典藏书目

Zhang Shixian of Siming, in his *One Hundred Questions on Medicine*, stated: Regarding the "wiry" (Xian) pulse, Zhang Zhongjing considered it Yin, whereas Wang Shuhe considered it Yang. Lu Danggu of my native Suzhou argued that Zhang Shixian's discussion was contradictory and lacked a definitive conclusion, asserting there is absolutely no basis for calling it Yang. Lu Danggu refuted Zhang Shixian based on the three characters in the *Mai Jing* (Pulse Classic): "Wiry is Yin." However, I harbored private doubts.

Upon consulting the *Six Meridian Disease Chapters* (Liujing Bingpian), it states: "When both the Cun and Chi positions exhibit a wiry pulse, it indicates Shaoyang disease." This suggests treating the wiry pulse as Yang. Upon careful examination, why did Zhang Zhongjing consider the wiry pulse both Yin and Yang? Xu Shuwei explained: Zhang Zhongjing's intent to classify the wiry pulse as Yin was in conjunction with other pulses. For instance, Floating (Fu) and Large (Da) are Yang; if combined with Moving (Dong), Slippery (Hua), or Rapid (Shu) characteristics, how could they not be Yang? Sinking (Chen) and Fine (Xi) are Yin; if combined with Choppy (Se), Weak (Ruo), Wiry (Xian), or Minute (Wei) characteristics, how could they not be Yin? Furthermore, the *Shaoyin Disease Chapter* states: "Cold hands and feet with a wiry and slow (Chi) pulse indicate a Yin syndrome." This is also Yin because it combines the "slow" characteristic. Conversely, pulses that are Sinking-Micro-Wiry, Sinking-Deep-Wiry, Sinking-Choppy-Wiry, or Sinking-Fine-Wiry are all pulses of Yin syndromes. Generally, when discussing the Shaoyang pulse as wiry, Zhang Zhongjing refers to it from the perspective of a single pulse type. However, Shaoyang Qi corresponds to Spring; the Spring pulse is wiry to resonate with the Yang season of spring. How can this not be Yang? Pulses such as Floating-Large-Wiry, Surging-Long-Wiry, Floating-Slippery-Wiry, or Floating-Rapid-Wiry are all Yang. The principle behind Zhang Zhongjing dividing the wiry pulse into Yin and Yang applications is subtle. Wang Shuhe mentioned only that the wiry pulse is Yang and did not mention it being Yin because he referred to a single pulse type for miscellaneous diseases. Therefore, Zhang Zhongjing's pulse methodology cannot be compared to that of miscellaneous diseases. Lu Danggu's refutation was excessive; dismissing the *Mai Jue* (Pulse Rhymes) as a forgery by Gao Yangsheng is insufficiently convincing, yet difficult to refute entirely.

Wang Shuhe stated that the Sanjiao (Triple Burner) has no form and exists only in name, leading to endless debates over millennia. Even in the Song Dynasty, Chen Wuze, despite his medical erudition, was confused by the absurd claims of Xu Dun, who asserted that the Sanjiao possesses a fatty membrane the size of a palm, positioned opposite the Bladder, with two white vessels emerging from the center, running alongside the spine up to the brain. How erroneous is this!

Consulting the *Suwen: Chapter 6 - Six Sections of Zang-Fang Manifestations* (*Neijing*), it states: "The Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao are the roots of granaries and dwellings of Ying (Nutritive) Qi. They transform dregs and flavors and expel them." The *Bie Lun: Chapter 9 - Differentiation of Five Zang Organs* states: "The Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao are generated by Heavenly Qi. Their forms resemble Heaven; thus, they 'drain but do not store,' receiving turbid Qi from the Five Zang organs, named 'Transforming and Transmitting Fu Organs.'" From this, we see that the Sages regarded the Sanjiao as having a physical form.

Furthermore, Cai Xishan (Cai Shen)'s commentary on the *Mai Jing* includes a treatise on the Sanjiao, quoting the *Liji: Liyun*: "The Upper Jiao is like an aperture, the Middle Jiao like weaving, and the Lower Jiao like a ditch." However, he did not elucidate its meaning. Sun Jingsi of Xin'an deduced and explained this: "Upper Jiao like an aperture"—an aperture implies leakage and passage; what must pass through is likely the upper part of the Stomach (Shangwan). The Classic states: "The Upper Jiao is at the mouth of the Stomach, governing intake without excretion," which aligns with this. "Middle Jiao like weaving"—weaving implies a network-like enclosure. Outside the Stomach lies a fatty tissue resembling a net, located above the stomach, capable of grinding and digesting food. Thus, the *Mai Jue* mentions "half a jin of congealed fat" referring to this. This is likely the great collateral of the Spleen, constituting the Middle Jiao. The Classic states: "It governs the rotting and ripening of water and grain," fitting this description. "Lower Jiao like a ditch"—a ditch implies drainage and transmission. Located below the Small Intestine at the Lamen gate, it separates clear from turbid, marking the Lower Jiao. The Classic states: "Located at the upper opening of the Bladder, governing excretion without storage," and "governing exit without entry." It is also called the "transmitting and transforming Fu organ" and the "pathway of water and grain, where Qi begins and ends." Water and grain enter; fluids move from Upper to Middle, and solids from Middle to Lower until dregs are transported and expelled downward without obstruction. This clearly demonstrates its tangible nature. The term "form" does not imply a separate entity outside the Zang-Fu organs but refers to the shape defined by its location and function.

Some argue: The original text reads "Middle Jiao like foaming" (Ruo Ou), and changing it to "weaving" (Bian) seems theoretically unsound. I contend that Cai Xishan relied on the *Liyun*. Additionally, the *Baihutong: Xingqing* records that "Ou" is also written as "Bian." How could both interpretations be wrong? It is likely that "Ou" and "Bian" were corrupted due to their visual similarity.