（出赵本。）
圣人设医道。以济夭枉。俾天下万世。人尽天年。博施济众。仁不可加矣。其后继圣开学。造极精妙。
着于时名于后者。和缓扁仓之外。亦不多见。信斯道之难明也与。汉长沙太守张仲景。以颖特之资。径造阃奥。
于是采摭群书。作伤寒卒病论方合十六卷。以淑后学。遵而用之。困苏废起。莫不应效若神迹。其功在天下。
犹水火谷粟然。是其书可有。而不可无者也。惜乎后之传者。止得十卷。而六卷则亡之。宋翰林学士王洙。
偶得杂病方三卷于蠹简中。名曰金匮方论。即其书也。丰城之剑。不终埋没。何其幸耶。林亿等奉旨校
正。并版行于世。今之传者。复失三卷。岂非世无和氏。而至宝妄伦于荆石与。仆幼嗜医书。旁索群隐。乃
获于盱之丘氏。遂得与前十卷。表里相资。学之者动免掣肘。呜呼。张茂先尝言。神物终当有合。是书也。
安知不有所待。而合显于今也。故不敢秘。特勒诸梓。与四方共之。由是张氏之学
不遗。轩岐之道昭着。林林总总。寿域同跻。岂曰小补之哉。后至元庚辰樵川玉佩邓珍敬序。
大明应天徐熔谨按文献通考。二百二十二卷中。金匮玉函经八卷条下。晁氏曰。汉张仲景撰。晋王
叔和集。设答问。杂病形证脉理。参以疗治之方。仁宗朝。王洙得于馆中。用之甚效。合二百六十二方。（
案宋晁公武撰郡斋读书志。赵希弁作附志。此乃系附志所载陈振孙书录解题。作三卷是。）据此并前林序云。
依旧名曰金匮方论。则王洙馆中所得。名曰金匮玉函要略方。系五代时改
名耳。所以通考只云金匮玉函经也。是金匮玉函经。元时已
无矣。夫金匮玉函经八卷。东汉张仲景祖书名也。金匮方论三卷。伤寒论十卷。似西晋王叔和选集撰次后。
俗传书名也。（案元明之际。玉函经八卷。晦而不传。徐不及寓目。故有此说。不可从。）若金匮玉函
要略方。五代及宋。相沿书名也。今单名金匮要略。而去其玉函二字。愈远而愈失其真矣。又据晋皇甫谧甲乙
云。仲景论广伊芳尹汤液。用之多验。王叔和撰次仲景选论甚精。指事施用。即今俗所分伤寒论。金匮要略是
也。孙真人千金云。江南诸师。秘仲景伤寒方法不传。是叔和选论。思邈亦未曾研也。惟文潞公药准云。仲景
为群方之祖。朱奉议活人书云。古人治伤寒有法。治杂病有方。葛稚川作肘后。孙真人作千金。陶隐居作集
验。玄晏先生作甲乙。其论伤寒治法者。长沙太守一人而已。华佗指张长沙伤寒论。为活人书。昔人又
以金匮玉函名之。其重于世如此。然其言雅非精于经络。不能晓会。若孙思邈。则未能详仲景之用心者。是宋
时才分伤寒论金匮要略为二书也。成聊摄明理论云。自古诸方。历岁浸远。难可考评。惟仲景之方。最为众方
之祖。是以仲景本伊芳尹之法。伊芳尹本神农之经。医帙之中。特为枢要。参今法古。不越毫末。乃大圣之所
作也。刘河间原病式云。自黄帝之后。二千五百有余年。有仲景方论一十六卷。使后之学人。
有可根据。文亦玄奥。以致今之学人。尚为难焉。故今人所习。皆近代方论而已。但究其末。而不求其本。
唯近世朱奉议多得其意。遂以本仲景之论。而兼诸书之说。作活人书。其言直。其类辩。使后学人。易为寻
检施行。故今之用者多矣。据河间十六卷之言。此时仲景书。尚未分伤寒杂病为二门也。或金匮玉函经八卷。
坊间分作十六卷。亦未可知。（案河间就仲景自序等而言之耳。金时必无为十六卷者焉。）故东垣内外伤辩
惑论曰。易张先生云。仲景药为万世法。号群方之祖。治杂病若
神。后之医者。宗内经法。学仲景心。可以为师矣。王海藏此事难知云。余读医书几十载矣。所仰慕者。仲
景一书为尤。然读之未易洞达其趣。欲得一师指之。遍国中无有能知者。故于医垒元戎云。折中汤液万世不
易之法。当以仲景为祖。又云。金匮玉函要略。伤寒论。皆张仲景祖神农。法伊芳尹。体箕子而作也。唐宋以
来。如孙思邈葛稚川朱奉议王朝奉辈。其余名医虽多。皆不出仲景书。又汤液本草。于孙葛朱王外。
添王叔和范汪胡洽钱仲阳成无己陈无择云。其议论方定。增减变易。千状万态。无有一毫不出于仲景者。洁
古张元素。其子张璧。东垣李明之。皆祖张仲景汤液。惜乎世莫有能知者。又云。仲景广汤液为大法。晋宋
以来。号名医者。皆出于此。又按丹溪局方发挥。或问曰。仲景治伤寒一百一十三方。治杂病金匮要略。二
十有三门。何也。答曰。仲景诸方。实万世医门之规矩准绳也。后之欲为方圆平直者。必于是而取则焉。曰。
要略之方。果足用乎。曰。天地气化无穷。人身之病。亦变化无穷。仲景之书。载道者也。医之良者。引
例推类。可谓无穷之应用。借令略有加减修合。终难逾越矩度。又曰。圆机活法。内经具举。与经意合者。仲
景书也。仲景因病以制方。局方制药以俟病。据数家说。是元末及我国朝初。医家方分伤寒杂病为二家也。
只因聊摄七十八岁。撰成明理论。八十岁时。注完伤寒论。未暇注金匮论。所以俗医分为二门。致今时众口一
辞。诮仲景能治伤寒。而不能疗杂证也。冤哉。余素慨金匮方论。与伤寒论。暌离孤处。及注解伤寒论。又
明理论。乖散失群。已近五百年。因谋诸新安师古吴君。校寿一梓。成济暌而得会遇。庶业医音。弗
致得此失彼。各自专门为粗陋。又冀华剑复合。昌镜再圆。
天作之合云尔。万历戊戌。孟夏吉日。
匿迹市隐逸人谨识。
（出自赵开美刻本。）
圣人设立医学之道，是为了救助那些因早逝而遭受冤枉的人，使天下万世之人都能享尽天年。广泛施予恩惠、救济大众，仁爱之心没有能超过这个的了。此后继承圣人之志并开创学术风气，达到精妙极致境界的，在历史上留下名声的人，除了和缓、扁鹊、仓公之外，也不多见。确实，这条医道是难以明白的啊。汉代长沙太守张仲景，凭借出众的天资，直接深入医学的深奥领域。于是采集众家书籍，编写了《伤寒卒病论》方书共十六卷，用来造福后世学者。遵循并使用它，能让困顿者复苏，废疾者起身，没有不灵验如神迹的。他的功绩在于天下，就像水火和粮食一样不可或缺。这本书是可以存在且不可缺失的。可惜后来流传的版本，只得到十卷，另外六卷已经亡佚。宋代翰林学士王洙，偶然在蛀虫啃咬过的竹简中得到了杂病方三卷，名叫《金匮方论》，就是这部书。这就像丰城宝剑终究没有被埋没，是多么幸运啊。林亿等人奉旨校正，并刊印发行于世。现在流传的版本，又丢失了三卷。这难道不是世间没有像卞和那样识宝的人，以至于把至宝误当作荆山石头吗？我自幼喜爱医书，广泛探索其中的隐微道理，终于在盱州的丘氏那里获得，于是得以见到前十卷，与后文表里相互印证，学习者动不动就避免受到牵制阻碍。唉！张华（字茂先）曾说，神异之物终究会有相合的时候。这本书，怎么知道不是在等待时机，而在当今显现呢？所以不敢私藏，只是刻印梓行，与四方人士共同分享。由此张氏的学问没有遗失，轩辕岐伯的医道昭显著明。众生百姓，都能进入长寿的境界，这岂止是小小的补益呢？后至元庚辰年，樵川玉佩邓珍恭敬作序。
大明应天府徐熔谨按：《文献通考》二百二十二卷中，《金匮玉函经》八卷条目下，晁氏说：汉代张仲景撰写，晋代王叔和收集整理，设有问答，论述杂病的形态、证候、脉象原理，参以治疗的方法。宋仁宗时期，王洙在馆阁中得到，使用非常有效，共合二百六十二个方剂。（案：宋代晁公武撰写《郡斋读书志》，赵希弁作附志，这里乃是附志所载陈振孙《书录解题》的内容，说是三卷。）据此以及前面的林亿序言所说，依旧名叫《金匮方论》，那么王洙在馆阁中得到的，名叫《金匮玉函要略方》，这是五代时改的名字罢了。所以《文献通考》只称《金匮玉函经》。这说明《金匮玉函经》在元代已经没有了。那《金匮玉函经》八卷，是东汉张仲景祖传书名。《金匮方论》三卷、《伤寒论》十卷，似乎是西晋王叔和选集编撰后，世俗流传的书名。（案：元明之际，《玉函经》八卷晦暗而不流传，徐熔未曾见过，所以有此说法，不可采纳。）至于《金匮玉函要略方》，是五代及宋朝沿用的书名。现在单名《金匮要略》，而去掉“玉函”二字，离得越远就越失去其真貌。又据晋代皇甫谧《甲乙经》说：张仲景论述扩充伊尹的《汤液》，使用多有效验。王叔和编次张仲景选论非常精当，指明事物施用方法，就是如今世俗所分的《伤寒论》、《金匮要略》。孙思邈《千金方》说：江南各位老师，秘藏张仲景治疗伤寒的方法不传授。这说明王叔和选论，孙思邈也未曾深入研究。只有文彦博《药准》说：张仲景是群方的始祖。朱肱《活人书》说：古人治疗伤寒有法度，治疗杂病有方剂。葛洪作《肘后备急方》，孙思邈作《千金方》，陶弘景作《集验方》，皇甫谧作《甲乙经》，他们论述伤寒治法的，只有长沙太守一人而已。华佗指张仲景的《伤寒论》为活人书，过去人又用《金匮玉函》来命名它，它被世人看重到了这种程度。然而它的言辞高雅，如果不精通经络，就不能理解领会。像孙思邈，则是未能详细探究张仲景用心的人。这是宋代时才将《伤寒论》、《金匮要略》分为两本书。成无己《明理论》说：自古以来的各方，经历岁月久远，难以考证评价。只有张仲景的方剂，最为众方之祖。因此张仲景秉承伊尹的法度，伊尹秉承神农的经典，在医籍之中，特别作为枢纽关键，参考今法古法，不差毫厘，乃是大圣人的著作。刘完素《原病式》说：自从黄帝之后，二千五百多年，有张仲景方论十六卷，使后来的学人，有可以根据的。文辞玄妙深奥，以致现在的学人，尚且觉得困难。所以现在人们熟悉的，都是近代的方论罢了。只研究末节，而不探求本源。只有近代朱肱多得其中意旨，于是依据张仲景的论述，兼采诸书的说法，作《活人书》。它的言辞直率，分类辨析清楚，使后学者容易寻找检查施行。所以现在使用的人很多了。根据河间（刘完素）关于十六卷的说法，此时张仲景的书，尚未分为伤寒、杂病两门。或者《金匮玉函经》八卷，坊间分为十六卷，也未可知。（案：河间是就张仲景自序等而言的。金朝时必定没有十六卷的情况。）所以李东垣《内外伤辨惑论》说：易先生（张元素）说：张仲景的药是万世的法则，号称群方之祖，治疗杂病如神。后世的医生，效法《内经》，学习张仲景的心法，可以为人师表了。王海藏《此事难知》说：我读医书几十年，所仰慕的，张仲景的书尤为突出。然而读它不容易透彻领悟其趣味，想要找一个老师指点，遍国中没有能知道的。所以在《医垒元戎》中说：折中汤液万世不易的法则，应当以张仲景为祖。又说：《金匮玉函要略》、《伤寒论》，都是张仲景祖述神农，效法伊尹，体察箕子而作的。唐宋以来，像孙思邈、葛洪、朱肱、王好古等人，其余名医虽然多，都不出张仲景的书。又《汤液本草》中，在孙、葛、朱、王之外，增添了王叔和、范汪、胡洽、钱乙、成无己、陈无择等人。他们的议论方剂确定，增减变易，千状万态，没有一毫不出于张仲景的。洁古张元素，他的儿子张璧，东垣李明之，都尊奉张仲景的汤液。可惜世上没有人能知道。又说：张仲景扩充《汤液》为大法，晋宋以来，号称名医的，都出于此。又按朱丹溪《局方发挥》，有人问：张仲景治疗伤寒一百一十三方，治疗杂病《金匮要略》二十有三门，为什么呢？回答：张仲景的诸方，确实是万世医门的规矩准绳。后人想要成为方圆平直的，必须从这里取法。问：《要略》的方剂，果真够用吗？答：天地气化无穷，人身疾病，也变化无穷。张仲景的书，记载大道。医术高明的人，引例推类，可以说是无穷的应用。假令略有加减修合，终究难以逾越矩度。又说：圆机活法，《内经》具备列举，与经意相合的，就是张仲景的书。张仲景因病制方，局方制药以待病。根据这几家的说法，是元末及我国朝初年，医家才将伤寒、杂病分为两家。只因成无己七十八岁时，撰成《明理论》，八十岁时，注完《伤寒论》，无暇注释《金匮论》，所以俗医分为两门，导致至今众人异口同声，讥笑张仲景能治伤寒，而不能治疗杂证。真是冤枉啊。我向来感慨《金匮方论》与《伤寒论》，分离孤处，以及注解《伤寒论》，又有《明理论》，乖散失群，已近五百年。于是谋求新安师古吴君，校勘刻印，促成离散而得团聚，希望业医者，不至于得此失彼，各自专门成为粗陋。又希望华剑复合，昌镜再圆。这是天作之合啊。万历戊戌年，孟夏吉日。匿迹市井的隐逸人谨慎记录。
(From the Zhao Kaimi edition.)
The Sages established the Way of Medicine to rescue those who suffered premature death, enabling people throughout the world and for ten thousand generations to fulfill their natural lifespan. To bestow benefits widely and assist the multitude, there is no benevolence greater than this. Later, those who inherited the Sage's will and opened up learning reached the pinnacle of subtlety and excellence. Among those who left their names in history after him, besides He Huan, Bian Que, and Cang Gong, few are seen indeed. Truly, this Way is difficult to comprehend. Zhang Zhongjing, Grand Administrator of Changsha during the Han Dynasty, with exceptional talent, directly penetrated the profound mysteries [of medicine]. Thus, he collected various books and compiled the *Treatise on Cold Damage and Miscellaneous Diseases* (Shanghan Zubi Bing Lun) into sixteen volumes, to benefit future scholars. Following and using it, the distressed are revived, the disabled rise again; none fail to respond with efficacy like a divine miracle. His merit lies within the world, just as indispensable as water, fire, grain, and millet. This book can exist but must not be absent. Alas, later transmitters only obtained ten volumes, while six volumes were lost. Wang Zhu, Hanlin Academician of the Song Dynasty, accidentally found three volumes of miscellaneous disease prescriptions among worm-eaten bamboo slips, naming it *Jingui Fanglun* (Prescriptions of the Golden Cabinet), which is this very book. Like the sword of Fengcheng that was not ultimately buried, how fortunate! Lin Yi and others, by imperial decree, corrected and collated it, and published it for the world. The currently transmitted version has lost another three volumes. Is it not because there is no Bian He in the world, causing the supreme treasure to be mistaken for a stone from Mount Jing? I loved medical books since childhood, extensively exploring their hidden principles, and finally obtained them from the Qiu family in Xuzhou. Thus, I could see the first ten volumes, which corroborate each other internally and externally, so that learners are often saved from being hindered. Alas! Zhang Hua (courtesy name Maoxian) once said: "Divine objects will eventually reunite." How do we know this book is not waiting for its time to manifest in the present? Therefore, I dare not keep it secret, but merely have it carved on woodblocks to share with scholars everywhere. Through this, Zhang's learning is not lost, and the Way of Xuanyuan and Qibo becomes manifest. All living beings may attain the realm of longevity; how can this be called a mere small supplement? Later, in the Gengchen year of the Yuan Dynasty, Deng Zhen of Yupei, Qiaochuan, respectfully wrote the preface.
Ming Dynasty, Ying Tian Prefecture, Xu Rong respectfully notes: In Volume 222 of *Wenxian Tongkao*, under the entry for *Jingui Yuhuan Jing* (Classic of the Jade Cabinet) eight volumes, Mr. Chao says: Written by Zhang Zhongjing of the Han Dynasty, collected and arranged by Wang Shuhe of the Jin Dynasty. It contains questions and answers, discussing the forms, syndromes, and pulse principles of miscellaneous diseases, supplemented with treatment prescriptions. During the reign of Emperor Renzong of Song, Wang Zhu obtained it in the library, and its use was very effective, totaling 262 prescriptions. (Note: According to Chen Zhen Sun's *Shulu Jieti* cited in Zhao Xibian's appendix to Chai Gongwu's *Junzhai Dushu Zhi*, it states three volumes.) Based on this and the preceding preface by Lin Yi stating it was still named *Jingui Fanglun*, what Wang Zhu obtained in the library was named *Jingui Yuhuan Yaolue Fang* (Essential Prescriptions of the Golden Jade Cabinet). This renaming occurred during the Five Dynasties period. Hence, *Wenxian Tongkao* only refers to it as *Jingui Yuhuan Jing*. This indicates that *Jingui Yuhuan Jing* had already disappeared by the Yuan Dynasty. The eight-volume *Jingui Yuhuan Jing* is the ancestral title of Zhang Zhongjing from the Eastern Han. The three-volume *Jingui Fanglun* and ten-volume *Shanghan Lun* (Treatise on Cold Damage) seem to be titles popularly transmitted after being selected and compiled by Wang Shuhe of the Western Jin. (Note: During the transition between Yuan and Ming, the eight-volume *Yuhuan Jing* was obscure and untransmitted; Xu Rong had not seen it, hence this statement, which should not be followed.) As for *Jingui Yuhuan Yaolue Fang*, it was the title used continuously through the Five Dynasties and Song. Now, simply named *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), dropping the characters "Yuhuan," the further removed it gets, the more its authenticity is lost. Furthermore, according to Huangfu Mi's *Jia Yi Jing* of the Jin Dynasty: "Zhang Zhongjing expanded upon Yi Yin's *Tangye* (Decoctions), and its use proved highly effective. Wang Shuhe's compilation of Zhang Zhongjing's selected treatises is very precise, indicating applications clearly; these are now commonly divided into *Shanghan Lun* and *Jingui Yaolue*." Sun Simiao's *Qianjin Fang* (Thousand Gold Formulas) states: "Teachers in Jiangnan kept Zhang Zhongjing's methods for treating cold damage secret and did not transmit them." This implies Wang Shuhe's compilation was also not thoroughly studied by Sun Simiao. Only Wen Yanbo's *Yao Zhun* (Standard of Medicines) states: "Zhang Zhongjing is the ancestor of all prescriptions." Zhu Gong's *Huo Ren Shu* (Book That Revives People) states: "Ancients had methods for treating cold damage and prescriptions for treating miscellaneous diseases." Ge Hong wrote *Zhouhou Beiji Fang* (Handbook of Prescriptions Kept in the Sleeve for Emergencies), Sun Simiao wrote *Qianjin Fang*, Tao Hongjing wrote *Jiyan Fang* (Collected Effective Prescriptions), and Huangfu Mi wrote *Jia Yi Jing*. Among those discussing cold damage treatments, there is only one person, the Grand Administrator of Changsha. Hua Tuo referred to Zhang Changsha's *Shanghan Lun* as the *Huo Ren Shu*. In ancient times, it was also named *Jingui Yuhuan*, showing how highly regarded it was by the world. However, its language is elegant and profound; without mastering meridians and collaterals, one cannot understand it. Figures like Sun Simiao failed to fully grasp Zhang Zhongjing's intent. It was only in the Song Dynasty that *Shanghan Lun* and *Jingui Yaolue* were separated into two books. Cheng Wuji's *Ming Li Lun* (Theory Clarified) states: "Since ancient times, various prescriptions have become difficult to evaluate due to the passage of years. Only Zhang Zhongjing's prescriptions are the ancestors of all prescriptions. Thus, Zhang Zhongjing followed Yi Yin's method, Yi Yin followed Shennong's classic. Among medical texts, it serves as a pivotal key. Referencing ancient laws with modern practices, deviating not by a hair's breadth, it is the work of a Great Sage." Liu Wansu's *Yuan Bing Shi* (Original Treatise on Disease Causes) states: "Over two thousand five hundred years after the Yellow Emperor, there appeared Zhang Zhongjing's sixteen volumes of prescriptions and treatises, providing subsequent learners with a basis. The text is profound and subtle, making it still difficult for contemporary learners. Therefore, what people nowadays are familiar with are merely modern prescriptions. They investigate the branches but do not seek the root. Only Zhu Gong in recent times grasped its essence, basing his *Huo Ren Shu* on Zhang Zhongjing's theory while incorporating views from other books. Its statements are direct, its classifications clear, making it easy for later learners to find and apply. Hence, many use it today." According to Liu Wansu's mention of sixteen volumes, at that time, Zhang Zhongjing's works had not yet been divided into cold damage and miscellaneous diseases. Or perhaps the eight-volume *Jingui Yuhuan Jing* was divided into sixteen volumes by publishers, which is also possible. (Note: Liu Wansu was referring to Zhang Zhongjing's own preface. There certainly were no sixteen volumes in the Jin Dynasty.) Therefore, Li Dongyuan's *Nei Wai Shang Bian Huo Lun* (Treatise on Differentiating Internal and External Injury) states: "Mr. Yi (Zhang Yuansu) said: Zhang Zhongjing's medicines are the law for all generations, hailed as the ancestor of all prescriptions, treating miscellaneous diseases as if by magic. Physicians of later generations who follow the *Neijing* and learn Zhang Zhongjing's mind can serve as teachers." Wang Haizang's *Ci Nan Zhi* (Difficult Matters Explained) states: "I have read medical books for decades. What I admire most is Zhang Zhongjing's work. However, it is not easy to penetrate its meaning. Seeking a teacher to guide me, I found none in the country. Thus, in *Yi Lei Yuan Rong*, I stated: To mediate the eternal laws of Tangye, one must take Zhang Zhongjing as the ancestor. Also: *Jingui Yuhuan Yaolue* and *Shanghan Lun* were both composed by Zhang Zhongjing, following Shennong, emulating Yi Yin, and embodying the wisdom of Ji Zi." Since the Tang and Song dynasties, figures such as Sun Simiao, Ge Hong, Zhu Gong, and Wang Haogu, along with numerous other famous physicians, did not go beyond Zhang Zhongjing's works. Additionally, *Tangye Bencao* adds Wang Shuhe, Fan Wang, Hu Qia, Qian Zhongyang, Cheng Wuji, and Chen Wuzhe to Sun, Ge, Zhu, and Wang. Their discussions on formulas, modifications, and changes are myriad, yet nothing departs even slightly from Zhang Zhongjing. Jiegu Zhang Yuansu, his son Zhang Bi, and Dongyuan Li Mingzhi all revered Zhang Zhongjing's Tangye. Regrettably, few in the world understand this. He also stated: "Zhang Zhongjing expanded Tangye into great laws. Since the Jin and Song dynasties, those hailed as famous physicians all emerged from this." Furthermore, according to Zhu Danxi's *Ju Fang Fa Hui*: A question arises: "Zhang Zhongjing treats cold damage with 113 prescriptions and miscellaneous diseases in *Jingui Yaolue* with 28 categories. Why?" The answer is: "Zhang Zhongjing's prescriptions are truly the rules and standards of the medical gate for all generations. Those wishing to form squares, circles, levels, and straight lines must take precedent here." Another question: "Are the prescriptions in *Yaolue* sufficient?" Answer: "The qi transformation of heaven and earth is infinite; diseases of the human body are also infinitely variable. Zhang Zhongjing's book records the Dao. Excellent physicians, by analogy and inference, can achieve infinite application. Even with slight modifications, they rarely exceed the boundaries." Another point: "Flexible methods are detailed in the *Neijing*; those consistent with the classic's intent are found in Zhang Zhongjing's book. Zhang Zhongjing formulated prescriptions based on disease, whereas the Bureau Formulary prepared medicines awaiting disease." Based on these several accounts, it was at the end of the Yuan Dynasty and the beginning of our dynasty that physicians began dividing cold damage and miscellaneous diseases into two schools. This is solely because Cheng Wuji, at age 78, completed *Ming Li Lun*, and at age 80, finished annotating *Shanghan Lun*, leaving no time to annotate *Jingui Lun*. Consequently, common physicians split them into two categories, leading to the current consensus mocking Zhang Zhongjing for treating cold damage but not miscellaneous syndromes. How unjust! I have long lamented that *Jingui Fanglun* and *Shanghan Lun* stood isolated and separate, and that annotations to *Shanghan Lun* and *Ming Li Lun* were scattered and lost for nearly five hundred years. Therefore, I sought Master Wu of Xin'an to collate and print this edition, aiming to reunite what was separated, hoping practitioners would not lose one part while gaining another, nor specialize narrowly into crudeness. I also hoped for the reunion of the Hua Sword and the re-rounding of the Chang Mirror. This is a match made in heaven. On an auspicious day in the first month of the Wuxu year of the Wanli era, a hermit hiding in the marketplace carefully recorded this.