（论一首 法十三条 律三条 比类法六十九条）
风、寒、暑、湿、燥、火六气，分发手足各六经，百病之生，莫不由之。轩岐论列，要在于此。然原始上古经文，
先师僦季贷所传。每思洪荒初辟，结绳纪事，书从何来？岂光音天化生世界，蚤有天医降下乎？抑仰求大自在天而得之
乎？然则医药者，上天之载也，穷理尽性至命，首推医学矣。去古渐远，无阶可升，日取《内经》读之，其端绪或有或
无，有者可求，无者将何求耶？君相二火及燥气，未曾深及。即寒之一气，赖先圣张仲景，推演伤寒中寒为二论，不知
中寒论何以不入《金匮》之藏，至晋初即无可搜求，并其弟子卫沈，四逆三部厥经亦亡。从未有老医宿学记载一语，晋
人之浅于谭医，岂待问哉？设使晋代仙医许旌阳、葛稚川之流，仰溯丹台紫府，大自在天之藏，得其原论，亦未必为当
世之所好矣。昌既尚论《伤寒论》，不揣凡驽，窃欲拟议仲景传世之文，以窥见不传之一斑，后及《内经》之风热暑湿，
并燥火缺略，百病传讹，绵力任重，老而不休，志非不苦。但以从不见闻之说，定为率由坦道，按剑而诧不祥，在所不
免。然千百中岂无二三知己，取其大关，略其小失乎？见为是者，因其是畅发奥旨；见为非者，因其非另竖伟议，总不
肯安上世至今相沿之黯汶，而必欲耀之光明。有仲景表章《内经》于前，有诸君子表章《内经》、《金匮》于后，昌于后
辈中，如杂剧登场，漫引其端，要不谓非个中人物也。且昌数十载寤寐诚求，才脱凡身，必承提命，此番公案，尚有待
于再来云。
（论一首 法十三条 律三条 比类法六十九条）
风、寒、暑、湿、燥、火这六种气候之气，分别分布于手经和足经的各六条经脉中，各种疾病的发生，没有不是由它们引起的。黄帝与岐伯的论述，要点就在于此。然而追溯上古时期的经文，是由先师僦季贷所传承的。我常常思考，在洪荒时代刚刚开辟之时，人们用结绳来记事，书籍是从哪里来的呢？难道是光音天化生出世界时，早就有天医降临传授的吗？还是仰求大自在天而得到的呢？既然这样，那么医药之事，就是上天的造化啊，探究物理、穷尽本性直至天命，首先推崇的便是医学了。距离古代越来越远，没有阶梯可以攀登，只能每天取《内经》来研读，其中的头绪有的有，有的没有；有的可以找到依据，没有的又将去哪里寻求呢？关于君火、相火以及燥气的内容，未曾深入涉及。即使是“寒”这一种气，也依赖先圣张仲景，推演将伤寒和中寒分为两篇论述，不知道中寒论为什么没有收入《金匮要略》的收藏中，到了晋朝初年就已经无法搜求了，连同他的弟子卫沈所著的《四逆三部厥经》也失传了。从来没有老练的医生或博学的学者记载过只言片语，晋代人对医学谈论的浅薄，难道还需要问吗？假使让晋代的仙医许旌阳、葛稚川这类人，向上追溯丹台紫府、大自在天的藏书，得到那篇原始论著，也未必会被当世的人所喜好。我喻昌既然进一步探讨《伤寒论》，不自量力，私下想要模仿议论仲景流传下来的文章，以窥见那些未流传出来的一斑，后来涉及到《内经》中风热暑湿以及燥火内容的缺漏，百病流传中的讹误，虽然力量微薄但责任重大，年老也不停止，志向并非不艰苦。只是以从未听闻的说法，定为遵循的坦途，按着剑柄对不祥之事表示惊讶，是在所难免的。然而千百人中难道没有二三个知己，选取其中关键的大义，忽略小的失误吗？认为是对的，就顺着它的正确之处畅发深奥的宗旨；认为是不对的，就顺着它的不当之处另立伟大的议论，总之不肯安于从上古至今沿袭的昏暗不明，而一定要将其发扬光大。前有仲景表彰《内经》，后有各位君子表彰《内经》、《金匮》，我在后辈之中，就像杂剧登场一样，随意引出开端，也不能说不是行内人物。况且我数十年来日夜恳切追求，才脱去凡俗之身，必定承接天命，这次的公案，还有待于再来一次。
(One Treatise, Thirteen Laws, Three Rules, Sixty-Nine Comparative Methods)
The six qi (vital energies/climatic factors): Wind, Cold, Summerheat, Dampness, Dryness, and Fire, are distributed among the six meridians of the Hand and the six meridians of the Foot. The generation of all diseases stems from none other than these. The discussions by Huangdi (Yellow Emperor) and Qibo (Bo) center on this point. However, tracing back to the ancient scriptures, they were transmitted by my former teacher, Jiu Jidai. I often ponder: when the chaotic world was first opened, people recorded events by knotting ropes; where did books come from? Was it that when the world was created in the Guangyin Heaven, Heavenly Physicians had already descended to transmit them? Or were they obtained by praying to Mahesvara (Great Free Lord)? In that case, medicine and pharmacy are the workings of Heaven itself. To investigate principles, exhaust nature, and reach destiny, Medicine is foremost recommended. As time moves further away from antiquity, there is no ladder to climb. We can only read the *Neijing* (Inner Canon) daily. Its threads may be present or absent; what is present can be sought, but what is absent, where shall we seek it? The aspects of Ministerial Fire, Monarch Fire, and Dryness Qi have not been deeply explored. Even regarding the single qi of Cold, it relied on the Ancient Sage Zhang Zhongjing to deduce and separate Cold Damage (Shanghan) and Middle Cold (Zhonghan) into two treatises. It is unknown why the *Treatise on Middle Cold* was not included in the collection of the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet). By the early Jin Dynasty, it could no longer be found, and even his disciple Wei Shen’s *Sini Sanbu Jue Jing* (Classic of Sini, Sanbu, and Jue) was lost. No old physicians or seasoned scholars have recorded a single word. Is the Jin people's superficial discussion of medicine really something that needs asking about? If Immortal Physicians of the Jin Dynasty, such as Xu Jingyang and Ge Chichuan, had looked up to the Dan Tai Zi Fu (Purple Mansion of Alchemy) and the library of Mahesvara to obtain the original treatise, it might still not have been favored by the contemporaries. Since I, Yu Chang, am further discussing the *Shanghan Lun* (Treatise on Cold Damage), presuming my own mediocrity, I privately wish to emulate and discuss Zhang Zhongjing’s transmitted writings, to glimpse a fragment of what has not been transmitted. Later, addressing the omissions in the *Neijing* regarding Wind-Heat, Summerheat, Dampness, Dryness, and Fire, and the errors propagated in hundreds of diseases, although my strength is slight, the responsibility is heavy. I do not rest despite my age; my ambition is indeed arduous. However, using theories never heard of before as fixed, straightforward paths, and expressing surprise at ominous signs while holding one's sword, is unavoidable. Yet, among thousands, are there not two or three confidants who take the major points and overlook minor flaws? Where things are seen as correct, I will expound upon their correctness to reveal profound meanings; where things are seen as incorrect, I will establish grand arguments based on their incorrectness. Ultimately, I refuse to accept the obscurity inherited from antiquity to the present, but must strive to illuminate it. Before me, Zhongjing elucidated the *Neijing*; after him, various gentlemen elucidated the *Neijing* and *Jingui*. Among the younger generation, I am like an actor entering the stage, casually drawing out the beginning, yet I cannot say I am not a person within the field. Moreover, for decades, I have slept and awakened with sincere pursuit. Having just shed my mundane body, I must surely receive the appointed mission. This public affair still awaits a recurrence.