Chapter 1: Introduction
I am a genuine folk TCM practitioner. My father only passed down the essence of the practice, and I had to comprehend it myself. For example, “The human body is a mass of water and fire,” which refers to the theory of qi transformation. He said that as long as you understand the true meaning of this sentence, you have grasped more than half of TCM. He treated gastric ulcers with just three doses of medicine, telling me: “Indulging in cold drinks and hunger injures the stomach, and when the mucosa is damaged, ulcers occur.” This is merely a principle, yet it is this principle that led me to realize that the cause of gastric ulcers is the mixture of cold and heat, damaging the righteous qi. It reminds me of why freshly cooked rice does not spoil, but when left out, it cools down, and cold bacteria and toxins gather, causing the rice to spoil. This water and fire concept is referred to as Kan and Li in the I Ching.
It is the foundation of life. The Kan hexagram symbolizes two yin embracing one yang, which in the human body corresponds to the kidneys. This yang is also called Kan yang, which is hot, while the two yin represent yin essence, which is cold and moistening. The Li hexagram symbolizes two yang embracing one yin, which in the human body corresponds to the heart. This yin is blood, which is warm and moistening. Daoists speak of extracting the true yang from Kan and filling the true yin in Li, thus forming a warm mass of qi, and the hexagram becomes a pure Qian hexagram. When Qian is strong, a person is free from illness, light in body, healthy, energetic, and bright-eyed. The human body is formed by the transformation of yin and yang, which cannot be separated for a moment. When yin and yang combine, life is born, and vitality flourishes; when they separate, death occurs, and vitality diminishes or even ceases. The concept of yin and yang is a primary concept in TCM. The differentiation of yin and yang is essentially the differentiation of true and false cold and heat. Once the true and false cold and heat are clarified, treatment becomes much easier. Cold syndromes (yin syndromes) require warm and hot (yang) medicines, while heat syndromes (yang syndromes) require bitter, sweet, and cold medicines. There exists a problem of using bitter cold medicines for true heat syndromes and sweet cold medicines for yin deficiency heat. Differentiating between yin and yang syndromes is key in TCM treatment. The Inner Canon discusses the differentiation of the six meridians, while the Shang Han Lun elaborates further. In fact, whether it is the three yin meridian syndromes or the three yang meridian syndromes, as long as a yin syndrome appears, warm and hot medicines should be used; if a yang syndrome appears, bitter, sweet, and cold medicines should be used. The differentiation of the six meridians in the Shang Han Lun is essentially about identifying the location of the disease, the meridians, and the organs involved. The differentiation of yin and yang is not very clear, but the master himself was very clear. Nowadays, many clinicians and practitioners of classical formulas adhere to old methods without seeking the I Ching and fail to adapt, resulting in poor efficacy because they only identify the location of the disease without clarifying the essence of the disease, which is whether it belongs to a yin syndrome or a yang syndrome.
The key to differentiating yin and yang is to clarify the patient’s yin and yang constitution, which is the essence of differentiation. The disease’s clinical symptoms are the manifestation, and the manifestation has its truth and falsehood. The manifestation and essence cannot be reversed; if reversed, endless calamities will ensue, violating the principle of true and false.
Chapter 2: General Discussion (Monism)
1. The Essence of TCM (Monism)
TCM originally aims to adjust balance, with yang transforming yin essence into qi form. The unity of yin and yang is qi, and the transformation of qi prevents the occurrence of diseases. The essence of TCM is qi; cold transforms into hot qi, and hot transforms into cold qi, while dryness is harmonized with moist qi. There is no need to seek medicine from other mountains; the teachings of our ancestors are remembered in our hearts. All diseases arise from the stagnation of qi transformation, and after qi transformation, all diseases can be eliminated. The human body is a mass of water and fire; too much water makes the sun ice, and returning yang transforms qi, freezing it. When spring arrives, flowers bloom, and all diseases are released. The unity of yin and yang transforms into qi; when yin and yang separate, life ends. In Kan, one yang embraces two yin, while in Li, two yang embrace one yin. The interaction of Kan and Li leads to the formation of the pure Qian hexagram, where qi is harmonized, and diseases do not arise from the transformation of qi. With qi, there must be spirit; if the spirit is vigorous, illness is hard to develop. If urination is light yellow and formed, if the disease is a true yang syndrome, short urination and a preference for cold drinks, bitter and cold medicines can cure the disease. Without qi, there is fatigue, pale complexion, clear and long urination, loose stools, thirst, and a preference for hot drinks, fear of cold, curling up, and laziness to speak; the Li Zhong Si Ni formula can be used. If yin is excessive, it must be warmed and moistened; Dahuang and Fuzi decoction can be used. Yang deficiency with fluid deficiency leads to loose stools, short and dry urination, pale complexion, and wheat flavor can be added to the Li Zhong formula; after warming and moistening, the stools will pass. If yang qi is extremely deficient, it is called Dai Yang; if the upper is excessive and the lower is deficient, clear urination, red face, cold feet, restlessness, and a desire to die, a large dose of Si Ni can return yang. If one wants to deeply understand the principles of medicine, the principles of medicine and the I Ching will be self-evident.
2. Qi Transformation Formula
The unity of yin and yang transforms into qi; the separation of yin and yang ends life. In Kan, one yang embraces two yin, while in Li, two yang embrace one yin. The interaction of Kan and Li transforms into Qian, and the transformation of qi prevents the occurrence of diseases. If one wants to deeply understand the principles of medicine, the principles of medicine and the I Ching will clarify all principles. The world does not understand the principles of yin and yang; diagnosing diseases and differentiating syndromes separate from their roots. They do not know that the original yang is in the yin, and Fuzi and Ganjiang assist its growth. Recklessly nourishing yin to seek yang, not knowing that excessive yin leads to the rise of false yang, yet using damp heat and bitter cold to drain, pharyngitis symptoms will worsen, and the mouth will have a fishy and foul taste due to yang deficiency. Cold and heat mixed in the middle jiao lead to true cold with a fishy taste and true heat with a foul smell. The foul and fishy breath is mixed with cold and heat; if there is more cold and less heat, the treatment should be focused on the middle jiao, adding ginger and Fuzi to regulate. If cold is removed, the fishy and foul taste will naturally disappear. Women with lower jiao fishy taste, lower abdomen prefers warmth, and waist pain indicate that Kan yang is too weak. Returning yang transforms the reverse heat qi, and adding Wuyu, Jiao, and Xixin can drive away cold and speed up recovery.
Chapter 3: The Essence of Differentiating Yin-Yang and Six Meridians in Diseases
1. Yin and Yang
The differentiation of yin and yang is to identify the quantity of yin and yang. Yin is the subtle material, and yang is the yang qi. True cold is yin cold (yin syndrome), which means less yang qi, while true heat (yang syndrome) means the consumption of essence and fluids. True cold belongs to yang deficiency, while true heat belongs to yang excess (yin deficiency). Deficiency heat can be either yin deficiency (less subtle material) leading to fever or yang deficiency (yin syndrome) leading to fever (false yang escaping outward). Pathologically, yin is cold, and yang is heat. True heat requires warm and hot medicines (spicy, sweet, and light dispersing), while true cold requires bitter and cold medicines. Yin deficiency heat requires sweet and light cold medicines, while yang deficiency heat requires medicines that return yang and transform qi (light Fuzi, Ganjiang, Sheng Gan Cao, etc.).
2. Six Meridians Disease Theory
The differentiation of the six meridians encompasses the eight principles (yin-yang, exterior-interior, cold-heat, deficiency-excess), and the differentiation of qi, blood, essence, fluids, organs, and meridians is all included. It is a mistake for modern people to understand the six meridian diseases only as various manifestations of exogenous heat diseases; it also includes warm diseases and miscellaneous diseases.
First, one must understand the concept of the six meridians: Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, and Jueyin.
Taiyang, Yangming, and Shaoyang are the three yang (meridians). Taiyin, Shaoyin, and Jueyin are the three yin meridians.
The concept of the six meridians was proposed in the Inner Canon and later enriched by Zhang Zhongjing. These six meridians are judged by the quantity of yin and yang. Before the ancient Chinese had written language, they used knots to record events; one knot represented yang (—), and two knots represented yin (— -). More complex matters were represented by arranging these knots, and similar properties were classified, leading to the extension of yin-yang and the eight trigrams. The eight trigrams (Qian, Kan, Gen, Zhen, Xun, Li, Kun, Dui) are composed of three lines. Each hexagram consists of three lines, which can be yin lines, yang lines, or a mixture of both. The eight trigrams encompass everything in the universe, whether vast or minute.
Below is a detailed explanation:
1. Taiyang Disease
Taiyang disease is caused by the three yang (lines) being harmed by cold and dampness.
Taiyang consists of three yang (lines); since there are many yang (lines), it is called Taiyang, and the hexagram is Qian, which is strong. Taiyang represents the hand and foot Taiyang (meridians) and serves as a barrier for the entire body. The hand Taiyang corresponds to the small intestine, which has the function of distinguishing clear from turbid, while the foot Taiyang corresponds to the bladder, which stores and excretes urine. Taiyang meridian syndromes can be divided into wind stroke and cold damage based on the nature of the pathogenic factor, the severity of the invasion, and the strength of the constitution.
(1) Taiyang Cold Damage: One yang is harmed, which is cold damage (pathological hexagram Dui with a missing upper line). The defensive yang is invaded by cold, first harming the upper yang line. If the righteous qi is sufficient (meaning the other two lines are not sick), then cold stagnation transforms into heat, resulting in fever. Cold is a yin evil, and its nature is to contract, hence the stiff neck, body aches, and lower back pain. Cold closes the Xuanfu and毛窍, leading to no sweating; the lung and skin are interrelated, and the Xuanfu is blocked, causing wheezing. The evil is still on the surface and has not entered the interior, so the pulse is floating and tight. To disperse wind-cold, one can use Ma Huang Tang.
2. Taiyang Wind Stroke: This refers to the invasion of wind evil.
Two yangs harmed by cold lead to wind stroke (pathological hexagram Zhen). The constitution is yang deficient (middle yang is weak), and after the cold evil invades, the Ying and Wei are harmed, leading to insufficient defensive qi. The defensive qi warms the limbs, resulting in fever, aversion to wind, spontaneous sweating, headache, and a floating and relaxed pulse. There may even be nasal sounds and dry retching.
The main pathogenesis is the disharmony of Ying and Wei. To harmonize Ying and Wei, one can use Gui Zhi Tang to replenish middle yang and harmonize Ying and Wei to drive out the evil.
(2) Taiyang Organ Syndrome:
The cold evil directly transmits to the foot Taiyang bladder, leading to water retention syndrome. Prescription: Wu Ling San.
The Taiyang cold evil harms yang, leading to insufficient qi transformation and water retention in the bladder, which can be treated with Wu Ling San. If the Taiyang cold evil does not resolve and transforms into heat, it follows the meridian into the bladder, causing heat to bind in the bladder, damaging the collaterals, leading to blood retention. The prescription is Tao He Cheng Qi Tang. If prolonged, all three yangs are harmed, and qi cannot control fluids and blood, leading to hematuria (yin syndrome). The treatment is to return yang and transform qi, using Si Ni Tang.
Summarized as follows:
1. Water Retention Syndrome: Cold evil harms yang, the evil enters the bladder, and bladder qi transformation is obstructed, leading to water retention.
Manifestations: Urination is obstructed, slight fever, thirst for water, and water intake leads to vomiting; the pulse is floating.
2. Blood Retention Syndrome: Cold evil enters the interior and transforms into heat, binding with blood, leading to retention in the bladder and lower abdomen.
Manifestations: Lower abdomen is hard and painful, urination is self-limited, and the person appears manic.
3. Hematuria: The limbs are cold, stools are loose, and hematuria occurs; the prescription is Si Ni Tang.
(3) Taiyang Warm Disease:
In fact, Taiyang warm disease is due to indulging in pleasures and not conserving essence in winter, leading to the loss of yang with essence. If the cold evil enters the Shaoyin, it does not manifest immediately but becomes latent. When spring arrives, the Shaoyang energy rises, and the yang qi triggers the latent evil, leading to disease. Since it is caused by essence damage, there is thirst and fever without aversion to cold. The Inner Canon states: “Winter injury from cold leads to warm disease in spring.” Latent evil differs from epidemics that enter through the mouth and nose, as epidemics enter through the mouth and nose, manifesting rapidly with high fever, thirst, splitting headaches, and dry stools or diarrhea.
2. Yangming Disease
Two yangs combine to form Yangming, with two yang lines outside and one yin line in the middle, represented by the Li hexagram, which is hollow and cannot be filled. The stomach is usually warm. Yangming includes the hand Yangming large intestine (meridian) and foot Yangming stomach (meridian). The stomach rots and ripens food and transforms qi and blood, while the large intestine conducts waste and transforms fluids.
(1) Yangming Meridian Syndrome: If the Taiyang disease does not resolve, the evil heat follows the meridian into Yangming, filling the hollow line with evil heat, intertwining the two yangs with the evil heat into a pathological Qian hexagram, which is bright red, leading to fever (high heat), red face, thirst, irritability, and a preference for cold drinks. The tongue coating is yellow and dry, and the pulse is surging and large, with only formless evil heat and no tangible dry stools. The textbooks incorrectly state that there is high fever and profuse sweating; after sweating, where does the heat come from?
Prescription: Bai Hu Tang.
(2) Yangming Organ Syndrome: If the evil heat penetrates Yangming for a long time, the fluids are scorched, and stools do not descend (pathological hexagram Qian), which is hard. The evil heat and dry stools coexist, leading to “stomach fullness.”
Clinical Manifestations: Afternoon tidal fever, excessive sweating of hands and feet, abdominal fullness and pain that resists pressure, constipation, abdominal distension, irritability, and in severe cases, delirium and insomnia. The tongue coating is yellow and thick or burnt black and dry, with cracks; the edges of the tongue are sharp, and the pulse is deep, slow, or slippery and rapid. Prescription: Cheng Qi Tang.
3. Shaoyang Disease
One yang and two yin form Shaoyang, with yang hidden in the muscles, warming the interior and solidifying the muscles. The hexagram is Kan, with external yin and internal yang, containing essence (bile). If the Taiyang disease does not resolve, one of the evils of heat penetrates into Shaoyang (pathological hexagram Dui with a solid lower line and a hollow upper line), and the essence is scorched and cannot descend, leading to bitterness in the mouth, fullness in the chest and flanks, and the bile (essence) cannot smoothly descend into the small intestine, which has the function of distinguishing clear from turbid. The prescription is Xiao Chai Hu Tang. The second is Taiyin dampness obstructing (pathological hexagram Kun), which can also cause the essence to fail to descend and rise, leading to fullness in the chest and flanks, disinterest in food, alternating cold and heat, bitterness in the mouth, dryness in the throat, dizziness, irritability, and a white or thin yellow tongue coating, with a wiry pulse. The prescription is Da Huang Fu Zi Tang, with Cang Zhu, Yi Yi Ren, and Ban Xia as drying dampness medicines.
4. Taiyin Disease
Taiyin has three yin lines (physiological hexagram Kun), with essence, qi, and spirit hidden within. Taiyin includes the hand Taiyin lung (meridian) and foot Taiyin spleen (meridian). The spleen is responsible for transformation and transportation, favoring dryness and disliking dampness. The essence of grains relies on its operation. Excessive dampness obstructs the spleen, leading to Taiyin disease, while the lung is a delicate organ that favors moisture and dislikes dryness and dampness. Taiyin is the yin organ that uses yang; cold dampness obstructs the Taiyin spleen, leading to abdominal fullness, and the prescription is Da Huang Fu Zi Tang. Dampness and cold evil can also harm the delicate lung, leading to cough; cold evil injures the lung, causing a continuous cough. The prescription is Ma Huang Fu Zi Xi Xin Tang or adding Gan Cao and Sheng Jiang. Dampness and heat intermingling can lead to jaundice; yang jaundice is severe, with yellow urine, while yin jaundice is heavy with dampness and cold, with clear urine and loose stools, adding Zhu and Fu.
The characteristics of Taiyin disease include abdominal fullness, inability to eat, preference for vomiting, warmth, and pressure.
Manifestations include internal deficiency cold syndrome: abdominal fullness and distension, disinterest in food, diarrhea, occasional abdominal pain, preference for warmth and pressure, pale tongue with a white greasy coating, and a slow and weak pulse.
5. Shaoyin Disease
Shaoyin has one yin (line), which is less yin, hence the name Shaoyin (hexagram Li). The yang (line) is abundant and not sick; two yangs embrace one yin, which corresponds to the heart (Li). Shaoyin contains essence and fluids, and in Shaoyin disease, yang does not extend (yang qi decreases), leading to aversion to cold, curling up, and a desire to sleep, with false yang escaping outward at the root of the tongue. The tonsils may become enlarged and hot, leading to dizziness, head swelling, and high blood pressure. The coldness of the limbs is the cause, as Kan yang is harmed and becomes Kun, leading to lethargy. If the Taiyang evil heat transmits to Shaoyin (pathological hexagram Qian, with the yin line in Li being filled with evil heat), the yin is harmed, leading to the loss of essence and fluids, causing irritability and thirst for cold drinks. Shaoyin includes the hand Shaoyin heart (meridian) and foot Shaoyin kidney (meridian). The foot Shaoyin kidney hexagram is Kan, with two yin embracing one yang. Under normal circumstances, the heart fire descends, and the kidney water rises, forming a hexagram of mutual benefit, transforming into a warm mass of qi. This warm mass of qi is the root of life, but modern people do not cherish it, indulging in cold drinks, depleting their yang daily, leading to excessive yin and yang deficiency. The false yang is forced outward by excessive yin, leading to restlessness, high blood pressure, cerebral hemorrhage, and cerebral infarction. Thirst occurs without a preference for cold drinks, or there is a preference for rinsing the mouth without swallowing, leading to pharyngitis.
In summary, Shaoyin disease is primarily characterized by deficiency cold, with more cases of Shaoyin cold transformation syndrome and fewer cases of Shaoyin heat transformation syndrome.
(1) Shaoyin Cold Transformation Syndrome: This refers to insufficient heart and kidney yang qi, with the pathogenic evil entering the interior, manifesting as systemic deficiency cold symptoms.
Manifestations: Aversion to cold, cold hands and feet, inability to eat or vomiting immediately after eating, clear and long urination, diarrhea with clear stools, curling up and desiring sleep, a deep and thin pulse; the body does not feel cold, the face is red, and the pulse is weak.
Prescription: Si Ni Tang to return yang and rescue the reverse.
(2) Shaoyin Heat Transformation Syndrome: This refers to Shaoyin yin deficiency and yang excess, leading to internal deficiency heat symptoms.
Manifestations: Dry mouth and throat or pain, irritability and insomnia, diarrhea or self-limiting clear stools, yellow and short urination, or abdominal distension without bowel movements, red tip of the tongue, and a fine and rapid pulse.
Prescription: Huang Lian A Jiao Tang to nourish yin and clear heat.
Characteristics of Shaoyin Disease: Shaoyin cold transformation, with a fine pulse, desiring sleep. Shaoyin heat transformation, with a fine and rapid pulse, irritability, and a desire to sleep.
6. Jueyin Disease
Jueyin has one yang supporting two yin (physiological hexagram Zhen), including the hand Jueyin pericardium meridian and foot Jueyin liver meridian. Cold entering Jueyin harms one yang, transforming into the Kun hexagram of Taiyin. Jueyin and Taiyin are neighboring, and yang harms the spleen’s function, leading to dampness obstructing the Taiyin spleen, causing thirst and frequent clear urination. Heat entering Jueyin harms one yin (pathological hexagram Li, with the upper line of the Zhen hexagram filled with evil heat), leading to thirst, irritability, and delirium. The disease (whether cold or heat) enters Jueyin, leading to mixed cold and heat, treated with ginger, Fuzi, pepper, and Wu Mei.
Another interpretation of Jueyin is that two yin store essence and blood (hexagram Zhen), with one yang stimulating the limbs. If Jueyin harms one yin (transforming into pathological Li hexagram), the essence and fluids are harmed, leading to thirst and qi rising to the heart, causing pain and hunger without eating (hexagram Dui, with the middle line of the Zhen hexagram filled with evil heat). If one yang is further harmed (pathological Kun hexagram), diarrhea may occur without stopping, damaging the stomach and intestines.
In summary, the differentiation of the six meridians does not exceed the two words of yin and yang; it focuses on the work of yin and yang. Clarifying yin and yang makes treatment easy. Most of today’s difficult diseases can be resolved by incorporating the differentiation of the six meridians.
Chapter 4: The Rules of Yin-Yang Differentiation
1. Yin-Yang Differentiation
Yin Syndrome
Blue and white lips, eyes lacking spirit, low voice, short breath, desiring sleep, heavy body, lazy speech, aversion to cold, tasteless food, vomiting clear water, tongue is blue and slippery or black and moist, white or light yellow slippery coating, saliva fills the mouth without desire to drink, thirst with a preference for hot drinks, clear and long urination, loose stools, foul breath mixed with cold and heat, more cold and less heat, inability to eat, and the pulse lacks spirit are all signs of yin syndrome. The tongue may have no coating, but the mouth is moist, with self-limited urination and no thirst, focusing on returning yang without error.
Yang Syndrome
Yin deficiency leads to red lips and mouth, spirit is not tired, unaware of sleep, foul breath, coarse voice, aversion to heat, light body, dry stools, yellow and short urination, thirst for cold drinks, six pulses are long and strong, tongue coating is dry yellow or black yellow, with no saliva filling the mouth, irritability, tidal heat, or night sweats, dry cough with much or little phlegm, and the pulse has spirit are all signs of yang syndrome. Thirst for cold drinks, body heat, and two urinations are not smooth, with irritability and delirium; the body is cold as ice and looks dead. This is extreme heat lurking internally, yang not reaching outward, appearing as pure yin. At this time, one must also examine the breath; if the breath is slightly hot, the tongue root is red but not blue, it is urgent to attack and store fluids, and do not mistake yin syndrome for life-threatening.
2. The Truth and Falsehood of Yin-Yang Differentiation in Miscellaneous Diseases
Yin cold and yang heat are yin and yang, focusing on truth and falsehood. True heat leads to thirst, yellow urination, and a spirit that is restless and uneasy. True cold leads to frequent urination, pale complexion, lack of spirit, fatigue, and a desire to sleep. True heat leads to thirst for cold drinks, while false heat leads to rinsing without swallowing. True heat leads to dry stools and a red face, while false heat leads to a red face and clear urination. True heat leads to hot breath, while true cold leads to blue tongue and slippery coating. Yin extreme resembling yang is called Dai Yang, while yang extreme resembling yin leads to cold limbs. The truth and falsehood of cold and heat must be weighed; the signs of yin syndrome and yang syndrome become clear. True heat yang syndrome requires bitter, sweet, and cold medicines, while true cold yin syndrome requires warm and hot soups. Understanding the transformation of yin and yang, difficult and miscellaneous diseases can be treated. The primordial establishment is water and fire; when water and fire are harmonized, there are no chronic diseases. Spleen yang deficiency leads to loose stools, and the liver suffers as a result. The hepatitis B virus exerts its power, and Fuzi and Ganjiang are the solutions. Kidney yang deficiency leads to frequent urination, essence leaking, and eyes not moistening, leading to dizziness and lower back pain; returning yang and rescuing the reverse with Si Ni Tang. Leukemia is caused by yin cold evil, penetrating the bone marrow, leading to an increase in white blood cells. Western medicine only knows how to kill white blood cells, but it only kills the yang qi. This disease is a Shaoyin disease in TCM, with too little yin and cold, treated with Si Ni Tang, which is simple, inexpensive, and effective. AIDS is the separation of yin and yang; western medicine can detect it through blood tests. Ordinary blood tests show one line, while AIDS blood tests show two separations. The treatment of yin and yang is essential for mental health; the separation of yin and yang leads to the loss of spirit. Harmonizing yin and yang with TCM is simple, inexpensive, and effective.
Clarifying the six meridians and eight trigrams is another interpretation.
The eight trigrams encompass heaven and earth, making it easy to explain physics. Three lines form a hexagram, and eight pure hexagrams consist of three lines.
One yin, less yin, is Shaoyin (hexagram Li), while two yangs embrace yin, which is the heart (Li). Two yin embrace yang, which is the kidney (Kan). Shaoyin contains essence and fluids, while Shaoyin leads to yang not extending (yang qi decreases), aversion to cold, curling up, and a desire to sleep, with false yang escaping outward at the root of the tongue. The tonsils may become enlarged and hot, leading to dizziness, head swelling, and high blood pressure. The coldness of the limbs is the cause, as Kan yang is harmed and becomes Kun, leading to lethargy. If the Taiyang evil heat transmits to Shaoyin (pathological hexagram Qian, with the yin line in Li being filled with evil heat), the yin is harmed, leading to the loss of essence and fluids, causing irritability and thirst for cold drinks. Shaoyin includes the hand Shaoyin heart (meridian) and foot Shaoyin kidney (meridian). The foot Shaoyin kidney hexagram is Kan, with two yin embracing one yang. Under normal circumstances, the heart fire descends, and the kidney water rises, forming a hexagram of mutual benefit, transforming into a warm mass of qi. This warm mass of qi is the root of life, but modern people do not cherish it, indulging in cold drinks, depleting their yang daily, leading to excessive yin and yang deficiency. The false yang is forced outward by excessive yin, leading to restlessness, high blood pressure, cerebral hemorrhage, and cerebral infarction. Thirst occurs without a preference for cold drinks, or there is a preference for rinsing the mouth without swallowing, leading to pharyngitis.
In summary, the differentiation of the six meridians does not exceed the two words of yin and yang; it focuses on the work of yin and yang. Clarifying yin and yang makes treatment easy. Most of today’s difficult diseases can be resolved by incorporating the differentiation of the six meridians.
Chapter 5: The Golden Rules of Using Medicine in Yin-Yang Differentiation
1. Clarifying the treatment of diseases through yin and yang, using medicine to combine yin and yang injuries.
Loose stools indicate spleen yang injury; Ganjiang warms the middle and strengthens spleen yang. Thirst leads to clear urination; this is due to the injury of one yang in Kan, and fluids do not ascend to the mouth and throat. Returning yang transforms qi with Si Ni Tang. In Si Ni Tang, Fuzi and ginger are used, with raw and roasted licorice assisting. Fresh ginger is juicy and enters the spleen, warming the spleen and dispelling dampness. If one is hungry but does not want to eat, the stomach yin is injured, and Yi Guan Jian can be used. Dryness and fullness present four symptoms; urgent downward movement is needed to store yin. The tongue is large with teeth marks, indicating dampness injuring the spleen and Taiyin. Cang Zhu, Yi Yi Ren, and Ban Xia can dry dampness and strengthen the spleen. The lung is a delicate organ that cannot tolerate cold; cold evil injures the lung, leading to a continuous cough. Dispersing lung cold is key; Ma Huang Tang can be urgently brewed. The lung is a delicate organ that cannot tolerate heat; heat evil injures the lung, leading to yellow phlegm. The method to clear lung heat is to disperse and drain lung heat.
Fever without cold indicates Taiyang disease; dispersing lung cold with Ma Huang Tang, sweating leads to the recovery of the defensive qi. No heat with aversion to cold indicates Shaoyin disease; Fuzi, ginger, and licorice in Si Ni Tang can be used. If there is a cough, Ma Huang and Xi Xin can be used, or Ma Huang and Xi Xin in Si Ni Tang.
2. A Rough Discussion on the Use of Medicine in Six Meridians Yin-Yang Differentiation
Clarifying the properties of medicines in yin and yang, spicy and sweet disperse heat, while bitter, sweet, and sour are cold yin medicines. Yin syndrome requires yang medicines, while yang syndrome requires bitter, sweet, and cold medicines. Taiyin diseases lead to inability to eat, cough, and abdominal fullness. Taiyin damp soil requires drying; Cang Zhu, Yi Yi Ren, and Ban Xia are needed. If dampness is heavy and heat is light, Fuzi and ginger should be added; removing dampness will leave no place for heat to hide. If heat is heavier than dampness, the four wonderful powders can clear dampness and heat. Yin Chen Tang can clear yang jaundice, while yin jaundice requires adding Zhu and Fu. Shaoyin diseases lead to a desire to sleep, aversion to cold, curling up, and a fine pulse.
Shaoyin deficiency cold requires Fuzi and ginger, with raw and roasted licorice assisting. If there is a combination of Taiyang and Shaoyin, Ma Huang and Xi Xin can be used, while Shaoyin deficiency cold requires Si Ni Tang. If yang transforms into heat, leading to thirst and irritability, Huang Lian A Jiao Tang can be brewed. Jueyin cold and heat medicines are mixed; Fuzi, ginger, pepper, and Wu Mei can be used. Taiyang cold water requires warming; Gui Zhi, Ma Huang, ginger, and jujube can be added. Fever without sweating indicates Taiyang disease, while no heat with aversion to cold indicates Shaoyin disease. If there is sweating with aversion to wind, Gui Zhi Tang can be used; if there is fever without sweating, Ma Huang Tang can be used. Taiyang water retention can be treated with Wu Ling San, while blood retention can be treated with Tao He Cheng Qi Tang. The reason for Taiyang cold water is due to Shaoyin deficiency cold and qi transformation deficiency. Shaoyang cold and heat must alternate; Xiao Chai Hu Tang should be used. Alternatively, Dang Gui Si Ni Tang can be used to boost yang qi and drive out the evil.
Chapter 6: Miscellaneous Discussions in TCM
TCM theories of “qi transformation,” “identifying syndromes,” “treatment theories,” and “general theories of diseases”.
The human body is a mass of water and fire, with internal organs and external defenses, reaching the nine orifices and warming the limbs. How can people not realize this? Indulging in cold drinks damages the original qi. One day or two days may not be a big deal, but over time, the breath becomes low, cold dampness obstructs the delicate lung, leading to cough and difficulty breathing. Cold dampness obstructs the Taiyin spleen, leading to clear and turbid separation, and the spleen yang is damaged, leading to loose stools. The liver suffers as a result, and the essence is not captured, leading to hardening. Cold and heat in the stomach and intestines can damage the mucosa, leading to ulcers over time. The clear orifices are not nourished, leading to many diseases, such as loss of vision and hearing. Staying away from grains and eating fish and meat leads to deep sins accumulating daily, blocking the clear orifices and preventing movement, leading to a staggering gait. Moreover, young people indulge in desires, leading to Shaoyin deficiency cold and essence deficiency, causing thirst and the onset of various diseases. Internal injuries lead to external pathogens; all diseases arise from wind. The six meridian diseases are detailed in the Inner Canon and Shang Han Lun. The seven emotions harm the qi, and emotional diseases require emotional treatment. The six qi of nature nourish people; excess or deficiency leads to indulgence. TCM focuses on qi; all diseases are understood in the heart. When using medicine, one must differentiate between yin and yang, and identifying syndromes must not separate from yin and yang. The differentiation of yin and yang must be detailed, and the differentiation of the six meridians and organs must be made, as diseases cannot hide. The yin-yang constitution is fundamental, while diseases are the signs in the heart. Reversing yin and yang leads to hidden calamities; yin syndrome requires warm and hot medicines, while yang syndrome requires bitter, sweet, and cold medicines. The mixed cold and heat of yin and yang requires warm medicines, while excessive dampness requires heat medicines. The primordial establishment is water and fire; when water and fire are harmonized, there are no chronic diseases. Water and fire harmonized lead to qi transformation, leading to sweet dreams every night. If water and fire are not harmonized, insomnia will occur, and the spirit will be disturbed.
Six Meridians Qi Transformation Theory
1. General Discussion:
All organs arise from qi transformation, and the six fu organs function through qi transformation. The heart and kidneys have good memory due to qi transformation, and the two excretions open and close, allowing the hundred vessels to flow. The six meridians transform the five organs, and the six fu organs communicate and discharge turbid qi.
2. Detailed Discussion
1. Taiyang small intestine and bladder
Taiyang qi transformation does not enter; distinguishing clear from turbid is its function. The bladder qi transforms urine; if qi transformation is not successful, urination will not be smooth.
2. Yangming stomach and large intestine
Yangming qi transformation generates qi and blood; the stomach rots and ripens grains, while the large intestine transforms and excretes waste. If qi transformation is not smooth, it will lead to fever, constipation, abdominal distension, and severe thirst.
3. Shaoyang gallbladder and triple burner
Shaoyang qi transformation generates essence; it decomposes fat and impurities in the organs. If qi transformation is not smooth, bile will be obstructed, leading to gallstones. The triple burner qi transformation harmonizes the organs; if qi transformation is not smooth, miscellaneous diseases will arise.
4. Taiyin spleen and lung
Taiyin (lung and spleen) qi transformation leads to good respiration; the spleen transforms and transports essence. Blood in the vessels does not lose nourishment. If qi transformation is not smooth, blood will overflow, leading to skin bleeding, gum bleeding, and excessive menstruation. The lung qi transformation leads to smooth respiration; lung diseases cannot arise. Nasal congestion is often due to cold obstructing the lung; if qi transformation is not smooth, clear nasal discharge will occur. Warming the lung and dispersing cold will clear the spleen meridian. Cold stagnation transforms into heat, leading to yellow nasal discharge, which can lead to nasal congestion over time. The treatment method is to disperse heat and clear the lung, allowing the nasal orifices to open.
5. Shaoyin heart and kidneys
The heart and kidneys interact through qi transformation; Shaoyin qi transformation allows the hundred vessels to flow. Fluids ascend to moisten the throat, while the heart governs blood vessels and the kidneys control the two excretions. If the heart and kidneys do not interact, insomnia will occur, and qi transformation will not be successful.
6. Jueyin liver and pericardium
Jueyin qi transformation stores liver blood, nourishing the five organs during the day and storing the soul at night. The pericardium meridian warms the heart blood, allowing it to circulate. If qi transformation fails, blood will overflow, leading to blood not being stored. If the pericardium is cold, blood will lose warmth, making it difficult for heart blood to circulate.
Clinical Discussion of Diseases (Random Notes)
1. Standards for Diagnosing and Treating Diseases
TCM itself is a matter of yin and yang; anyone who discusses standards without yin and yang will have an unstandardized standard. For example, when I was listening to a TCM doctoral student at the Chinese Academy of Traditional Chinese Medicine discussing the standards for using medicine for wind stroke, someone immediately asked, “Using your standard, what is the efficacy?” Indeed, TCM emphasizes efficacy, especially long-term efficacy. Can it indirectly treat diseases that have not yet occurred? The answer is affirmative. An excellent TCM practitioner is a yin-yang master who can see the disease’s “past,” “present,” and “future.” These three aspects are what the I Ching refers to as the three talents. Some people say that TCM does not need to learn the I Ching; can one practice TCM without learning the I Ching? If one does not understand yin and yang, how can one discuss TCM? If one does not know the three talents, how can one discuss the human body? Do not forget that “man” stands between heaven and earth, with the head above and the feet below. Heaven, man, and earth are the three talents. Is it possible to understand the five movements and six qi? If one does not understand the five movements and six qi, how can one adapt to the seasons? Is it possible to understand feng shui? Feng shui states, “Mountains surround water, and there must be qi,” and this qi is yang qi, which is life energy. When we choose living conditions, we must first consider the amount of sunlight; the sun is yang, and it can transform qi and generate yang qi. Whether it can be retained depends on whether it is backed by a mountain. Diet is also important; excessive consumption of cold and cool foods damages yang qi. When yang qi is damaged, numerous diseases arise. Therefore, the standard of TCM is to thoroughly understand yin and yang, and thus one must be familiar with the I Ching, understand the principles of simplicity (using simple formulas to treat diseases), unchanging (the eternal truth: breaking yin cold and returning yang qi, preserving yin essence), and variability (adapting to time, place, and individual constitution). One must read the Inner Canon, Shang Han Lun, and Shen Nong’s Materia Medica thoroughly. In practice, one must first differentiate between yin and yang syndromes, then identify which meridian (the twelve meridians are all included) the disease belongs to, and then use medicine according to the meridian (yin syndromes require warm and hot medicines, while yang syndromes require bitter, sweet, and cold medicines). This is my method, and the efficacy can be seen in medical cases; I will not elaborate further, as many clinicians use this method. Does everyone find this standard acceptable?
2. The Laws of TCM
The laws of TCM are the rise and fall of yin and yang; when yang qi declines, yin cold (evil) rises, and diseases increase; when yang qi rises, yin cold (evil) declines, and diseases retreat. When yin essence is sufficient, yang qi is sufficient; when yang qi is sufficient, yin essence can be preserved. Yin essence is the root of yang qi and must not be depleted; if depleted, it leads to winter injury from cold and spring warm diseases.
Simple Discussion on Pulse Diagnosis
Pulse diagnosis in TCM can only be considered a clever and lower-level method. The ancients said: “To know by observation is called divine; to know by hearing is called sage; to know by inquiry is called skilled; to know by pulse is called clever.” Since many people find pulse diagnosis mysterious, I will briefly discuss it. Pulse diagnosis is based on the position, frequency, shape, and force of the pulse to determine diseases.
The pulse position is divided into cun, guan, and chi, floating, middle, and deep. Cun examines the heart and lungs, guan examines the spleen and stomach, and chi examines the liver, kidneys, legs, and bladder. Floating pulses are taken to examine the heart, lungs, and head; middle pulses examine the spleen and stomach, while deep pulses examine the liver and kidneys. The pulse’s strength does not need to be strictly divided between the left and right hands.
Frequency (rate): This refers to the pulse’s beating frequency. Using the doctor’s breathing as a measure, one breath equals four beats (four beats followed by one pause is five) is a slow pulse. A strong and slow pulse is a normal pulse. Six beats per breath is a rapid pulse, while seven beats or more is a fast pulse.
Shape: This refers to the pulse’s shape.
Force: This refers to the pulse’s strength.
Then, the six pulses govern the twenty-eight pulses.
The six pulses: floating, deep, slow, rapid, weak, and strong.
Floating pulses include: floating, moist, surging, and scattered.
Deep pulses include: deep, hidden, firm, and weak.
Slow pulses include: slow, moderate, and tied.
Rapid pulses include: rapid, hurried, and moving.
Weak pulses include: weak, fine, short, and weak.
Strong pulses include: strong, slippery, tight, and long.
The specific rules: floating and deep are used to seek exterior and interior; slow and rapid are used to seek cold and heat, true and false, to determine whether it belongs to yin syndrome or yang syndrome. Strong or weak is used to determine deficiency or excess. In clinical practice, I mainly refer to the theory of the Inner Canon: “When yin is balanced and yang is secret, spirit can be treated,” observing the excess and deficiency of cun, guan, and chi. Excess indicates excess syndrome, while deficiency indicates deficiency syndrome. The goal is to achieve balance and harmony. A strong pulse in the chi position indicates yang syndrome, while a weak pulse indicates insufficient yin essence. A weak and cold pulse indicates deficiency cold syndrome. Then, observe the cold and heat of the chi pulse and refer to the two excretions to clarify the yin and yang syndrome.
For example, in clinical practice, when a patient comes in, the attending physician must check the pulse; otherwise, no matter how high their medical skills are, the patient will not believe you. The first feeling is the coldness or warmth of the chi pulse. If the chi pulse is cold, then observe the cun pulse; if it is rapid and stronger than the guan and chi, one can conclude that the patient has dizziness, head swelling, heart palpitations, fatigue, heavy legs, and even lower back pain. The patient will generally say that the diagnosis is accurate. Why? Because the cun pulse is rapid, indicating heat, which affects the head, heart, and lungs. The guan and chi pulses are weak, indicating that the spleen and stomach are weak and the liver blood is insufficient. This example shows that the cun pulse is also false; this is due to kidney yang deficiency, leading to false yang escaping outward. Other pulses can be inferred similarly.
How to Experience the Coming and Going of the Pulse?
The cun pulse is the manifestation of the hand Taiyin pulse at the cun position, directly measuring the pulse’s strength. However, according to the holistic TCM theory (as I mentioned above), it can reflect the overall strength of the body. Under normal circumstances, using the doctor’s breathing as a measure, one breath equals four beats (four beats followed by one pause is five) is a slow pulse. Each pulse beat is called one beat, and the beginning of one beat is called coming, while the end is called going. One coming and one going complete one beat. What does coming and going mean?
“Coming” refers to the heart’s beating, sending blood to all parts of the body, while “going” refers to the heart’s return of the ejected blood. When coming is strong and going is weak, it indicates that the heart’s function is intact, while peripheral blood circulation is obstructed.
1. Diabetes
Diabetes is a complex disease with multiple causes. Differentiation is key; the treatment should not be rigidly based on textbooks but should seek the experience of the ancients. Fire God Zheng Qinan had great foresight regarding this, and the Tang Fire God verified it, achieving remarkable results. This is recorded in the following text, along with my experience.
Zheng Qinan’s Discussion on Diabetes
What causes the three types of diabetes? The symptoms arise from Jueyin, where wind wood governs qi, leading to Jueyin’s downward wood and upward fire, causing wind and fire to stir, resulting in diabetes symptoms. The transformation of the disease is rapid, like a candle before the wind, easily turning to ashes. Various texts refer to thirst and excessive drinking as upper diabetes, which is the fire of the pericardium carrying liver wind upward to harm the lung. The lung metal is constrained and cannot provide its transformation source, leading to a depletion of water. The ancient people used Ren Shen Bai Hu Tang to save it. The fire of the pericardium carrying liver wind harms the stomach, leading to wind and fire stirring in the stomach, making food intake feel like a turning wheel, leading to easy hunger, hence middle diabetes, treated with the stomach’s承气汤. The fire of the pericardium carrying liver wind stirs the sea water, leading to kidney qi not being able to contain, resulting in drinking and urination. This can be treated with a large dose of Mai Wei Di Huang Wan. The principles of treatment can be followed. Furthermore, the primordial true fire floats above, leading to upper diabetes; floating in the middle leads to middle diabetes; floating below leads to lower diabetes. This can be differentiated using the yang deficiency method, guiding the dragon back to the sea, such as with Qian Yang and Feng Sui Dan, or Si Ni and Bai Tong can also be used. The cause of this disease lies in wind and fire; Jueyin wind wood is below, while Jueyin pericardium is above. Wind borrows the power of fire, and fire borrows the power of wind, leading to the transformation of the disease.
2. Treatment Experience for Diabetes
1. A certain woman was hospitalized for pneumonia for a month. After discharge, she experienced thirst, frequent clear urination, and dry stools, with a sallow complexion. Western medicine diagnosed her with diabetes. She sought my help, and I diagnosed her with fatigue, sallow complexion, thirst, a dry tongue coating, frequent urination, and dry stools. I concluded that she had both qi and yin deficiency and prescribed: Sheng Shen 10g, Mai Men Dong 30g, Wu Wei Zi 10g, for five doses, decocted in water. In the second diagnosis, her thirst decreased, and she had one bowel movement per day. The original prescription was continued for ten more doses. Later, her son informed me that she had completely recovered.
Additionally, I would like to point out that I used Sheng Shen in the prescription. Sheng Shen is slightly cold and sweet, thus beneficial for qi and generating fluids. Red ginseng has lost its cold nature after processing and no longer has the effect of generating fluids and quenching thirst.
2. Another elderly woman had been taking Western medicine to lower blood sugar for years, experiencing thirst and dryness in the throat, dry eyes, frequent urination, and a blood sugar level of 17, with foot pain. The diagnosis indicated kidney yang deficiency and fluid deficiency leading to muscle spasms. The prescription was: Dan Fu Zi 30g, Sheng Bai Shao 60g, Rou Gui 30g, Gan Cao 30g, Sheng Shan Yao 30g, Huang Lian 6g, ground into powder and divided into sixty doses, taken twice daily. After taking the medicine, she reported that all symptoms disappeared, and her blood sugar also dropped to 10.
Simple Discussion on Treating Diseases and Differentiating Symptoms
It is crucial to differentiate between the essence and symptoms of diseases; the yin-yang constitution is the essence, while the disease is the symptom (this is the essence of folk TCM, an unchanging truth; reversing treatment leads to endless calamities). For example, in the case of a cold: a person with a yang deficiency constitution generally does not develop a fever after catching a cold, or if they do, it is rarely high. Symptoms include a runny nose with clear discharge, cough, and fever. For instance, a child with recurrent respiratory infections, constipation, cough, and fever, with a runny nose (which is actually clear discharge). If treated according to the warm disease school, they would be given a large amount of bitter and cold medicine, which may alleviate clinical symptoms (some say the effect is good), but over time, they will fall into a state of increasingly deficient yang and excessive yin, leading to prolonged illness.
1. Cold
Having a fever indicates a certain amount of yang qi; a person with a weak constitution generally does not develop a fever after catching a cold, and even if they do, it is not high. People fear fever; when they have a fever, they use antipyretics, not realizing that they are eliminating the vital energy. The correct treatment method is to differentiate between yin and yang syndromes. Yin syndrome: loose stools, clear long urination, runny nose with clear discharge, cough, aversion to cold, nasal congestion, and heavy voice, using the six meridian differentiation method with Ma Huang Tang, Gui Zhi Tang, Xiao Qing Long Tang, Ma Huang Fu Zi Xi Xin Tang, and Si Ni Tang as the main formulas. Yang syndrome: fever, thirst, preference for cold drinks, dry stools, yellow and red urination, hot breath, and a preference for cold drinks, using the six meridian differentiation method with Ma Xing Shi Gan Tang, San Cheng Qi Tang, and San Huang Shi Gao Tang. Alternating cold and heat diseases, bitterness in the mouth, dizziness, and diseases in Shaoyang should be treated with Xiao Chai Hu Tang.
Why does spleen yang deficiency lead to liver problems?
The ancients said, “When seeing liver disease, know that the liver transmits to the spleen; one must first strengthen the spleen.” The spleen is responsible for transformation; if spleen yang is deficient, transformation is hindered. When food enters the stomach, essence is in the small intestine, and waste is in the large intestine. If the absorption of essence is insufficient, liver blood production will be inadequate, and if waste conduction is poor, toxins will return to the liver, increasing the burden on the liver. Does the liver not suffer?
My father often told me, “If one can reverse the five elements, they are a sage among men.” Originally, the liver wood overcomes the spleen earth; now, if the spleen earth is sick, the evil qi will reverse and overcome the liver wood.
Discussing the Hexagram of Pi Man
The human body is merely a mass of water and fire; when water and fire are harmonized, there are no chronic diseases. The hexagram of Pi Man has the hexagram of Qian above (the lung represents the canopy symbolizing Qian), indicating that yang qi is above, while the Kun hexagram (the spleen represents the ultimate yin symbolizing Kun) is below, indicating that yin qi is below. The two qi cannot interact; the Taiyin spleen and Yangming stomach are obstructed by cold dampness, preventing the clear qi (light and clear yang qi) from rising and the turbid qi from descending, leading to stomach fullness, loose stools, and diarrhea. This is also stated in the Inner Canon: “When turbid qi is above, it leads to anger and distension; when clear qi is below, it leads to diarrhea.” Clinically, this can present as cold pain in the navel, no thirst, no appetite, and a lack of hunger. The life gate is cold, making it easy to catch a cold, and after catching a cold, there is no fever. At this time, the treatment should use hot (yang) medicines, such as ginger and Fuzi, regardless of the amount. The stools will become formed, and the medicines can be stopped. This is the true rule of using medicine.
2. Kan and Li (Heart and Kidney)
The heart and kidneys are the foundation of human life. The sixty-four hexagrams are formed by the overlapping of eight trigrams. Anyone who has studied the I Ching knows this mnemonic: Li is empty, and Kan is full. This means that the Li hexagram has two yang lines (in the human body, this corresponds to qi) on the outside, with one yin line in the middle, representing fire, which corresponds to the heart, governing qi and blood, and the eyes. The Kan hexagram has two yin lines (in the human body, this corresponds to blood) on the outside, with one yang line in the middle, representing water, which corresponds to the kidneys, blood, and blood carrying qi. Extracting the yang line from Kan and filling the yin line in Li forms the Qian hexagram, which consists of three yang lines. These three yang lines represent qi, the vigorous yang energy. Qian is strong; the interaction of Kan and Li leads to a balanced state (water and fire harmonized), which is a state of health. Therefore, Mr. Zheng Qinan places great importance on the yang qi of the human body, as yang qi is life energy. From the Kan hexagram, one can see that external yin and internal yang must maintain this yang qi to be everlasting. There is no other way but to break the yin (cold) and preserve the yin essence (true yin) to return the yang qi. This is also the reason why a large number of medicines such as Ganjiang, Fuzi, Guizhi, and Rougui are used in clinical practice. Many people ask me what the introductory textbook for learning TCM is; I always recommend that they first study the I Ching. Once they understand the I Ching, they will learn the simple methods of treating diseases. The great way is simple, and this is where it is said.
Discussing the Role of Ginger
Ginger, as a TCM herb, has vastly different effects depending on its preparation, and it is also a food and seasoning. Fresh ginger can induce sweating and release the exterior, generate fluids, and open the stomach. Old ginger can induce sweating and release the exterior, warm the stomach, and disperse cold. Dry ginger warms the interior, disperses cold, and opens the meridians. When ginger is made into charcoal, it has the effect of warming the interior and stopping bleeding, which is particularly effective for cold pain in the stomach and bleeding from gastric ulcers. Injuries often occur in muscles and tendons, leading to blood stasis and swelling. Western medicine only knows how to reduce inflammation, and the liquid injected is still water, resulting in a costly treatment for injuries that often leaves sequelae and cannot be completely cured. TCM has significant advantages, with scientific theoretical support, allowing for foresight and hindsight. In the case of blood stasis and swelling, if it is new, there is no need for strong blood-activating and stasis-resolving medicines; fresh ginger alone can treat it. Fresh ginger is spicy and moist, activating blood and resolving stasis without harming fluids, and it can also promote urination. Generally, three taels of fresh ginger boiled in a decoction can cure it. If the pain is severe, one can add Shao Yao and Gan Cao, along with a bit of Jing Jie.
1. Simple and Effective Methods for Burns and Scalds
1. Camphor, Chuan Jun, Bing Pian, and Sheng Shi Gao, all in equal parts, ground into powder and mixed with fragrant oil for application; it will heal without leaving scars.
2. For burns and scalds, directly apply bee royal jelly to the affected area; it will heal without leaving scars.
3. For burns and scalds without broken skin, immediately apply alcohol mixed with Bing Pian externally for immediate effect.
Injuries and my experience formula:
Fresh ginger 150g, Sheng Bai Shao 30g, Gan Cao 30g, Jing Jie 20g, decocted strongly and taken in two doses.
Frequent Yellow Urination is Not Always Heat
2. Spleen and Kidney Yang Deficiency
The pulse is extremely weak and deep, the tongue is pale, the tongue body is thin, with stools occurring once every few days, drinking little, and yellow urination. Every morning, there is pain in the left flank.
Prescription: Gui Zhi 20g, Pao Chuan Fu Zi 10g, Gan Jiang 20g, Gan Cao 20g, Dan Shen 20g, Dang Shen 30g, Sheng Bai Zhu 50g, Mai Men Dong 50g, Dang Gui 10g, Huang Qi 50g, Wu Wei Zi 10g, Shan Zhu Yu 30g, Fu Ling 20g, Shan Yao 20g, for six doses.
On October 23, 2005, the pulse was deep and fine, the tongue was pale, and the stools were once a day, with clear urination. The pain in the left flank disappeared. The above formula was added with Xi Xin 3g, Rou Gui 10g, Sha Ren 10g, and Sheng Jiang 100g for six doses.
From the above cases, it can be seen that yellow urination is not always heat; yin blockage leads to turbid flow in the small intestine, and yellow urination can still occur.
Discussion on Cold Damage
Cold damage is not just cold damage; the six meridians are not just six meridians. Understanding the subtleties within leads to no difficult diseases. The Shang Han Lun and Zang Bing Lun do not only discuss cold damage; they also include warm diseases and miscellaneous diseases. The differentiation of the six meridians does not only discuss six meridian diseases; the differentiation of the twelve meridians, organs, qi, blood, essence, and fluids is all included. The differentiation of yin and yang is the general principle of the Shang Han Lun. Yang heat and yin cold encompass the entire process of disease; as long as there is a portion of yang qi, there is a portion of life energy. Taiyang disease from wind is treated with Gui Zhi Tang to harmonize Ying and Wei, which essentially replenishes the qi of the heart and lungs. Taiyang cold damage is treated with Ma Huang Tang to disperse cold and clear the lungs, allowing the qi of the heart and kidneys to flow. Shaoyang syndrome, with alternating cold and heat, is treated with Xiao Chai Hu Tang to clear the exterior (Taiyang meridian) and clear the interior (gallbladder meridian). Yangming disease, with fullness in the stomach, is treated with San Cheng Qi Tang to preserve fluids. Taiyin disease, with inability to eat, is due to spleen yang deficiency and lung qi stagnation, leading to fullness in the abdomen. Shaoyin disease, with a fine pulse and a desire to sleep, indicates heart and kidney yang deficiency and insufficient defensive qi, leading to cold aversion and curling up. Jueyin syndrome, with insufficient yin essence and deficient yang qi, leads to mixed cold and heat, entering the heart and liver meridians. The warm disease section emphasizes how to preserve fluids and protect yang qi. Therefore, the differentiation of the six meridians encompasses the twelve meridians, five organs, and six fu organs, and the differentiation of qi, blood, essence, and fluids is all included. Mastering the Shang Han Lun and being able to comprehend the Zheng Qinan Medical Book Interpretation will eliminate the fear of difficult diseases.
Chapter 7: Understanding Diseases by Ancient Sages and Modern Wise Men
“Folk TCM” is detailed online.
Reading thousands of books, breaking mysteries without understanding, the true transmission of a single sentence can save the suffering of the world.
Appendix: “The Great Sage” Discusses Medicine
1. Folk TCM practitioners recognize yin and yang, carefully differentiate yin and yang, and then divide the six meridians and organs, as diseases cannot hide. The yin-yang constitution is fundamental, while diseases are the signs in the heart. Reversing yin and yang leads to hidden calamities; yin syndrome requires warm and hot medicines, while yang syndrome requires bitter, sweet, and cold medicines. The mixed cold and heat of yin and yang requires warm medicines, while excessive dampness requires heat medicines. Familiarity with the Inner Canon is essential, and the I Ching must also be understood in detail. In clinical practice, the Shang Han Lun should be used, and the Shen Nong’s Materia Medica should be kept in mind. Cold and heat, warmth and coolness must be remembered in detail. If one wants to avoid mistakes in clinical practice, the teachings of Qinan must not be forgotten. The principles of using medicine must be adaptable. The principles of treating miscellaneous diseases must be referenced, as the wisdom of ancient sages and modern wise men is invaluable. One yin and one yang in a single book encompass all diseases, and all diseases do not stray from yin and yang. Without understanding yin and yang, there is no literature. The true transmission of sages is a single sentence, while the foolish have a library of books. There is no need to seek precious stones from other mountains; folk TCM is a treasure trove.
2. Nasal discharge, especially clear discharge, is normal; under normal circumstances, if heart and kidney yang qi are not deficient, the navel is warm, and the life gate is not afraid of cold. The qi exhaled from the heart and kidneys is neither cold nor hot, but warm and moist. In cases of yang deficiency, the qi is cold, and before it reaches the nasal cavity, it begins to turn into water (nasal discharge is clear) and is expelled with exhalation. When the disease is improving, yang qi increases, and the temperature of the exhaled air noticeably rises, turning the nasal discharge into yellow and thick. Therefore, in clinical practice, whenever clear nasal discharge is observed, one can conclude it is a yin syndrome, with no room for error.
3. In clinical practice, I often use Wu Tou and Ban Xia together to treat cold dampness and phlegm obstruction in the chest. I generally use it with fresh ginger and dry ginger, which enhances the effect and eliminates the toxicity of Wu Tou and Ban Xia, without any side effects.
The ancient texts state that Wu Tou counters Ban Xia; I believe this is because if either herb is not properly prepared, it can lead to a feeling of numbness throughout the body. If both are improperly prepared and combined, the numbness will be even more severe, potentially leading to respiratory depression and death. The ancients may have concluded that Wu Tou counters Ban Xia, causing many TCM practitioners to be wary of it. In reality, it is a very good herb that should not be discarded.
4. In the autumn of 1989, a friend invited me to diagnose his brother, stating that his brother had a difficult-to-treat bacteria in his intestines and had been hospitalized in two places: a well-known hospital in a prefecture-level city diagnosed him with colitis. After nearly a year of treatment, he had not improved, and then he returned to a county-level TCM hospital, where he was treated for over two years (public medical care), experiencing diarrhea three to four times every morning. At that time, I did not believe that such a minor illness could take so long to treat. I went to the hospital and took a look at the hospitalization records, and I was shocked to see that the TCM department head had used Bai Tou Weng Tang for nearly two years for a yin deficiency syndrome. Therefore, I diagnosed the pulse as wiry and slow, with a thick white tongue coating and clear urination. I inquired about the diarrhea lasting for over two years and the medical expenses amounting to nearly 20,000 yuan. At this time, the patient was still hospitalized, so I prescribed: Dang Shen 30g, Bai Zhu 30g, Fu Ling 20g, Gan Jiang 30g, Gan Cao 10g, and Pao Fu Zi 20g, Huang Lian 3g for five doses, decocted in water. “Why is the patient’s diarrhea worse after taking the medicine?” asked a doctor on duty (who had changed the hospital’s prescription). I replied that he had been given cold medicines for nearly two years for a yin deficiency syndrome, and I had given him warm medicines, so it was no surprise that he had diarrhea. I continued the prescription for fifteen doses, and the patient recovered and was discharged. This truly opened the eyes of the interns.
The pulse was deep and fine, the tongue was pale, the tongue coating was thin, and the tongue body was small. The stools occurred once every few days, drinking little, and yellow urination. Every morning, there was pain in the left flank.
Prescription: Gui Zhi 20g, Pao Chuan Fu Zi 10g, Gan Jiang 20g, Gan Cao 20g, Dan Shen 20g, Dang Shen 30g, Sheng Bai Zhu 50g, Mai Men Dong 50g, Dang Gui 10g, Huang Qi 50g, Wu Wei Zi 10g, Shan Zhu Yu 30g, Fu Ling 20g, Shan Yao 20g, for six doses.
On October 23, 2005, the pulse was deep and fine, the tongue was pale, and the stools were once a day, with clear urination. The pain in the left flank disappeared. The above formula was added with Xi Xin 3g, Rou Gui 10g, Sha Ren 10g, and Sheng Jiang 100g for six doses.
From the above cases, it can be seen that yellow urination is not always heat; yin blockage leads to turbid flow in the small intestine, and yellow urination can still occur.
Discussion on Cold Damage
Cold damage is not just cold damage; the six meridians are not just six meridians. Understanding the subtleties within leads to no difficult diseases. The Shang Han Lun and Zang Bing Lun do not only discuss cold damage; they also include warm diseases and miscellaneous diseases. The differentiation of the six meridians does not only discuss six meridian diseases; the differentiation of the twelve meridians, organs, qi, blood, essence, and fluids is all included. The differentiation of yin and yang is the general principle of the Shang Han Lun. Yang heat and yin cold encompass the entire process of disease; as long as there is a portion of yang qi, there is a portion of life energy. Taiyang disease from wind is treated with Gui Zhi Tang to harmonize Ying and Wei, which essentially replenishes the qi of the heart and lungs. Taiyang cold damage is treated with Ma Huang Tang to disperse cold and clear the lungs, allowing the qi of the heart and kidneys to flow. Shaoyang syndrome, with alternating cold and heat, is treated with Xiao Chai Hu Tang to clear the exterior (Taiyang meridian) and clear the interior (gallbladder meridian). Yangming disease, with fullness in the stomach, is treated with San Cheng Qi Tang to preserve fluids. Taiyin disease, with inability to eat, is due to spleen yang deficiency and lung qi stagnation, leading to fullness in the abdomen. Shaoyin disease, with a fine pulse and a desire to sleep, indicates heart and kidney yang deficiency and insufficient defensive qi, leading to cold aversion and curling up. Jueyin syndrome, with insufficient yin essence and deficient yang qi, leads to mixed cold and heat, entering the heart and liver meridians. The warm disease section emphasizes how to preserve fluids and protect yang qi. Therefore, the differentiation of the six meridians encompasses the twelve meridians, five organs, and six fu organs, and the differentiation of qi, blood, essence, and fluids is all included. Mastering the Shang Han Lun and being able to comprehend the Zheng Qinan Medical Book Interpretation will eliminate the fear of difficult diseases.