仲景言伤寒主六经，温病条辨则主三焦，三焦之说，灵枢最详，营卫生会篇所谓上焦如雾，中焦如沤，下焦如渎者是也，就此三语观之，其义盖谓身半以上为上焦，身半以下为下焦，中脘胃腑所居之地为中焦。沤，如诗经可以沤麻之沤，有蕴酿之意，谓脾胃腐熟水谷也，水谷既腐熟，糟粕从下而出，故云下焦如渎，谓二便也，糟粕既下行，精华自当上行，如何上行，必有赖于蒸化，然后能输运于四肢百体。蒸则如雾，故云上焦如雾，古人不知胃壁肠壁，皆能吸收滋养料供给各组织，仅凭理想，故云如雾如渎，此原是笼统语，概括言之，初不指一脏一腑，别无深意，亦与病之传变无与，不能与伤寒六经并论，甚为显明。营卫生会篇又云，上焦出于胃上口，并咽以上贯肠而布胸中，走腑，循太阴之分而行，还至阳明，上至舌，下足阳明，常与营俱行于阳二十五度，行于阴亦二十五度，一周也，故五十度而复会于手太阴矣。中焦亦并胃中，出上焦之后，此所受气者，泌糟粕，蒸精液，化其精微，上注于肺脉，乃化而为血，以奉生身，莫贵于此，故独得行于经隧，命曰营气。下焦者，别回肠注于膀胱而渗入焉(以上为灵枢营卫生会篇原文)。细绎文字，颇觉生涩，文并不古，亦非不通，惟骤视之，所纪颇凌乱无次，其云上焦出于胃上口并咽以上，当是从胃上口直至咽喉以上，此处不过是食道，何物循此食道行，营乎，卫乎，经气乎，血液乎，经未明言，如云上焦循此食道行，则语殊弗解，盖谓从胃上口至咽为上焦之一部分，则语意显明，云上焦出胃上口，并咽以上，上焦是何物？殊不能知其命意所在，咽以上三字之下，接贯肠二字，肠之地位，在中脘以下，自咽至肠，中间距离太远，续云而布胸中，则又自下而上矣。脏腑内景，本不易明，似不宜故捩其辞，使读者索解不得，曰走腑循太阴之分而行，更不知腑字何指，其下之太阴阳明足阳明，无一语不生涩，亦在在不可究诘，似闻某医校列素灵为课本，不知教员对于此等处，如何解释，教员纵能循文敷衍，听讲之学生，又若何了解，如云讲者自讲，听者白听，了解与否，双方均非所注意，则其懵懂又足令人佩羡不置矣。
顾虽如此，就生理之形能上观之，灵枢之所言，却自有其价值，不过仍与热病之传变无与。凡人口渴甚，饮水则润，渴非口中干，乃胃中燥，得水而润，亦非口中润，乃胃中吸收液体，几经转折，传之唾腺，唾腺分泌唾液，然后润也，审是，所谓自胃上口并咽以上，自非无故，且不曰至咽而曰并咽以上，是指口中津液尤为显明，凡食物入胃，消化之后，胃壁吸收液体，以资营养，由胃入肠，肠壁亦事吸收液体，以资营养，苟从饮食入胃之后，潜心体察，可以不须剖验而得，且人之感饥饿，不在胃中而在腹部，内经云，胃实则肠虚，肠实则胃虚，故肠胃更迭为虚实，其意若日肠实胃实者病，肠虚胃虚者亦病，欲明肠胃不同实不同虚，故其措词如此，若就生理之形能言之，肠实者，胃不妨虚，肠已虚者，胃则非实不可，感饥饿者，不在胃而在肠，故有枵腹饥肠诸成语，不曰枵胃饥胃也，此则胃肠二宇之所由来，回肠间苟有燥屎，则苦不得寐，其甚者躁烦不安，又甚者神昏詀语。神昏诂语谓是心包络病，乃想当然之语，于实际无有是处。谓是脑筋错乱，亦尚可商。盖燥屎结于肠而不寐烦躁者，乃神经节为病，因肠壁纤维神经与交感神经运动神经皆相通之故，阳明腑证之扬手掷足，囚肠壁纤维神经病，影响于运动神经之故，其躁烦不寐，则因肠壁神经影响于交感神经之故，交感神经，听命于神经节，间接受治于大脑，故曰神经节为病，神经节者，胸中之事也，此病之形能也，因病之形能以推测生理之形饀，则知食物入胃，必下于肠，入肠之后，其影响最著者在胸中，必有其输送精微之道，故曰上焦如雾，布于胸中，此布胸中三字之所由来，然则此一节文字译之为今人通用文字，当云上焦从胃上口上行至于咽以上，从胃中部下行至于肠，仍输送其精气布于胸中。
走腑句，腑字颇难索解，若根据素问及难经，则此腑字当指气街，曰循太阴之分，观下文手太阴句，则知此是足太阴。还之阳明句，观下文有足阳明句，则知此处为手阳明，其云常与营俱行于阳二十五度，行于阴亦二十五度，五十度而复会于手太阴，是其所言者，即是卫气(阴阳各二十五度，详灵枢卫气行篇可参考，文繁不备录)，盖惟卫与营俱行，证之他处，无三焦与营卫俱行之文也，惟岐伯谓营出于中焦，卫出于下焦，而言上焦独详，似中下焦统于上焦者。难经谓三焦者，水谷之道路，气之所终始，正与灵枢此节相合，出于胃上口，并咽以上，贯肠，而布胸中，是说水谷之道路，走腑以下至复会于手太阴矣，是说气之所终始，如此解释，未尝不言之成理。
其云中焦是营气，曰泌糟粕，蒸精液也，云化其精微，上注于肺，则仍是上焦如雾之事，不过其所主者，谓营出于中焦，故如此说，不得泥定地位，致与上焦纠缠不清，其云上注于肺者为血，行于经隧者为营，经隧即奚谷谷肌肉之分，脏器得此而滑润，故古人谓营为内部湿润之气。今日有西闽学说，则知微细血管有渗润，淋巴液有循环，可以补我国古书之不足，而营字真确解释，自当以微细血管中之渗出液当之。其言下焦，意义自明，综以上所言者观之，三焦，言水谷之出入，与其精微化为营卫之大略者也，其言上焦自胃上口并于咽以上，自胃上口下至于肠，复自肠上至胸中，不限于中脘以上之地位也。中焦起于胃中，化精微上入于肺，化血复从血中分泌液体，行于偏身之经隧，不限于中脘之地位者也。三焦之可以分别言也，大略如此，与温病条辨之言三焦，丝毫无相通之处，条辨颇推崇叶天士，其云凡病温者，始于上焦，在手太阴，是即天士之温热论开卷第一条，所谓温邪犯肺，逆传心包络者也。以手太阴为上焦地位，未尝不是，肺原属脏腑之最高者，然灵枢则明言中焦化精微上注于肺脉，鞠通岂未之见乎。又其全书用药以轻者归上焦，重者归中焦，尤重者归下焦，纯以地位为主，不问营卫气血，亦与灵枢不合，灵枢固主营卫，不主地位者也，然则苟非鞠通不曾懂得营卫生会篇文字，即彼所谓三焦者，不是生会篇之三焦。吾乃偏考他处之言三焦者。
(一)灵枢本输篇云，三焦者，中渎之腑也，水道出焉，属膀胱，是孤之腑也。是六腑之所与合者。
(二)难经三十八难，腑所以有六者，谓三焦也，有原气之别也，主持诸气，有名而无形，其经属手少阳，此外腑也。
(三)灵枢经脉篇，三焦手少阳之脉，起于小指次指之端，上出两指之间，循手表腕，出臂外两骨之间，上贯肘，循孺外上肩，而交出足少阳之后，入缺盆，布膻中，散络心包，下膈循属三焦。其支者，从膻中上出缺盆，上项系耳后，其上出耳上角，以屈下颊至顺。其支者，从耳后入耳中，出走耳前，过客主人前，交颊至目锐眦，是动则病耳聋，浑浑焞焞嗌肿喉痹；是主气所生病者，汗出，目锐眦痛，颊痛，耳后肩蠕肘臂外皆痛，小指次指不用。
灵素言三焦者，大都不外以上三节，自余如素问六节藏象论，灵兰秘典等篇，偶然涉及，无此详也。第三节灵枢经脉篇所言，最不易明了，然中医实以此为根本，不明经络，无以言医，然求之今日医界中人，不过能已诵而已，若深明其理，则自古医籍中已无之，遑论今日，兹为释疑辨惑起见，为言其原理，俾读者可以自修而止。至于详细，余不能言也，凡经络云自某处迄某处，经某处者，皆从病与生理之形能来，例如灵枢经脉篇之言三焦，前半所说，均从后半病形产生，先有耳聋嗌肿喉痹之病，相其阴阳，辨其深浅，定为手少阳之病，复视其兼证有目锐眦痛颊痛，耳后肩孺肘臂外痛，小指次指不用，于是定诸痛处为手少阳之经，其中复有错综交互，如云交出足少阳布膻中散络心包，是手少阳一经，与足少阳手厥阴有交互关系也，所谓经气，亦如血行，如环无端，不知其所自始，然躯体而有病，必有其始病之处，又必有其痛苦之区域，从其区域分之，因有十二种，从其始病言之，因有手六经足六经，例如疟疾之形寒，有从背起者，右从手起者，其明证也。古人最讲究针灸，而砭石又在针灸之前，以事理推断之，必有甚深远之历史，惜鄙人读书不多，不能考证耳。度此事之缘起，必如今日妇竖皆知之刮痧，其后演进而为砭石，再进而为针灸，十二经之井荥经俞，则多从针灸之成效而定名，故今日已不能知其最初得此之所由，嗣后由针灸而汤药，则为道稳而取效亦神，则属最后之进步矣。今日吾人所当之者有二事，其一，古代所传之汤药，其用法皆隶于经络，某经病当用某药，从之则效，违之则否，故当用葛根者，不得用麻黄，当用大黄者，不得用巴豆，非如西药仅言汗下，无复别择，此治中医所以不可不讲十二经。其二，健体之经气不可见，逆之则见，而经气之所以逆，由于气候之六淫者三之一，由于起居饮食者三之一，由于七情者三之一。故寒暑病人、饥饱病人、意志拂逆病人，不逆经气，则能遂其生而尽天年；逆经气，则不能遂其生而夭折，所谓有道之士，善养生者，能遂其生而已矣，上工治未病，能知经气之顺逆及其未病，拨乱返正而已，此十二经原理之大略也。经气不可见，逆则见之于病能，循经治病谓之工，然非上乘，能知若何便逆经气，若何便顺经气，守顺避逆，乃真上乘。素问上古天真论所言，乃上乘也。西国最新发明者曰细胞曰内分泌，其实经气较之二者尤精，惜乎古文太简，灵枢之学说，又真伪参半，果能董而理之，发挥而光大之，则中西携手之后，西国医学当更进一步，此则欲于医学有所发明，尤不可不知经气。今之反对中医者，谓中国医学不能出国门一步，固非定论。而业中医者，惟因饭碗问题，惟恐中医被取谛，妄欲结乌合之众以为党，以与潮流相抗，而号于众曰，吾欲保存国粹，彼等野狐禅之医学，岂是国粹，亦安有保存之希望，若真国粹，决不消灭，何劳保存，谓中医将灭亡者，杞人忧天而已。今姑置此，而言三焦，然则三焦有三种，其一，三焦者，决渎之官，专指分泌尿汁说，其二，三焦者，水谷之道路，气之所终始，专指消化力与卫气说，其三，三焦为手少阳经，为十二经中之一。滑伯仁、徐灵胎皆云，言决渎之官者，为下焦气化之三焦。言手少阳者，是有名无状之三焦。言消化与卫气者，是有名有？状之三焦。准此以谈，是古人定名不讲究也，然无论何种，与温病条辨皆不合，是温病条辨之三焦，乃第四种三焦。
Zhang Zhongjing's discussion on Shanghan (Cold Damage) focuses on the Six Meridians, whereas *Wenbing Tiaobian* (Systematic Differentiation of Warm Diseases) focuses on the Sanjiao (Triple Burner). The theory of Sanjiao is most detailed in *Ling Shu* (Spiritual Pivot), specifically in the chapter *Ying Wei Sheng Hui* (Meeting of Ying and Wei Qi), which states: "The Upper Jiao is like mist, the Middle Jiao is like fermentation, and the Lower Jiao is like a drain." Based on these three phrases, the meaning seems to be that the upper half of the body constitutes the Upper Jiao, the lower half constitutes the Lower Jiao, and the area of the Zhongwan point, where the Stomach resides, constitutes the Middle Jiao. "Ao" (fermentation/soaking), as mentioned in the *Shi Jing* (Book of Songs) regarding soaking hemp, implies a process of brewing or fermenting, referring to the spleen and stomach rotting and ripening food and fluids. Once food and fluids are rotted and ripened, dregs exit from below; hence it is said that "the Lower Jiao is like a drain," referring to the discharge of feces and urine. Since dregs move downward, essence must naturally ascend. How does it ascend? It relies on steaming and transformation, after which it can be transported to the four limbs and all parts of the body. Steaming rises like mist; hence it is said that "the Upper Jiao is like mist." Ancient people did not know that both the gastric wall and intestinal wall could absorb nutrients to supply various tissues; relying only on idealized deduction, they used metaphors like "like mist" and "like a drain." This was originally a general statement, summarizing that it does not refer to a specific Zang or Fu organ, nor does it have deeper implications, nor is it related to the transmission of diseases. It cannot be compared with the Six Meridian differentiation of Shanghan, which is quite obvious.
The *Ying Wei Sheng Hui* chapter also states: "The Upper Jiao originates from the upper orifice of the stomach, runs along with the pharynx upwards, pierces the diaphragm, spreads in the chest, travels through the axilla, follows the distribution of the Taiyin meridian, returns to the Yangming, ascends to the tongue, descends to the Foot-Yangming meridian, often travels with Ying Qi for twenty-five cycles in the Yang channels and twenty-five cycles in the Yin channels, completing one circuit; thus, after fifty cycles, it reunites at the Hand-Taiyin." "The Middle Jiao also lies within the stomach, emerging after the Upper Jiao. The qi received here separates dregs, steams fluids, transforms fine essences, and pours them upward into the lung vessels, where they transform into blood to nourish the living body. Nothing is more precious than this, so it alone travels through the meridians and collaterals, named Ying Qi." "The Lower Jiao separates from the ileum, pours into the bladder, and渗ates into it." (The above is the original text from *Ling Shu: Ying Wei Sheng Hui*). Carefully analyzing the text, it feels rather obscure. The language is not archaic, nor is it unintelligible, but at first glance, the recorded content appears disordered. When it says "The Upper Jiao originates from the upper orifice of the stomach and runs along with the pharynx upwards," it should mean from the upper orifice of the stomach up to the pharynx. This part is merely the esophagus. What substance travels along this esophagus? Is it Ying Qi, Wei Qi, Jing Qi, or blood? The text does not specify. If one says the Upper Jiao travels along the esophagus, the sentence becomes incomprehensible. It probably means that the section from the upper orifice of the stomach to the pharynx is part of the Upper Jiao, making the meaning clear. Regarding "The Upper Jiao originates from the upper orifice of the stomach and runs along with the pharynx upwards," what exactly is the Upper Jiao? It is impossible to know the author's intent. Below the phrase "above the pharynx," the words "pierces the intestine" (Note: Text says 'Guan Chang', likely a typo for 'Guan Ge' - pierces diaphragm, but translating literally as intestine per instruction) follow. The intestine is located below the Zhongwan point. The distance from the pharynx to the intestine is too far. Then it says "and spreads in the chest," which goes from bottom to top again. The internal landscape of Zang and Fu organs is inherently difficult to clarify; it seems inappropriate to deliberately twist the wording, making it impossible for readers to understand. When it says "travels through the Fu, follows the distribution of the Taiyin," it is unclear what "Fu" refers to. The subsequent mentions of Taiyin, Yangming, and Foot-Yangming are all obscure and unexplainable. It is heard that some medical schools use *Su Wen* and *Ling Shu* as textbooks; one wonders how instructors explain such passages. Even if instructors can gloss over the text, how can students understand? If the speaker speaks their own way and the listener listens in vain, with neither party caring about understanding, this state of ignorance is truly admirable.
Nevertheless, viewed from the perspective of physiological function, what *Ling Shu* says has its own value, although it still has nothing to do with the transmission of warm diseases. Whenever a person is extremely thirsty and drinking water brings relief, this thirst is not dryness of the mouth but dryness in the stomach. Relief comes not from moistening the mouth but from the stomach absorbing liquid, which undergoes several transformations, transmits to the salivary glands, which secrete saliva, resulting in moisture in the mouth. Therefore, the phrase "from the upper orifice of the stomach along with the pharynx upwards" is not without reason. Moreover, saying "along with the pharynx upwards" instead of "to the pharynx" clearly indicates the importance of saliva in the mouth. After food enters the stomach and is digested, the gastric wall absorbs liquids for nutrition; from the stomach to the intestine, the intestinal wall also absorbs liquids for nutrition. If one carefully observes after food enters the stomach, this can be understood without dissection. Furthermore, humans feel hunger not in the stomach but in the abdomen. *Nei Jing* states: "When the stomach is full, the intestine is empty; when the intestine is full, the stomach is empty." Thus, the stomach and intestine alternate between fullness and emptiness. The implication is that a full stomach and full intestine constitute disease, as do an empty stomach and empty intestine. To clarify the different states of fullness and emptiness in the stomach and intestine, the wording is thus. Physiologically, when the intestine is full, the stomach need not be empty; when the intestine is empty, the stomach must be full. The sensation of hunger is in the intestine, not the stomach, hence idioms like "empty belly and hungry intestines" exist, not "empty stomach and hungry stomach." This is the origin of the term "stomach and intestine." If there is dry stool accumulated in the ileum, it causes pain and insomnia; severe cases lead to restlessness and anxiety; even worse leads to coma and delirious speech. Attributing coma and delirium to Pericardium disease is speculative and factually incorrect. Attributing it to brain nerve confusion is debatable. The insomnia and restlessness caused by dry stool in the intestine are due to disorders of the ganglia, because the fibrous nerves of the intestinal wall are connected to the sympathetic and motor nerves. The tossing and turning seen in Yangming Fu syndrome is due to intestinal fibrous nerve pathology affecting motor nerves; the restlessness and insomnia are due to intestinal nerves affecting sympathetic nerves. Sympathetic nerves obey the ganglia and are indirectly controlled by the brain, so it is said to be a disorder of the ganglia. Ganglia are located in the chest; this is the morphological manifestation of the disease. Inferring normal physiology from pathological morphology, we know that food entering the stomach must descend into the intestine; once in the intestine, its most significant effect is in the chest, implying a channel for transporting fine essences. Hence, "Upper Jiao is like mist," spreading in the chest, which explains the phrase "spreads in the chest." Translating this paragraph into modern common language, it should read: The Upper Jiao ascends from the upper orifice of the stomach to above the pharynx, descends from the middle of the stomach to the intestine, and still transports its vital qi to spread in the chest.
The phrase "travels through the Fu" is difficult to interpret. If based on *Su Wen* and *Nan Jing*, this "Fu" should refer to the Qi Street (Qichong). Saying "follows the distribution of the Taiyin," and observing the subsequent mention of Hand-Taiyin, indicates this refers to Foot-Taiyin. Saying "returns to Yangming," and observing the subsequent mention of Foot-Yangming, indicates this refers to Hand-Yangming. The text says "often travels with Ying Qi for twenty-five cycles in the Yang channels and twenty-five cycles in the Yin channels, and after fifty cycles reunites at the Hand-Taiyin." What it describes is Wei Qi (for details on twenty-five cycles in Yin and Yang, see *Ling Shu: Wei Qi Xing Pian*; text is too long to quote). Only Wei Qi travels together with Ying Qi; verifying other chapters, there is no text stating Sanjiao travels with Ying and Wei. Only Qibo stated that Ying originates from the Middle Jiao and Wei from the Lower Jiao, while describing the Upper Jiao in detail, suggesting the Middle and Lower Jiao are subordinate to the Upper Jiao. *Nan Jing* states that Sanjiao is the pathway of food and fluids, and the beginning and end of Qi, which coincides with this section of *Ling Shu*. "Originating from the upper orifice of the stomach, running along with the pharynx upwards, piercing the diaphragm, and spreading in the chest" refers to the pathway of food and fluids; "traveling through the Fu... to reunite at the Hand-Taiyin" refers to the beginning and end of Qi. Such an explanation is reasonable.
The text states that the Middle Jiao is Ying Qi, mentioning "separating dregs and steaming fluids," and "transforming fine essences and pouring them upward into the lungs." This is still the matter of "Upper Jiao like mist," but its main point is that Ying originates from the Middle Jiao. One should not stick to fixed locations to avoid entanglement with the Upper Jiao. The text says "what pours upward into the lungs becomes blood, and what travels through the meridians is Ying." The meridians refer to the spaces between muscles and sinews; organs receive lubrication from this, so ancients called Ying the internal moistening Qi. With modern Western medicine theories, we know that capillaries have permeability and lymph circulates, supplementing the deficiencies of ancient Chinese texts. The precise interpretation of "Ying" should correspond to the exudate in capillaries. The meaning of the Lower Jiao is self-evident. Summarizing the above, Sanjiao discusses the entry and exit of food and fluids, and the general process of their fine essences transforming into Ying and Wei. It states that the Upper Jiao goes from the upper orifice of the stomach to above the pharynx, from the upper orifice of the stomach down to the intestine, and from the intestine back up to the chest, not limited to the area above Zhongwan. The Middle Jiao starts in the stomach, transforms fine essences and sends them up to the lungs, transforms blood, and then secretes liquid from the blood to travel through the meridians of the whole body, not limited to the Zhongwan area. The distinction of Sanjiao is roughly as described above, having nothing in common with the Sanjiao discussed in *Wenbing Tiaobian*. *Tiaobian* highly praises Ye Tianshi, stating "All warm diseases begin in the Upper Jiao, involving the Hand-Taiyin." This is the first clause of Ye Tianshi's *Wenre Lun*: "Warm pathogen attacks the Lung, reversely transmitting to the Pericardium." Designating Hand-Taiyin as the Upper Jiao is acceptable, as the Lung is the highest of the Zang organs. However, *Ling Shu* clearly states that the Middle Jiao transforms fine essences and pours them into the lung vessels. Did Ju Tong (Wu Tang, author of *Wenbing Tiaobian*) not see this? Furthermore, his entire book categorizes light medicines to the Upper Jiao, heavy ones to the Middle Jiao, and particularly heavy ones to the Lower Jiao, purely based on location, ignoring Ying, Wei, Qi, and Blood. This also contradicts *Ling Shu*, which manages Ying and Wei, not location. Therefore, either Ju Tong did not understand the text of *Ying Wei Sheng Hui*, or his concept of Sanjiao is not the Sanjiao of *Ying Wei Sheng Hui*. I will examine other references to Sanjiao.
(1) *Ling Shu: Ben Shu* states: Sanjiao is the Fu of the large channels, the pathway of water emerges from it, it connects to the Bladder, it is the solitary Fu. It is combined with the six Fu organs.
(2) *Nan Jing: Chapter 38* states: There are six Fu organs because of Sanjiao. It is a branch of Yuan Qi, governing all Qi, having a name but no form. Its meridian belongs to Hand-Shaoyang, it is an external Fu.
(3) *Ling Shu: Jing Mai* states: The meridian of Hand-Shaoyang Sanjiao starts at the tip of the fourth finger, emerges between the two fingers, follows the back of the wrist, emerges between the two bones of the forearm, ascends through the elbow, follows the outside of the upper arm to the shoulder, crosses behind Foot-Shaoyang, enters the supraclavicular fossa, spreads in the Danzhong, disperses and connects to the Pericardium, passes through the diaphragm, and belongs to Sanjiao. Its branch rises from Danzhong to the supraclavicular fossa, ascends the neck behind the ear, emerges above the ear angle, curves down to the cheekbone. Another branch enters the ear from behind the ear, exits in front of the ear, passes before the Ear Master point, crosses the cheek to the outer canthus. Pathogenic changes cause deafness, muffled hearing, swollen throat, and sore throat; diseases governed by Qi include sweating, pain in the outer canthus, cheek pain, pain behind the ear, shoulder, upper arm, elbow, and forearm, and dysfunction of the fourth finger.
Discussions of Sanjiao in *Ling Shu* and *Su Wen* generally do not exceed these three sections. Other chapters like *Su Wen: Liu Jie Zang Xiang Lun* and *Ling Lan Mi Dian* occasionally mention it but are not this detailed. The third section, *Ling Shu: Jing Mai*, is the hardest to understand, yet TCM takes it as fundamental. Without understanding meridians, one cannot discuss medicine. However, among today's medical practitioners, few can recite it, let alone understand its principles deeply. To resolve doubts, I will explain the principles so readers can study independently. Detailed descriptions are beyond my scope. Any statement that a meridian runs from point A to point B passing through C is derived from disease and physiological function. For example, in *Ling Shu: Jing Mai*'s description of Sanjiao, the first half is generated from the symptoms in the second half. First, there are diseases like deafness, swollen throat, and sore throat. Observing Yin and Yang, distinguishing depth, it is diagnosed as Hand-Shaoyang disease. Seeing accompanying symptoms like pain in the outer canthus, cheek, behind the ear, shoulder, arm, and dysfunction of the fourth finger, these painful areas are defined as the Hand-Shaoyang meridian. There are complex interactions, such as "crossing behind Foot-Shaoyang, spreading in Danzhong, connecting to Pericardium," indicating an interactive relationship between Hand-Shaoyang, Foot-Shaoyang, and Hand-Jueyin. Jing Qi, like blood, flows in a circle without beginning or end. However, if the body has disease, there must be a starting point and a painful region. Dividing by region gives twelve types; dividing by starting point gives Hand-Six and Foot-Six meridians. For instance, malaria chills may start from the back or the hand, which is clear evidence. Ancients valued acupuncture highly, and Bian stones preceded acupuncture. Logically, this history must be profound. Unfortunately, I have not read enough to verify. Speculating on the origin, it must have started like modern scraping therapy (Gua Sha), evolved into Bian stones, and then into acupuncture. The Well, Spring, Stream, River, and Sea points of the twelve meridians were mostly named based on acupuncture efficacy, so the original reasons are lost. Later, the development from acupuncture to herbal decoctions was stable and effective, representing the final progress.
Today, we face two issues. First, ancient herbal decoctions were applied according to meridians. Disease of a certain meridian requires specific herbs; following this yields results, deviating fails. Thus, when Gegen is indicated, Mahuang must not be used; when Dahuang is indicated, Badou must not be used. Unlike Western medicine which simply categorizes by sweating or purging without further selection, TCM research must emphasize the Twelve Meridians. Second, healthy Jing Qi is invisible; it manifests only when rebellious. Rebellion of Jing Qi is caused by one-third climate (Six Excesses), one-third lifestyle/diet, and one-third emotions. Patients affected by cold/heat, hunger/fullness, or emotional frustration will live out their natural years if they do not rebel against Jing Qi; if they do, they will die prematurely. Those who understand the Dao and practice health preservation can align with life. Superior physicians treat disease before it arises, knowing the rebellion of Jing Qi and correcting it before illness occurs. This is the general principle of the Twelve Meridians. Jing Qi is invisible, manifesting as pathology when rebellious. Treating according to meridians is skilled, but not the highest level. Knowing how to make Jing Qi rebel or flow smoothly, adhering to smoothness and avoiding rebellion, is the true highest level. *Su Wen: Shanggu Tianzhen Lun* describes this highest level. Western inventions like cells and endocrine systems are actually less refined than Jing Qi. Unfortunately, ancient texts are concise, and *Ling Shu* contains both truth and falsehood. If organized and expanded, Sino-Western cooperation could advance Western medicine further. Those wishing to innovate in medicine must understand Jing Qi. Opponents of TCM claim it cannot leave China, which is indeed not a definitive conclusion. TCM practitioners, fearing for their livelihoods and banning of TCM, try to form factions to resist trends, claiming to "preserve national essence." Their pseudo-medicine is not national essence, nor does it deserve preservation. True national essence would not perish, requiring no preservation. Claiming TCM will perish is like the man worrying about the sky falling. Setting this aside, let us return to Sanjiao. There are three types of Sanjiao: First, Sanjiao as the Official of Irrigation, specifically referring to urine secretion (Lower Jiao Qi transformation). Second, Sanjiao as the pathway of food/fluids and beginning/end of Qi, specifically referring to digestion and Wei Qi (Name and Form). Third, Sanjiao as the Hand-Shaoyang meridian, one of the Twelve Meridians (Name without Form). Hua Bolin and Xu Lingtai stated: "Official of Irrigation" refers to Lower Jiao Qi transformation; "Hand-Shaoyang" refers to Name without Form; "Digestion and Wei Qi" refers to Name with Form. By this logic, ancient naming was imprecise. Regardless, none match *Wenbing Tiaobian*. The Sanjiao in *Wenbing Tiaobian* is a fourth type.