典藏书目

According to "Tai Xi Fang Jian" (Western Mirror): The method of inoculation: First, on the area where the patient has the most rash, use a Pi needle (a flat-bladed surgical knife) to make slight pricks. Quickly take a piece of cotton wool, soak it in the extracted blood. Then, on the person to be inoculated, prick slowly until blood flows freely. After about one quarter of an hour (Yike), take that cotton wool soaked in blood and apply it to the wound, binding it tightly. Leave it for about three days, then remove it. The key is that the depth of the prick must be neither too deep nor too shallow, but just right; the duration of applying the cotton wool must be neither too long nor too short, fitting the timing perfectly.

Ye Lin's commentary: This is the Western smallpox vaccination method (Cowpox inoculation). It draws out the latent toxin from the Mingmen (Gate of Life) via acupoints such as Qinglengyuan (SI10) and Xiaoluo (TE12). Although Rash diseases (Shazhen, referring to variola or similar exanthems) and Smallpox (Douzheng) differ in Qi and Blood manifestations, their underlying principles are identical. One can select auspicious times and observe human circumstances, which differs from epidemic infections where internal and external causes arise simultaneously. Now that cowpox inoculation is prevalent without adverse effects, physicians and patients need not harbor doubts.

Another method: Take a piece of blood-soaked cotton wool and insert it into the nostril; this can also induce immunity.

Ye Lin's commentary: This is the traditional Chinese smallpox inoculation method. It draws out the latent toxin from Mingmen, transmitting it from the Zang-Fu organs to the muscles. Although one can select times and observe circumstances, it is ultimately less stable than drawing it out via the meridians.

Yet another method: Take the patient's tears or nasal mucus, dip cotton wool in it, and insert it into the nostrils of the inoculated person, or apply it to the skin; this can also induce immunity.

Yet another method: Rub the patient's close-fitting garments all over the body of the inoculated person, or have them wear them on their feet; this is also a good method.

Ye Lin's commentary: These two methods are derived from a synthesis of Chinese and Western inoculation techniques. Using mucus and tears is more convenient than bloodletting. However, drawing it out via the meridians is superior; deriving it from the Zang-Fu organs is ultimately not appropriate.

Those who undergo inoculation enjoy eight benefits: 1. It does not lead to critical, untreatable conditions. 2. There is no toxin invading the lungs to cause coughing. 3. Even if residual toxins remain, they do not invade the eyes, ears, or other vital organs. 4. Compared to natural epidemic rashes, the constitution is better and the syndrome is smoother. 5. Even if swelling, high fever, or restlessness occur, the symptoms are generally mild and easy to manage. 6. Natural epidemic rashes often degenerate into consumptive states, whereas inoculated persons never suffer this. 7. Sneezing or tearing may occur during the illness, but these cease once the scabs dry. 8. In traditional smallpox inoculation, sores may suppurate and heal slowly; in this method, the sores heal quickly.

Ye Lin's commentary: The main channel of the Hand-Shaoyang Sanjiao (Triple Burner) meridian originates at the tip of the ring finger and index finger, ascends between the index finger, emerges along the lateral aspect of the wrist, runs between the two bones of the forearm, passes through the elbow, ascends along the lateral arm to the shoulder, crosses behind the Foot-Shaoyang Gallbladder meridian, enters the supraclavicular fossa (Quepen), distributes in the chest center (Danzhong), disperses and connects with the Pericardium, descends through the diaphragm, and belongs to the Sanjiao. The acupoints Qinglengyuan (SI10) and Xiaoluo (TE12) are located on the upper lateral arm, precisely where the Sanjiao meridian passes. Shazhen (Rash/Smallpox) represents latent fetal toxin stored in Mingmen. Examining the acupoint at the seventh vertebral space of the back, which is the residence of Ministerial Fire (Xianghuo); the Pericardium is the Zang organ of Ministerial Fire, and the Sanjiao is its Fu organ. Guiding the latent toxin from Mingmen via the Sanjiao meridian follows the principle of "same qi attracting same qi," which is obvious. Why hesitate or fear?

Humans are one of the Three Powers (Heaven, Earth, Humanity) and resemble Heaven and Earth. The Du Mai (Governing Vessel) unifies Yang of the whole body, and the Ren Mai (Conception Vessel) unifies Yin of the whole body; this is the Qian-Kun of the human body, corresponding to the mutual exterior-interior relationship of the numbers 9-1-2. The Lungs and Large Intestine belong to Dui Metal; the Stomach and Spleen belong to Gen Earth; this corresponds to the mutual exterior-interior relationship of the numbers 4-6-2. The Heart and Small Intestine belong to Li Fire; the Bladder and Kidneys belong to Kan Water; this corresponds to the mutual exterior-interior relationship of the numbers 3-7-2. The Pericardium and Sanjiao belong to the Zhen trigram; Zhen is Yang Wood, which is Ministerial Fire. The Gallbladder and Liver belong to the Xun trigram; this corresponds to the mutual exterior-interior relationship of the numbers 8-2-2. Zhen is Yang Wood, why is it called Ministerial Fire? Fire has no substance; it takes Wood as its substance. The "Shuo Gua Zhuan" states that Zhen represents Thunder and Dragon-Thunder Fire, which resembles the Ministerial Fire of the human body. Not only the Pericardium and Sanjiao correspond to the Zhen trigram, but also the Mingmen at the Right Chi pulse position; people simply fail to observe this. This is the fixed correspondence of the Six Children of Qian-Kun to the human body. Mingmen contains the True Fire of Water and latent congenital toxin. Mingmen is like thunder fire hidden at the bottom of water; when the time comes, it erupts and spreads like a prairie fire. Is it not better to draw upon the same-qi Sanjiao and guide it outward via the meridians without damaging the Zang-Fu organs?

Question: Is there a rationale for Mingmen belonging to the Zhen trigram? Answer: Mingmen is the acupoint between the seventh vertebrae of the back. The back has twenty-one vertebrae; 3 x 7 = 21. Mingmen lies exactly between the seventh segments, just as the Zhen trigram has one Yang line below two Yin lines; the image is very similar. This represents the initial interaction of Qian and Kun, the first movement of Yang, which is the root of generation. Opposite the navel is the Shenque acupoint, analogous to the North Pole opposing the South Pole. Located in Water, its Qi is True Yang Qi, the Fire within Water, thus serving as the source of Ministerial Fire for the Sanjiao and Pericardium. The circulation of the Sanjiao and Pericardium meridians is the circulation of Ministerial Fire. Mingmen is like a palace, and the meridians are like roads; both are governed by Ministerial Fire and can be attributed to the Right Chi pulse. The single Yang line between the seventh vertebrae being the Zhen trigram is quite clear. Smallpox/rash is latent toxin in Mingmen, guided outward via the Sanjiao meridian; the principle is very clear. Fearing that rigid adherence to established methods prevents adaptation, I do not shy away from repeating myself to reiterate this meaning, hoping readers will understand.

In the past, sages debated the nature of the Sanjiao Fu organ endlessly, reaching no consensus. Some said it was formless, some said it had form; some said it was one, some said it was two. Some even claimed it was the fat beside the kidneys. Even Zhang Yinan, though enlightened, used ambiguous terms and could not identify what it actually was. Studying Zang-Fu anatomy, Western scholars explain it most thoroughly. Observing "Quan Ti Tong Kao" (Comprehensive Examination of the Whole Body), the Sanjiao is the so-called abdominal serous membrane (peritoneum). This membrane wraps around the entire abdomen, connecting upwards to the vertex and downwards to the bladder, with fatty tissue horizontally situated between the liver and stomach. Only in covering the vagina and protecting the uterus do males and females differ slightly. The "Nei Jing" states: "The Upper Jiao is like mist, the Middle Jiao is like fermentation vat, the Lower Jiao is like a ditch." Are these empty words?

Question: Is the abdominal serous membrane indeed the Sanjiao? Is there evidence? Answer: Observe that it wraps the intestines and covers the kidneys, lying exactly at the Mingmen region between the seventh vertebrae. Since it stores the True Fire of Water, it is the residence of Ministerial Fire. Occupying this position and exercising this function, this membrane is the Fu organ of Ministerial Fire. Below the Heart and Lungs, above the Liver and Stomach, there is a layer of diaphragm. Its shape is thin like a fine net, connected above to the underside of the Pericardium and below to the upper layer of this membrane. Qi and vessels penetrate continuously, so the Pericardium is the Zang organ of Ministerial Fire. From the diaphragm connecting upwards to the brain, this is what the classics call "Upper Jiao like mist." In the middle, there are two layers of thin membranes wrapping the liver and enveloping the stomach, which is what the classics call "Middle Jiao like fermentation vat." Surrounding the bladder and covering the vagina to perform Qi transformation, this is what the classics call "Lower Jiao like a ditch." Proving this, the abdominal serous membrane is the Sanjiao; what else is there to doubt? If seeking the functions of this membrane, the full text is in "Tong Kao"; due to limited space, I will not detail it.

Western inoculation methods for smallpox/rash differ slightly. For smallpox inoculation, a Pi needle pierces the epidermis and subepidermis without injuring muscle or causing bleeding, keeping the smallpox pus between the skin layers. For rash inoculation, it is pricked until blood appears; only after the blood flows out completely is the blood-soaked cotton applied to the wound. This contains the profound principle of mutual rooting of Yin and Yang. Recent practitioners of cowpox vaccination not only fail to understand the Sanjiao meridian acupoints but are also ignorant of the meaning that "Blood attaches to Qi, and Qi relies on Blood." No wonder there are many adverse effects.

Books on inoculation all mention piercing the epidermis but do not mention the Qinglengyuan and Xiaoluo acupoints. This is likely because an infant's arm from shoulder to elbow is only four or five cun long; inoculating three to five spots means these two acupoints are included anyway. Moreover, the lateral arm is where the Sanjiao meridian passes. Nevertheless, it is still better to puncture these two specific acupoints for inoculation. This highlights the necessity of studying acupoints. The "Jia Yi Jing" and "Tong Ren Ming Tang" record that Qinglengyuan is 2 cun above the elbow, taken with the arm extended and raised; Xiaoluo is below the shoulder on the lateral arm, taken with the axilla open and elbow obliquely divided downward. These prove both acupoints are on the lateral arm.

Selecting acupoints is crucial for acupuncturists. Since the Han and Tang dynasties, acupuncture has been lost because people did not understand the concept of "Same-Body Measurement" (Tong Shen Qu Cun), relying solely on the middle segment of the affected person's middle finger as one cun, claiming exclusive transmission. Little do they know: In thin people, fingers are long but bodies small, making horizontal measurements of the back and abdomen too wide; in fat people, fingers are short but bodies long, making horizontal measurements too narrow. In those with long bodies/fingers but small heads, head measurements would seem too long; in those with short bodies/fingers but large heads, head measurements would seem too short. How can such errors due to fat/thin and long/short differences be accurate? "Same-Body Measurement" must be based on the individual's own body proportions. Among all schools, only the Japanese physician Yamazaki Shosei's method of bone measurement and scaling captures the profound essence of the ancient sages. His method uses the dimensions from the "Ling Shu · Gu Du" chapter as the standard, measures the patient's body size, and scales accordingly, eliminating errors of length and build. For example, if "Ling Shu · Gu Du" states the shoulder to elbow is 1 chi 7 cun, and the patient's shoulder to elbow measures 5.1 cun, using a 3-to-1 ratio, a stated distance of 1 cun between acupoints would equal only 0.3 cun. Understanding this principle of Same-Body Measurement ensures acupuncture methods are not lost.