经证候不混淆，脉络分明，或许能对后世有微小的补益。阅读注解全集，更有深意，懂的人请鉴察。
想要治疗伤寒，必须先识别症状，诊脉确定病名，开处方才能有效。比如太阳病有伤营、伤卫的区别；阳明病有在腑的病证；少阳病主要主管半表半里，所以说胆是清净之府。至于三阴病，有传经和直中的不同常态，必须探究脉理而推究详细。传经的病，脉象沉数且烦热；直中的病，脉象沉细且身体清凉。应当发汗却用了下法，会导致结胸、痞气；应当攻下却用了发汗法，会导致四肢厥冷、阳气衰竭。大便下痢如垢或稀溏，必须辨别是协热还是协寒。瘀热蓄血，可以知道会出现发黄、发狂。癃闭、皮疹、斑烂，起于湿热二毒。筋惕肉瞤，是由于发汗和下法两伤正气所致。至于风温、湿温、风湿、中湿，风温则喘息多眠，湿温则胡言乱语、不思饮食。风湿则肢体沉重而额头出汗，中湿则肌肤发黄而小便赤红。温病发于春季，热病生于夏季。阳毒则面赤、发狂、出斑；阴毒则唇青、四肢冷厥。发汗战汗，身体凉爽的是喜见水火既济的功效。合病并病，出现下利的，都是土木互相克制所致。又说实证表现为谵语，虚证表现为郑声。水气停蓄的，或者呕吐或者呃逆。火邪劫夺的，或者发狂或者惊悸。蛔厥、狐惑，总是虫证的名称。刚痉、柔痉，都是风病的名称。霍乱是暑湿相搏，寒热往来是邪正交争。喘咳，是水气搏击寒气所致。吐衄，是热迫血妄行所致。单伏、双伏，这不是怪脉，而是否极泰来的征兆。阳易、阴易，都是危重病症，是因为触犯男女交合之情所致。恶寒喘嗽的，发表即可自愈；恶热喘满的，攻里必然安宁。咳逆又名呃忒，动悸更叫怔忡。双传是指两经同时发病，百合病是指百脉一宗（全身血脉同源）。懊恼是因为心中郁闷，烦躁是内热薰蒸所致。脐痛牵引阴部，名为脏结。厥逆下利却能进食，号曰除中。瘛疭（手足抽搐）是手足抽搐，怫郁是头面蒸红。劳复食复，是因为刚痊愈时的狂妄禁忌被打破。过经不解，与温疟相同。大概伤寒传变的不一致性，不是杂病径直攻伐就可以治疗的。我在此略陈其要点，学习者自然应该灵活变通。
*Shanghan Jieyue* (Concise Rhymes on Cold Damage) is a work authored by my grandfather, Gong Fangze. Since ancient times, books on *Shanghan* (Cold Damage) have been as numerous as to fill a house, yet some have been lost, and others have become disordered and miscellaneous. Moreover, authors within these texts often hold differing views, establishing their own arguments and theories, which are frequently inconsistent. This has always caused distress to those seeking the correct path. My grandfather studied extensively from the *Huangdi Sùwèn* (Yellow Emperor's Classic of Internal Medicine) down to the works of Zhang Zhongjing, Liu Wansu, Li Dongyuan, and Zhu Danxi. After long immersion in these texts, he achieved sudden enlightenment and personal understanding. Generally, the *Sùwèn* discusses treatment based on the Foot Six Channels (Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, Jueyin), yet it does not fail to encompass the underlying principles. Zhang Zhongjing established 396 diagnostic patterns and left 113 prescriptions, which can be summarized into concise rhymes for easy inquiry. Liu Wansu regarded *Shanghan* as Heat Disease (*Rebing*), stating in the classics: "All Heat Diseases belong to the category of Cold Damage." Li Dongyuan classified all internal cold damage as similar to *Shanghan*, while Zhu Danxi stated that among *Shanghan* cases, 80-90% belonged to internal cold damage. These approaches, though different in origin, lead to the same destination; though diverse in thought, they reach a unified conclusion. Thus, like turning flowers into honey or gathering fox armpit fur to make a robe (idioms for accumulating small things to achieve something great), without omission or fragmentation, I composed these songs and rhymes. This truly serves as a bridge for later learners. It is only a pity that the annotations are not detailed enough. Superficial practitioners may merely follow old routines without examining the origins of symptoms or the precise dosages and indications for prescriptions. This remains a deep concern for my grandfather. Presuming upon myself, due to my familiarity with the text, and referencing the commentaries and structural analyses of former sages, I strive to make the subtleties of pattern differentiation and prescription formulation as clear as looking at one's palm. I dare not claim this is merely a grandson recounting his ancestor's work, but rather hope to do justice to my grandfather's painstaking efforts.
Note: Zhang Zhongjing's original rhymes are somewhat diffuse. For beginners, reading them is like searching for a ferry crossing in the sea. Therefore, I have organized the rhymes according to the Three Yang and Three Yin channels for conciseness, so that they are clear upon recitation. I have added annotations to ensure that the patterns of each channel are not confused and the meridians are distinct. This may offer a slight benefit to future generations. Reading the full annotated collection reveals deeper meanings; let those who understand judge accordingly.
To treat *Shanghan*, one must first recognize the symptoms, diagnose the pulse to determine the disease name, and then prescribe with certainty. For instance, Taiyang disease (Taiyang Channel Disease) distinguishes between injury to Ying (Nutritive Qi) and Wei (Defensive Qi). Yangming disease (Yangming Channel Disease) involves pathology in the Fu organs. Shaoyang disease (Shaoyang Channel Disease) primarily governs the half-exterior and half-interior, hence it is said that the Gallbladder is the organ of purity and clarity. Regarding the Three Yin diseases, there are irregularities in transmission via channels versus direct invasion. One must investigate the pulse logic to deduce details. In transmission via channels, the pulse is deep and rapid with irritability and heat; in direct invasion, the pulse is deep and fine with cold limbs. Inducing sweating when purgation is indicated leads to Jie Xiong (Chest Binding) and Pi Qi (Pi Syndrome/Epigastric Fullness). Inducing sweating when purgation is indicated leads to Jue (Cold Extremities) and exhaustion of Yang Qi. Diarrhea with foul discharge or loose stools requires distinguishing between協熱 (Collateral Heat) and 協寒 (Collateral Cold). Stasis-heat accumulation allows one to know if Jaundice (Huangdan) or Mania (Kuang) will occur. Urinary retention, rashes, and ulcerated spots arise from the two toxins of Damp-Heat. Twitching of tendons and muscles results from injury by both sweating and purging methods. As for Wind-Warmth (*Fengwen*) and Damp-Warmth (*Shiwen*), Wind-Warmth causes panting and excessive sleepiness, while Damp-Warmth causes delirious speech and loss of appetite. Wind-Dampness causes heavy limbs and sweating on the forehead; Damp-Invasion causes yellowish skin and red urine. Warm diseases (*Wenbing*) occur in spring; Heat diseases (*Rebing*) arise in summer. Yang Du (Yang Toxin) presents with a red face, mania, and macules; Yin Du (Yin Toxin) presents with blue lips and cold extremities. Sweating or shivering sweat followed by cooling of the body indicates the favorable outcome of Water and Fire achieving mutual balance. Combined diseases (*Hebing*) and concurrent diseases (*Bingbing*) with diarrhea indicate mutual overcoming between Wood and Earth. Furthermore, excess conditions manifest as Delirious Speech (*Zhanyu*), while deficiency conditions manifest as Monotonous Repetition (*Zhengsheng*). Retention of Fluids (*Shuiqi*) may cause vomiting or hiccups. Fire Pathogen (*Huoxie*) robbery may cause mania or fright. Hui Jue (Roundworm Jue) and Hu Huo (Fox Disorder) are names for parasitic syndromes. Gang Jing (Stiff Spasm) and Rou Jing (Flaccid Spasm) are names for wind diseases. Huo Luan (Cholera-like disorder) is caused by the struggle between Summerheat and Dampness; alternating chills and fever represent the struggle between Pathogenic Factors and Healthy Qi. Panting and coughing result from Fluids clashing with Cold; hematemesis and epistaxis result from Heat forcing blood to move recklessly. Single hidden pulse (*Danfu*) and double hidden pulse (*Shuangfu*) are not abnormal pulses but signs of extreme misfortune turning into good fortune. Yang Yi and Yin Yi are critical conditions caused by sexual intercourse during recovery. Chills with panting and coughing heal with exterior-releasing methods; heat intolerance with panting and fullness heals with interior-purging methods. Ke Ni (Reverse Qi/Coughing Upward) is also called E Te (Hiccups); Dong Ji (Palpitations) is also called Zheng Chong (Severe Palpitations). Shuang Chuan refers to simultaneous disease in two channels; Bai He (Lily Disease) refers to the unity of all vessels. Ao Nao (Restlessness) stems from mental depression; Fan Zao (Irritability) stems from steaming of internal Heat. Umbilical pain radiating to the genitals is named Zang Jie (Zang Knot); Jue with diarrhea but ability to eat is named Chu Zhong (Elimination of the Middle). Chi Zong (Convulsions) refers to twitching of hands and feet; Fu Yu (Oppression) refers to steaming redness of the head and face. Lao Fu (Labor Relapse) and Shi Fu (Dietary Relapse) occur due to breaking taboos after recent recovery. Guo Jing Bu Jie (Passing the Stage Without Resolution) is similar to Wen Nue (Warm Malaria). The variability of *Shanghan* transmission differs from straightforward attackable mixed diseases. I briefly state the essentials here; students should adapt flexibly.