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In the *Suwen: Pingren Qixiang Lun* (Plain Questions: Treatise on the Pulse of a Healthy Person), after stating that "the human body takes Stomach Qi as its foundation," it exclusively discusses the pulses of the Three Yang meridians and omits those of the Three Yin meridians. Lin Yi considered this to be a lacuna in the text and cited the commentary by Lu Guang from the *Nanjing* (Classic of Difficult Issues) to supplement it. My research indicates: The pulses of the Three Yin meridians circulate through the Five Zang organs. Following the discussion of the Three Yang pulses, the text immediately proceeds to discuss the pulses of the Five Zang organs; the Five Zang organs are essentially the Three Yin. This textual structure is consistent with the accounts in the *Lingshu: Jingmai* (Spiritual Pivot: Meridians) regarding the exhaustion of the Qi of the Six Yang and the Five Yin, as well as the examples of the termination of the Six Yang and Five Yin found in the *Suwen*. Generally speaking, when distinguishing between hand and foot, they are called the Six Yang; when speaking broadly, they are called the Three Yang; and when discussing them comprehensively, the Five Zang organs are referred to as the Five Yin meridians. Upon strict examination, the discussions regarding the Five Zang organs each have their appropriate context and are not limited to a single fixed pattern. The Three Yang meridians primarily govern the body surface and exterior, which is similar to but distinct from the situation in the *Maijing* (Pulse Classic), where the six meridians discussed in relation to seasonal pulses must include the Three Yin. What is described in the *Nanjing* also pertains to seasonal pulses, specifically mentioning degrees of pulse fluctuation; such descriptions cannot be rigidly applied to analogize this specific text. The Five Zang organs primarily govern the internal viscera while also relating to the four seasons; therefore, the normal pulses (Ping Mai) of the Five Zang organs correspond with the seasonal pulses. However, since seasonal pulses generally govern the entire body, whereas the pulses of the Five Zang organs specifically govern individual organs, the manifestations of pathological and terminal pulses differ from the concepts of excess and deficiency (Tai Guo and Bu Ji) described in the *Suwen: Yuji Zhenzang Lun* (Treatise on the True Visceral Pulses). When reading the *Lingshu* and *Suwen*, one must always recognize this distinction to avoid error. Lin Yi’s collation was indeed insufficiently rigorous.

Zhang Zhongjing was born in Nanyang, served as an official in Changsha, and practiced medicine in the capital region of Luoyang. Examining these locations today, none are in the northern commanderies, and Luoyang is notably regarded as the Central Plains (Zhongtu). Zhang Zhongjing’s work aimed to synthesize the achievements of past sages and establish fundamental principles for future generations. If one were to adhere to narrow, regional perspectives, how could one truly understand Zhang Zhongjing? Furthermore, throughout the Western and Eastern Jin dynasties, the Northern and Southern Dynasties, as well as the Sui and Tang dynasties, capitals were established in various places such as Ye, Jinling, and Chang’an, indicating that there was no fixed capital across the five directions. The medical works collected in the *Waitai Miyao* (External Cabinet Essential Prescriptions) were mostly authored by scholars who were in the capital at the time. Their reverence for Zhang Zhongjing’s formulas led to widespread emulation across the realm. Even during the Southern Song dynasty, when Xu Shuwei (styled Basha) lived more than a thousand years after Zhang Zhongjing, his *Shanghan Jiushi Lun* (Ninety Cases of Cold Damage Pathology) recorded diagnoses and treatments that matched Zhang’s methods perfectly. This demonstrates that the scholarship of enlightened individuals is not confined by geographical boundaries. The cold damage disease he described involved merely aversion to cold, body pain, and vomiting or regurgitation; it was not particularly severe, so what is the difference? If one argues that his prescriptions were too potent, it must be remembered that ancient weights and measures were less than one-tenth of modern standards, as evidenced by the *Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold); thus, what is the difference? Are there not matters in the world that were universally applicable for two millennia but later became suitable only for a specific region? People should simply seek to understand Zhang Zhongjing on their own terms!

According to the *Henan Tongzhi* (General Gazetteer of Henan): Zhang Ji (Zhang Zhongjing) was from Nieyang. Nieyang was a county subordinate to the Nanyang Commandery, with no discrepancy. However, Zhang Song, upon visiting Cao Cao in the north, boasted about having Zhang Zhongjing among the physicians in Sichuan (as seen in the preface of *Fangshi Tiaobian*), which differs from this account. Did Zhang Zhongjing ever practice medicine in Shu? In any case, Shu is also located in the southwest.