昔人论医。谓前乎仲景。有法无方。后乎仲景。有方无法。方法具备。惟仲景此书。然则此
书者。尽斯道体用之全。得圣人之经而时出者也。后有作者。终莫能比德焉。是故。继往开来。
莫善于此。愚自受读以来。沉潜涵泳。反复 绎。窃怪简篇条册。颠倒错乱殊甚。盖编始虽由于
叔和。而源流已远。中间时异世殊。不无蠹残人弊。今非古是。物固然也。而注家则置弗理会。
但徒根据文顺释。譬如童蒙受教于师。惟解随声传诵。一毫意义。懵不关心。至历 聱牙。则又
掇拾假借以牵合。即其负前修以误后进。则其祸斯时与害往日者。不待言也。所谓舟。一也。操
之而善则有利济之功。不善。则不惟适足以杀人。而反并己亦沦胥以自溺者犹是也。是故。君子慎
术。不亦可惧也夫。于是不惮险遥。多方博访。广益见闻。虑积久长。晚忽豁悟。乃出所旧得。
重考修辑。属草于万历壬午。成于去岁己丑。倩书誊脱。方幸字得颇佳。而校讨点画。则又率多
讹谬。自慨今年七十一矣。不免强拭眵昏。力楷 梓。复客留后。凡若干万言。移整若干条。考
订若干字。曰伤寒论者。仲景之遗书也。条辨者。正叔和故方位而条还之之谓也。呜呼。仲景圣
当时而祖百代。其神功妙用。闻而不可得见。所可见者。仅存是书。 是书以求其道。由其道以
缵其宗。亦惟系乎人之心志用不用何如耳。今也以生乎千五百年之下。而欲渊源千五百年上人之
遗言。键发其神妙以懋率由。岂可以容易言哉。然时世虽殊。人心则一。不一者事。至一者道。
诚能心仲景之心。志仲景之志以求之。则道在是也。道得则仲景得矣。尚何时世之间。可以二言
邪。是故具述其本末。粗陈大义。俟诸来哲。大家精详。允期斯
道。协陟重明以之修己治人。进之拱盛顺化。念兹在兹。施于有政。庶几将来。虽或时灾。平循
通辙。克绥正命。则仲景在我。而圣贤之宗风不坠。是非吾人顾念天之所以与我。而我当求尽其
所以体之全之之一事邪。他固非愚之所可豫知也。曷敢道哉。抑揣余景衰肘。丑 何可以入人目。
而乃劬劬若是。以取身后嗤唾邪。不然也。盖亦不过远。惟或者得彻观于有道。在任。则亦尚可
以少见。竞竞专致。操存于一笔之不敢苟云尔。
万历二十一年岁次癸巳仲冬闰辛巳朔粤三日癸未 新安方有执自跋
古人论述医学，说在张仲景之前，只有治法而没有固定的方剂；在张仲景之后，只有方剂而缺乏系统的治法。治法与方剂兼备的，唯有张仲景的这部著作。因此，这本书穷尽了“道”的本体与作用的全部内涵，是圣人经典中随时代变化而展现出的精华。后来的作者，终究无法比肩其德行。所以，继承前人的事业并开创未来的局面，没有比这更好的了。
我自从研读此书以来，深入沉浸其中，反复咀嚼玩味，私下里奇怪书中的篇章条册，颠倒错乱得非常严重。虽然编排起始于王叔和，但源流已经久远，中间历经时代变迁、世道不同，难免有虫蛀残缺和人为的弊病。如今的人非议古代、肯定现代，这是事物的常态。然而注释家们却置这些不顾，只是机械地根据文字表面进行解释。这就好比儿童从师学习，只会跟着声音诵读，对丝毫的意义都不关心。遇到拗口难懂的地方，又随意借用字词来牵强附会。这不仅辜负了前贤的心血，还误导了后学，其祸害在当时与往日相比，是不言而喻的。这就好比船，是一样的船，操舵技术好就有渡人济世的功劳，技术不好，不仅足以致人死命，反而连自己也一同沉溺其中。因此，君子对于医术必须谨慎，这难道不令人敬畏吗？
于是，我不怕路途遥远，多方广泛探访，广增见闻，思虑积累日久，忽然豁然开朗。于是拿出旧日所得，重新考证修辑。草稿写于万历壬午年（1642年），完成于去年己丑年（1649年）。请人抄写誊清，正庆幸字迹颇佳，但在校对点画时，却发现错误谬误很多。自叹今年已七十一岁，不免勉强擦拭昏花的老眼，用力刻版印刷。后来客居他乡，共撰写了若干万字，移整调整了若干条文，考订修正了若干字。所谓《伤寒论》，是张仲景遗留下来的书籍；所谓“条辨”，是指纠正王叔和原有的位置安排，将其条理归还本位的含义。
唉！张仲景圣明，顺应当时而成为百代的祖师。他的神妙功用在听闻中不可得见，所能见到的，仅存这部书。通过这部书来探求其中的道理，沿着这条道路来继承其宗脉，这也全在于人心志是否运用罢了。如今我们生活在张仲景一千五百年之后，想要追溯一千五百年前古人的遗言，启发其神妙之处以勉励遵循，岂能轻易地说做到就能做到呢？然而时代虽然不同，人心却是相同的。不一致的是具体事务，一致的是根本大道。如果能用心体会张仲景的心，立志追随张仲景的志向去探求，那么道就在这里。得到了道，也就得到了张仲景的精神。还谈什么时代的差异呢？
因此，详细叙述本书的始末，粗略陈述大义，等待后世哲人来评判。希望大家精心详审，允诺期望这道术能够协同提升，用来修养自身、治理他人，进而顺应盛世教化。念念不忘于此，施用于政治之中，或许将来即使有时灾，也能平稳地遵循正确的轨迹，保全正当的生命。这样，张仲景的精神就在我们心中，圣贤的风范就不会坠落。这难道不是我们顾念上天赋予我们的使命，而我们应当力求完全体认它的全部内涵的一件事吗？其他的事情，固然是我无法预先知道的，怎敢妄言呢？
再者，揣测我衰老的臂肘，拙劣的文字怎么可以入得了别人的眼？却还如此勤勉劳苦，以换取身后的嗤笑唾弃吗？不是这样的。大概也不远，或许有人能通过有道之人，在任职期间，还可以稍微见到一点成效。兢兢业业，专心致志，握笔不敢苟且，仅此而已。
万历二十一年（1593年）岁次癸巳，仲冬闰月辛巳初一，粤地三日后的癸未日，新安方有执自跋。
Ancient scholars discussing medicine stated that before Zhang Zhongjing, there were methods but no fixed formulas; after Zhang Zhongjing, there were formulas but a lack of systematic methods. The only work where both methods and formulas are complete is this book by Zhang Zhongjing. Therefore, this book exhaustively embodies the entirety of the substance and function of the Dao (the Way). It is the essence of the sage's classics manifested according to the times. Later authors could never compare in virtue. Thus, for inheriting the past and opening up the future, nothing is superior to this.
Since I began studying this book, I have immersed myself deeply, lingering over its contents and repeatedly interpreting it. I privately wondered why the chapters and sections were so severely disordered and confused. Although the initial compilation was due to Wang Shuhe, the lineage has become distant over time. Through changing eras and distinct worlds, there were inevitably damages from insects and human errors. It is natural for people in later times to criticize the ancient and praise the modern. However, commentators ignored these issues, merely explaining the text literally based on the surface words. This is like a child learning from a teacher, who only recites along with the voice without caring about any meaning at all. When encountering obscure or difficult passages, they would arbitrarily borrow characters to force a fit. This not only fails the predecessors but also misleads the successors; the harm caused at that time compared to the past is self-evident. It is like a boat: the same boat, if steered skillfully, brings benefits to others; if poorly steered, it not only kills others but also drowns oneself. Therefore, must not a gentleman be cautious in his medical arts? Is this not something to fear?
Thus, I did not shy away from long distances, visiting widely and extensively to broaden my knowledge. After long accumulation of thought, I suddenly had an epiphany. I then took out my previous notes, re-examined and edited them. The draft was written in the Renwu year of Wanli (1642), and completed last year in the Jichou year (1649). I commissioned someone to copy it cleanly, feeling fortunate that the handwriting was quite good, but upon proofreading the strokes, I found many errors. Sighing that I am now seventy-one years old, I forced myself to wipe away the dimness of my eyes and diligently carved the woodblocks for printing. Later, while staying as a guest elsewhere, I added several tens of thousands of words, rearranged several sections, and corrected several characters. What is called *Shanghan Lun* (Treatise on Cold Damage) is the legacy left by Zhang Zhongjing. What is called "Tiaobian" (Sectional Analysis) refers to correcting the original arrangement by Wang Shuhe and restoring the sections to their proper order.
Alas! Zhang Zhongjing was sagely, adapting to his time and becoming the ancestor for a hundred generations. His miraculous powers and subtle uses cannot be seen through hearing alone; what remains visible is only this book. By seeking the Dao within this book, and following this path to continue its lineage, it depends entirely on whether one's mind and will apply themselves. Now, living fifteen hundred years after Zhang Zhongjing, to trace back to the遗言 (legacy words) of those fifteen hundred years ago, to unlock their subtleties and encourage adherence—is this something that can be achieved easily? Although times differ, human hearts are one. What differs are affairs; what is unified is the Dao. If one can truly adopt the heart of Zhang Zhongjing and resolve with the will of Zhang Zhongjing to seek it, then the Dao is here. To obtain the Dao is to obtain Zhang Zhongjing. Why speak of differences between eras?
Therefore, I have narrated the origins and details, briefly expounded the major principles, awaiting the judgment of future philosophers. May everyone examine carefully, hoping that this Dao may assist in ascending to clarity, used to cultivate oneself and govern others, advancing to harmonize with the prosperous transformation. Keeping this in mind constantly, applying it to governance, perhaps in the future, even if disasters occur, we can smoothly follow the correct tracks, preserving righteous life. In this way, Zhang Zhongjing is within us, and the tradition of sages does not fall. Is this not the matter of reflecting on Heaven's gift to us, and striving to fully embody it? Other matters are beyond my foresight; how dare I speak of them?
Furthermore, considering my aging arms and clumsy writing, how could it enter anyone's eyes? Yet I toil so much, risking ridicule after death? No, it is not so. Perhaps it is not far off; maybe someone, through connection with those who understand the Dao, while in office, might still see some results. Being diligent and focused, holding fast in every stroke without negligence, that is all.
In the second month of winter of the Gui Si year, the twenty-first year of Wanli (1593), on the third day after the first day of the leap month Xin Si, Fang Youzhi of Xin'an wrote this postscript himself.