余家胥山之阴，峨嵋之麓，有石累焉纷出。余因其屹然立者，植之为峰；块然枵者，根据之为冈；峭然
削、洞然谷者，缀之为曲屈、为深窈。就其上筑数椽，而南则 轩临其山。客有访余者，望其蓊蔚阴秀，咸
低徊留之，拟冷泉风况焉。余日坐卧轩中，几三十年，凡所着述，悉于此中得之。去冬《素问》成，渐次问
世，偶慨叹曰∶既阐圣绪，仍任习讹，譬比倒澜，等同鸥泛，爰是错综尽蕴，参伍考详，随类而辩起焉。
虽然，恶乎辩哉！夫天下有理所同者，同无容辩，天下有理所异者，异亦无容辩。即天下有理之同，而勿
为理之所异，理之异，而或为理之所同者，同中异，异中同，又无容辩。惟是理之同矣，而同者竟若异；理之异
矣，而异者竟勿同。同之不可为异，异之不可为同，又何容无辩？辩之而使后世知其同，即知其所以异
矣；知其异，即知其所以同矣；知其同不为异，异不为同，即知其所以同、所以异矣。无事辩矣！若日予好，
岂敢云然！
康熙岁次庚戌正阳月西泠
隐庵张志聪书于岩池之花阑
经云∶营气之道，内谷为宝。谷入于胃，乃传之肺，流溢于中，布散于外，精专者行于经隧。是血乃
中焦之汁，流溢于中以为精，奉心化赤而为血。冲脉与少阴之大络，起于肾上，循背里，为经络之海。其浮而
外者，循腹右上行，至胸中而散，充肤热肉，渗皮肤，生毫毛，男子上唇口而生髭须，女子月事以时下。此流
溢于中之血，半随冲任而行于经络，半散于脉外而充于肤腠皮毛。卧则归于肝脏，是以热入血室，刺肝之期
门。卧出而风吹之，则为血痹，此散于皮肤肌腠，故曰布散于外，乃肝脏所主之血也。故妇人之生，有余
于气，不足于血，以其月事，数脱于血也。（时俗皆谓男子血不足，女子血有余）。此血或因表邪太盛，迫其妄行，以
致吐衄者；有因肝火盛者，有因暴怒，肝气逆而吐者，吐则必多，虽多不死，盖有余之散血也。又心下包络之血
亦多，此从冲任通于心包，为经络之血者，乃少阴所主之血也。如留积于心下，胸中必胀，所吐亦多，而
或有成块者，此因焦劳所致。治法宜引血归经。若屡
吐不止，或咳嗽而成劳怯，或伤肾脏之原，而后成虚脱，所谓下厥上竭，为难治也。其精专者，行于经
隧，心主之血也。中焦蒸水谷之津液，化而为血，独行于经隧，以奉生身，莫贵于此。荣行脉中，如机缄
之环转，一丝不续，乃回则不转，而穹壤判矣。是以有吐数口而卒死者，非有伤于血，乃神气之不续
也；有因咳嗽而夹痰带血者，肺脏之血也；有因腹满而便血、唾血者，此因脾伤而不能统摄其血也。学
者先当审其血气生始出入之源流，分别表里受病之因证，或补或清，以各经所主之药治之，未有不中于窍
者矣。近时以吐血多者，谓从胃出，以阳明为多血多气耳！不知阳明之所谓多血多气者，以血气之生
于阳明也，而太阳、太阴、厥阴，亦主多血，非独阳明。试观剖诸兽腹中，心下夹脊包络中多血，肝内
多血，心中有血，脾中有血，肺中有血，肾中有血，胃实未尝有血，而可谓多乎？
我家住在胥山的北面，峨嵋山脚下，那里石头堆积，纷纷冒出地面。我根据那些屹立不倒的石头，将其种植（或理解为依托其势）作为山峰；将那些中空块状的石头，依据其形状作为山冈；将那些陡峭如削、深邃如洞的石头，点缀成曲折幽深的景观。在这些石头上建造了几间房屋，向南则有一轩阁临靠山体。有客人来拜访我，看到那里草木茂盛、阴凉秀丽，都徘徊留恋，打算将其比作冷泉的风光。我每天坐在卧于轩中，将近三十年，凡是我所撰写的著作，都是在这里完成的。去年冬天《素问》编著完成，逐渐问世，我偶尔感叹道：既然阐发了圣人的绪论，却仍任由世俗的错误流传，这好比要倒转狂澜，如同鸥鸟随波逐流一般无力，于是便综合错综其中的深意，参互考订详尽，随着类别的不同而辩析兴起。
虽然如此，为什么要辩呢？天下有道理相同的地方，相同之处无需辩论；天下有道理不同的地方，不同之处也无需辩论。即使是天下道理相同的事物，如果不被道理的不同所混淆；道理不同的事物，或许又被道理的共同点所涵盖，这种同中有异、异中有同的情况，也不需要辩论。只有那种道理看似相同，但相同的实际上竟然像不同；道理看似不同，但不同的实际上竟然相同。相同的不可能变成不同，不同的不可能变成相同，这又怎能不辩论呢？通过辩论使后世知道它们的相同，也就知道了它们之所以不同的原因；知道它们的不同，也就知道了它们之所以相同的原因；知道相同不是不同，不同不是相同，也就知道了它们之所以相同、之所以不同的原因。这样就没有什么需要辩论的了！如果说我喜欢辩论，岂敢这样说！
康熙岁次庚戌年正月，西泠隐庵张志聪在岩池的花栏旁书写。
《内经》说：营气的运行之道，以内含谷物精微为宝贵。谷物进入胃中，然后传送给肺，流溢于体内，布散于体外，其中精纯专一的部分行走在经脉隧道中。因此血是中焦的水液汁浆，流溢于体内成为精华，奉承心火化赤色而为血。冲脉与足少阴肾经的大络，起于肾脏上方，沿着背部内侧上行，是经络之海。其中浮行于体表的分支，沿着腹部右侧上行，至胸中而散开，充盈皮肤，温暖肌肉，渗透皮肤，生长毫毛，男子在上唇口处生长胡须，女子月经按时来潮。这些流溢于体内的血，一半随着冲脉、任脉行走在经络中，一半散布在脉外而充盈于肌肤腠理皮毛。睡眠时血液回归肝脏，所以热邪侵入血室时，针刺肝经的期门穴。睡醒后外出受风吹袭，就会形成血痹，这是因为血散布在皮肤肌腠之间，所以说“布散于外”，这是由肝脏所主宰的血。所以妇女天生气有余而血不足，因为她们月经频繁地耗损血液。（当时世俗都认为男子血不足，女子血有余）。这种血如果因为表邪太盛，逼迫血液妄行，导致吐血、鼻衄；有的因为肝火旺盛，有的因为暴怒，肝气上逆而吐血，吐血量必然很多，虽然量大但不致死，这是因为有余的散布之血。另外心包络的血也很多，这部分血从冲任通于心包，属于经络中的血，是由少阴肾经所主宰的血。如果留积在心下，胸中必定胀满，所吐出的血也很多，或者有成块的，这是因过度劳累所致。治疗方法应当引导血液回归经脉。如果屡次吐血不止，或者咳嗽而形成虚劳怯弱，或者损伤肾脏的根本，而后形成虚脱，这就是所谓的“下厥上竭”，属于难治之症。那精纯专一的血液，行走在经脉隧道中，是心脏所主宰的血。中焦蒸腾水谷的津液，化生为血，独自行走在经脉隧道中，以供养生命身体，没有比这更宝贵的了。营气行于脉中，像织布机的梭子一样环转不息，一丝不间断，如果回转则不能继续运转，天地万物就判然分离了。所以有的人吐几口血就突然死亡，并不是血液受损，而是神气不能接续；有的人因为咳嗽而夹带痰血，这是肺脏的血；有的人因为腹满而便血、唾血，这是因脾脏受伤而不能统摄血液。学者首先应当审察气血生成、起始、出入的源流，分别表里受病的病因证候，或者补益或者清泄，用各经所主药材治疗，没有不切中要害的。近来有人因为吐血多，就说血是从胃出来的，认为阳明经是多血多气的经脉！不知道阳明所谓的多血多气，是指血气产生于阳明，而太阳、太阴、厥阴经，也主多血，并非只有阳明经。试看剖开各种兽类的腹腔，心下夹脊的心包络中多血，肝脏内多血，心中有血，脾中有血，肺中有血，肾中有血，胃中其实并没有多少血，怎么能说是多呢？
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?