人身一十二经,气血阴阳攸分,按经点痘,独点少阳三焦经者何?《备要》云∶少阳主
气,诸药入胆经气分者,并入三焦,惟点两臂三穴,盖取配合上、中、下三焦,其理最妙。
《内经》曰∶上焦如雾,气之源也。点消烁,上配膻中。中焦如沤,血之源也。点冷渊,中
配胃脘。下焦如渎,水之源也。点四渎,下配丹田。丹田,即命门也。总之,不离乎三焦者
是。故《易》曰∶仰观于天,其星辰之奠丽,不如凡几,而其要则以七宿为经,二十四曜为
纬。俯察于地,其山川之流峙,又不如凡几,而其要则以五岳为宗,四渎为委。天地且然,
人身何独不然。细考其法甚善,理的无疑,洵保万全之良方也!毋庸予赘。
人身背脊十四椎下,名为命门,为督脉之穴。前与脐对,脐下丹田,为三焦之募穴,分
与命门相表里。命门为生气之门,出而治脐,下分三歧,上冲夹脐,过天枢,上至膻中两乳
间,元气所系焉。三焦有脏无腑,上焦在胃上口,治在膻中。中焦在胃管,治在脐旁。下焦
在脐下,膀胱上口,治在脐。三焦、命门,原一气相贯通者也。故《经》曰∶元气者,三焦
之使。李濒湖曰∶三焦即命门之用。王海藏曰∶三焦命门为一府,其脉同诊。以是观之,三
焦、命门,真相须而为用者也。点痘家,故点自三焦之穴,其初藉三焦而引入命门,其后由
命门而转达三焦,理确而当,法奇而便,若审穴的实,则较稳吹苗家万万矣。大清道光十七
年,岁次丁酉,夏四月,醴陵图南子识。
按∶是书所称,引种万人,并无再出天花之患,固非虚语。然近亦间或千人中有一复出
者,吹苗家即肆诋毁,谓其术不足凭,婴儿父母,虽明知牛痘甚便,犹未敢以轻试也。抑知
千中间或有一复出者,其弊非由于立法之不密,实由于奉行之不善,以迩来业牛痘者,粗心
浮气,偶尔刺穴稍偏,致胎毒未能出尽,后又不为之再引所误也。近得复引一法,最为稳妥
,凡小儿引痘一次后,或逾数月,或至下年复引一次,如仍上浆结痂者,尚须再引,总以传
浆后,越三宿而刺处微见红盘,再过二三日而红盘自退,并不起顶上浆者,为胎毒已尽之证
。此后,虽遇自行天花,永不沾染矣。
The human body has twelve meridians, with Qi and Blood, Yin and Yang distinctly distributed. Why is it that when selecting acupoints according to meridians for variolation, only the Shaoyang Sanjiao Meridian (Triple Burner Meridian) points are selected? *Bei Yao* states: Shaoyang governs Qi; any medicine entering the Gallbladder Meridian's Qi aspect merges into the Sanjiao. Therefore, only three points on both arms are selected, aiming to coordinate with the Upper, Middle, and Lower Sanjiao. The rationale is most exquisite.
*Huangdi Neijing* says: The Upper Sanjiao is like mist or dew; it is the source of Qi. Selecting [Xiaoshuo] (likely referring to a specific point contextually linked here, possibly Cold Abyss/Lengyuan based on later text) coordinates with Tanzhong (CV17) in the upper region. The Middle Sanjiao is like fermentation; it is the source of Blood. Selecting Lengyuan (SI11) coordinates with the Epigastrium in the middle region. The Lower Sanjiao is like a ditch; it is the source of Water. Selecting Sidu (TE13) coordinates with Dantian (Elixir Field) in the lower region. Dantian is essentially Mingmen (Gate of Life). In summary, this does not depart from the principles of the Sanjiao. Thus, *Yijing* says: Looking up at the sky, the arrangement of stars is countless, but its essence lies in seven mansions as meridians and twenty-four luminaries as latitudes. Looking down at the earth, the flow and elevation of mountains and rivers are also countless, but its core lies in Five Sacred Mountains as masters and Four Great Rivers as tributaries. If Heaven and Earth are thus, how much more so the human body? Carefully examining this method reveals it to be very sound, with undeniable logic. It is indeed an excellent prescription ensuring absolute safety. I need not add further words.
Below the fourteenth thoracic vertebra on the back is Mingmen, an acupoint of the Du Mai (Governing Vessel). Anteriorly opposite the navel, the Dantian below the navel is the Front-Mu point of the Sanjiao, forming an interior-exterior relationship with Mingmen. Mingmen is the gate of generating Qi. Qi emerges to govern the area around the navel, dividing downward into three branches, rushing upward past the navel, passing Tianshu (ST25), reaching up to Tanzhong between the two breasts, where Yuan Qi (Primal Qi) is anchored. The Sanjiao has the function of a Zang organ but lacks the form of a Fu organ. The Upper Sanjiao is located at the upper opening of the stomach, governed at Tanzhong. The Middle Sanjiao is located at the stomach tube, governed beside the navel. The Lower Sanjiao is located below the navel at the upper opening of the Bladder, governed at the navel. The Sanjiao and Mingmen are originally connected by one Qi. Thus, *Jing* says: Yuan Qi is the envoy of the Sanjiao. Li Binhu said: The Sanjiao is the function of Mingmen. Wang Haicang said: The Sanjiao and Mingmen constitute one Fu, and their pulses can be diagnosed together. From this perspective, the Sanjiao and Mingmen rely on each other to function. Variolators therefore start with the Sanjiao points, initially using the Sanjiao to introduce the variola virus into Mingmen, and subsequently transmitting it from Mingmen back to the Sanjiao. The logic is accurate and appropriate, the method unique yet convenient. If the acupoints are accurately identified, it is ten thousand times safer than the "Steady Blowing Seed" method. Recorded by Tunanzi of Liling in the fourth month of summer, Dingyou year, 17th year of Daoguang reign of Qing Dynasty.
Note: The book claims that among ten thousand people inoculated, none suffered smallpox again, which is indeed not false talk. However, recently, occasionally one case out of a thousand has recurred. Proponents of the "Steady Blowing Seed" method slanderously claim this technique is unreliable. Parents of infants, although knowing cowpox vaccination is very convenient, dare not try it lightly. They do not realize that the occasional recurrence in one out of a thousand cases is not due to imprecise legislation/methodology, but rather poor execution. Recently, practitioners of cowpox have been careless and superficial; occasionally deviating slightly during puncture causes fetal toxins not to be fully expelled, and subsequent failure to re-introduce the vaccine leads to error. I have recently obtained a re-introduction method that is most secure. For children who have undergone initial inoculation, if months pass or until the next year, a second inoculation is performed. If pustules still form and scab over, further inoculation is required. Generally, after the formation of pus, if the puncture site shows a slight red disk after three days, and this red disk fades naturally after two or three more days, without rising to the top or forming pus, this proves that fetal toxins are exhausted. Thereafter, even if natural smallpox occurs, infection will never happen.