1. Wu Xin Fan Re (Five Hearts Heat): Refers to the sensation of heat in the palms and soles, accompanied by a feeling of heat in the chest.
2. Liu Zhu (Flowing Abscess): A type of purulent disease where toxic evils flow unpredictably, occurring in deeper tissues. It often manifests as localized swelling or abscesses, more common in individuals with weak Qi and blood.
3. Fei Jin (Lung Metal): In traditional Chinese medicine’s theory of the five elements, the properties of the five elements correspond to the characteristics of the organs, with the lungs belonging to metal.
4. Zhong Feng (Stroke): Refers to cerebrovascular accidents and related diseases. The condition may arise from deficiency of Yin essence or excessive anger damaging the liver, leading to hyperactivity of liver Yang and internal wind; “similar to stroke” refers to conditions resembling a stroke.
5. Tan Huo (Phlegm Fire): Refers to the accumulation of formless fire and tangible phlegm in the lungs.
6. Jun Zhu Zhi Guan (Ruler’s Official): Refers to the heart’s primary position among the organs.
7. Xu Chuan (Deficiency Asthma): Refers to asthma due to deficiency of the lungs and kidneys, particularly the kidneys’ inability to receive Qi.
8. Jue (Syncope): Refers to sudden fainting.
9. Rong, Yi (Nourishing Qi, Defensive Qi): Refers to Ying Qi and Wei Qi.
10. Gan Wei (Liver Atrophy): Also known as tendon atrophy.
11. Qi Ni (Rebellious Qi): Refers to Qi rising abnormally.
12. San Jiao (Triple Burner): Divided into upper, middle, and lower burners. The upper burner generally refers to the area above the diaphragm, including the heart and lungs; the middle burner refers to the area below the diaphragm, including the spleen and stomach; the lower burner refers to the area below the navel, including the kidneys, bladder, small intestine, and large intestine, and also includes the liver from a physiological perspective.
13. Zhen Huo (True Fire): Refers to kidney Yang.
14. Xue Wei Ying, Qi Wei Yi (Blood as Nourishment, Qi as Defense): Ying refers to Ying Qi, the Qi within the blood, while Wei refers to Wei Qi, which serves a protective function.
15. Long Lei Zhi Huo (Dragon Thunder Fire): Refers to kidney fire and liver fire, as well as the fire of the heart and kidneys.
16. Xiang Huo (Ministerial Fire): In contrast to “Jun Huo” (Ruler Fire), generally refers to the fire of the liver and kidneys.
17. Shen (Spirit): Refers to the spirit, with traditional Chinese medicine stating that the heart houses the spirit.
18. Gan Qi (Liver Qi): Refers to the essence of the liver.
19. Gan Xue (Liver Blood): Refers to the blood stored in the liver. Liver blood and liver Yin cannot be completely separated.
20. Xin Huo (Heart Fire): Broadly refers to the functional activities of the heart, specifically the heart’s role in circulating blood.
21. Shen Huo (Kidney Fire): The kidneys are Yin organs, containing both water and fire (true Yin and true Yang), which must maintain a relative balance.
22. Shen Qi (Kidney Qi): Refers to the Qi generated from kidney essence, indicating the functional activities of the kidneys, such as growth, development, and sexual function.
23. Shen Shui (Kidney Water): Refers to the Yin fluid of the kidneys, also known as kidney Yin.
24. Xian Tian (Pre-Natal): Refers to the source of life and reproduction, in contrast to post-natal.
25. Hou Tian (Post-Natal): Refers to the spleen and stomach. The substances and energy required for life activities after birth depend on the Qi of the spleen and stomach to absorb the essence of food and water for nourishment.
26. Gan Wei Shen Zhi Zi (Liver is the Child of the Kidney): According to the theory of the five elements, the liver belongs to wood and the kidneys belong to water; water nourishes wood, hence the liver is considered the child of the kidneys, while the kidneys are the mother of the liver.
27. Gu Zheng (Bone Steaming): “Bone” indicates depth, while “Zheng” refers to steaming, describing the heat rising from Yin deficiency.
28. Xin Shen Bu Jiao (Heart and Kidney Disharmony): The heart is in the upper burner and belongs to fire; the kidneys are in the lower burner and belong to water. The Yang of the heart descending to the kidneys can nourish kidney Yang; the Yin of the kidneys rising to the heart can nourish heart Yin. Under normal circumstances, heart fire and kidney water interact harmoniously to maintain dynamic balance. Disharmony occurs when the physiological relationship between heart Yang and kidney Yin is disrupted, leading to symptoms such as irritability, insomnia, vivid dreams, palpitations, and nocturnal emissions, often seen in patients with neuroses and chronic weakness.
29. Ren Mai (Conception Vessel): Originates from the lower abdomen (within the womb) and ascends along the spine. It also emerges from the perineum, rising to the front of the body, along the midline of the abdomen, passing through the navel, and ascending to the chest and neck, serving as the main channel of the Yin meridians.
30. Chong Mai (Penetrating Vessel): One of the eight extraordinary vessels. It originates from the lower abdomen (within the womb) and ascends along the spine. It also runs along both sides of the navel, rising to the chest.
31. Zhen Shui (True Water): Refers to kidney Yin, in contrast to kidney Yang, which refers to the Yin fluid stored in the kidneys, serving as the material basis for kidney Yang function.
32. Gan Mu, Pi Tu (Liver Wood, Spleen Earth): In the theory of the five elements, the liver is classified as wood because it governs the smooth flow of Qi, while the spleen is classified as earth because it governs digestion and transports the essence of food throughout the body, thus linking to the transformation of earth.
33. Cou Li (Skin Texture): Refers to the texture of the skin, muscles, and organs, where Qi and blood circulate. Cou Li connects to the skin, serving as a pathway for the distribution of Wei Qi and the excretion of sweat.
34. Wang Lai Han Re (Alternating Cold and Heat): Refers to the alternating occurrence of chills and fever, either at regular or irregular intervals.
35. Jun Xiang Er Huo (Ruler and Ministerial Fire): Refers to the ruler fire (heart fire) and ministerial fire. The ruler fire is named as such because the heart is considered the “ruler’s official.” The ministerial fire, in contrast to the ruler fire, works together to nourish the organs and promote functional activities. It is generally believed that the Mingmen, liver, gallbladder, and triple burner contain ministerial fire, with the source of ministerial fire primarily originating from the Mingmen.
36. Jun (Ruler): Refers to the main herb in a prescription.
37. E Xue (Evil Blood): Refers to stagnant blood.
38. Bai Xue (Defeated Blood): A type of stagnant blood that spills outside the meridians and accumulates in the interstitial tissues.
39. Dai Mai (Belt Vessel): One of the eight extraordinary vessels. It originates from the lateral costal region and encircles the waist.
40. Pi Qi (Spleen Qi): Refers to the functional activity of the spleen.
41. Ming Men (Gate of Life): Refers to the gate of life, the key to life. It is the fundamental source of life and the elements that sustain life, often referring to the two kidneys.
42. Chao Re (Tidal Heat): Refers to a fever that occurs at specific times, typically in the afternoon.
43. Yong (Boil): A disease name; a boil is a superficial and large sore caused by Qi and blood being obstructed by toxic evils.
44. Shou Han (Hand Sweating): Refers to excessive sweating in the palms, often caused by damp-heat in the spleen and stomach.
45. Qian Yin (Front Yin): Also known as “Lower Yin,” refers to the external genitalia and urethra in males and females.
46. Hou Yin (Back Yin): Refers to the anal area.
47. Si Xue (Dead Blood): Refers to stagnant blood.
48. Wen Tan (Warm Phlegm): A type of phlegm syndrome, often caused by the spleen’s inability to transport, leading to dampness and phlegm accumulation. Symptoms include copious, thin, white phlegm, or yellow and slippery phlegm that is easy to expel.
49. Mu (Numbness): Refers to numbness.
50. Shen Ming (Spirit Clarity): Refers to the concept of “Shen” (spirit). “Shen” governs consciousness, perception, and movement, and has a material basis generated from pre-natal essence and nourished by post-natal essence from food, maintaining its function. In the human body, it occupies a primary position. Ancients linked some functions of the brain and central nervous system to the heart, hence the saying “the heart houses the spirit.”
51. Hun (Soul): Refers to the spiritual and emotional activities generated from the essence of the five organs, stored in the liver.
52. Po (Corporeal Soul): Refers to the instinctive sensations and motor functions related to the five organs, stored in the lungs.
53. Gan Cang Hun (Liver Stores the Soul): The “soul” pertains to spiritual activities; normal emotional expression is called “storing the soul.” This reflects the connection between spiritual activities and internal organs.
54. Xin Jing (Heart Fright): Refers to fear in the heart.
55. Zhen Qi (True Qi): Refers to Zheng Qi. In the “Lingshu Acupuncture Classic,” it states, “True Qi is the Qi received from heaven, combined with the Qi of grains, filling the body.”
56. Nei Re Sheng Feng (Internal Heat Generates Wind): Refers to symptoms of internal heat due to Yin deficiency, leading to the stirring of Qi in the meridians. Symptoms may include tremors, dizziness, and convulsions.
57. Xin Zhong Huo Xu (Heart Fire Deficiency): Refers to weakness of heart Yang.
58. Ming (Close Eyes): Refers to closing the eyes.
59. Gan Qi Zao (Liver Qi Dryness): Refers to symptoms of liver Yin deficiency and hyperactivity of liver Yang. Main symptoms include dizziness, tinnitus, dry eyes, flushed face, and insomnia, often seen in hypertension. The liver is a rigid organ, favoring softness and avoiding harshness. Liver Yin deficiency often leads to dryness and Yang excess.
60. Re Jue (Heat Syncope): One type of syncope, referring to symptoms caused by excessive heat evils damaging fluids, affecting the normal flow of Yang Qi, leading to cold extremities. Often accompanied by thirst, irritability, burning sensation in the chest and abdomen, and constipation.
61. Xin Bao Luo (Pericardium): Commonly referred to as “Xin Bao,” it is the outer membrane of the heart, containing collaterals, primarily serving to protect the heart.
62. Qi Hua (Qi Transformation): Refers to the movement and transformation of Qi. Bladder Qi transformation refers to the bladder’s excretory function.
63. Bladder Opening and Closing, Kidney Controls Its Authority: The bladder’s opening and closing function for urination primarily relies on the action of kidney Qi.
64. Wang Yang (Loss of Yang): Refers to symptoms of excessive sweating, severe vomiting or diarrhea, or other causes leading to sudden depletion of Yang Qi, resulting in profuse sweating, cold extremities, weak breathing, pale complexion, and in severe cases, cyanosis of lips, weak or faint pulse.
65. Wang Yin (Loss of Yin): Refers to a pathological state resulting from significant depletion of Yin fluids, characterized by dry skin, emaciation, deep-set eyes, irritability, and in severe cases, coma or delirium.
66. Pi Bu She Xue (Spleen Fails to Control Blood): Refers to weakness of spleen Qi, leading to loss of blood control.
67. Pi Tu (Spleen Earth): Refers to the spleen’s alternative name. The spleen belongs to earth in the five elements.
68. Xin Huo (Heart Fire): Refers to the heart’s alternative name, as the heart belongs to fire in the five elements.
69. Xia Yuan (Lower Origin): Refers to the kidneys.
70. Jia Re (False Heat): Refers to the appearance of false heat in the upper body, characterized by flushed cheeks, nasal bleeding, or dry mouth and floating teeth. This is caused by the floating of true Yang.
71. Fei Re Bu Neng Ke Gan (Lung Heat Cannot Control Liver): Refers to the lung being affected by heat evils, unable to restrain liver Qi. According to the theory of the five elements, liver wood is restrained by lung metal.
72. Qi Ni (Rebellious Qi): Refers to the pathological condition of Qi rising abnormally in the organs.
73. Ji Ji (Already Completed): Refers to the mutual restraint and interdependence of water and fire, maintaining the dynamic balance of physiological functions in the human body.
74. Shen Huo Fei Teng (Kidney Fire Boiling): Refers to hyperactivity of kidney Yang, causing fire to scorch fluids and forcing fluids to rise.
75. Qing Su Zhi Qi (Clear and Astringent Qi): Refers to lung Qi. Lung Qi should be clear and astringent, like the autumn air; otherwise, it may lead to adverse conditions.
76. Pi Qi (Spleen Qi): Primarily refers to the functional activity of the spleen, including the functions of ascending clear Qi and controlling blood.
77. Zhong Man (Abdominal Distension): Refers to distension of the abdomen.
78. Shui Huo Xiang Ji (Water and Fire Harmonizing): The heart belongs to fire, and the kidneys belong to water; the mutual restraint and interaction of water and fire maintain physiological dynamic balance, referred to as “water and fire harmonizing.”
79. Xiang Ke (Mutual Restraint): Refers to mutual restraint, rejection, or overcoming. The theory of the five elements uses mutual restraint to explain the opposing aspects of things.
80. Ming Men Zhi Huo (Fire of the Gate of Life): Refers to kidney Yang, the fire of life. It resides within kidney Yin and is fundamental to sexual function and reproductive ability. It also nourishes the five organs and is closely related to growth, development, and aging. The organs require the warmth of the fire of life, especially the spleen and stomach, to function normally.
81. Shen Wei Gan Zhi Mu (Kidney is the Mother of the Liver): According to the theory of the five elements, the kidneys belong to water and the liver belongs to wood; hence, the kidneys are considered the mother of the liver.
82. Wei Wei Gan Zhi Guan (Stomach is the Gate of the Kidneys): “Guan” can be understood as the gateway for the entry and exit of fluids. The “Su Wen, Water Heat Acupoint Theory” states: “The kidneys are the gate of the stomach.” This refers to the weakness of stomach Qi, leading to disordered urination and metabolic disturbances.
83. Ying (Thin): Refers to being thin or weak.
84. Ku Gao (Emaciation): Refers to severe emaciation and lack of luster.
85. Zhen Yin (True Yin): Refers to kidney Yin, also known as “kidney water” or “original Yin.” It is the Yin fluid of the kidneys, serving as the material basis for kidney Yang activity.
86. Yin Xu Yang Kang (Yin Deficiency and Yang Excess): Yin deficiency refers to the insufficiency of essence, blood, or fluids. Under normal conditions, Yin and Yang are relatively balanced and mutually restrain each other. When Yin is deficient, Yang loses its restraint, leading to pathological changes and hyperactivity, referred to as “Yang excess.” Therefore, Yin deficiency can lead to Yang excess, and Yang excess can deplete Yin fluids, creating a reciprocal relationship. Clinical manifestations include tidal fever, flushed cheeks, night sweats, irritability, insomnia, and a red, dry tongue.
87. Gan Qi (Liver Qi): Refers to the essence of the liver. Common symptoms include distension and pain in the flanks, chest tightness, and often digestive disturbances.
88. Kai Yu (Open Stagnation): Refers to the method of treating Qi stagnation caused by emotional distress.
89. Shen Qi (Kidney Qi): Refers to the Qi generated from kidney essence, indicating the functional activities of the kidneys, such as growth, development, and sexual function.
90. Zhen Huo Zheng (True Fire Syndrome): Refers to the syndrome caused by extreme fire evils, leading to heat syndrome.
91. Huo Yue (Fire Eruption): Refers to symptoms caused by the eruption of fire evils.
92. Xiang Ji (Mutual Benefit): Refers to mutual supplementation.
93. Gan Qi Wu Yi (Liver Qi Without Support): Refers to liver Qi lacking a place to attach. Liver Qi relies on liver blood; when heart blood fails to circulate, liver Qi has no blood to store, hence it lacks support.
94. Yuan Yang (Original Yang): Refers to kidney Yang, also known as “true Yang” or “fire of the gate of life.” The kidneys are located in the gate of life, serving as the source of true fire and the driving force for kidney physiological functions, as well as the source of heat energy in the body.
95. Xin Jun Bu Shou (Heart Ruler Cannot Maintain Position): Refers to the inability of heart fire to maintain its position. The heart governs fire; when heart fire disperses, it leads to heart Yang exhaustion and blood circulation failure.
96. Shen Huo Bi Chu Qu Ke (Kidney Fire Escaping the Body): Refers to internal cold leading to separation of Yin and Yang, causing kidney Yang to escape.
97. Jue Ni (Cold Extremities): Refers to cold extremities.
98. Shang Han (Injury from Cold): Refers to a disease name or syndrome name. Broadly, Shang Han refers to external febrile diseases; narrowly, it refers to a specific syndrome under the Tai Yang category, characterized by fever, chills, absence of sweating, and stiffness of the head and neck, differing from what modern medicine calls “Shang Han.” The cause refers to injury from cold evils.
99. Shen Nong Shi (Shen Nong): A legendary ancient emperor, considered the founder of agriculture and medicine. The “Huainanzi, On Cultivation” states: “Shen Nong taught the people to sow grains and taste the flavors of herbs, knowing what to avoid and what to seek. At that time, he encountered seventy poisons in one day.” The “Records of the Grand Historian” states, “Shen Nong used a red whip to taste herbs, thus beginning the study of medicine.” This is attributed to Shen Nong.
100. Dao Gui (Knife and Ruler): An ancient tool for measuring medicine, used to indicate medical skills.
101. Qing Nang (Blue Bag): Refers to a medicine bag. In later generations, the term “blue bag” is often used to refer to medical skills.
102. He Che Zhi Lu (Path of Kidney Qi): Refers to the pathway of kidney Qi movement.
103. Ni Wan (Mud Ball): In Taoism, the brain is referred to as a mud ball.
104. Sui (Fragment): Refers to breaking. Sui Tong refers to pain that feels like breaking or tearing, emphasizing the severity of the pain.
105. Da Dao Ru Huan (The Great Way is Circular): Refers to the cyclical nature of Yin and Yang’s growth and decline.
106. Xuan Guan (Mysterious Gate): In Buddhism, it refers to the gate of entering the profound meaning of the path.
107. Ren Sheng Gong Qiao (Holy Craftsmanship): Should be interpreted as “Divine Craftsmanship.” In the “Nanjing, Difficulty 61,” it states that knowing by sight is divine, knowing by hearing is holy, knowing by action is craftsmanship, and knowing by pulse is skill. Knowing externally is holy, knowing internally is divine.
108. Wu Duo (Five Losses): Refers to the loss of essence, blood, and other vital substances. The first loss refers to the loss of flesh; the second loss refers to the loss of blood; the third loss refers to excessive sweating; the fourth loss refers to severe diarrhea; the fifth loss refers to postpartum blood loss.
109. Kang Long You Wu (The Overbearing Dragon is Humiliated): Refers to the extreme excess of Yang, indicating that when things reach their peak, they will reverse.
110. Si Hai (Four Seas): Refers to the stomach as the sea of grains, the Chong Mai as the sea of blood, the Dan Zhong as the sea of Qi, and the brain as the sea of marrow.
111. Wei Lu (Tail End): In Taoism, it refers to the gate of essence, the gate of life.
112. Fa Yan (Principles of Medicine): Refers to profound and excellent medical principles.
113. Si Qi (Four Qi): Refers to the four types of evil Qi: wind, cold, heat, and dampness.
114. Si Jue (Four Extremities): Refers to cold extremities.
115. Hua Bian (Hua Tuo and Bian Que): Refers to the famous physicians Hua Tuo and Bian Que.
116. Gui Nie (Standards of Things): Refers to the criteria for things.
117. Si Xiang (Four Images): In the “I Ching, Commentary on the Appended Phrases,” it states: “The two forms give rise to the four images.” The two forms refer to Yin and Yang, while the four images refer to the greater Yin, greater Yang, lesser Yin, and lesser Yang.
118. Mian Wang (Nasal Bridge): Refers to the bridge of the nose.
119. Zhong E (Evil Spirit): Refers to being afflicted by evil spirits.
120. Wu Chang (Five Constants): Refers to benevolence, righteousness, propriety, wisdom, and faithfulness.
121. Nang (Bag): An ancient tool used for blowing air to stoke a fire, metaphorically referring to the lungs’ role in Qi and respiration, regulating Qi dynamics.
122. Fu Zhe (Overturned Wheel): Refers to the lessons learned from failure.
123. Jun (Skin Texture): Refers to the texture and patterns of the skin.
124. Zhen Yan (Admonitions): An ancient literary form primarily focused on advice and admonition.
125. Si Shu (Private Learning): Refers to those who do not formally study but regard someone as a teacher and use their writings as resources for self-cultivation.
126. Xian Yu (Unreasonable Hopes): Refers to unreasonable hopes or ambitions.
127. Zeng Han (Hate Cold): Refers to a condition characterized by external chills and internal heat. This is due to internal heat evils being hidden, obstructing Yang Qi.
128. Tan Sou (Phlegm Cough): Also known as phlegm cough, refers to cough caused by phlegm, primarily characterized by cough with phlegm. This generally refers to cold phlegm obstructing the lungs and stomach, with symptoms of cough with copious white phlegm or phlegm resembling bubbles.
129. Han Xie (Cold Diarrhea): Refers to diarrhea caused by internal cold, characterized by clear, watery stools resembling duck droppings, abdominal pain, and cold extremities.
130. Yin Zheng (Yin Syndrome): Refers to the clinical differentiation of general diseases, categorizing them into Yin and Yang syndromes. Conditions that are chronic, weak, static, suppressed, functionally deficient, and metabolic decline belong to Yin syndrome, such as pale or dull complexion, fatigue, cold limbs, low voice, weak breathing, reduced appetite, bland taste, and absence of thirst.
131. Yun Zai Xin (Dizziness in the Heart): According to TCM, “the heart houses the spirit,” and dizziness in the nervous system is related to the heart’s ability to supply blood.
132. Shao Huo (Lesser Fire): Refers to a normal, vital fire necessary for maintaining normal physiological activities.
133. Zhuang Huo (Strong Fire): Refers to a pathological fire that can deplete Zheng Qi.
134. Zheng (Startle): Refers to a symptom of persistent, intense heartbeat.
135. Nei Re Sheng Feng (Internal Heat Generates Wind): Refers to symptoms of internal heat due to Yin deficiency, leading to the stirring of Qi in the meridians. Symptoms may include tremors, dizziness, and convulsions.
136. Tong Ren (Knowledgeable Person): Refers to a person with extensive knowledge.
137. Si Zhi (Private Wisdom): Refers to one’s own narrow views and self-importance.
138. Zi Shu (Authoritative Text): Refers to any written work that establishes a unique perspective.
139. Da Xiang (Great Image): Refers to the origin of all things in the universe.
140. Tai Ji (Supreme Ultimate): Refers to the primordial chaotic Qi.
141. Fa Xing Zhi Fu (Axe of Nature): Refers to things that harm the body and mind.
142. Fu Chang Zhi Yao (Medicines that Harm the Intestines): Refers to medicines that damage the intestines and stomach.
143. Sang Yu (Mulberry and Elm): Originally refers to the last rays of sunlight falling between mulberry and elm trees, extending to old age.
144. Wei Dun (Extreme Fatigue): Refers to extreme exhaustion.
145. Li Yi (Understanding Medical Principles): Refers to understanding medical principles.
146. Yang Sui (Sunlight Fire): Refers to a concave copper mirror used to capture sunlight for fire.
147. Gu Zhai (Old Residence): Refers to the original dwelling. The residence of kidney fire is in the kidneys and the gate of life.
148. Xian Tian (Pre-Natal): Refers to the source of life and reproduction, in contrast to post-natal. The pre-natal essence is in the kidneys, hence the saying that the kidneys govern pre-natal essence.
149. Hou Tian (Post-Natal): Refers to the spleen and stomach. The substances and energy required for life activities after birth depend on the Qi of the spleen and stomach to absorb the essence of food and water for nourishment.
150. Tuo Jing (Semen Leakage): Refers to the inability to retain semen, leading to its leakage into urine.
151. Zuo Quan (Left Contract): Refers to a contract, divided into left and right pairs, with each party holding one. The left contract symbolizes having sufficient assurance.
152. Jin Zhen Du Ren (Golden Needle to Save People): Refers to imparting profound theories and skills to students.
153. Liang Yi (Two Forms): Refers to heaven and earth.
154. Sun Xie (Complete Digestion): Refers to diarrhea that is completely undigested.
155. Xi Zhu (Rhinoceros Horn): Legend has it that rhinoceros horn placed in water will glow.
156. Li Zhong (Regulating the Middle): Refers to methods for regulating the middle burner (spleen and stomach). Often refers to treating cold conditions of the spleen and stomach with warming methods.
157. Li Qi (Regulating Qi): Refers to the use of herbs that promote Qi movement, relieve stagnation, descend Qi, and tonify Qi to treat Qi stagnation, rebellious Qi, and Qi deficiency.
158. Li Xue (Regulating Blood): Refers to methods for treating blood-related diseases, including nourishing blood, cooling blood, warming blood, dispelling stasis, and stopping bleeding.
159. Tui Na (Massage): Refers to massage (see “Secrets of Pediatric Massage”). It is one of the eight methods of bone setting, including pushing and grasping techniques. The “Medical Classic of the Golden Mirror” states: “Pushing means to use the hand to push it back to its original place. Grasping means to pinch the affected area with one or both hands, adjusting the pressure gently to restore its position.” It is suitable for stiffness remaining after fractures or other conditions.
160. Ying Wei (Nourishing and Defensive Qi): Refers to the combined term for Ying Qi and Wei Qi. Both Qi originate from the same source, transformed from the essence of food and water. Ying circulates in the meridians, nourishing the body; Wei circulates outside the meridians, protecting the body.
161. Ying Qi (Nourishing Qi): Refers to the essence of Qi circulating in the meridians. It is generated from food and water, originating from the spleen and stomach, and has the function of transforming into blood and nourishing the body. In the “Lingshu, Evil Guests,” it states: “Ying Qi secretes its fluids, injecting them into the meridians, transforming them into blood, nourishing the four extremities, and internally nourishing the five organs and six bowels.” In the differentiation of warm diseases, Ying and Qi are collectively referred to as Ying Qi.
162. Ying Fen Zheng (Ying Syndrome): Refers to the stage of warm heat disease where the evil Qi has penetrated into the Ying level, often arising from the transformation of Qi syndrome or the reverse transmission of Wei syndrome. Main symptoms include severe night fever, irritability, insomnia, or delirium, with rashes appearing, a red tongue, and a thin, rapid pulse. Ying is the Qi within the blood; when the disease penetrates the Ying level, it indicates that the Zheng Qi is insufficient, and the evil Qi has deeply invaded, threatening the pericardium and affecting the spirit or the liver meridian. When the disease transitions from Ying to Qi, it indicates improvement; when it transitions from Ying to blood, it indicates a more severe condition.
163. Ying Wei Bu He (Ying and Wei Disharmony): Refers to the pathological condition of spontaneous sweating due to Wei Qi weakness and Ying Qi strength. Symptoms include spontaneous sweating without fever or occasional sweating without fever.
164. Ying Wei Qi Xue (Nourishing and Defensive Qi and Blood): Ying, Wei, Qi, and blood are the four essential substances and the foundation of life. In later generations, the theory of warm diseases borrowed the relationship between Wei and Ying, Qi and blood, to describe the process of warm disease transmission from external to internal, from Qi to blood, dividing it into four stages: Wei, Qi, Ying, and blood, serving as a guideline for clinical differentiation and treatment. The “Warm Heat Theory” states: “Although the differentiation of Ying, Wei, Qi, and blood is similar to that of Shang Han, the treatment methods differ greatly.”
165. Ying Qi Bu Cong (Ying Qi Not Flowing): Refers to the obstruction of Ying Qi in the blood vessels, leading to the pathological condition of abscess formation. In the “Su Wen, Theory of Vital Qi,” it states: “When Ying Qi does not flow, it reverses in the flesh, leading to abscess formation.” Due to the invasion of evil Qi, Ying Qi fails to circulate smoothly, causing stagnation in the muscles and Cou Li, leading to blood stasis and heat accumulation, resulting in abscess formation.
166. Ying Qi Tong Bing (Ying Qi Same Disease): Refers to the differentiation of warm diseases. When the evil heat has penetrated into the Ying level, there are still symptoms of Qi level syndrome, referred to as Ying Qi same disease.
167. Pei Tu Sheng Jin (Nourishing Earth to Generate Metal): Also known as tonifying the spleen and benefiting the lungs. Earth refers to the spleen, and metal refers to the lungs. This method uses the theory of mutual generation in the five elements to tonify lung Qi by tonifying spleen Qi. Clinically, it is often used for chronic cough with copious, thin phlegm, accompanied by reduced appetite, loose stools, and weakness.
168. Yin Xu (Yin Deficiency): Refers to insufficient Yin fluids. Clinical manifestations include “five hearts heat,” or afternoon tidal fever, red lips, dry mouth, a tender red tongue, or a dry tongue without coating, constipation, and a yellow, short urine, with a thin, rapid pulse.
169. Yang Xu (Yang Deficiency): Refers to symptoms of insufficient Yang Qi or declining function. Yang deficiency leads to cold symptoms, characterized by fatigue, weakness, cold limbs, spontaneous sweating, pale complexion, clear, long urine, and loose stools, with a pale, tender tongue and a weak or fine pulse.
170. Xu Huo (Deficiency Heat): Refers to heat caused by deficiency of true Yin. Symptoms may include flushed cheeks, low-grade fever, five hearts heat, or bone steaming heat, irritability, insomnia, night sweats, short, red urine, dry mouth and throat, a red tongue with little coating, and a weak, rapid pulse, often seen in the later stages of heat diseases damaging Yin or in cases of Yin deficiency.
171. Xu Xie (Deficiency Evil): Refers to the general term for pathogenic evils. It is named because the evil Qi invades due to deficiency. In the “Su Wen, On Ancient True Nature,” it states: “Deficiency evil winds should be avoided at times.” It is one of the five evils. When a certain organ is affected by the mother’s disease, it refers to the evil Qi transmitted from the mother organ.
172. Xu Lao (Deficiency Exhaustion): Refers to a disease name. It appears in the “Jin Kui Yao Lue.” According to the analysis in the “Sources of Various Diseases” and “Sheng Ji Zong Lu,” Xu Lao includes various diseases caused by deficiency of Qi, blood, and organs, as well as mutual transmission of bone steaming and corpse transmission. Later literature often refers to the former as deficiency damage and the latter as labor consumption.
173. Xu Zhang (Deficiency Distension): Refers to a disease name. It appears in the “Medical Classics Must Read.” Patients with spleen and kidney Yang deficiency experience abdominal distension, fatigue, cold limbs, pale or sallow complexion, and a thin pulse. Treatment should focus on tonifying the spleen and warming the kidneys, promoting Qi and resolving water retention. Use Fu Zi Li Zhong Tang combined with Wu Ling San or Jin Kui Shen Qi Wan. In cases of liver and kidney Yin deficiency, abdominal distension, emaciation, flushed face, irritability, and short, red urine, treatment should focus on nourishing the liver and kidneys, cooling blood, and resolving stasis. Use Yi Guan Jian combined with Ge Xia Zhu Yu Tang with modifications.
174. Xu Re (Deficiency Heat): Refers to heat caused by deficiency of Yin, Yang, Qi, and blood. The “Su Wen, On Regulating Menstruation” states: “Yin deficiency leads to internal heat.” The “Su Wen, Theory of Vital Qi” states: “Yang Qi is exhausted and expands.” Deficiency heat must be accompanied by other deficiency symptoms, pulses, and tongues to differentiate between Qi deficiency, blood deficiency, Yin deficiency, and Yang deficiency for treatment.
175. Xu Sun (Deficiency Damage): Refers to a disease name. It appears in the “Zhou Hou Fang.” It is caused by emotional distress, overwork, diet, and sexual indulgence, or failure to regulate after illness, leading to deficiency of Yin, Yang, Qi, blood, and organs. The condition is complex and can be summarized as Qi deficiency, blood deficiency, Yang deficiency, and Yin deficiency. Qi deficiency is often seen in lung and spleen damage, characterized by weakness in the limbs, fatigue, and spontaneous sweating. Use Bu Zhong Yi Qi Tang. Blood deficiency is often seen in heart and liver damage, characterized by symptoms such as vomiting blood, excessive menstrual bleeding, dizziness, or dry blood. Use Si Wu Tang or Dang Gui Bu Xue Tang. For deficiency in the heart, use Gui Pi Tang. For deficiency in the liver, use Er Zhi Wan. For internal blood stasis, use Da Huang Chuan Xiong Wan. Yang deficiency is often seen in spleen and kidney damage, characterized by reduced appetite, loose stools, or undigested food, weakness in the lower back and knees, fatigue, cold limbs, and pale complexion. Use warming tonics. For deficiency in the spleen, use Fu Zi Li Zhong Tang; for deficiency in the kidneys, use Gui Pi Wan or You Gui Wan.
176. Xu Fan (Deficiency Irritation): Refers to a syndrome characterized by internal heat due to Yin deficiency, leading to irritability and inability to maintain mental clarity, with symptoms of discomfort, lack of appetite, and disturbed sleep. Often seen in the later stages of febrile diseases or after external diseases with residual heat. It can also be seen in cases of excessive mental strain (see “Jin Kui Yao Lue, Blood Obstruction and Deficiency Disease Pulse Diagnosis and Treatment”). It resembles Shang Han but does not present with chills, body aches, or headaches, and the pulse is not tight or rapid, only heat (see “Qian Jin Yao Fang”).
177. Xu Chuan (Deficiency Asthma): Refers to asthma due to deficiency of Zheng Qi. Often due to congenital weakness, prolonged asthma, or significant illness leading to depletion of true essence, resulting in organ Qi deficiency, loss of lung Qi control, and inability of the kidneys to receive Qi. Generally, the onset is gradual, with a longer course, characterized by shortness of breath, low voice, and difficulty in deep inhalation or exacerbation with movement. Depending on the cause and symptoms, it can be classified into Qi deficiency asthma, Yin deficiency asthma, and true essence depletion asthma.
178. Xu Feng Nei Dong (Internal Wind from Deficiency): Refers to wind symptoms arising from internal Yin and blood deficiency. Often seen in cases of excessive sweating, vomiting, diarrhea, blood loss, or prolonged illness damaging Yin, leading to fluid loss, blood depletion, and insufficient nourishment of the tendons, resulting in internal wind disturbance. Clinical manifestations include dizziness, tremors, or twitching of the limbs, or fainting.
179. Xu Huo Shang Yan (Deficiency Fire Rising): Refers to symptoms of rising Yin fire due to kidney Yin deficiency, characterized by dry throat, throat pain, dizziness, irritability, insomnia, tinnitus, forgetfulness, heat in the palms and soles, or red eyes, mouth sores, a tender red tongue, and a thin, rapid pulse.
180. Xu Fan Bu De Mian (Deficiency Irritation Leading to Insomnia): Refers to a syndrome characterized by irritability and insomnia. Deficiency irritation refers to irritability without a hard fullness in the heart, distinguishing it from irritability with hard fullness. This syndrome can be caused by various factors, including Qi deficiency, Yang deficiency, Yin deficiency, or residual heat. In cases of Qi deficiency, fatigue and weakness are often present, with reduced appetite and dry mouth. The pulse is soft and weak, and treatment should focus on tonifying Qi. If accompanied by cold limbs and a slow pulse, it indicates Yang deficiency, and treatment should focus on warming tonics. In cases of Yin deficiency, symptoms include a red tongue and dry mouth, and treatment should focus on nourishing Yin and clearing heat. If residual heat is present, symptoms may include persistent fever, bitter mouth, dry tongue, and yellow urine, and treatment should focus on clearing heat and relieving irritation.
181. Qing Yang Bu Sheng (Clear Yang Not Rising): Refers to the failure of the light, clear Yang Qi generated from food and water to nourish the head, skin, and limbs. The “Su Wen, On the Correspondence of Yin and Yang” states: “Clear Yang emerges from the upper orifices, permeates the skin, and nourishes the four limbs.” Clear Yang not rising is often due to insufficient Yang Qi in the spleen and stomach, leading to impaired functions of ascending clear Qi and descending turbid Qi. Symptoms include dizziness, blurred vision, tinnitus, cold limbs, fatigue, loss of appetite, and pale tongue with white coating, and a weak or fine pulse.
182. Qing Re Jie Du (Clear Heat and Detoxify): Refers to the method of treating epidemics, warm toxins, and various heat toxin diseases. It involves using herbs that can clear heat evils and detoxify to treat heat diseases with internal heat and conditions such as abscesses, boils, and rashes. Commonly used herbs include Huang Lian, Huang Qin, Huang Bai, Shi Gao, Lian Qiao, Ban Lan Gen, and Pu Gong Ying, with representative formulas such as Pu Ji Xiao Du Yin and Huang Lian Jie Du Tang.
183. Qing Re Jie Shu (Clear Heat and Relieve Summer Heat): Refers to the method of using heat-clearing herbs combined with summer heat-relieving herbs to treat external summer heat conditions. Clinical manifestations include headache, fever, sweating, thirst, yellow urine, thin yellow coating, and rapid pulse. Commonly used herbs include fresh lotus leaves, bean flower, Qing Hao, Xiang Ru, Jin Yin Hua, Lian Qiao, Lu Gen, and Huang Lian.
184. Jing Feng (Startling Wind): A common pediatric disease characterized by limb convulsions or loss of consciousness. The causes of startling wind are numerous, generally divided into acute and chronic types. Acute startling wind is particularly common in febrile and acute diseases, such as pneumonia, toxic dysentery, and epidemic encephalitis B, where persistent high fever can lead to startling wind, as stated by Liu Wanshu: “When heat is severe, wind arises.” This differs from chronic diseases that may develop startling wind due to deficiency in later stages, with distinctions between deficiency and excess. It also differs from epilepsy and convulsions. See acute startling wind and chronic startling wind for details.
185. Dao Han (Night Sweats): Refers to a syndrome characterized by sweating during sleep that stops upon waking. Often associated with deficiency syndromes, particularly Yin deficiency. See details on night sweats due to deficiency and night sweats due to Yin deficiency. Additionally, night sweats can also occur due to excessive Yin fire, treated with Zheng Qi Tang (“Zhong Yi Yao Fang”: stir-fried Zhi Mu, Huang Bai, and roasted Gan Cao); or due to liver heat, treated with Long Dan San (“Zhong Yi Yao Fang”: Long Dan Cao, Fang Feng).
186. Re Ru Xin Bao (Heat Entering the Pericardium): Refers to one of the syndromes in the stage of warm heat disease penetrating into the Ying and blood levels. Main symptoms include high fever, confusion, delirium, and in severe cases, coma, with cold extremities or convulsions. It can be seen in various types of encephalitis, purulent meningitis, lobar pneumonia, toxic dysentery, and acute heat diseases.
187. Re Ru Xue Shi (Heat Entering the Blood Chamber): Refers to a disease name appearing in the “Shang Han Lun.” It refers to women experiencing external evils during menstruation or postpartum, where evil heat invades the blood chamber, interacting with blood and causing symptoms. Symptoms include hardness and fullness in the lower abdomen or under the chest, alternating chills and fever, clear consciousness during the day, and delirium at night. The “Jin Kui Yao Lue” states: “If a woman has a stroke, after seven or eight days, if chills and fever recur, and menstruation is interrupted, this is heat entering the blood chamber, and the blood must coagulate, leading to symptoms resembling malaria, with intermittent attacks. Xiao Chai Hu Tang is the main treatment.” “If a woman has a stroke with fever, menstruation arrives, and during the day she is clear-headed, but at night she is delirious, resembling a ghost, this is heat entering the blood chamber, and it will self-resolve without harming the stomach Qi or the upper two burners.” “If a woman has a stroke with fever and menstruation arrives, after seven or eight days, if the heat subsides, the pulse is slow, and the body is cool, with fullness in the chest and flanks resembling a mass, and delirium, this is heat entering the blood chamber. Acupuncture at the Qimen point should be performed, following the symptoms for treatment.” “If a Yangming disease presents with blood and delirium, this is heat entering the blood chamber, but if sweating occurs, acupuncture at the Qimen point should be performed, and if sweating occurs, it will resolve.”
188. Re Ru Xue Fen (Heat Entering the Blood Level): Refers to the pathological changes caused by evil heat invading the blood level. Heat entering the blood level is a severe stage of warm heat disease, easily consuming Yin blood and causing blood to move erratically. Clinical manifestations include fever worsening at night, confusion, restlessness, or convulsions, characterized by rashes, bleeding, a deep red tongue, and confusion. The “Warm Heat Theory” states: “When heat enters the blood, it is feared that it will consume blood and cause erratic movement, thus cooling the blood and dispersing it is essential.”
189. Zhen Shi Jia Xu (True and False Deficiency): Refers to diseases caused by the accumulation of excess evils that present symptoms resembling deficiency. For example, heat accumulation in the stomach and intestines, phlegm and food stagnation, leading to obstruction of the meridians, preventing Qi and blood from circulating outward, resulting in symptoms such as mental dullness, cold limbs, and a pulse that is deep or slow. However, upon closer examination, the patient may have a strong voice and pulse, and while they may appear thin, they do not exhibit fatigue, with a red tongue or yellow coating. The “Jing Yue Complete Book” states: “In cases of severe illness, the patient may appear emaciated.”
190. E Lu Bu Jue (Persistent Lochia): Refers to a disease name appearing in the “Women’s Good Formulas.” Also known as persistent lochia (“Zhou Hou Fang”) or unending lochia (“Sources of Various Diseases”). Often caused by Qi deficiency postpartum, leading to loss of control over the Chong and Ren vessels; or due to residual blood, or invasion of cold leading to stasis in the Chong and Ren vessels; or due to depletion of Ying Yin, leading to internal heat and forcing blood downward. In cases of Qi deficiency, lochia is pale, thin, and abundant, often accompanied by a pale complexion, fatigue, and a feeling of emptiness in the lower abdomen. Treatment should focus on tonifying Qi and controlling blood, using Ju Yuan Jian with modifications. In cases of residual blood, lochia is scant, lingering, and dark purple with clots, often accompanied by abdominal pain. Treatment should focus on resolving stasis and stopping bleeding, using Dang Gui Yi Mu Tang with modifications. In cases of blood heat, symptoms include abundant lochia, red color, sticky and foul odor, flushed complexion, and a thin, rapid pulse. Treatment should focus on nourishing Yin, clearing heat, and stopping bleeding, using Bao Yin Jian with modifications.
191. Po Qi, Po Xue (Breaking Qi, Breaking Blood): Refers to methods of breaking Qi and blood. Breaking Qi is one of the methods of regulating Qi, using more potent Qi-regulating herbs to disperse Qi stagnation and relieve obstruction. Herbs used include Qing Pi and Zhi Shi. Breaking blood refers to using more potent blood-moving herbs to achieve the goal of dispelling stasis, such as Da Huang, Tao Ren, Hong Hua, and others.
192. Jian Pi Shu Gan (Strengthening the Spleen and Smoothing the Liver): Refers to methods for treating liver Qi stagnation causing spleen dysfunction. Clinically used for symptoms such as distension and pain in the flanks, loss of appetite, abdominal distension, and loose stools, with a white greasy tongue coating and wiry pulse, indicating liver excess and spleen deficiency. Commonly used herbs include Bai Zhu, Fu Ling, Yi Yi Ren, and Shan Yao for strengthening the spleen; Chai Hu, Qing Pi, Mu Xiang, and Fo Shou for smoothing the liver. Formulas such as Xiao Yao San are often used.
193. Xiao Ke (Diabetes): Refers to a disease name appearing in the “Su Wen, On Strange Diseases.” Also known as thirst or diabetes. In later generations, it has also been referred to as the three types of diabetes. It is characterized by symptoms of excessive drinking, eating, and urination. Often caused by excessive consumption of rich foods, improper diet, emotional disturbances, or imbalance between work and rest, leading to dryness and heat in the organs, resulting in Yin deficiency and excessive fire. Treatment generally focuses on nourishing Yin, moistening dryness, and reducing fire. Depending on the pathogenesis, symptoms, and stage of disease progression, it can be classified into upper, middle, and lower types. See details for each type. It refers to a disease characterized by excessive drinking, urination, and sweet urine. See “Wai Tai Mi Yao, Kidney Diabetes Formula” for details. The disease name refers to thirst. In the “Shang Han Lun, On Differentiating the Tai Yang Disease Pulse and Treatment,” it states: “In Tai Yang disease, after sweating… if the pulse is floating, urination is not smooth, and there is slight heat, diabetes is the main treatment with Wu Ling San.”
194. Liu Zhu (Flowing Abscess): Refers to a disease name appearing in the “Su Wen, On the Five Constant Regulations.” It refers to purulent diseases in the deep tissues of the limbs. Due to the unpredictable movement of toxic evils, it can occur anywhere, hence the name. It often arises from Qi and blood deficiency, leading to disease in the deep tissues of the limbs, resulting in localized swelling or abscesses, which can be single or multiple, and may become purulent over time. Due to differences in causes, locations, and manifestations, it can be classified into damp phlegm flowing abscesses, blood stasis flowing abscesses, summer heat flowing abscesses, and contracted foot flowing abscesses.
195. Liu Tan (Flowing Phlegm): Refers to a disease name characterized by chronic destructive diseases of the bones and joints. During the destructive process, there is little new bone formation. When abscesses form, they can flow and, upon rupture, the pus is thin and resembles phlegm, hence the name flowing phlegm. Modern medicine considers this disease to be a type of non-head abscess, equivalent to bone and joint tuberculosis. It is more common in children and young people, often with a history of pulmonary tuberculosis, with the most common sites being the spine and hip joints, followed by the knee, ankle, shoulder, elbow, and wrist joints. The causes are often congenital insufficiency or prolonged illness leading to kidney Yin deficiency, insufficient nourishment of the bone marrow, invasion of external evils, or trauma leading to Qi and blood disharmony. In the early stages, there may be slight swelling and pain without redness, heat, or tenderness; over time, it may develop into swelling and pain, leading to pus formation and muscle atrophy. In the later stages, due to Yin deficiency and excessive fire, symptoms may include afternoon tidal fever, night sweats, fatigue, reduced appetite, and the discharge of thin pus and necrotic material, leading to the formation of sinuses that are difficult to heal. In the early stages, treatment should focus on nourishing the liver and kidneys, warming the meridians, and resolving phlegm, using formulas like Yang He Tang; in the middle stages, treatment should focus on supporting the body and expelling toxins; in the later stages, when pus forms, treatment should focus on supporting the body. For Qi and blood deficiency, use Ren Shen Yang Rong Tang; for Yin deficiency and excessive fire, use Da Bu Yin Wan; if sinus formation occurs, external treatments such as Qi Xian Tiao (“Yao Li Qi Mi”) or Qian Jin San (experience formula: 15g of prepared frankincense, 15g of prepared myrrh, 15g of prepared vermilion, 6g of white arsenic, 15g of red stone fat, 15g of stir-fried gallnut) can be used, or surgical treatment may be necessary.
196. Run Fei Hua Tan (Moisten the Lungs and Transform Phlegm): Refers to one of the methods for transforming phlegm, synonymous with moistening dryness and transforming phlegm. It refers to methods for treating dry phlegm. Due to external warm dryness or insufficient lung Yin, deficiency fire scorches the metal, leading to the transformation of fluids into phlegm. Symptoms include dry throat, choking cough with thick phlegm that is difficult to expel, and a red tongue with dry yellow coating.
197. Zao Tan (Dry Phlegm): Refers to a type of phlegm syndrome. It appears in the “Introduction to Medicine” Volume 5. Also known as Qi phlegm, it is often caused by lung dryness. Symptoms include scanty white phlegm, or phlegm resembling rice grains that is difficult to expel, or accompanied by a pale complexion, dry skin, dry mouth and throat, cough, and shortness of breath. Treatment should focus on clearing and moistening the lungs. Use Bei Mu Guo Lou San, Run Fei Yin (“Medical Classics Must Read”: Bei Mu, Hua Fen, Jie Geng, Gan Cao, Mai Dong, Ju Hong, Fu Ling, and Zhi Mu). If lung and kidney Yin deficiency leads to scorched fluids, use Liu Wei Di Huang Wan with modifications. See the phlegm syndrome section for details.
198. Fei Lao (Lung Exhaustion): Refers to a type of deficiency exhaustion. It appears in the “Sources of Various Diseases.” It is caused by lung organ deficiency. Symptoms include dry throat, hoarseness, loss of smell, facial swelling, chest tightness, shortness of breath, coughing up blood, reduced appetite, weight loss, and fever. Treatment should focus on tonifying Qi and nourishing the lungs. Use Bu Qi Huang Qi Tang (“Sheng Ji Zong Lu”: Huang Qi, Ren Shen, Fu Shen, Mai Dong, Bai Zhu, Wu Wei Zi, Gui, cooked Rehmannia, Chen Pi, E Jiao, Bai Shao, Niu Xi, Gan Cao) or Yi Qi Bu Fei Tang (“Yi Yi Zhi Yi”: E Jiao, Wu Wei Zi, Di Gu Pi, Tian Dong, Mai Dong, Ren Shen, Bai He, Bei Mu, Fu Ling, Yi Ren) formulas.
199. Gan (Dysentery): Refers to a disease name. Also known as Gan syndrome or Gan disease. The ancients stated: “Gan refers to dryness.” It generally refers to children suffering from various chronic diseases leading to emaciation and dryness of fluids. In ancient times, it was classified as one of the four major diseases of children (smallpox, measles, fright, and dysentery). Clinically, it is characterized by a yellowish complexion, emaciation, dry hair, distended abdomen with visible veins, and lethargy. The “Pediatric Medicine Directives” states: “Dysentery is a disease of the spleen and stomach, resulting from the loss of fluids.” Thus, dysentery is often a disease of spleen and stomach weakness, such as malnutrition, chronic indigestion, etc. It also includes other diseases, such as non-specific dysentery (cervical lymphadenitis or lymph node tuberculosis), dysentery (tuberculosis in infants), as well as various parasitic diseases and diseases of the five organs, with many names and some repetitions. Commonly seen are those classified by the five organs and pathological causes, such as heart dysentery, liver dysentery, spleen dysentery, lung dysentery, kidney dysentery, dysentery tuberculosis, and various symptoms named dysentery, such as dysentery heat, dysentery thirst, dysentery diarrhea, dysentery swelling, etc. Detailed descriptions are available for each.
200. Ming Men (Gate of Life): Refers to the key to life. It is the repository of pre-natal Qi, the source of human biochemical processes, and the foundation of life. The fire of the gate of life reflects the function of kidney Yang, including the function of the adrenal cortex. The “Nanjing, Difficulty 36” states: “The gate of life is where the spirits and essences reside, and the original Qi is connected here, thus men store essence, and women connect to the womb.” There are two interpretations of the gate of life: A refers to the right kidney. The “Nanjing, Difficulty 36” states: “The two kidneys are not both kidneys; the left one is the kidney, and the right one is the gate of life.” B refers to both kidneys, specifically reflecting the movement of Qi between the two kidneys (Yu Tuan’s “Medical Correct Transmission”). It is also the name of an acupuncture point, appearing in the “Acupuncture Classics.” It is also known as the “Accumulation of Essence” and belongs to the Governing Vessel. It is located between the second and third lumbar vertebrae. It is used to treat lumbar pain, nocturnal emissions, irregular menstruation, dysmenorrhea, leukorrhea, chronic diarrhea, and lower limb numbness. It is needled 0.5-1 inch deep and moxibustion is applied for 3-7 cones or 5-15 minutes.
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