夫前圣有作。后必有继而述之者。则其教乃得着于世矣。医之道。源自炎黄。以至
神之妙。始兴经方。继而伊芳尹以元圣之才。撰成汤液。俾黎庶之疾 。咸遂蠲除。使
万代之生灵。普蒙拯济。后汉张仲景。又广汤液为伤寒卒病论十数卷。然后医方大备。
兹先圣后圣若合符节。至晋太医令王叔和。以仲景之书。撰次成序。得为完帙。昔人
以仲景方一部。为众方之祖。盖能继述先圣之所作。迄今千有余年。不坠于地者。又得
王氏阐明之力也。伤寒论十卷。其言精而奥。其法简而详。非寡闻浅见所能赜究。后虽
有学人。又各自名家。未见发明。仆忝医业。自幼徂老。耽味仲景之书五十余年矣。
虽粗得其门而近升乎堂。然未入于室。常为之慊然。昨者邂逅聊摄成公。议论该博。术
业精通。而有家学。注成伤寒十卷。出以示仆。其三百九十七法之内。分析异同。彰明
隐奥。候陈脉理。区别阴阳。使表里以昭然。俾汗下而灼见。百一十二方之后。通明名
号之由。彰显药性之主。十剂轻重之攸分。七精制用之斯见。别气味之所宜。明补泻之
所适。又皆引内经。旁牵众说。方法之辨。莫不允当。实前贤所未言。后学所未识。是得
仲景之深意者也。昔所谓慊然者。今悉达其奥矣。亲觌其书。诚难默默。不揆荒芜。聊序其
略。
时甲子中秋日洛阳严器之序。
从前代圣人的创立，后世必然有继承者来阐述它，这样他们的教化才能在世间彰显。医学之道，源自炎帝和黄帝，直至达到神妙的境界，才开始兴起经方（经典处方）。接着伊尹凭借元圣的才华，撰写了汤液（药汤），使得百姓的疾病得以全部清除，让万代的生灵普遍蒙受拯救救济。后汉时期的张仲景，又将汤液扩展为《伤寒卒病论》十余卷，从此医方大大完备。先圣与后圣的思想仿佛符节相合一样契合。到了晋朝太医令王叔和，根据张仲景的书籍，整理编次成序，使其成为完整的典籍。前人认为张仲景的方书是众多方剂的始祖，大概是因为他能继承并阐述先圣的著作，至今一千多年没有失传，这也是得益于王氏阐明的力量啊。《伤寒论》十卷，其言辞精微深奥，其方法简练详尽，不是见闻寡浅的人所能探究明白的。后来虽然有求学之人，各自标榜名家，却未见有新的发明。我愧列于医业之中，从幼年直到年老，沉迷品味张仲景的书籍五十多年了。虽然粗略地掌握了门径并接近登堂入室，但尚未真正进入内室，常常为此感到遗憾。昨日邂逅聊城的成公（指成无己），他的议论广博精深，医术精通且有家学渊源，注释完成了《伤寒论》十卷，拿出来给我看。他在三百九十七条法则之内，分析异同，彰显隐微深奥之处，陈述脉理，区别阴阳，使表里证候清晰明了，使汗法、下法运用得透彻可见。在百一十二首方剂之后，通明名称由来的原因，彰显药物性质的主旨，十剂轻重分类的依据，七制炮制使用的体现，辨别气味的适宜性，明确补泻的适用性。又都引用《内经》，旁征博引各种学说，对方法的辨析，无不恰当。这确实是前贤未曾言说、后学未曾认识到的，这是深得张仲景深意的人啊。昔日所谓的遗憾，如今完全通达其中的奥妙了。亲眼看到这本书，实在难以沉默不语，不顾自己学识荒芜，姑且写下这篇序言的大略。
时在甲子年中秋日，洛阳严器之序。
Since the establishment by the sages of old, there must inevitably be successors to elaborate upon it, so that their teachings may become manifest in the world. The Way of Medicine originates from Fuxi, Shennong (Divine Farmer), and Huangdi (Yellow Emperor). Reaching a state of divine subtlety, classical formulas (Jingfang) began to emerge. Subsequently, Yi Yin, endowed with the talent of a primal sage, compiled Tangye (Medicinal Decoctions), thereby enabling the diseases of the common people to be completely eradicated, allowing the living beings of ten thousand generations to universally receive salvation and relief. In the Later Han Dynasty, Zhang Zhongjing further expanded upon Tangye, composing "Shanghan Zabing Lun" (Treatise on Cold Pathogenic and Miscellaneous Diseases) in over ten volumes, after which medical prescriptions were greatly perfected. The wisdom of the former sages and the latter sages coincided as perfectly as matching tally sticks. By the Jin Dynasty, Wang Shuhe, Grand Physician Director, edited and arranged Zhang Zhongjing's manuscripts into an ordered sequence, preserving them as a complete corpus. Ancients regarded Zhang Zhongjing's collection of formulas as the ancestor of all formulas, precisely because he was able to inherit and expound upon the works of the former sages. That these texts have not fallen into obscurity for over a thousand years is also attributable to the elucidating efforts of Mr. Wang. The ten volumes of "Shanghan Lun" feature language that is refined and profound, and methods that are concise yet detailed; they cannot be thoroughly investigated by those with limited knowledge and shallow insight. Although later scholars claimed mastery of their own schools, no significant innovations were observed. I, though unworthy, have engaged in the medical profession from youth to old age, immersing myself in Zhang Zhongjing's writings for over fifty years. While I have roughly grasped the entrance and approached the hall, I have not yet entered the inner chamber, often feeling dissatisfied with this state. Yesterday, I happened to meet Master Cheng of Liaocheng, whose discussions were extensive and profound, whose medical skills were proficient, and who possessed a scholarly family tradition. He had completed his commentary on the ten volumes of "Shanghan Lun" and presented it to me. Within the three hundred and ninety-seven methods, he analyzed similarities and differences, illuminated hidden profundities, explained pulse patterns, distinguished between Yin and Yang, making exterior and interior conditions clear, and rendering the applications of sweating (Han) and purgation (Xia) evident. Following the one hundred and twelve formulas, he clarified the origins of their names, highlighted the primary properties of the herbs, delineated the distinctions in weight among the Ten Categories (Shi Ji), demonstrated the preparations and uses derived from the Seven Processing Methods (Qi Zhi), differentiated appropriate flavors and aromas, and clarified the suitability of tonification (Bu) and draining (Xie). Furthermore, he cited the "Neijing" (Inner Canon) and drew upon various other theories, ensuring that every distinction regarding methods was appropriate. This is indeed what previous sages had not stated and later learners had not recognized; it represents someone who has deeply understood Zhang Zhongjing's profound intent. The dissatisfaction I once felt has now been fully resolved through understanding its profundities. Having personally seen this book, I truly find it difficult to remain silent. Not presuming upon my own humble learning, I briefly compose this preface.
Inscribed by Yan Qizhi of Luoyang on the Mid-Autumn Day of the Jiazi year.