翻刻
而已、
鍼経所謂横連膜原《割書：一｜ウ》 四字、見霊樞歳露篇、案素
問瘧論、其間日発者、由邪気内薄於五蔵、横連募
原也、其道遠、其気深、其行遅、不能与衛気俱行、不
得皆出、故間日乃作也、王注、募原謂鬲募之原系、」
挙痛論、寒気客於腸胃之間、膜原之下、血不得散、
小絡急引、故痛、按之則血気散、故按之痛止、寒気
客於侠脊之脈、則深按之不能及、故按之無益也、
王注、膜謂鬲間之膜、原謂鬲肓之原、侠脊之脈者、
当中督脈也、桂山先生有膜原考、載医賸、可攷、
昔有三人《割書：二｜オ》 博物志云、王爾張衡馬均、昔冒長霧
行、一人無恙、一人病、一人死、問其故、無恙人曰我
飲酒、病者食、死者空腹、《割書：十巻｜二ウ》
労碌《割書：ニ｜ウ》 或曰、碌力音通、後世医書、労力多作労碌、
鈴木順亭曰、荀子労辱篇、軥録疾力、注云、軥与拘
同、拘録、謂自撿束也、拘録、又見君道篇、謝氏云、淮
南子主術訓、勇力弁慧、捷疾劬録、軥録蓋労身苦
体之意、楊訓為拘録、非也、順亭按、労碌之碌与劬
録之録、蓋同義、老子碌々、一本作録々、可以徴、力
録相対用、則或以為碌力通者、恐誤、盧文弨鍾山
現代語訳
入ることを知るのみである。
『鍼経』に所謂「横連膜原」とある四字は、『霊樞』歳露篇に見える。『素問』瘧論を考察すると、その間日発するものは、邪気が内から五蔵に薄り、横連募原するからである。その道は遠く、その気は深く、その行きは遅く、衛気と俱に行くことができず、皆出ることを得ない、故に間日に乃ち作るのである。王注に、募原とは鬲募の原系を謂う、とある。
『挙痛論』に、寒気が腸胃の間、膜原の下に客すると、血が散ずることを得ず、小絡が急に引き、故に痛む。これを按ずると則ち血気が散じ、故に按ずると痛みが止む。寒気が侠脊の脈に客すると、則ち深く按じてもこれに及ぶことができず、故に按じても無益である、とある。王注に、膜とは鬲間の膜を謂い、原とは鬲肓の原を謂い、侠脊の脈とは、当に中督脈のことである、とある。桂山先生に膜原考があり、『医賸』に載せられており、考察することができる。
昔、三人がいた。『博物志』に云く、王爾、張衡、馬均が、昔、長い霧に冒されて行った時、一人は無恙、一人は病み、一人は死んだ。その故を問うと、無恙の人は曰く「我は酒を飲んだ」、病者は食し、死者は空腹であった、と。
労碌について。或いは曰く、碌と力は音が通じ、後世の医書では、労力を多く労碌と作す、と。鈴木順亭が曰く、『荀子』労辱篇に「軥録疾力」とあり、注に云く、軥は拘と同じ、拘録とは自ら検束することを謂う、と。拘録はまた君道篇にも見える。謝氏が云く、『淮南子』主術訓に「勇力弁慧、捷疾劬録」とあり、軥録は蓋し身を労し体を苦しめる意である。楊が拘録と訓ずるのは、非である、と。順亭が按ずるに、労碌の碌と劬録の録は、蓋し同義である。『老子』の碌々は、一本では録々と作し、以て徴すことができる。力と録が相対して用いられるなら、則ち或いは碌と力が通ずると為すものは、恐らく誤りである。盧文弨の鍾山
英語訳
[people] only know that [epidemic warmth enters] through mouth and nose.
The four characters "horizontal connection membrane source" mentioned in the Needle Classic appear in the Seasonal Dew chapter of the Spiritual Pivot. Examining the Malaria Theory in Basic Questions, those that occur every other day are because evil qi internally presses upon the five organs and creates horizontal membrane connections. The path is distant, the qi is deep, its movement is slow, unable to travel together with defensive qi, and cannot all emerge, therefore it manifests every other day. Wang's commentary states that "membrane source" refers to the source connections of the diaphragmatic membrane.
In the Theory of Pain, when cold qi lodges between the intestines and stomach, below the membrane source, blood cannot disperse and small vessels contract sharply, hence pain occurs. When pressed, blood and qi disperse, so pressing stops the pain. When cold qi lodges in the vessels flanking the spine, deep pressing cannot reach it, so pressing is ineffective. Wang's commentary states that "membrane" refers to the membrane between the diaphragm, "source" refers to the source of the diaphragmatic membrane, and "vessels flanking the spine" should refer to the central governing vessel. Master Keisan has a study on membrane sources recorded in Medical Surplus, which can be consulted.
Long ago there were three people. The Record of Various Things states: Wang Er, Zhang Heng, and Ma Jun once traveled through thick fog. One person remained unharmed, one became ill, and one died. When asked why, the unharmed person said, "I drank alcohol," the sick person had eaten, and the dead person had an empty stomach.
Regarding "labor-lu": Some say that "lu" and "li" (strength) have similar pronunciation, and in later medical texts, "labor-strength" is often written as "labor-lu." Suzuki Juntei said: In Xunzi's chapter on Labor and Humiliation, there is "qu-lu swift strength." The commentary states that "qu" is the same as "gou" (restrain), and "gou-lu" means to restrain and bind oneself. "Gou-lu" also appears in the chapter on the Way of Rulers. Master Xie states that in Huainanzi's chapter on Governing Techniques, there is "courage, strength, eloquence, wisdom, swiftness, urgency, qu-lu." "Qu-lu" probably means laboring the body and suffering the flesh. Yang's interpretation as "gou-lu" is incorrect. Juntei notes that the "lu" in "labor-lu" and the "lu" in "qu-lu" are probably synonymous. In Laozi, "lu-lu" is written as "lu-lu" in one version, which can serve as evidence. If "li" (strength) and "lu" are used in opposition, then those who consider "lu" and "li" interchangeable are probably mistaken. Lu Wentao's Zhongshan