王叔和。高平人也。性度沉静。博好经方。尤精诊处。洞识养生之道。深晓疗病之
源。采摭群论。撰成脉经十卷。叙阴阳表里。辨三部九候。分人迎气口神门。条十二经
二十四气。奇经八脉。五脏六腑。三焦四时之 。纤悉备具。咸可按用。凡九十七篇。
又次张仲景方论为三十六卷。大行于世。
成无己。聊摄人。家世儒医。性识明敏。记问该博。撰述伤寒义。皆前人未经道者。指
在定体分形析证。若同而异者明之。似是而非者辨之。古今言伤寒者祖张仲景。但因其
证而用之。初未有发明其意义。成无己博极研精。深造自得。本难素灵枢诸书。以发
明其奥。因仲景方论。以辨析其理。极表里虚实阴阳死生之说。究药病轻重。去取加减之意。
真得长沙公之旨趣。所着伤寒论十卷。明理论三卷。论方一卷。大行于世。
论曰。余每览越人入虢之诊。望齐侯之色。未尝不慨然叹其才秀也。怪当今居世之
士。曾不留神医药。精究方术。上以疗君亲之疾。下以救贫贱之厄。中以保身长全。以
养其生。但竞逐荣势。企踵权豪。孜孜汲汲。惟名利是务。崇饰其末。忽弃其本。华其
外而悴其内。皮之不存。毛将安附焉。卒然遭邪风之气。婴非常之疾。患及祸至。而方
震栗。降志屈节。钦望巫祝。告穷归天。束手受败。赉百年之寿命。持至贵之重器。委
付凡医。恣其所措。咄嗟呜呼。厥身已毙。神明消灭。变为异物。幽潜重泉。徒为啼泣。
痛夫举世昏迷。莫能觉悟。不惜其命。若是轻生。彼何荣势之云哉。而进不能爱人知人。
退不能爱身知己。遇灾值祸。身居厄地。蒙蒙昧昧。蠢若游魂。哀乎。趋世之士。驰竞
浮华。不固根本。忘躯徇物。危若冰谷。至于是也。余宗族素多。向余二百。建安纪年
以来。犹未十稔。其死亡者。三分有二。伤寒十居其七。感往昔之沦丧。伤横夭之莫救。
乃勤求古训。博采众方。撰用素问九卷。八十一难。阴阳大论。胎胪药录。并平脉证辨。
为伤寒杂病论。合十六卷。虽未能尽愈诸病。庶可以见病知源。
若能寻余所集。思过半矣。夫天布五行以运万类。人禀五常以有五脏。经络腑俞。阴阳
会通。玄冥幽微。变化难极。自非才高识妙。岂能探其理致哉。上古有神农、黄帝、
岐伯、伯高、雷公、少俞、少师、仲文。中世有长桑、扁鹊。汉有公乘、阳庆及仓公。
下此以往。未之闻也。观今之医。不念思求经旨。以演其所知。各承家技。终始顺旧。
省疾问病。务在口给。相对斯须。便处汤药。按寸不及尺。握手不及足。人迎趺阳。三
部不参。动数发息。不满五十。短期未知决诊。九候曾无 。明堂阙庭。尽不见察。
所谓窥管而已。夫欲视死别生。实为难矣。孔子云。生而知之者上。学则亚之。多闻博
识。知之次也。余宿尚方术。请事斯语。
汉长沙守南阳张机着。
王叔和，是高平人。性情沉静，广泛喜好经方医学，尤其精通诊断与处方。他透彻了解养生的道理，深入知晓治疗疾病的本源。他采集众家论述，撰写成《脉经》十卷。书中叙述阴阳表里，辨别三部九候，区分人迎、气口、神门三脉，条理清晰地列出十二经脉及二十四气，以及奇经八脉、五脏六腑、三焦与四时的关系，内容详尽完备，皆可临床使用。全书共九十七篇。他又将张仲景的方论整理编次为三十六卷，在世间广泛流传。
成无己，是聊摄人。家族世代为儒医，天资聪颖敏锐，记忆力强且学识渊博。他所撰写的《伤寒论》注解，都是前人未曾提及的内容。他的观点在于确定病体形态、分析证候，对于看似相同实则不同的情况加以阐明，对于似是而非的情况加以辨析。古今谈论伤寒的人，都以张仲景为宗师，但只是依据其证候来用药，起初并没有人阐发其中的深意。成无己博览群书，钻研精微，深造自得。他依据《难经》、《素问》、《灵枢》等书籍，来阐发其中的奥妙；凭借张仲景的方论，来辨析其中的医理。他极尽表里虚实、阴阳死生之说，深入研究药物与病情的轻重，以及去取加减的意图。真正得到了长沙太守张仲景的精髓旨趣。他所著的《伤寒论注》十卷、《明理论》三卷、《论方》一卷，在世间广泛流传。
文中说道：我每次阅读扁鹊（越人）诊治虢太子、望诊齐侯病色的记载，没有不感慨赞叹他们才华出众的。我奇怪当今的士大夫，竟然不留意医药，不精心研究医术。对上不能治疗君主父母的疾病，对下不能拯救贫贱者的困厄，对内不能保全自身长久健康，以养护生命。却只竞相追逐荣华权势，仰慕权贵豪门，孜孜不倦地追求名利。崇尚修饰细枝末节，忽视抛弃根本，外表华丽而内部憔悴。皮都不存在了，毛将依附在哪里呢？突然遭受邪风之气，患上非常严重的疾病，灾祸临头时，才惊恐战栗。降低志节，屈从礼节，恭敬地盼望巫祝祈祷。告穷无术，归命于天，束手待毙。拿着百年的寿命，握着最珍贵的身体，却委托给平庸的医生，任凭他们随意处置。唉！身体已经死亡，精神消灭，变成异物，沉入深渊，只能徒留啼哭。可悲啊，举世昏迷，没有人能觉悟。不爱惜生命，如果这样轻视生命，还谈什么荣华权势呢？进不能爱人知人，退不能爱身知己。遇到灾难祸患，身处困境，懵懂无知，像游魂一样愚蠢。悲哀啊，趋附世俗的士人，奔驰竞争于浮华，不巩固根本，忘身逐物，危险如同站在冰谷之中，竟到了这种地步。我的宗族原本很多，以前有一百多人。自建安纪年以来，不到十年，其中死亡的有三分之二，其中因伤寒死的占十分之七。感伤往昔的沦丧，悲痛横死夭折者无法挽救。于是勤奋探求古训，广泛采集各方药方，采用《素问》九卷、《八十一难》、《阴阳大论》、《胎胪药录》，并参考《平脉证辨》，撰写成《伤寒杂病论》，合为十六卷。虽然不能完全治愈所有疾病，但或许可以让人见病知源。如果能探寻我所汇集的这些内容，思考一下，就能理解大半了。上天布列五行以运行万物，人禀受五常而有五脏。经络腑穴，阴阳会通，玄妙幽微，变化难以穷尽。如果不是才高识妙，怎么能探求其中的理致呢？上古时代有神农、黄帝、岐伯、伯高、雷公、少俞、少师、仲文；中世有长桑君、扁鹊；汉代有公乘、阳庆及仓公。这以后，就没有听说过了。观察现在的医生，不思念探求经典旨意，以推演他们的知识，各自继承家传技艺，始终沿袭旧法。诊察疾病询问病情，只求口齿伶俐。相对片刻，就开出处方。切脉按寸口不及尺部，握手不及足部，人迎、趺阳、寸口三部不参合比较。脉搏跳动次数，呼吸不满五十息。对于短期预后的判断，不知道如何决断；九候脉象曾无细微观察。明堂阙庭的面部色泽，完全不见察辨。这不过是管中窥豹罢了。想要视死别生，确实很难了。孔子说：生而知之者是上等的，学习然后知道的是次一等的，多闻博学则是再次一等的。我向来崇尚方术，请践行这句话。汉长沙太守南阳张机著。
Wang Shuhe was from Gaoping. His temperament was calm and quiet, and he had a broad interest in classical prescriptions, particularly excelling in diagnosis and prescription. He thoroughly understood the principles of health preservation and deeply comprehended the origins of disease treatment. He collected various theories and compiled them into ten volumes of *Mai Jing* (Pulse Classic). The work narrates Yin and Yang, exterior and interior; differentiates the three positions and nine inspections; distinguishes the Renying (Stomach Meridian pulse at neck), Qikou (Lung Meridian pulse at wrist), and Shenmen (Kidney Meridian pulse at wrist) pulses; systematically lists the twelve meridians and twenty-four Qi periods; and covers the eight extraordinary vessels, five zang organs, six fu organs, Sanjiao (Triple Burner), and their relationship with the four seasons. The content is detailed and complete, all applicable for clinical use. There are ninety-seven chapters in total. He also reorganized Zhang Zhongjing’s prescriptions and theories into thirty-six volumes, which were widely circulated in the world.
Cheng Wuji was from Liaoshe. His family had been scholars and physicians for generations. He was intelligent and quick-witted, with an extensive memory and broad knowledge. His commentaries on the *Shanghan Lun* (Treatise on Cold Damage) contained insights not previously mentioned by others. His approach focused on determining the physical constitution and analyzing syndromes, clarifying cases that appeared similar but were distinct, and distinguishing those that seemed correct but were actually erroneous. Throughout history, those discussing cold damage have taken Zhang Zhongjing as their ancestor, yet they merely applied treatments based on symptoms without elucidating the underlying meanings. Cheng Wuji studied extensively and refined his expertise, achieving deep understanding through personal insight. He relied on classics such as *Nan Jing* (Classic of Difficult Issues), *Su Wen* (Basic Questions), and *Ling Shu* (Spiritual Pivot) to reveal their profound mysteries. Using Zhang Zhongjing’s prescriptions and theories, he analyzed their rationale, exploring concepts of exterior-interior, deficiency-excess, Yin-Yang, death, and life, and investigating the severity of drugs versus diseases, as well as the logic behind adding or subtracting ingredients. He truly grasped the essence of Zhang Zhongjing (the Earl of Changsha). His works, including ten volumes of commentary on the *Shanghan Lun*, three volumes of *Ming Li Lun* (Theory Clarification), and one volume of *Lun Fang* (Discussion on Prescriptions), were widely circulated.
The text states: Whenever I read about Bian Que (Yueren) diagnosing the Crown Prince of Guo and observing the complexion of the Duke of Qi, I cannot help but sigh and admire their outstanding talent. I am puzzled that scholars of today do not pay attention to medicine or carefully study medical arts. They fail to treat the illnesses of rulers and parents above, rescue the poor and lowly below, preserve their own long-term health, and nurture their lives. Instead, they compete for glory and power, aspiring to associate with the wealthy and powerful, diligently pursuing only fame and profit. They adorn the superficial while neglecting the fundamental, appearing splendid on the outside but deteriorating within. If the skin does not exist, where can the hair attach? Suddenly struck by pathogenic winds, suffering from unusual illnesses, when disaster strikes, they tremble in fear. They lower their dignity, submit to rituals, and hope in witchcraft and prayers. When all remedies fail, they resign themselves to fate, surrendering to defeat. They entrust their century-long lifespan and precious bodies to mediocre physicians, allowing them to act arbitrarily. Alas! The body perishes, the spirit vanishes, becoming a strange object, sinking into the depths, leaving only tears behind. How pitiful! The whole world is confused, unable to awaken. They do not cherish their lives; if they treat life so lightly, what glory or power matters? They cannot love or understand others when advancing, nor love or know themselves when retreating. Encountering disasters, they find themselves in dire straits, ignorant and dull, like wandering souls. How sorrowful! Scholars chasing worldly trends rush after vanity, failing to consolidate their foundation, sacrificing their bodies for external things, facing dangers as precarious as walking on ice or standing in a valley, reaching such a state. My clan was originally large, numbering over a hundred people. Since the Jian'an era, less than ten years have passed, yet two-thirds have died, seven out of ten due to cold damage. Grieving the past losses and mourning the untimely deaths that could not be saved, I diligently sought ancient teachings and widely collected prescriptions. Utilizing the nine volumes of *Su Wen*, *Ba Shi Yi Nan* (Eighty-One Difficult Issues), *Yin Yang Da Lun* (Great Treatise on Yin and Yang), *Tai Lu Yao Lu* (Record of Fetal Care and Drugs), along with *Ping Mai Zheng Bian* (Differentiation of Pulse and Syndromes), I compiled the *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) into sixteen volumes. Although it may not cure all diseases, it allows one to see the source of the disease upon observing its manifestations. If one explores the collection I have assembled, one will understand more than half. Heaven distributes the Five Elements to operate all categories of life; humans inherit the Five Constants to possess five Zang organs. Meridians, Fu organs, and acupoints connect through Yin and Yang; the profound and subtle changes are difficult to exhaust. Unless one possesses high talent and profound insight, how can one explore its principles? In ancient times, there were Shennong, Huangdi, Qibo, Bogao, Leigong, Shaoyu, Laoshi, and Zhongwen. In the middle ages, there were Changsang Jun and Bian Que. In the Han Dynasty, there were Gongcheng, Yang Qing, and Cang Gong. Since then, none have been heard of. Observing modern physicians, they do not reflect on seeking the meaning of classics to expand their knowledge; instead, they each inherit family skills and follow old traditions. When examining patients, they focus on eloquence. After a brief conversation, they immediately prescribe decoctions. They palpate the Cun position but not the Chi position; they hold the hand but not the foot; they do not compare the Renying, Futai, and Cun Kou pulses. The pulse rate during respiration does not reach fifty beats. They do not know how to determine prognosis for short-term conditions; they lack subtle observation of the Nine Inspections. They do not observe the color of the Mingtang and Yueting areas of the face. This is merely looking at the sky through a tube. To distinguish between death and life is truly difficult. Confucius said: Those who know from birth are superior; those who learn are next; those who hear much and know broadly are inferior. I have long valued medical arts and will strive to follow these words. Written by Zhang Ji, Administrator of Changsha, Nanyang, Han Dynasty.