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Ancient Confucian scholars stated: "The text is transmitted, yet the meaning of the classic perishes." It is not that the text itself has perished, but rather that those who transmit it fail to grasp its essence by seeking the profound with a coarse approach and viewing the subtle with a shallow perspective, thereby losing the true purport and destination of the classic.

The profound influence of *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions) upon the world has lasted for thousands of years. However, I have examined the *Book of Han: Treatise on Literature* (*Han Shu · Yi Wen Zhi*), which records: "*Huang Di Nei Jing* (Yellow Emperor's Inner Canon)" consists of eighteen volumes, among which *Ling Shu* occupies nine volumes, and *Su Wen* also occupies nine volumes. Why did ancient people assert that *Ling Shu* preceded *Su Wen*? This is likely because *Su Wen* primarily elucidates the origins of diseases afflicting humanity. If one does not exercise caution regarding the genesis of disease, one cannot prevent its progression. Therefore, in the chapters of *Su Wen*, the sources of Yin and Yang, cold and heat; the regimen of diet and dwelling; the laws of generation, restriction, dominance, and counteraction of the Five Movements (Wu Yun); and the compliance or deviation of the Six Qi (Liu Qi) according to seasonal timing are all traced to their roots and strictly regulated to guide people in maintaining health, thus minimizing human suffering from illness.

As for *Ling Shu*, it serves to treat diseases already present in humanity. If disease arises and remains untreated, the source cannot be unblocked. Thus, the pathways of Ying (Nutritive) and Wei (Defensive) Qi and Blood, the interconnections of meridians and zang-fu organs, the laws derived from heaven and earth and seasons, and the divisions of musical tones and geographical winds discussed in this classic are all guided and opened up through acupuncture and moxibustion. This clarifies the fundamental principles of medical theory, ensuring that its benevolence benefits the world for a long time. Consequently, both *Ling Shu* and *Su Wen* are eternally relied upon by all generations without cessation.

Therefore, this classic states: "Man corresponds with Heaven and Earth, and resonates with the Sun and Moon," thereby fully establishing the Way of the Three Powers (San Cai: Heaven, Earth, Man). The circulation of Qi in the human body corresponds upward to the movement of the Sun, traversing the degrees of the Twenty-Eight Mansions; it also corresponds to the waxing and waning of the Moon, harmonizing with the ebb and flow of the sea water. Furthermore, the Twelve Meridians and Zang-Fu organs externally correspond to the waters gathered from hundreds of rivers, all matching perfectly. Hence, the eighty-one chapters of this classic correspond to the number of Nine-Nine (81), aligning with the Way of the Three Powers. Three multiplied by three yields Eighty-One Chapters, initiating the numerical value of Huang Zhong (the first pitch-pipe). The principles are vast, and the Dao is profound and subtle. By inscribing these texts on bamboo and silk, so that the common people of ten thousand generations may avoid disasters, who would not rely upon this classic?

However, since Huangfu Mi (courtesy name Shi'an) categorized and compiled them into the *Jia Yi Zhen Jing* (A-B Classic of Acupuncture), and Ma Shi (Ma Si) of Xuantai focused exclusively on acupuncture while neglecting the underlying theory, later generations came to regard this classic merely as a commentary on acupuncture and disregarded it. The classic was nearly reduced to a superfluous ornament. Pitying the loss of transmission of this sacred text and fearing that future students would perpetuate this error, I set aside my own ignorance. After completing the annotations on *Su Wen*, and with the assistance of my scholarly colleagues, I undertook the interpretation of *Ling Shu*. Through this, I realized that the intent of the classic is deep and subtle, with meanings unfolding in layers; every character contains principle, and there is indeed a clear destination. By understanding theory to comprehend acupuncture, and through acupuncture to discern syndromes, I devoted my heart and mind to research and reflection, never daring to rest even during the crowing of roosters or storms. Perhaps I can thereby declare myself innocent of negligence.

May those who read in later times, by studying *Su Wen*, take seriously the causes of disease onset, and by studying *Ling Shu*, recognize the methods of disease resolution, find that Zang-Fu organs become interconnected, meridians allow free entry and exit, the Three Powers unite in the Dao, and the Nine Needles are applied with uniform method. By observing form and Qi, one may know the source of life, death, longevity, and early demise; by observing facial complexion, one may distinguish between pathogenic and healthy, beautiful and ugly conditions. Moreover, through the Nine Needles, one may comprehend the subtle principles of Luo Shu (the River Map/Luo Writing), and by differentiating small needles, one may perceive the nuances of He Tu (the Yellow River Map). Thus, the Great Change (I Ching) whose scope encompasses all without excess is integrated herein. Similarly, the transmission of ancient classics (Fen Dian) that benefit the people and assist creation without omission is also integrated herein. I dare to submit this to the scholars of the world and future generations, hoping they might understand my diligent efforts.

Written at Yitang in Xiling by Zhang Yinan (Zhang Congyin) of Qiantang in the summer of the Renzi year of the Kangxi reign.