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I reside on the north side of Xushan, at the foot of Emei Mountain, where stones accumulate and emerge in abundance. Based on those standing upright, I treat them as peaks; based on those that are hollow and block-like, I treat them as hills; based on those that are steeply cut and cave-like, I arrange them into winding and deep landscapes. Upon these, I built a few rooms, with a pavilion facing south overlooking the mountain. Guests who visited me, seeing the lush shade and beauty there, would linger and stay, intending to compare it to the scenery of Lengquan. I sat and lay in the pavilion daily for nearly thirty years. All my writings were derived from this place. Last winter, the *Suwen* (Plain Questions) was completed and gradually published. I occasionally sighed: Although I have elucidated the threads of the sages, worldly errors still prevail. It is like trying to reverse a raging torrent, powerless as an gull drifting on waves. Thus, I synthesized the profound meanings, cross-referenced and examined them in detail, and raised debates according to categories.

Yet, why debate? In the world, where principles are the same, there is no need to debate sameness; where principles differ, there is no need to debate difference. Even among things with similar principles, if one does not confuse similarity with difference, or difference with similarity—where sameness contains difference and difference contains sameness—there is also no need to debate. Only when principles appear the same but are actually different, or appear different but are actually the same, can we say that sameness cannot become difference, and difference cannot become sameness. Why then should we not debate? By debating, later generations will know their sameness and thus understand the reason for their difference; knowing their difference, they will understand the reason for their sameness; knowing that sameness is not difference and difference is not sameness, they will understand the reasons for both sameness and difference. Then there will be nothing left to debate! If you say I enjoy debating, dare I claim such a thing?

Written by Zhang Zhicong of Yin'an, Xiling, in the first month of Gengxu year of the Kangxi reign, at the flower railing of Yanchi.

The Classic states: The way of Ying Qi (Nutritive Qi) treasures the essence of grains within. When grains enter the stomach, they are transmitted to the Lung, overflow internally, and spread externally. The pure and concentrated part travels through the meridians and collaterals. Therefore, blood is the fluid juice of the Middle Jiao (Middle Burner), overflowing internally to become essence, which is transformed by the Heart into red blood. The Chong Mai (Penetrating Vessel) and the large collaterals of the Shaoyin Kidney Meridian originate above the kidney, run along the interior of the back, and serve as the Sea of Meridians. Its branches floating outward follow the right side of the abdomen upward, dispersing in the chest, filling the skin, warming the flesh, permeating the skin, and generating body hair. Men grow whiskers on the upper lip and mouth; women menstruate regularly. This blood, overflowing internally, half follows the Chong and Ren vessels to travel in the meridians, and half scatters outside the vessels to fill the skin and interstices. During sleep, blood returns to the Liver; therefore, when heat enters the Blood Chamber, one punctures Qimen (LR14) of the Liver. After waking and going out, exposure to wind causes Blood Bi (Blood Stagnation), because blood scatters in the skin and muscle interstices. Thus it is said "spreads externally," and this is the blood governed by the Liver. Hence, women are born with excess Qi and deficient Blood, because they frequently lose blood through menstruation. (Common custom holds that men have deficient blood and women have excess blood). Such blood, if forced to move recklessly by excessive exterior pathogens, may cause vomiting of blood or epistaxis; some cases arise from excessive Liver Fire; others from violent anger causing Liver Qi rebellion and vomiting blood. The volume is usually large, but death is rare, as this is merely the scattered excess blood. Additionally, the blood of the Pericardium is abundant. This blood connects from the Chong and Ren vessels to the Pericardium and belongs to the blood of the meridians, governed by the Shaoyin Kidney. If it stagnates below the heart, the chest will feel distended, and the vomited blood will be voluminous, possibly forming clots, caused by overwork. The treatment method should guide blood back to the vessels. If vomiting persists, or coughing leads to consumptive disease, or the root of the Kidney is damaged leading to deficiency collapse, this is called "Jue at the bottom and exhaustion at the top," which is difficult to treat. The pure and concentrated blood travels through the meridian tunnels and is governed by the Heart. The Middle Jiao steams the fluids of water and grain, transforming them into blood, which travels alone through the meridians to nourish the body. Nothing is more precious than this. Ying Qi circulates within the vessels, turning like a shuttle in a loom without interruption. If it fails to continue its cycle, life and death are separated. Thus, some die suddenly after spitting a few mouthfuls of blood; this is not due to damage to the blood itself, but to the discontinuation of Shen Qi (Spiritual Qi). Some cough up phlegm mixed with blood; this is the blood of the Lung. Some have bloody stools or spit blood due to abdominal fullness; this is because the Spleen is injured and cannot control the blood. Scholars must first examine the source and flow of the generation, origin, entry, and exit of Qi and Blood, distinguish the causes and symptoms of diseases in the exterior and interior, and apply tonification or clearing using herbs governing each meridian. There will be no failure to hit the target. Recently, people have claimed that massive hematemesis originates from the Stomach because the Yangming Meridian has abundant Qi and Blood. They do not understand that Yangming's abundance of Qi and Blood refers to the generation of Qi and Blood in Yangming. However, Taiyang, Taiyin, and Jueyin meridians also govern abundant blood, not just Yangming. Observe the abdomens of dissected animals: the Pericardium between the heart and spine has much blood, the Liver has much blood, the Heart contains blood, the Spleen contains blood, the Lungs contain blood, and the Kidneys contain blood. The Stomach actually has little blood; how can it be said to be abundant?