典藏书目

(Attached: Dongyuan's Discourse on the Sanjiao)

Someone asked Shengshengzi, holding Ma Xuantai's *Zhengyi Nanjing* (Correct Interpretation of the Classic of Difficulties): "Ma asserts that the Sanjiao mentioned in the *Nanjing* refers to the Upper, Middle, and Lower Sanjiao; therefore, it is described as formless Qi. However, the Sanjiao of the Hand-Shaoyang meridian is a tangible entity. He cites the principles of the *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions), as well as discourses by Li Dongyuan and others, as evidence. Furthermore, he pairs it with the Hand-Jueyin pericardium, locating the pulse diagnosis for both at the Right Chi position. What is your opinion on his theory? I pray you will detail your response to instruct future students."

Shengshengzi replied: "Ma Xuantai has extensively investigated the classic principles and meticulously verified various chapters; such diligence cannot be achieved without profound effort. However, his assertion that there are two types of Sanjiao—the Upper, Middle, and Lower Sanjiao which circulate through meridians to connect the Twelve Channels, and the Hand-Shaoyang Sanjiao which solely manages the function of draining waterways—is problematic. He claims that Li Dongyuan could doubt this but failed to correct it. He further cites the *Sanyin Fang* (Formulas of Three Causes), stating that a piece of fatty membrane the size of a hand constitutes the Sanjiao, and locates its pulse diagnosis at the Right Chi position. This statement contains flaws. Why? Ancient texts are profound and difficult to interpret; some matters cannot be forced into explanation, nor can they be guessed by cleverness alone. Where arguments cannot be resolved, it is better to omit them than to speculate rashly, lest one create obstacles for future generations. I shall briefly address these doubts item by item below, awaiting the judgment of the wise.

Ma states: 'In Hand-Shaoyang Sanjiao, the character Jiao (焦) should be written as Jiao (膲), indicating a tangible object. In the Upper, Middle, and Lower Sanjiao, the character Jiao (焦) derives from Fire, referring to the ability to rot and ripen food and transform essences.'

I observe: The usage of the character Jiao varies. The *Lingshu · Back-Shu Points* states: 'The Lung Shu is located between the third Jiao, and the Heart Shu is located between the fifth Jiao.' According to the Bronze Man acupuncture chart, the Lung Shu is below the third vertebra, and the Heart Shu is below the fifth vertebra. Thus, here 'Jiao' should be read as 'Zhui' (椎, vertebra). Zhui means mallet or segment. Therefore, the Upper, Middle, and Lower Sanjiao refer to the body divided into three sections, similar to speaking of upper, middle, and lower segments. 'Jiao' and 'Jiao' are used interchangeably, just as 'Zang' and 'Zang' are interchangeable. One need not rigidly adhere to the radical of Fire versus Flesh; one should simply consider the context. Speculating on Ma's intent, he likely believes that the flesh radical implies tangibility, while the fire radical implies formlessness, arising from confusion regarding 'tangible' versus 'formless'.

Ma states: 'The *Sanyin Fang* records: The ancients considered the left side as the Kidney, with its paired organ being the Bladder; the right side as the Mingmen (Gate of Life), with its paired organ being the Sanjiao. The Sanjiao possesses a fatty membrane the size of a hand. It also states: During the Song Dynasty, a scholar named Xu Dun possessed refined medical insight. He said: "During a great famine, beggars ate each other’s flesh. One individual was reduced to bones and meridians. Observing his viscera, I saw a fatty membrane the size of a hand beneath the right kidney, directly opposite the Bladder. Two white meridians emerged from it, running along the spine and penetrating the brain. I thought this was what Qigong practitioners call the 'Double Passages along the Spine,' but failed to realize that this fatty membrane was the Sanjiao. Thus, I knew the Sanjiao is tangible."' (Note: The 'Double Passages along the Spine' referred to by Qigong practitioners are precisely the two Kidneys, not a separate entity.) I consider this claim baseless and unworthy of belief.

Medicine takes the *Lingshu* and *Suwen* as its authority. These texts do not record such a thing. Figures renowned throughout history such as Zhang Zhongjing, Hua Tuo, Wang Shuhe, and Sun Simiao never mentioned it. Historical records state that Qin Yueren (Bian Que) could see internal organs through walls. If the Sanjiao were as large as a hand, why would he not mention it, but instead describe it as formless Qi? Furthermore, examining the course and collateral connections of the Hand-Shaoyang meridian reveals no mention of passing along the spine to the brain. Only Chen Wuye makes such a claim. Did Chen Wuye possess divine knowledge surpassing the authors of the *Lingshu* and *Suwen*, prevailing through argumentation? I therefore deem it baseless and unworthy of belief. I only assert that human constitutions vary in fatness and leanness, length and shortness, and even gender characteristics may invert. Visceral structures also vary in thickness. The internal anatomy of humans is likely similar to pigs. The two Kidneys are merely two kidneys, enclosed within fatty membranes. Some may be longer or shorter on one side; one must not identify a hanging fatty membrane as a visceral organ. The two white meridians emerging from the center are indeed the renal vessels. The Bladder is located centrally in the lower abdomen, not偏 (biased) to the left. How can it be described as 'opposite' in such an偶 (coincidental) manner? Regarding the famine where people ate each other, who would spare the delicious kidneys and wait calmly? This is evident without debate. Variations in the length of fatty membranes on left and right are due to human fatness or leanness. For instance, a normal person’s gallbladder holds only three he of juice, whereas Jiang Wei’s gallbladder was as large as a bushel. Normal people have two tracheae, one for air and one for food. The Bronze Man chart records that the rebel Ou Xifan had three tracheae. Does Chen Wuye believe these anomalies? If the Sanjiao were truly tangible as described, it would certainly be depicted in the Bronze Man chart and Huashi Neizhao Tu (Huashi’s Internal Illumination Diagram). He Yiyang stated: 'Legend has it that Hua Tuo had divine vision, placing naked individuals in sunlight to see their organs clearly, thus creating diagrams for posterity as standards for treatment. There were many killings in the Three Kingdoms period; Hua Tuo’s medical skill was undoubtedly refined. Would he omit the Sanjiao if it existed as described?' He Yiyang also said: 'In my youth, accompanying my teacher on southern campaigns, I dissected rebels’ abdomens to examine viscera. I found the heart significantly larger than a pig’s heart, with a flat top rather than pointed. The small and large intestines were identical to pigs’, except for red floral patterns on the small intestine. The bladder was truly the chamber of the urinary sac. Everything else matched the *Nanjing*. There was no mention of a fatty membrane the size of a hand.' I argue that the Heart and Small Intestine belong to Fire, hence their red color. The Sanjiao also belongs to Fire, yet its color resembles fatty membrane; this is unbelievable. Gu Daifushi commented: 'The *Sanyin Fang* loves novelty, claiming the Sanjiao is tangible like a fatty membrane attached beside the kidneys near the spine. If true, the *Neijing* and *Nanjing* would have stated it. Why then speak of meridians dispersing and connecting? The *Yixue Bianyi Suduan* (Medical Doubts Clarified) strongly condemns this error, unfortunately few have investigated it.' (Xu Dun’s account comes from *Longchuan Zhi*, which Chen Wuye adopted, citing *Nanjing* phrases about men storing essence and women linking to the womb under 'passing along the spine to the brain', confusing Mingmen with Sanjiao. Such errors make it unreliable! The *Huangdi Yinfu Jing* states: 'Two white meridians arise from within the two kidneys, surging upward...'. Based on this, the error is clear.)

Some ask: 'You accept the *Nanjing*'s statement that the Sanjiao is formless. Why does the *Lingshu · Benzang Pian* (Chapter on Original Viscera) discuss its thickness, thinness, laxity, tension, straightness, knotting, longitudinal, and transverse nature? Only tangible things exhibit these qualities.'

I reply: When the *Benzang Pian* discusses the Sanjiao, it does not mean the Sanjiao itself is a tangible object with these physical traits. Terms like thick, thin, straight, knotted, lax, and tense refer to the Bladder. Viewing the entire chapter’s correspondence between zang and fu organs clarifies the meaning.

Each of the five Zang organs has a corresponding Fu organ. The Sanjiao is the 'Lonely Fu' (Gu Fu)—the Upper, Middle, and Lower Sanjiao share this title—and also the 'External Fu' and 'Middle Du Fu'. 'Du' means water channel. The Bladder is the Fu of Body Fluids, and fluids are water. The Sanjiao is the Official of Drainage, functioning via the Bladder, and is the messenger of Yuan Qi between the Kidneys. Because it is formless, it is discussed in relation to the Bladder. Why? 'The Yellow Emperor asked: I wish to hear about the correspondences of the six Fu organs. Qibo answered: The Lung connects with the Large Intestine; the skin corresponds to the Large Intestine. The Heart connects with the Small Intestine; the vessels correspond to the Small Intestine. The Liver connects with the Gallbladder; the sinews correspond to the Gallbladder. The Spleen connects with the Stomach; the muscles correspond to the Stomach. The Kidney connects with the Sanjiao and Bladder; the interstices and body hair correspond to the Sanjiao and Bladder. The Emperor asked: How does this correspondence work? Qibo said: The Lung corresponds to the skin. Thick skin indicates a thick Large Intestine; thin skin indicates a thin Large Intestine...' etc. 'The Kidney corresponds to bone. Fine texture and thick skin indicate a thick Sanjiao and Bladder; coarse texture and thin skin indicate a thin Sanjiao and Bladder; loose interstices indicate a lax Sanjiao and Bladder; tight skin without body hair indicates a tense Sanjiao and Bladder; beautiful and coarse body hair indicates a straight Sanjiao and Bladder; sparse body hair indicates a knotted Sanjiao and Bladder.' The Sanjiao is originally not one of the Five Elemental standard Fu organs and lacks specific correspondence, hence called External Fu and Lonely Fu. Since the Emperor asked about the six Fu correspondences, and the Sanjiao functions with the Bladder and conveys Yuan Qi, it is grouped with the Bladder to answer the question. Additionally, the *Benshu Pian* states: 'The Lung connects with the Large Intestine, the Fu of Conduction. The Heart connects with the Small Intestine, the Fu of Reception. The Liver connects with the Gallbladder, the Fu of Refined Essence. The Spleen connects with the Stomach, the Fu of Five Grains. The Kidney connects with the Bladder, the Fu of Body Fluids.' These are the standard pairings of the Five Zang and Five Fu. Only the Shaoyang Sanjiao lacks a pairing, yet it says: 'Shaoyang belongs to the Kidney; the Kidney connects upward to the Lung, thus governing two Zang organs. The Sanjiao is the Fu of Middle Draining, where water pathways emerge, belonging to the Bladder; it is the Lonely Fu' (The *Qianjin Fang* agrees on the Lonely Fu). This describes the pairing of the six Fu organs. Reading both chapters together, the Sanjiao belongs to the Kidney and Bladder, so it is discussed in relation to the Bladder, not because the Sanjiao itself is a tangible object. Cases of 'tangibility' in the *Lun Yong Pian* and other chapters are similar. Does Chen Wuye’s fatty membrane truly possess textures of density, straightness, knotting, etc.? Chen Wuye loved novelty and fabricated excuses.

Tailai said: Observing that the five Fu organs all have pairings and correspondences, while the Sanjiao has neither, because the Lower Jiao is governed by the Foot-Taiyang meridian, it is called Foot-Sanjiao. Foot-Sanjiao is the branch collateral of Foot-Taiyang, not a separate entity. From statements like 'Fu of Middle Draining, water pathways emerge, belonging to the Bladder, the Lonely Fu,' we know that all mentions of tangibility refer to the Bladder. The Bladder occupies the position of the Lower Jiao, governs water, and the Sanjiao manages water drainage; thus, they are mentioned together.

Some ask: 'If the Sanjiao is formless, why does the *Qifu Pian* list 32 acupoints where Shaoyang qi emerges? Why does the *Miuci Pian* mention Shaoyang collaterals, the *Jingmai Pian* Shaoyang meridians, the *Jingbie Pian* Shaoyang-Centralis regular meridians, the *Jingjin Pian* Shaoyang-Centralis sinews, the *Wei Qi Pian* Shaoyang-Centralis roots, and the *Yinyang Ershiwu Ren Pian* discuss how abundant blood and qi in the Hand-Shaoyang result in long, beautiful eyebrows? These seem to imply tangibility. Yet you say it is formless. Are these incorrect?'

I reply: By 'tangible,' it refers to the meridians flowing and circulating according to their attachments and pathways. The Hand-Shaoyang is one of the Twelve Meridians; its arterial pulses have origins and endings, and its collaterals, sinews, and acupoints interact correspondingly. Through meridians, it traverses the upper, middle, and lower body. It is not treated as empty Qi devoid of meridians. Because this meridian exists, diseases associated with it occur. Saying it is 'formless' refers to its Fu organ status; lacking a specific shape, it is called the External Fu. Unlike the five Fu organs described as Red Intestine, White Intestine, etc., with specific lengths, weights, and capacities. If one points to the origins, endings, acupoints, and disease manifestations of the meridians and claims the Fu is tangible, one fails to consider that the Extraordinary Vessels like Chong, Ren, and Du also have origins, endings, and disease manifestations. The Chong is the Sea of Blood, and the Ren governs conception. Can one view the Chong and Ren vessels as tangible Fu organs by analogy?! The theory of tangibility needs no debate; its fallacy is self-evident.

Ma states: 'In Dongyuan’s *Cishi Nanzhi* (Difficulties of This Matter), asking how many Sanjiaos there are suggests he studied this. Alas, saying there are two Sanjiaos, excluding the Upper, Middle, and Lower, is erroneous. He sought to elucidate the *Neijing* but failed to integrate its meaning, and sought to correct the *Nanjing* but retained its words.'

I reply: *Cishi Nanzhi* was written by Wang Haogu, a senior disciple of Dongyuan. Asking how many Sanjiaos exist was not to divide the Hand-Shaoyang Sanjiao into Upper, Middle, and Lower as two entities, but to teach that the Sanjiao has Hand and Foot distinctions. Hand-Shaoyang Sanjiao governs the upper, Foot-Sanjiao governs the lower. Foot-Sanjiao is the branch of Foot-Taiyang Bladder. If one divides Hand-Shaoyang Sanjiao into Upper, Middle, and Lower again, combining it with Foot-Sanjiao, wouldn't that result in three Sanjiaos? That would be far-fetched. Haogu’s distinction of the Sanjiao is valuable, but his claim that Mingmen and Pericardium are diagnosed together at the Right Chi, and that Pericardium is also called Sanjiao, serving as the Fire of Mingmen circulating among the five Zang and six Fu organs, shows he did not thoroughly investigate the meaning of Minister Fire and Mingmen. Although the *Nanjing* mentions Mingmen, it never defines it as Fire. The phrase 'Men store essence' indicates the right Kidney is not Fire. Moreover, the Classics state: 'Essence is Water.' And: 'Its qi communicates with the Kidney.' Can Water and Fire be confused? This stems from confusion caused by Gao Yangsheng’s *Maijue* (Pulse Rhymes), which pairs Sanjiao with Mingmen. Zhang Shixian’s diagram of the *Nanjing* Pulse Rhymes further conflated Pericardium and Sanjiao with Mingmen at the Right Chi, leading to the theory that Mingmen belongs to Fire. He Yiyang’s *Yixue Tongzong* severely criticized this plagiarism of errors and disruption of traditional charts, accusing him of deceiving the world for fame. Mingmen is the moving Qi between the two Kidneys, governing life, hence 'the residence of Spirit and Essence, the root of Yuan Qi.' The Bronze Man chart places the Mingmen acupoint between the two Kidney Shu points, capturing the essence correctly.

Tailai said: The Sanjiao is ultimately one. When called Hand-Sanjiao, it is because its meridian belongs to Hand-Shaoyang, and its governance is in Danzhong, as hand meridians traverse the upper body. When called Foot-Sanjiao, it is because its meridian is the branch of Foot-Taiyang, and its governance is in Qichong, as foot meridians traverse the lower body. The *Lingshu* and *Suwen* include the Lower Jiao in the count of six Fu organs; thus, Hand-Shaoyang Sanjiao and Lower Jiao Sanjiao are ultimately one.

Ma Xuantai said: The pulse of Mingmen need not be confined to the Right Chi, as its qi communicates with the Kidney. However, the moving Qi between the Kidneys is life; the Left Kidney can also be diagnosed. By including the right Kidney in the Left Chi diagnosis, he seeks to vacate the Right Chi position so that Sanjiao and Pericardium have a diagnostic location. He also wished to attribute this to predecessors, quoting Wang Shuhe’s *Maijue*: 'Right: Lung, Large Intestine, Spleen, Stomach, Mingmen,' thereby placing Sanjiao and Pericardium diagnosis at the Right Chi. I argue that Xuantai, so erudite, surely knows the *Maijue* is not by Shuhe! Precisely because the Sanjiao and Pericardium meridials lacked a proper location, he reluctantly cited the *Maijue* and invoked Wang Shuhe’s name to gain credibility. He failed to consider that in Shuhe’s *Maijing* (Pulse Classic), Cun, Guan, and Chi correspond to Upper, Middle, and Lower Jiao respectively; both Chi positions monitor the Kidney, with no left-right distinction for Sanjiao or Pericardium. The *Qianjin Fang* records this similarly. Modern practitioners fail to recognize the error in the *Maijue*, often bound by it and forcing alignments, which is lamentable. Dai Tongfu’s *Maijue Kanwu* refutes this in detail in its first chapter, a verdict for millennia; reading it reveals the errors plainly. No need for further words.

Ma states: Heart Fire faces North, representing the Sovereign’s way, thus located at the Cun (upper); Minister Fire faces South, representing the Minister’s way, thus located at the Chi (lower). Sanjiao and Pericardium both belong to Minister Fire, hence diagnosed at the lower part of the Right Chi. I reply: This is forced reasoning. People often misunderstand the naming of Minister Fire, confusing Yin Fire with Minister Fire, which the *Suhui Ji* addresses. The Pericardium is the fatty membrane protecting the Heart, inseparable from it. Danzhong, Qihai, and the distribution of Sanjiao are all above the diaphragm, close to the Heart, hence called Minister Fire, as it assists Sovereign Fire. Privately, I consider 'Minister' akin to a Chancellor assisting the Sovereign’s virtue; their positions must be close. Now, Ma places the Sanjiao and Pericardium pulse diagnoses at the Chi because they lack a location, arguing for diagnostic positions, not for establishing North/South based on Sovereign/Minister hierarchy. When discussing rank, Sovereign and Minister have North/South distinctions; when discussing diagnostics, locations have proximity, which is natural law and principle. The Pericardium protecting the Heart is like the Chancellor being close to the Sovereign. Placing the Pericardium at the Chi distances it from the Heart; can one call something a Minister if it is distant from the Sovereign? This analogy applies elsewhere. Also, the Classics state 'Upper monitors Upper, Lower monitors Lower,' following this logic. According to *Hongfan* Five Elements, Fire flares upward, Water moistens downward. The *Nanjing* also says: 'Fire flares up and cannot descend, hence located in the upper; Water flows down and cannot ascend, hence located in the lower.' Now, disrupting this with North/South hierarchical forces to place them in the lower contradicts classical meaning! Clinging solely to Sovereign/Minister hierarchy, the Lung is also a Minister. The Classics say: 'The Lung is the canopy of the Heart.' Why is it placed above the Heart? The Lung is the Officer of Assistance, close to the Heart Sovereign, thus regulating Qi, sharing the same location above the diaphragm. The *Suwen* states Sanjiao and Pericardium are in Danzhong. 'Danzhong is the Officer of Attendants, where joy and pleasure emerge.' Being close to the Heart Sovereign, joy arises from it. Sanjiao is the Father of Qi, Pericardium the Mother of Blood, relative to Heart and Lung. Heart governs Blood, Lung governs Qi; both reside above the diaphragm. Thus, Danzhong is divided, with Parents residing there, the Sea of Qi, so it cannot be located at the lower Right Chi. Xie Jianbai’s *Nanjing Benzhi* also follows the *Maijing*, stating Hand-Jueyin is the Hand-Shaoyin Heart pulse, sharing the position with Sanjiao pulse, appearing at Cun, Guan, and Lower Jiao diagnosed with Kidney. This aligns perfectly with classical intent, an unchangeable eternal truth.

Some ask: 'The Sanjiao connects inferiorly to the Right Kidney. Do you agree?' I reply: This is Qixuanzi citing *Zhengli Lun*, unknown basis. Scanning *Lingshu* and *Suwen*, only 'Connects superiorly with Hand-Centralis' appears; no mention of connecting inferiorly to the Right Kidney. Someone asks: 'Then what pairs with Hand-Centralis as interior-exterior?' I reply: The Hand-Shaoyang Sanjiao meridian spreads in Danzhong and collaterals the Pericardium. The Hand-Jueyin Centralis meridian emerges, belongs to Pericardium, descends through diaphragm, and collaterals Sanjiao. Due to their intersecting pathways, they pair. Both are Hand meridians, both are Minister Fire, associating by type. Though interior-exterior, they differ from the Five Zang-Fu pairs. Why? Because they are non-Zang/Fu. Zang have sound, color, odor, taste; Fu have intake, output, reception, storage. These two meridians lack these attributes. Though interior-exterior, they are not like Zang-Fu. The *Suwen · Yunqi Pian* states: 'Pericardium is not a Zang; Sanjiao is not a Fu.' Hence, I say they associate by type.

Some ask: 'Ma states the Upper, Middle, Lower Sanjiao circulates through meridians to connect the Twelve Channels, while Hand-Shaoyang Sanjiao only manages drainage. I disagree.'

I reply: Alas! People love novelty. Can Classics be easily questioned? Ouyang Xiu said: '*Nanjing* is pre-Qin ancient text, the ancestor of medical models.' Su Shi said: 'In medical *Nanjing*, every sentence is reason, every word is method. Those who understand spiritually illuminate it, like pearls rolling on a plate, nothing is impossible. To propose new ideas while rejecting old learning as useless is either ignorance or madness.' The method of reading is to comprehend the principle through intent and merge the language, not to let personal views harm the meaning. The so-called Sanjiao is the Upper Jiao, Middle Jiao,