夫天地间风寒暑湿之邪。皆可为病。人若中之。失治而致夭枉者多矣。虽古圣立法。载在灵枢素
问两经之中。奈其义渊深。人莫能解。迨汉长沙守张仲景悯宗族之沦丧。伤横夭之莫救。乃勤古训。博采
众方。撰用素问九卷。八十一难。阴阳大论。胎胪药录。并平脉辨症。为伤寒卒病论合十六卷。实祖
述黄岐之经义。论广伊芳尹之汤液。追神农体箕子而作也。其书统载于金匮玉函经中。华佗见之而叹曰。
此书可以活人。晋玄晏先生皇甫谧作甲乙经。其论治伤寒。唯长沙一人而已。宋文潞公药准云。仲景
书为群方之祖。所以后起诸贤虽千变万化。各鸣其所得。而无能逾越其矩度者。自西晋太医令王叔和
编次仲景方论十卷。附入己意为三十六卷。而卒病论六卷早已遗亡。不复得睹矣。至金成无己。尊奉
叔和。又注为伤寒论十卷。今所行于世者。究仅七卷。而前后舛错。六经混淆。使读之者茫无绪端。检
阅者漫难寻讨。如少阳诸证。杂入太阳篇中。合病并病。散处三阳前后。结胸痞症。曾不分别阴阳。
脏结三条。分隶四卷首尾。中风伤寒纷出。麻黄桂枝杂陈。坏病无从安置。疑为久远遗失。温病不知方法。
谓非作者所长。致后人不知随症之治。而坏病遂无治法。概以麻黄桂枝治温。而温病每致云亡。凡此
皆叔和编次之失。无己注释之病也。及宋奉议朱肱活人书一出。始变长沙之定法。而搅乱经文。可称
作俑。明节庵陶华截江网杀车槌告成。尽废仲景之原文。而奄为己有。实为僭窃。新安方有执痛辟其非。
条辨因之而作。江右喻嘉言指摘其谬。尚论由此而成。然皆经义未驯。岂能澄清其浊乱。阴阳莫辨。安
能洞悉其渊微。潢以鲁钝之质。自知谫劣。焉能少窥其渊奥。赖先人力学。仰聆训诲于童年。昔以知非之岁。
忽犯伤寒。将成不起。续得痛痹。几殒其躯。既得复苏。因念两世食德。非立功何以报称九死重生。唯
活人乃可云酬。誓必治疗千人。方为满愿。既而思之。恐愿大难盈。无如阐发先圣精微。务使流通远
播。俾业医者。临症可以辨疑。处方得其精当。庶可以全天地之大德。拯生民之危殆。但三十年来。
风尘鹿鹿。旧学荒疏。因遂发箧陈书。奋志苦读。昼夜揣摩。寒暑无间。恐未得经旨。因注素问廿篇。然
后更发仲景书读之。遇隐义未明。必披罗经传。钩玄索隐。或沉思默想。辄搁笔连旬。仲景之文。或
有脉无证。或有证无脉。或有方无法。或有法无方。凡遇艰难。无不殚心竭虑。不敢少有怠忽。务必
阐发微妙。极尽精深。真所谓爬罗剔抉。刮垢磨光者也。至于疑似之间。鲜不尽力申明。若见昔人误谬。
亦必极其辨论。虽或负罪于前贤。亦或有裨于后世。但自愧学力粗疏。识见短浅。或理深未达。或舛
错难明。姑存疑而有待。倘发端于后起。继续奚穷。若贤智以挺生。曷其有极。窃潢立言之意。盖欲
使天下后世。皆蒙先圣先贤之泽。令沉 奇疾。悉沾生和长养之仁。是以直溯源流。深穷根柢。推求
灵素。辨论阴阳。援古证今。分经辨证。令读之者。知症所自起。变所由生。且明其立法之义。用药
之因。倘得道理分明。自然识见朗澈。但圣经难读。学人畏难。苟非潜心探索。刻意研精。焉有不求
而自至者哉。呜呼。道风久坏。邪说横行。渐渍日久。入人甚深。讹伪相沿。俗习难改。恐一言之绵力。
不足以回倾倒之狂澜。半隙之微光。岂能照漫漫之长夜乎。姑录存之。以俟英贤继起。自能发先圣之意旨。
为吾道之干城。设以余言。为糠 之导。而极尽其广大精微。则斯道之幸。亦斯民之幸也。余又何慊焉。
虞山 后人钱潢天来甫识
天地间的风寒暑湿等邪气，都能导致疾病。人如果受到这些邪气的侵袭，因治疗不当而导致早逝的情况很多了。虽然古代圣人制定了医法，记载在《灵枢》和《素问》这两部经典中，但其中的义理深奥，人们往往不能理解。等到汉代长沙太守张仲景怜悯宗族成员的死亡，哀叹那些横死夭折者无法挽救，于是勤奋研习古训，广泛采集各方药方，采用《素问》九卷、《八十一难经》、《阴阳大论》、《胎胪药录》，并结合平脉辨证的方法，撰写了《伤寒卒病论》，共十六卷。这实际上是阐述黄帝岐伯的经义，论述并扩展伊尹的汤液疗法，追随神农氏和箕子而作的著作。这本书统编在《金匮玉函经》中。华佗看到它后感叹说：“这本书可以救活人。”晋代玄晏先生皇甫谧编写《甲乙经》，其中关于治疗伤寒的论述，只有长沙太守（张仲景）一人而已。宋代文潞公在《药准》中说：“张仲景的书是群方的始祖。”所以后来兴起的各位贤才，虽然千变万化，各自表达他们的见解，但没有谁能超越其规矩法度。自从西晋太医令王叔和编次张仲景的方论为十卷，附加自己的意思成为三十六卷，而《卒病论》的六卷早已遗失，再也看不到了。到了金代的成无己，尊崇并信奉王叔和的版本，又注释为《伤寒论》十卷。现在流传于世间的，仅仅只有七卷，而且前后错乱，六经混淆，使读者茫然没有头绪，查阅的人也难以寻找探讨。比如少阳的各种证候，混杂在太阳篇中；合病并病，散落在三阳篇的前后；结胸痞症，不曾分别阴阳；脏结三条，分列在四卷的首尾；中风伤寒纷杂出现，麻黄桂枝类药物杂乱陈列；坏病无处安置，让人怀疑是久远遗失；温病不知道治疗方法，认为不是原作者的专长，导致后人不知道随证施治，而坏病也就没有治疗方法，一概用麻黄桂枝治疗温病，结果温病患者每每致死。所有这些，都是王叔和编次的失误，以及成无己注释的弊病。到了宋代奉议郎朱肱的《活人书》一出，才开始改变长沙太守（张仲景）的定法，而搅乱经文，可以说是罪魁祸首。明代节庵陶华的《截江网》、《杀车槌》告成，完全废弃张仲景的原文，而据为己有，实在是僭越窃取。新安人方有执痛斥其非，编写了《条辨》；江西人喻嘉言指摘其谬误，编写了《尚论》。然而他们都未能驯服经义，怎么能澄清其中的浊乱？阴阳都不能辨别，怎么能洞察其中的深奥精微？我钱潢凭着愚钝的天资，自知浅薄低劣，怎么能稍微窥探其中的深奥？依赖先人的努力学习，在童年时聆听教诲。过去在知非之年（五十岁），忽然患上伤寒，几乎造成不治之症。接着又患严重的痹症，差点丧命。既然得以复苏，便想到两代人享受恩德，不建立功业如何报答？九死一生，唯有救人才能算是酬报。发誓一定要治疗一千人，才算满足心愿。随后又想，恐怕愿望太大难以实现，不如阐发先圣的精微之处，务必使其流通远播，让行医者，面对病症可以辨别疑惑，处方得到精准恰当，或许可以保全天地的大德，拯救百姓的危殆。但是三十年来，风尘仆仆，旧学荒疏，于是打开箱子拿出陈旧的书籍，振奋意志刻苦攻读，昼夜揣摩，寒暑不间断。担心未能领会经旨，于是先注释《素问》二十篇，然后更发愤研读张仲景的书。遇到隐晦的意义不明白，必定翻阅各种经传，探究玄妙，寻求隐义；有时沉思默想，常常搁笔长达数旬。张仲景的文章，有的有脉象无症状，有的有症状无脉象，有的有方剂无治法，有的有治法无方剂。凡是遇到艰难之处，无不尽心竭力，不敢稍有懈怠疏忽，务必阐发微妙，极尽精深。真所谓是搜罗剔抉，刮垢磨光。至于似是而非的地方，无不尽力申明。如果见到前人的错误谬误，也必定极力辩驳讨论。虽然可能得罪前贤，但也或许有利于后世。只是自愧学力粗疏，见识短浅，或者道理深奥未能通达，或者错乱难以明白，姑且存疑以待日后解决。倘若由后来者发起端绪，继续研究无穷无尽。如果有贤能智慧之人挺生出来，那又怎么会有尽头呢？私下里我立言的本意，大概是想让天下后世，都蒙受先圣先贤的恩泽，让沉疴奇疾，都沾上生机和谐长养的仁德。因此直溯源流，深究根本，推求《灵枢》《素问》，辩论文阴阳，援引古代验证当今，分经辨证，让读者知道症状从何而起，变化由何而生，并且明白立法的意思，用药的原因。倘若道理分明，自然见识明朗清澈。只是圣经难以阅读，学习者畏惧困难，如果不是潜心探索，刻意钻研精细，怎么会不求而自得呢？唉！道风长久败坏，邪说横行，浸染日久，深入人心，讹误伪诈相沿成习，世俗习惯难以改变。恐怕我一言的绵薄之力，不足以挽回倾倒的狂澜；半隙的微光，怎能照亮漫长的黑夜呢？姑且记录保存它，以等待英贤继起，自然能阐发先圣的意旨，成为我们学说的捍卫者。假如把我的话作为糠秕般的引导，而穷尽其广大精微，那么这是医学的幸事，也是百姓的幸事啊。我又有什么遗憾呢？虞山后人钱潢天来甫识
The pathogenic factors of wind, cold, summer-heat, and dampness in the heaven and earth can all cause diseases. If humans are invaded by these pathogens, many die prematurely due to improper treatment. Although ancient sages established medical laws, recorded in the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), their meanings are profound and difficult for people to understand. It was not until Zhang Zhongjing, the Prefect of Changsha during the Han Dynasty, who pitied the loss of his clansmen and grieved that those dying prematurely could not be saved, that he diligently studied ancient teachings and extensively collected various prescriptions. He utilized the nine volumes of *Su Wen*, the *Nan Jing* (Classic of Difficult Issues), the *Da Lun on Yin and Yang*, the *Tai Lu Yao Lu* (Record of Fetal Protection and Medicinal Records), combined with pulse differentiation and symptom analysis, to compile the *Shang Han Za Bing Lun* (Treatise on Cold Damage and Miscellaneous Diseases), totaling sixteen volumes. This work essentially expounds upon the canonical theories of Huang Di (Yellow Emperor) and Qi Bo, and expands upon the decoctions of Yi Yin, following the traditions of Shen Nong (Divine Farmer) and Ji Zi. The book was collectively included in the *Jin Gui Yu Han Jing* (Golden Cabinet Jade Box Classic). Hua Tuo, upon seeing it, sighed, "This book can save lives." In the Jin Dynasty, Mr. Huangfu Mi (Xuan Yan) compiled the *Jia Yi Jing* (Classics of Jia and Yi), where discussions on treating cold damage relied solely on the methods of the Prefect of Changsha. In the Song Dynasty, Duke Wenlu stated in *Yao Zhun* (Medicine Standard): "Zhang Zhongjing's books are the ancestors of all formulas." Thus, although later scholars varied infinitely and expressed their own insights, none could transcend its standards. Since Wang Shuhe, the Imperial Physician of the Western Jin Dynasty, reorganized Zhang Zhongjing's prescriptions and discussions into ten volumes, adding his own interpretations to make thirty-six volumes, the original six volumes of the *Za Bing Lun* were lost and no longer accessible. Later, Cheng Wuji of the Jin Dynasty revered Wang Shuhe's version and annotated it as the *Shang Han Lun* (Treatise on Cold Damage) in ten volumes. What is currently circulating in the world consists of only seven volumes, which are confused front and back, with the Six Channels mixed up, leaving readers bewildered and researchers unable to find clear leads. For instance, Shaoyang syndromes are mixed into the Taiyang chapter; combined and concurrent diseases are scattered throughout the three Yang chapters; Jie Xiong (Chest Binding) and Pi Zheng (Stagnation Syndromes) are not distinguished by Yin and Yang; the three types of Zang Jie (Organ Knotting) are split across the beginning and end of four volumes; Wind Strike and Cold Damage appear chaotically, with Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction) intermingled; Huai Bing (Damaged Diseases) have no proper place, leading one to suspect they were lost long ago; methods for treating Wen Bing (Warm Diseases) are unknown, attributed to the author's lack of expertise, causing later generations to fail in syndrome-specific treatment, leaving Damaged Diseases without therapeutic methods. Generally, Wen Bing is treated with Mahuang and Guizhi, often resulting in death. All these errors stem from Wang Shuhe's disorganization and Cheng Wuji's flawed annotations. When Zhu Gong's *Huo Ren Shu* (Book of Saving People) was published in the Song Dynasty, it began to alter the fixed methods of the Prefect of Changsha, disrupting the classic text, acting as the instigator. In the Ming Dynasty, Tao Hua's *Jie Jiang Wang* (Net Across the River) and *Sha Che Chui* (Cart Smasher) were completed, completely discarding Zhang Zhongjing's original text and claiming it as their own, which was an act of usurpation. Fang Youzhi from Xin'an strongly criticized this and wrote *Tiao Bian* (Detailed Analysis); Yu Jiayan from Jiangxi pointed out these fallacies and wrote *Shang Lun* (Further Discussion). However, neither mastered the canonical meaning nor clarified the confusion; unable to distinguish Yin and Yang, how could they penetrate the profound mysteries? I, Qian Huang, possessing a dull nature and knowing my own superficiality, could hardly glimpse the depths. Relying on my ancestors' diligence and childhood instruction, at the age of fifty (known as the year of knowing what is wrong), I suddenly contracted Shang Han (Cold Damage), nearly becoming incurable. Subsequently, I suffered from severe Bi Syndrome (Obstruction Syndrome), almost losing my life. Having recovered, I reflected that since two generations had enjoyed virtue, how could I repay them without merit? Having survived death nine times, only saving others could serve as repayment. I vowed to treat a thousand people to fulfill my wish. Then I thought, perhaps the wish was too great to achieve; instead, I should elucidate the subtle essence of the ancient sages, ensuring its widespread dissemination, so that practitioners could resolve doubts when facing syndromes and prescribe accurately, thereby preserving the great virtue of heaven and earth and rescuing the people from danger. However, for thirty years, amidst worldly turmoil, my old studies had become neglected. Thus, I opened my chest, took out old books, and resolved to study hard, day and night, regardless of seasons. Fearing I had not grasped the essence of the classics, I first annotated twenty chapters of *Su Wen*, then devoted myself to reading Zhang Zhongjing's works. Whenever obscure meanings were unclear, I would consult various commentaries, seeking hidden truths, or ponder deeply, often putting down my pen for weeks. Zhang Zhongjing's texts sometimes have pulses without symptoms, symptoms without pulses, formulas without methods, or methods without formulas. Facing such difficulties, I spared no effort, never allowing negligence, striving to elucidate subtleties and reach profundity. This is truly described as sorting through the complex and polishing the rough. Regarding ambiguous points, I spared no effort to clarify them. If I found errors in predecessors' works, I would debate them vigorously. Though this might offend past sages, it may benefit future generations. I merely fear my scholarship is coarse and my insight shallow; some principles remain deep and uncomprehended, or errors are hard to decipher. I leave these as questions for later resolution. If later scholars initiate further research, the pursuit will be endless. If wise and talented individuals emerge, when will it end? My intention in writing is to allow the world and future generations to benefit from the grace of ancient sages, enabling those suffering from chronic and strange diseases to receive the benevolence of life and nourishment. Therefore, I trace the source and flow, investigate the roots, explore *Ling Shu* and *Su Wen*, discuss Yin and Yang, use antiquity to verify the present, differentiate by channels and syndromes, so readers know the origin of symptoms and the cause of changes, and understand the rationale behind legislation and medication. If principles are clear, insights will naturally become bright. However, sacred texts are hard to read, and students fear difficulty. Without deep exploration and meticulous research, how can knowledge come without seeking? Alas! The orthodoxy has been corrupted for long, heretical theories run rampant, infiltrating deeply over time. Errors and fakes are passed down, and vulgar habits are hard to change. I fear my meager strength cannot turn the raging tide, nor can a faint light illuminate the long night. I record this temporarily, awaiting worthy successors to naturally uncover the sages' intent and defend our doctrine. If my words serve as chaff guiding towards the vast and subtle, it would be a blessing for both medicine and the people. What regret do I have left? From Qianshan, descendant Qian Huang, courtesy name Tianlai, records this.