世传《伤寒论》，乃断简残编，藉王叔和编次。聿稽仲景生于东汉，叔和西晋时人，相去止百余岁，
不遭秦火之劫，奚为断残乎？第经义渊微，鲜有通其义者，故辄坻《伤寒论》为非全书，聋瞽来学，实仲
景罪人也。今世之医，有终身目不识者，独执陶氏《六书》，以为枕中鸿宝。夷考陶氏，剽南阳唾余，分别
门类，将经中语气，皆为断截。若学人熟读全书，细心体会，其中义理，如神龙出没，首尾相顾，一字一
句，条分缕析，鳞甲森然，得其蕴奥，自有精华滋味，非比尘垢糠 。（以上多系王肯堂语。）
所谓要者，得其纲领也。知其要者，一以贯十，十以贯百，可千可万，一言而终；不知其要，流散无
穷。此之谓也。内如妇人妊娠章云∶怀身七月，太阴当养不养，此心气实，当泻劳宫。类而推之，则知八
月有手阳明之当养不养矣。十月之中，各分主养之脏腑，而各有当养不养之患，若止以七月论之，是举一
隅而不以三隅反也。学人潜心此书，得其要而引伸之，天下之理，其庶几乎！
夫诊脉察色， 于《灵》、《素》诸经。西晋王叔和，因《伤寒论》、《金匮要略》，编辑《脉经》十
卷，内虽采用经语，其中不无杜撰，且多七表八里之蛇足，图画七奇八怪之形状，疑惑后学，反多岐路之
悲。五代高阳生，假叔和名，撰《脉诀》二卷，然亦有所长。在叔和《脉经》，又未可为全璧。是以学
者，当宗法《灵枢》、《素问》，及仲景《平脉》、《辨脉》诸法。《灵枢》有缓、急、大、小、滑、涩之提
纲，《素问》有左右、前后、上下之诊法，盖以形身之上下四旁，以应天地六合之道。又三部九候之法，
有天道焉，有人道焉，有地道焉，谓人居天地气交之中，人与天地参也。《经脉篇》论六脏脉属脏络腑，
六腑脉属腑络脏。《脉要精微论》以尺脉候肾，左附上以候肝心，右附上以候脾肺，盖以两肾为先天始分
之水火，而生木火土金之五行也。脏腑之雌雄配合，经脉之属络相连，是以高阳生有左心、小肠、肝、
胆、肾，右肺、大肠、脾、胃、命之歌，盖亦有所本也。（本论以右附上候脾胃，则心与小肠、肺与大肠，不言
而可知矣，后人妄生别论，皆未曾参究《内经》。）《平脉篇》有三菽、六菽之诊
法，谓皮、脉、肉、筋、骨，乃肺、心、脾、肝、肾之外合，故以举按轻重，以候五脏之气也。此四诊
之法，咸宜明了于心中，随机应变于指下，兼之审证察色，而诊道始备。至如褚澄、储泳诸君之论，不徇
经理，反复阴阳，颠倒脏腑，置之勿问可也。
世人所流传的《伤寒论》，是残断简略的篇章，依靠王叔和进行编次整理。追溯考察张仲景生于东汉时期，王叔和是西晋时人，两人相距仅一百多年，未曾遭遇秦朝焚书那样的劫难，怎么会变得残缺不全呢？只是经典义理深奥微妙，很少有人能通晓其含义，因此有人就贬低《伤寒论》不是完整的书籍，使后学之人像聋子瞎子一样无法入门，这实际上是张仲景的罪人。当今的医生中，有终身没有读过其他书籍的人，唯独执着于陶华（字节庵）的《六书》，将其视为珍贵的秘籍。仔细考察陶氏之书，不过是剽窃张仲景（南阳太守）的余绪，将内容分别归类，把经文中的语气连贯之处都截断了。如果学习者熟读全书，细心体会，其中的义理就像神龙出没一样，首尾呼应，每一个字每一句话，条理分明，如龙鳞般清晰有序，领悟到其中深奥的含义，自然会有精华滋味，不像尘垢米糠那样粗劣。（以上多系王肯堂的话。）
所谓“要”，就是掌握纲领。知道要领的人，可以用一理贯通十理，用十理贯通百理，可以千变万化，最终归结为一言；不知道要领，就会流散无穷无尽。说的就是这个道理。例如在《金匮要略》妇人妊娠章中说：“怀孕七个月，太阴经应当滋养而没有得到滋养，这是心气实盛，应当泻劳宫穴。”类推下去，就知道八月份有手阳明大肠经应当滋养而没有得到滋养的情况了。十个月的孕期中，各个阶段分属不同的脏腑主养，也各有应当滋养而未滋养的病患。如果只以第七个月来论述，那就是举一反三而不能触类旁通了。学习者潜心研究这本书，掌握要领并加以引申发挥，天下的道理，大概也就差不多了！
至于诊脉察色，源于《灵枢》、《素问》等经典。西晋的王叔和，依据《伤寒论》、《金匮要略》，编辑成《脉经》十卷，其中虽然采用了经典语句，但也不无杜撰成分，而且多有“七表八里”这种多余的分类，以及描绘各种奇异怪诞的脉象形状，迷惑后学之人，反而导致歧路悲叹。五代时期的高阳生，假借王叔和的名义，撰写了《脉诀》二卷，但也有一定的长处。但在王叔和的《脉经》面前，又算不上完美无缺。因此学者们，应当效法《灵枢》、《素问》，以及张仲景的《平脉》、《辨脉》等方法。《灵枢》中有缓、急、大、小、滑、涩作为提纲，《素问》中有左右、前后、上下等诊法，大概是以人体形身的上下四旁，来对应天地六合的道理。又有三部九候的诊法，包含天道、人道、地道，谓人居于天地气交之中，人与天地相参应。《经脉篇》论述六脏之脉属于脏而络属腑，六腑之脉属于腑而络属脏。《脉要精微论》以尺脉候肾，左寸关部候肝心，右寸关部候脾肺，大概是以两肾为先天始分的水火，而生出木火土金五行。脏腑的雌雄配合，经脉的属络相连，所以高阳生有左心、小肠、肝、胆、肾，右肺、大肠、脾、胃、命门的歌诀，大概也是有所本源的。（本论以右寸关部候脾胃，那么心与小肠、肺与大肠的关系，不言自明，后人妄生别论，都是未曾参究《内经》的结果。）《平脉篇》有三菽、六菽的诊法，谓皮、脉、肉、筋、骨，分别是肺、心、脾、肝、肾的外合，所以通过举按轻重的不同，来候测五脏之气。这四种诊法（望闻问切），都应当在心中明了，在指下随机应变，再加上审证察色，诊断之道才算完备。至于像褚澄、储泳等人的言论，不遵循医经理论，反复颠倒阴阳，错乱脏腑，置之不问就可以了。
The *Shanghan Lun* (Treatise on Cold Damage) circulated in the world is a fragmented text, compiled and arranged by Wang Shuhe. Tracing back, Zhang Zhongjing was born in the Eastern Han Dynasty, while Wang Shuhe was a person of the Western Jin Dynasty; they were separated by only over a hundred years. Having not suffered the calamity of Qin book burning, how could it be so fragmented? However, since the meaning of the classics is profound and subtle, few can comprehend its principles. Therefore, some disparage the *Shanghan Lun* as an incomplete work, blinding and deafening future learners, which makes them sinners against Zhang Zhongjing. Among physicians today, there are those who have never read other books in their lifetime, exclusively adhering to Tao Hua’s (courtesy name Jie’an) *Liu Shu* (Six Books), regarding it as a precious treasure. Upon careful examination, Tao’s work merely plagiarizes the remnants of Zhang Zhongjing (the Prefect of Nanyang), categorizing contents separately and severing the continuous tone of the original texts. If learners study the complete work thoroughly and reflect carefully, the principles within will appear like a divine dragon emerging and disappearing, with head and tail responding to each other. Every word and sentence will be analyzed clearly, with scales distinct and orderly. Once grasping its profound essence, one will naturally perceive its refined flavor, unlike dust or chaff. (Most of the above is attributed to Wang Kentang.)
What is called "essential" refers to grasping the general outline. One who knows the essentials can unify ten principles with one, and hundred principles with ten, allowing for thousands and myriad variations, ultimately concluding in a single statement; one who does not know the essentials will scatter endlessly. This is what is meant. For instance, in the chapter on pregnant women in the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), it states: "At seven months of pregnancy, if the Taiyin meridian fails to nourish, this indicates excess Heart Qi, and Laogong (PC 8, Pericardium-8) should be drained." By analogy, one can deduce that in the eighth month, there may be a failure of the Hand-Yangming Large Intestine meridian to nourish. Throughout the ten months of gestation, different organs govern nourishment at different stages, each having potential issues if nourishment fails. If one only discusses the seventh month, it is failing to generalize from one corner to three others. If learners devote themselves to this book, grasp its essentials, and extend them, the principles of the world will likely be mastered!
Regarding pulse diagnosis and observation of complexion, these originate from the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions). Wang Shuhe of the Western Jin Dynasty, based on the *Shanghan Lun* and *Jingui Yaolue*, edited the *Mai Jing* (Pulse Classic) in ten volumes. Although it adopted classical phrases, it also contained fabrications, and included superfluous classifications such as "Seven Surfaces and Eight Interiors," along with illustrations of bizarre pulse shapes that confused later learners, leading to the sorrow of divergent paths. Gao Yangsheng of the Five Dynasties period, falsely attributing the work to Wang Shuhe, wrote the *Mai Jue* (Pulse Rhymes) in two volumes, which also had its merits. Yet, compared to Wang Shuhe’s *Mai Jing*, it is far from perfect. Therefore, scholars should follow the methods of the *Ling Shu*, *Su Wen*, and Zhang Zhongjing’s *Ping Mai* (Level Pulse) and *Bian Mai* (Differentiating Pulse) chapters. The *Ling Shu* provides outlines of slow, rapid, large, small, slippery, and choppy pulses; the *Su Wen* details diagnostic methods involving left/right, front/back, and upper/lower positions, presumably aligning the human body’s upper, lower, and four sides with the Dao of Heaven and Earth. Furthermore, the method of Three Regions and Nine Locations encompasses Heavenly, Human, and Earthly Daos, stating that humans reside in the intersection of Heaven and Earth’s Qi, participating with Heaven and Earth. The *Jing Mai Pian* (Meridian Chapter) discusses how Six Zang pulses belong to the Zang and connect to the Fu, while Six Fu pulses belong to the Fu and connect to the Zang. The *Mai Yao Jing Wei Lun* (Discourse on the Essence and Subtlety of Pulse Diagnosis) uses the Chi (Cun) pulse to observe the Kidneys, the Left Cun/Guan positions to observe the Liver and Heart, and the Right Cun/Guan positions to observe the Spleen and Lungs, presumably regarding the two Kidneys as the primordial division of Water and Fire, generating the Five Phases of Wood, Fire, Earth, Metal, and Water. The yin-yang pairing of Zang-Fu organs and the connection of meridians provide the basis for Gao Yangsheng’s verse: "Left: Heart, Small Intestine, Liver, Gallbladder, Kidney; Right: Lung, Large Intestine, Spleen, Stomach, Mingmen." This likely has its roots in earlier theories. (This treatise posits that the Right Guan position observes the Spleen and Stomach, making the relationship between Heart/Small Intestine and Lung/Large Intestine self-evident; later erroneous theories arose from a failure to investigate the *Nei Jing*.) The *Ping Mai Pian* describes the diagnostic method of "three beans" and "six beans" pressure, stating that skin, vessels, flesh, tendons, and bones correspond externally to the Lung, Heart, Spleen, Liver, and Kidneys, respectively. Thus, varying degrees of lifting and pressing are used to observe the Qi of the Five Zang organs. These four diagnostic methods (inspection, auscultation/olfaction, inquiry, palpation) must be clear in mind and adaptable under the fingers, combined with syndrome differentiation and complexion observation, for the Way of Diagnosis to be complete. As for the theories of Chu Cheng, Chu Yong, and others, which do not conform to medical principles, repeatedly invert Yin and Yang, and confuse Zang and Fu organs, they can be disregarded.