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Zheng Qinan Project
A True Transmission of Chinese Medicines Principles

Scroll I
Zheng Qinan Translation and commentary Yaron Seidman Lee Hong Ming
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1804 1901 97 1869 1874 1894 1901
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Zheng Qinans Biography

By Ma Kun Zheng Shouquan, courtesy name Qinan, is a personality from Bai Ma temple in Si Chuan province, Qiong Lai county, Qian Jin township, Hu Dun village. He was born in 1804 and died in 1901 at the age of 97. His father Zheng Benzhi was a professional child educator. Qinan was an only child and from childhood received education from his father. He was a well-read youngster and at the age of sixteen has already finished reading the four books and five classics.1 Thereafter he followed his father as they moved to Chengdu. He studied medicine from an erudite scholar and famed doctor Liu Zhitang. He obeyed his instructions and read thoroughly the Neijing, Book of Changes, Shang Hanlun and so forth books in order to understand the truth of the human bodys Yin Yang joining into one, as well as the essentials of Zhongjings methods and prescriptions. At the age of twenty four he began practicing medicine at a small courtyard at Wan Wan Shan Zi at Chengdus Dong Hua Men street (in todays east Ren Min street close by the entrance of E Shi Xiang [the Goose Market Lane]). In his middle years he came to the fore of Chengdus medical circles, and was known for his skilled use of ginger and Fu Zi formulas. He stakes out his own course and therefore received the praise of Zheng the fire spirit. In order to transmit his medical knowledge Zheng took on disciples and taught them as well as wrote literary works. Medical Principles True Transmission(Yi Li Zheng Chuan) was published in 1869 (the 8th year of emperor Tong Zhi of the Qing dynasty). The Circular Unobstructed Method of Medicine(Yi Fa Yuan Tong) was published in 1874 (the 13th year of emperor Tong Zhi), while Shang Han Eternal Treatise(Shang Han Heng Lun) was published in 1894 (the 20th year of Tong Zhi). Each of the three books has distinguishing features, which fit into clinical applications. Therefore they all spread like wild fire and became fashionable in the southwestern regions. For doctors researching Shang Hanlun it became like a Daoist emblem of benefiting society and saving the people. Qinan placed great importance on medicines virtue. When seeing a patient he didnt distinguish between rich and
1
ThebooksofConfucianism,fourbooksaregreatlearning,doctringofthemean,analects,and
Mencius.Thefiveclassicsarebookofchanges,bookofrites,bookofpoetry,springandautumnand bookofhistoricaldocuments.
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poor. He treated everyone without discrimination. He often treated poor people for free and gave them herbs without charge. He helped the needy and supported the ones in distress and so he greatly received love and respect of the people. In 1901 he succumbed to a disease in Chengdu. His many disciples and grateful citizens, acting voluntarily, collected funds and bought a small piece of land at Zhong Jia Kan in Hong Pai Tower outside Chengdus Nanmen, in order to bury Qinan. In front of the tomb they placed a stone tablet with the following inscription The Tomb of Lin Qiong medical scholar Zheng Qinan. Master Zhengs blood relatives who practiced medicine after his passing in places like Chengdu and Wan Zhou of Chongqing are Zheng Bangben and Zheng Jiaben. Zhengs most famous disciple was Lu Zhuzhi. Later scholars who revered Qinans doctrine were many and so in the medical circles a new school was formed. The world named it fire spirit school.
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Zheng Qinans Original Preface

The path of medical science finds no difficulty with using medicinals but rather with recognizing syndromes. Even if it finds no difficulty with recognizing syndromes it does find difficulty with differentiating Yin and Yang. Yin Yang create the five phases and in its midst growth and decline waxing and waning are taking place. When disease occur variations are endless, so how could it be easy to watch and assess it? At time of diagnosis many seem to get it right but are actually wrong. They dont understand (the correct way of) inspecting and differentiating. Seldom is there a person who doesnt err. I am a person of Lin Qiong in Southern Shu2. I moved to Chengdu the provincial capital and I studied medicine with the scholar Zhitang Liu who instructed me with the Yellow Emperor Internal Classics, Book of Changes, Tai Ji and the essence of Zhongjings prescriptions and methodologies. Only after concentrating my energy on the above for over twenty years that I began realizing the unification of Yin Yang within ones body and the beauty in Zhongjings prescriptions and bequeath to posterity methodologies. Looking at over seventy books of medicine I saw many different opinions oftentimes talking about Zhongjings methodologies. However some talk about a disease but dont mention the whys and wherefores of the disease, while some talk about prescriptions but dont explore the wonderful ways he uses them. With the disparity they steal off3. They cause people to enter it and still be in the dark. I recently reviewed Chen Xiuyuan, of Min4 province, thirteen medical books. In them were his consideration of antiquity as well as his application of modern time, as well as his deep discussions and superficial commentaries5. He attained the subtleties of Zhongjing and moreover penetrated them with clarity. However, among them omitted and unexplored remain the substantial evidence of dividing Yin Yang and the mechanism of lively use of medicinals. My ability is limited and shallow and my view restricted. I cautiously use the nurturing effect of Qian Kun6, the establishment of polarities in the humans Xing Ming7, the increase and decrease of the Qi Instrument, internal causes as well as external, and the substantial evidence of Yang deficiency or Yin deficiency with every disease, to reach the subtle and lively smooth usage of prescriptions and methodologies. I explain with
2 3 4 5
ShuisanothernameforSichuanprovince. Theydiscreetlysneakawaywiththehopesofgoingunnoticed. Fujianprovince SuperficialcommentariesreferstothenamesofXiuyuansbooks,suchasSuperficial
CommentariesoftheYellowEmperor,andnottothequalityofthecommentaries.
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Heavenandearth XingMingreferstothepostandpreheavenenergy.
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details in few dozen paragraphs the hard toil Zhongjing took in establishing his methodologies and bequeath to posterity prescriptions. This will also suffice to supplement Mr. Xiuyuans inadequacies. Since my motive is to heal the ill therefore I ask for forgiveness from the well educated for any wrong explanation resulting from my lacking. In the reign of Tong Zhi8, the year Ji Si9, Chrysanthemum month10, in southern Shu district of Lin Qiong, Qinan Zheng Shouquan writing.
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AQingreignperiod(18621874) 1869 TheninthmonthinChinesecalendar
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Table of Contents
ZhengQinansoriginalpreface.. TrueTransmissionofChineseMedicinesPrinciplesScrollI QianandKungeneralidea. Kantrigramverse.. Kantrigramexplained.. Litrigramverse. Litrigramexplained.. TwowordsQiandBloodcreateonetrigramexplained.. TwofiresEmperorandMinisterexplained. TrueDragonpledge.. SummingupchartoftheFivePhases ExplanationofSanJiaopositions ChangesofthefiveTransformations. FivePhasesthemselvesfallill,transmissionanddisease.. QiandBloodsurgeanddeclinediscourse.. MethodsidentifyingallYangdeficiencydiseases.. MethodsidentifyingallYindeficiencydiseases. Explanationofexternalfactors.. Explanationofinternalinjuries.. Viewingpatientsappearance.. Hearingpatientssounds... Askingforsymptoms.. Feelingthepulse.. ThesixspheresofShangHan,outlineversesanddiseasecondition.. EstablishingthelawsofSixSpheres,linkedandexplained TaiYangsyndromeexplained.. YangMingsyndromeexplained ShaoYangsyndromeexplained TaiYinsyndromeexplained ShaoYinsyndromeexplained JueYinsyndromeexplained. TrueTransmissionofChineseMedicinesPrinciplesScrollII.. Yangdeficiencydiseasecategoryquestionsandanswers.. Objectivedoubtchapter.. TrueTransmissionofChineseMedicinesPrinciplesScrollIII.. Yindeficiencydiseasecategoryquestionsandanswers..
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TrueTransmissionofChineseMedicinesPrinciplesScrollIV.. Miscellaneousquestions.. Feelingthepulsepledge.. Explanationofthreefingers.. Myhumbleopinionexplained CyclicalQiinstrumentdiagram.. Additionalexplanationofpulsediagnosisinantiquity ExplanationoftheFivePhases. Rhymedsummeryofneededessentialsinrecognizingadisease.. Febriletypes. Malaria.. Abdominaldistension.. Masses.. Phlegmretention.. Cough.... Panting.. Vomiting.... HuoLuan(Cholera).. Hiccup.. Dysentery.. Headache.. Ear,eye,mouth,nose,lip,toothandthroat.... Cardiacpain.. Chest,abdomen,ribcage,back,waist,elbow,hip,kneepainandswelling. Diseaseofthelowertwoorifices(urinationandbowels).. Recognizingpulsemethod.... Recognizingvarioussyndromesmethod.... Recognizingskinulcersmethod.... Recognizingsmallpoxmethod.... Recognizingeyediseasemethod.... Distinguishingcomplexionmethod.... Distinguishingtonguemethod.... Distinguishingtoneofvoice.... Distinguishingoralsalivaflow..... Distinguishingurinationandbowels.... Distinguishingbodyhair,skinandflesh.... Distinguishingfoodanddrink...... Distinguishinglifestyleandemotions..
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Qinansguidetotheapplicationofmedicinals. Adiagramofcoldevilenteringfromtheoutside. Adiagramofcoldevilbornwithin. Appendix:avertingincurablechronicdiseases.Themethodofgoodnessinallsortsof strangeailmentsandoddsoreswhereminorspiritscreatemischief.
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True Transmission of Chinese Medicines Principles ScrollI

Qian and Kun General Idea
Qian trigram accounts for heaven, it belongs to metal and is pure Yang. It is called (old) father, old Yang, older child and carries the name Dragon. Kun trigram accounts for earth, it belongs to earth11 and is pure Yin. It is called (old) mother and old Yin. When Qian and Kun intercourse they give birth to six children. Qians first line12 goes over to Kuns first line and gives birth to the eldest son, which is Zhen (earthquake or thunder) trigram. Qians second line goes over to Kuns second line and gives birth to the middle son, which is Kan (water) trigram. Qians third line goes
11
Kunaccountsforearth referstotheearthfromheavenandearth.Itbelongstoearth
referstotheearthfromthefivephases.
12
Atrigramsfirstlineisitsbottomline.
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over to Kuns third line and gives birth to the youngest son, which is Gen (mountain) trigram. Therefore it is said that Qians Dao creates sons (first, second and third lines are an analogy for a sequence by which heavens metal, true essence and true Qi are emitted and released). Kuns first line goes over to Qians first line and gives birth to the eldest daughter, which is Xun (wind) trigram. Kuns second line goes over to Qians second line and gives birth to the middle daughter, which is Li (fire) trigram. Kuns third line goes over to Qians third line and gives birth to the youngest daughter, which is Dui (lake) trigram. Therefore it is said that Kuns Dao creates daughters (first, second and third lines are an analogy for the principle by which Kun, earth and true Yin are revealed). As for Qian Kun and their six children, the eldest and youngest lean away from Qian and Kuns disposition and only the middle son and daughter receive Qian and Kuns correct disposition. Man receives heaven and earths upright Qi and then he is born. This is the root created by Kan and Li (water and fire) trigrams for establishing human life. Yaron says: Heaven and earth represent pre-heaven, while the six children belong to the post-heaven. Therefore heaven and earth give birth to the myriad things. Hongming says: The six children are the phenomenon of the father and the mother. They share the same origin but appear differently because they were both in different time and space.

Kan Trigram Verse
Heaven carries action, the earth moistens and only then is water unobstructed. One Qi contains three and this is natures work. The myriad things form as they follow this principle. Endless creation bathes in midst of time. Yaron says: One Qi contains heaven, earth and man. Heaven and earth are the pre-heaven, while man the post-heaven. Each of the six children trigrams contains two lines of pre-heaven and one line of post-heaven. Hongming says: Kan represents the beginning of the world or the root of life when original yang enters original yin at the right time and right place.
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Kan Trigram Explained
Kan trigram accounts for water, it belongs to Yin and is blood. True Yang resides within it. The middle line is heaven. Heaven one gives birth to water. In the human body it is the kidneys. A tiny bit of true Yang contained between the two Yin.13 It resides in the realm of Zhi Yin.14 It is the root and true seed of human life. Various books call it True Yang. As for the two words True Yang each one (of the various books) explain them differently. Unfortunately, the beginner who reads them for a short while cant comprehend. This results in an inability to recognize disease clearly. Following are the two words searched out in different places15 so that they can be referenced and studied. True Yang appear under the following names: minister fire, gate of life fire, dragons thunder fire, rootless fire, Yin fire and empty fire. When it is diseased it comes under the following descriptions: Yuan (original) Qi does not receive, original Yang scatters outwards, true fire ascends upwards, Kidney Qi does not receive, Qi does not return to its origin, solitary Yang surface upwards, empty fire rushes upwards etc all sorts of names all describing the one Yang in the middle of Kan trigram. The origin of this one Yang has transformed from the pre-heaven of Qian metal. Therefore it has the name dragon. One Yang lands in the midst of the two Yin and transform into water. It establishes the extreme range of water (Yang is then the root of water). Water quality is to flow downward, and this is Kans fixed position in the post-heaven arrangement. It is an unchangeable principle. One should know that
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InKantrigramthemiddleYanglineisencasedbetweenthetopandbottomYinlines. ZhiYinorextremeYinismentionedintheYellowEmperorforTaiYinandShaoYin. Indifferentbooks
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the dragon at this time is the new born dragon (dragon means the one Yang in the middle of Kan). It is unable to soar to excite the clouds and scatter the rain. It can only dive into the abyss where water becomes its residence. With waters nature it succeeds in becoming peaceful in this lower position and it bows its head underneath. With diseases where, for example, empty fire rushes upwards, it clearly binds with the surging water (water is Yin). If the water surges one fraction, the dragon surges as well one fraction (dragon is fire). If the water is higher one foot then the dragon is higher one foot as well. The dragon is roaming because the water is surging. It is not that the dragon fails to dive and acts contrary to its normal state. Therefore the classic states: When the Yin surges the Yang must decline. One can realize that by the application of medicinals one must support the Yang and restrain the Yin. And so as soon as the town doctor see an empty fire rushes upwards, he doesnt even inspect the vital why and wherefore. He opens his mouth and say nourish the Yin and descend fire. He self proclaims to have grasped the problem and not even think of the principle where when Yin surges (Yin surges means that kidney water is exuberant) Yang is deficient (Yang deficient means that the emperor fire is weak). And so he doesnt support the Yang and to the contrary nourish the Yin even more. It is truly not less then adding frost to a snowfield. Isnt this the common hand of medicine? Whenever I see a disease such as empty fire rushes upwards where the patient loves to drink warm liquids and cant stomach anything cold, it is self evident that nourishing the Yin is a mistake. Also when I say that cinnamon and aconite cause the fire to return to its origin, no one knows the meaning of it. They dont know that cinnamon, aconite and dry ginger are a pure ball of raging fire. When fire is vigorous then Yin disappears on its own. It is like the strong sun that scatters the clouds until they disappear. Moreover the power of cinnamon and aconite can supplement the Yang in Kan and Li.16 Their character is extremely upright and unyielding. They can erase completely the Yin Qi that overstepped its authority. When Yin Qi is completely erased17 then the great space opens up a wide corridor. Above and below establish peace naturally and without unilateral flourishing. How can this not be seen as truly leading fire back into its origin! All through history commentators didnt search out the reality under the surface where one Yang is being submerged in the water. This caused later students ignorance with having nothing to depend on. Countless people died under nourishing Yin and descending fire. Truly it is a corrupt practice through the ages and a great regret to the school of medicine. Yaron says: This chapter requires great contemplation. Qinan enlightenment into
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Waterandfiretrigrams TheexcessofYinQibeingerased
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Yijing is self-evident. I am afraid that without prior Yijing research this chapter can only be partially understood. Qian Hexagram 1 needs a review. The concepts in this chapter are fundamental for the entire practice of medicine. Hongming says: Yin grows as Yang grows. Yin hides as Yang diminishes. said Neijing. Throughout the whole book, Qinan discussed mainly original Yin and original Yang, which are unified in nature. We should establish a dimensional thinking in which original Yin and Yang circulate together to operate different functions of the body in different time and space. That is why Qinan explained the birth of the six children at the beginning of his book. The six children are placed at different time and space. Kan is positioned at the bottom most where original Yang resides and the movement of Yin Yang starts. Kan functions normally when original Yang, the true fire, burns at the bottom. When Yin surges, original Yang leaves the bottom position and burns at the wrong places. That is why fire syndrome can occur in Yin syndrome.

Li Trigram Verse
Earth produces and heaven completes being called fires king. Yin Yang synthesize together is the guarded secret of the empress. Divine spirits coming in and going out is truly indefinite. In its midst the mechanism does nothing but hiding. Yaron says: The relationship between heaven and earth in pre-heaven and Yin Yang in post heaven is like the relationship between the king and the empress. The one flares outward while the other conceals. Spirits divine entering and exiting connects the two. Hongming says: The spirit can be observed from all functions of the body, which are all run by fire.
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Li Trigram Explained
Li trigram account for fire, it belongs to Yang and is Qi. True Yin depends upon it. The second middle line is the earth18. The earths number two gives birth to fire19. In the body it is the heart. A tiny bit of true Yin contained between the two Yang20. It resides in the southern position and it has the appearance of the sovereign. It is the most respected among the twelve officials21. It is the servant of the ten thousand spirits and the master of the human body. Therefore it is said: Heart stores the spirit. True Yang in Kan begins from Qians origin, this is One. True Yin in Li begins from Kuns origin, this is Two. One becomes two and two become one, each one serve as the root for the other. It contains the meaning of husband and wife. Therefore at the time of Zi22 the first Yang launches and it stirs true water upward to interact with the heart. At the time of Wu23 the first Yin is newborn and it subdues the heart fire to interact downward with the kidneys. One rises and one descends and they come and go endlessly and with that Xing and Ming24 have formed. Yaron says: Xing is the natural character coming to us from the pre-heaven. Ming is the life allocated to us in post-heaven. The heart is the servent of the ten thousand spirits and the master of the body. It is the pivot connecting pre-heaven to
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MiddlelineinLitrigramisabrokenYinlinecomingfromKunearthtrigram. Heavensonegivesbirthtowater,whileearthstwogivesbirthtofire. ThesearethetopandbottomYanglinesintheLitrigram. YellowEmperorLinglanMiDianLundiscussesthetwelveorgansastwelveofficials. 11PMto1AMoraroundmidnight. 11AM1PMoraroundnoon. XingMingliterallymeanslife,butitalsocontaintwoseparatemeanings:dailyenergy
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forlifeandthelifespancommandedfromheaven,thusIhavekepttheChinesename.
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post-heaven. Hongming says: Li is positioned at the upper most. It rules every function in post-heaven.
(:)(: )
Two Words Qi and Blood Create One Trigram Explained
As for heaven and earth numbers they start with the number One. One belongs to Yang and is Qi. One gives birth to Two25. Two belong to Yin26 and is blood. When One joins with Two and becomes complete then Qi is formless and it resides 27 within the blood . When Two join with One and become complete then blood has physical form and it conceals within the Qi. (when the classic states Qi can control the blood it has this meaning). It is possible to use only Kan water trigram to explain the two words Qi and blood. It is also possible to use only Li fire trigram to explain it and it is also possible to use two trigrams Kan and Li to explain the same. I always say: If one uses Zang Fu theory28 to dissect Yin Yang, he discusses merely the end tail of it. If, however, one uses Kan trigram to explain it, he explores it to the
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DaoDeJing:OnegivesbirthtoTwo,TwogivebirthtoThreeandThreegivebirthtothemyriad
things.
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Yangnumbersareoddnumbers1,3,5,7,9andtheybeginwith1.Yinnumbersareeven
numbers2,4,6,8.10andtheybeginwith2.
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Qiisformlessanditneedstheformofbloodinordertohaveaplacetoresidein. ThetheoryoffiveYinandsixYangorgans.
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extreme. I also say: the human body is a body of flesh and blood and yet it relies entirely on true Qi being transported into it in order to establish life. One can use Kan trigram to explain this as well29. Yaron says: Qi and blood belong to post-heaven, in a state where Yin and Yang are joined together, therefore each one can explain the union of Yin Yang. Hongming says: Pure Yin is a dead thing. Only when Yang is injected, life begins. Yang always plays the leading role.
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KantrigramhasoneYinlineatthebottomandoneYinlineatthetop,representingYinflesh
andbloodonallsides.ItalsocontainsasolidYanglineinbetweenrepresentingthetrueQithebody has.
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Two Fires Emperor and Minister Explained
Following the principle emperor fire is ordinary fire, while minister fire is true fire. Ordinary fire is heart while true fire is Yang within the kidneys. Ordinary fire resides above and dominates Yang. It is where Yang is concentrated and Yin scarce and therefore its elevated residence serves as its usage (this is why Li fire trigram has two Yang lines). True fire resides below and dominates Yin. It is where Yin is concentrated and Yang scarce and therefore its lower residence serves as its body (this is why Kan water trigram has one Yang line). Even though the two fires can be separated in reality they are one Qi (the two Yang lines in Li and the one Yang line in Kan join together to create Qian heaven trigram30. Human life can be summarized as one breath of Qi. Qi that comes from Qian heavens origin. It is because one fraction of Qians Qi descending into Kuns palace that there is successful transformation into the post-heaven world. This is the origin of the two fires emperor and minister). It is indeed Yin Yangs deciding factor. If the emperor fire above is weak it is not able to dominate the orifices of the upper body and so the following diseases may occur: clear nasal discharge, spittle, tearing eyes, leaking eyes, nasal and gum bleeding. If the minister fire below is weak it is not able to dominate the lower orifices, essence and blood and the following diseases may occur: bed-wetting, involuntary emission, female leucorrhoea, control loss over bowels and urine. Even though the two fires cannot be separated however the two fires cannot bear being united. Therefore one is going and one is coming, which becomes Zhong Qi31 (both fires can generate earth. Above gives birth to ordinary earth, which is stomach. Below gives birth to true earth, which is spleen. The two fires generate central earth and they are mutually dependent.) Thereupon the two Qi divide into three Qi (therefore they are called the three origins or the San Jiao three burners. The classic states: If there is no pre-heaven then the post-heaven cannot form. If there is no post-heaven then the pre-heaven cannot be born as well. This is the true meaning of pre and post and the three origins.)
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Litrigramimage,Kantrigramimage,Qiantrigramimage CentralQi
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If the central palace32 lacks the two fires coming and going steaming action then food and drinks cannot breakdown and following diseases may occur: indigestion of grains, phlegm, damp, abdominal lumps and fullness (one can see that the three sections; top, center and bottom are one ball of fire). If the two fires above and below are both insufficient then the following occur: diseases at the top to the contrary go in a hurry downward. For example heart disease goes to the small intestine and lungs disease go to the large intestine33. Diseases at the bottom to the contrary gallop upwards. For example, tooth ache caused by empty fire, coughing up blood with urgent panting, facial edema and throat ailments. Among these (diseases) it is most important to note that at times Yin Qi surges upwards but true fire doesnt surge upward with it. At other times, however, Yin Qi surges upward and true fire surges upward with it. One should be careful with this point. If a mechanism of breaking away upward34 has already revealed itself, its pulse is floating and empty, urgent shortness of breath, and one does not detect red face, hot body and sweat, then Yin Qi has surged but true fire didnt surge upward with it. If, however, one detects red face, hot body and sweat then Yin Qi has surged and true fire did surge upward with it. At this time the disease is truly about to break away35. Whenever one sees diseases where Yin Qi is surging upward one must not delay until the severe breaking away phase and instead one must utilize returning the Yang method. The task is with seeing the opportunity early and immediately using all formulas to return the Yang, calm it and receive it back. One absolutely must not wait for the breaking away phase. At the same time there is also a situation where Yang Qi hurries downward and the emperor fire doesnt descend with it. There is Yang Qi that hurries downward and the emperor fire does descend with it. At this hour one must not take things lightly. If the mechanism of breaking away downward36 already exists, the pulse is thin small and wants to disappear, there is profuse bleeding with the bowels and urination, or severe diarrhea with undigested food, however despite the four extremities being cold the person does not feel cold, and there is some control over the bowels and urination, this is where Yang Qi descends in a hurry but the emperor fire doesnt descend with it. If however, the four extremities37 are freezing cold, there is extreme diarrhea and frequent urination that cant be controlled, it is Yang Qi descending in a hurry and
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Centralpalaceiscenterearth,spleenandstomach. Heartandsmallintestinebelongtothefireelement,whilelungsandlargeintestinetometal. Shang Tuo IftruefireissurgingupwardwiththeYinthenthesituationissevere. Xia Tuo Handsandfeet
33 34 35 36 37
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emperor fire descending with it. When disease has reached this stage it wants truly to break away. When one sees diseases where Yang Qi descends he must not expect to see the disease condition at the top and then begin using a reverse method. The task at hand is to inspect the pre-condition of the disease and begin reversing and benefiting Qi in order to save it38. This on its own can prevent the misfortune of breaking away disease. And so when the top is exhausted because of the bottom it is Yang breaking away39 (the Yang line in the middle of Kan water trigram is the body of heaven and therefore it breaks away via the top). When the bottom is exhausted because of the top it is Yin breaking away40 (Yin in Li trigram is earth body and therefore breaks away from the bottom). When Yang wants to break away supplement Yin in order to keep it, with formulas like Du Shen Tang41. If Yin wants to break away supplement Yang in order to roll it up, like with Hui Yang Yin42. There are also situations where Yang wants to break away and one should not nourish Yin, because if Yin increases then Yang extinguishes. There are also situations where Yin wants to break away and one shouldnt supplement Yang. If Yang flourishes then Yin disappears. All of these are variations of Yin Yang. The students task is to experience this carefully in order to attain the meaning of one origin separating and uniting. Yaron says: Life is fire. However, fire begins at its source and ends at its destination. Source and destination define the difference between ordinary fire and true fire. In reality they are one, yet they cant be together as one. Hongming says: Minister is the servant of emperor. Emperor fire reflects the liveliness but who is actually working is the minister.
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Savethepatientandtheenergyfromcollapsing. T uo Yang T uo Yin SingleGinsengdecoction ReturningtheYangdrink
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True Dragons Pledge
True Dragon is Qian and it accounts for heaven (heavens body belongs to metal completely and undividedly. It has not one small bit of dust and dirt residue. The ancients used dragon as a metaphor, explaining its ingenious ability to change). One part of Qians Qi descends into Kuns palace and transforms into water. Yin Yang have a common root and so they become post-heavens two trigrams Kan and Li. The human body depends upon them. The two Qi come and go, which creates center earth and so myriad things are born. The two Qi rely upon it43 as well. For example the dragon in Kan palace (one Yang line in the center of Kan is being transformed by heavens body) is the newborn dragon and it is being nurtured in the midst of Kun earth. Therefore it is said: Seeing the dragon in the field.44 Even though it does not desire to soar high yet it has the giving birth ability. When it comes to water, if there is no earth it cannot gather. When it comes to dragon, if there is no earth it cannot go
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ThetwoQirelyuponcenterearth. YiJingQiantrigram
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into hiding. Therefore if earth covers water, the water will be in the midst of earth. If water has dragon in it and water is not extremely cold, then earth receives the dragon in hiding and is able to reach a state of harmony45. Water and earth join their virtue and the world reaches its great accomplishment. My opinion is that heaven opens up at the time of Zi (Zi is the time when the first Yang discharges) and the dragon descends. The dragon begin its descent in Zi and by the time of Si46 it has a complete body. Its soaring is already extreme (therefore in the fifth and sixth months rain is plenty, the dragon already came out. It is the entire full body of the dragon). When it gets to the extreme it gives birth to the first Yin. The first Yin begins at Wu and by Hai47 the dragons body has extremely transformed into pure Yin. In the extreme it gives birth to the first Yang. Therefore it is said: Repeating One48. One is true Qi and it is heavens body. Even though Qi may be at the bottom there is not one time when it does not discharge upward. And also like true Yin in the middle of Li, which is the earths body, even though it resides at the top, there is truly not one time when it doesnt descend to the bottom. Therefore the Book of Changes states: Whatever has its root in heaven can be seen above and whatever has its root in earth can be seen below. This is the essence of Yin Yang ascending and descending. It is the absolute truth of eternity. For the one who practices medicine, if he is able to research it carefully he should begin his Yin Yang enlightenment from a true dragon perspective. In this way he will attain the understanding of the human bodys entire dragon. Yaron says: The two Qi come and go, which creates center earth and so myriad things are born is fundamental for understanding Chinese medicine and for being able to apply a treatment in case for a disease. The difference between superficial and deeply rooted finds itself in this statement. Hongming says: The energy from the sun can be utilized only when there are soil and water on the land. Life hardly exists in desert because there is no soil and water supply. Fire works together with water. They circulate in the body with the earth(soil) as an agent.
45
Thetermhereis whichcomesfromLaoZiDaoDeJing theQirushesinto
harmony.
46 47 48
911AM Wubeing11AM1PMandHai9PM11PM DaoDeJing
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Summing Up Chart of the Five Phases
IntheeastareliverandGallbladdermeridiansandfunctions.
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InthewestareLungsandLargeintestinemeridiansandfunctions
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InthesouthareHeartandSmallintestinemeridiansandfunctions
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InthenorthareKidneysandUrinaryBladdermeridiansandfunctions
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InthecenterareSpleenandStomachmeridiansandfunctions
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Explanation of San Jiao Positions
Upper Jiao dominates the heart and lungs Qi and it reaches to the diaphragm. Middle Jiao dominates the spleen and stomachs Qi. It starts from the diaphragm and ends at the naval. Lower Jiao dominates the liver and kidneys Qi. It spans from the naval down to the feet. Upper Jiao is heaven (and the upper origin). Middle Jiao is earth (and the middle origin). Lower Jiao is water (and the lower origin). Heavens Qi descends to earth and from earth enters water. Waters Qi ascends onto the earth and from earth reaches to heaven. Therefore it is said: Earth is the hinge harmonizing Yin Yang. San Jiaos Qi divides into three but then unite into one. It is the most needed Yang Fu organ of the human body. If one Qi is tensed then the three Qi are impeded. This is the Qi mechanisms natural principle. The student should cautiously explore the transformation key of San Jiao Qi. He should explore the transformation key of medicinals character and flavor. This is how he can attain the Dao of harmonizing Yin Yang. Yaron says: San Jiao is an organ without a physical body. It connects pre and post heaven in the human life. Hongming says: San Jiao is a chamber where both true water and true fire circulate. Water and fire are an inseparable pair. They circulate together to different sections to achieve different functions. It is like that water on the land absorbs solar energy and vaporized to the sky to form clouds and drops back to the land in the form of rain.
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Heavenly Axis and Springs Origin diagram
Changes of the Five Transformations

Jia and Ji49 transform earth. If it is a year of Jia or Ji50 then earth transformation dominates it. The other stems should be calculated similarly: Yi and Geng transform metal, Bing and Xin transform water, Ding and Ren transform wood, while Wu and Gui transform fire.
49 50
ThesearethetenheavenlystemsTianGan:Jia,Yi,Bing,Ding,Wu,Ji,Geng,Xin,Ren,Gui. IntheChinesesixtyyearscyclesofJiaZieachyearisassignedoneheavenlystemandone
earthlybranch.Theheavenlystemsdeterminetheyearlyoveralltransformation.
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Five Phases Themselves Fall Ill, Transmission and Disease
Heaven and earth create five phases, among which there is always unilateral flourishing. Of the five Phases each presides over one Zang Yin organ, receives one Qi, dominates one direction, issues one command, has a place where it is born, transforms, being controlled and being harmed. As a result east gives birth to wind wood, it issues the spring command and in the human body it is liver. When liver Qi is obstructed it results in a disease, which has surge and decline. South gives birth to heat and fire, it issues the summer command and in the human body it is heart. When
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heart Qi is obstructed it result in a disease, which has surge and decline. Late summer gives birth to damp earth, it dominates the last month of each of the four seasons and in the body it is spleen. When spleen is obstructed it results in a disease, which has surge and decline. West gives birth to dry metal, it issues the fall command and in the human body it is lungs. When lungs Qi is obstructed it results in a disease, which has surge and decline. North gives birth to cold water, it issues the winter command and in the human body it is kidneys. When kidney Qi is obstructed it result in a disease, which has surge and decline. These are five phases that themselves become ill. Furthermore there is a mother disease that goes onto the son like metal disease passes onto the kidneys. There is son disease that passes onto the mother like kidney disease that passes onto the lungs. There is a wifes disease that passes on to the husband like earth disease transmitting to the liver. There is husband disease transmitting to the wife like liver disease transmitting to the earth. There is transmission of disease because of the giving birth cycle51 like metal disease transmiting to water, water transmiting to wood, wood to fire, fire to earth and earth transmiting to metal. There is transmission of disease because of controlling cycle like metal disease transmitting to wood, wood to earth, earth to water, water to fire and fire to metal. If the student can be careful with this then treating a disease is not difficult anymore. Yaron says: Five phases themselves ill speaks of post-heaven diseases not originating in pre-heaven. Hongming says:Fivephasesthemselvesillusually happen when there is emotional change, which is so-called internal injuries.
51
Givingbirthcycleiswoodgivingbirthtofire,firetoearth,earthtometal,metaltowaterand
watertowoodagain.
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Qi and Blood Surge and Decline Discourse
Even though the body is said to have five Zang Yin organs and six Yang Fu organs it is, non-the-less, never beyond the two terms Qi and Blood. The student must take these two terms Qi and Blood and carefully investigate them so that there is no need for looking for explanations from other books. When Qi has excess it is fire. When fire is vigorous Yin must decline like in the case where Zhongjing uses the method of Ren Shen Bai Hu Tang52 or San Huang Shi Gao Tang to put out fire and rescue Yin. In other cases he uses the method of Shao Yao Gan Cao Tang and Huang Lian E Jiao Tang to moisten dryness and support Yin. Si Ling Hua Shi E Jiao Tang and Liu Wei Di Huang Tang is a method of benefiting water and raising Yin. When Qi is insufficient it is cold. When cold surges Yang must decline like in a case where Zhongjing uses the method of Si Ni Tang and Hui Yang Yin to warm meridians and save Yang. He uses a method of Li Zhong Tang, Gan Cao Gan Jiang Tang to warm up the center and support Yang as well as a method of Fu Zi Xi Xin Tang and Zhen Wu Tang to warm up kidneys and help Yang. Later virtuous men changed it into a method of nurturing Yin and descending fire. This overlapped all previous methods of Ren Shen Bai Hu, moistening dryness and saving Yin. When one uses this method to treat conditions where Qi is in excess this might still work, however if it is used with patients for whom Qi is deficient, then loss is great. Yaron says: When fire is vigorous Yin must decline Post-heaven Yang in excess then pre-heaven Yin declines. One should view this as root and branches. Hongming says:
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YangMingdisease
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Methods Identifying All Yang Deficiency Diseases

For every Yang deficient person the Yin Qi must surge (the two words Yin Qi point to exuberant water and water means blood. When blood surges then Qi declines and this is the origin of Yang deficiency). Even though on the surface fire symptoms are apparent (this fire is called empty/deficient fire and is different then full/excess fire. Excess fire results from guest energy entering Yang channels and oppressing them. Deficient fire takes place when Yin Qi rises to overstep its authority. Yin means water,
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while Qi is the pre-heaven Yang within the water and therefore it is named deficient fire. When waters energy flows downward it is suitable and when upward it is inappropriate. It is truly because the emperor fire is too weak and cant calmly receive it, resulting in the upward overstepping and the disease), they resemble excess fire. All who know to diagnose them correctly never lose the mark. People suffering Yang deficiency disease must display pale, lackluster and spiritless complexion, lips and mouth. Their eyes are closed and they lie down tired. Their voice is low and their breath short. They have little Qi and sluggish speech. Their body is heavy and they fear cold. They expectorate clear fluid and their food and drink is flavorless. Their tongue is bluish and slippery or black moist with bluish white color, or light yellow moist slippery color. Their mouth is filled with fluids and they dont want to drink and if they want to drink it is hot soup. Bowels and urination are frequent and the pulse is floating, empty, thin, small and forceless. They display spontaneous sweating with cold limbs and bluish finger nails, abdominal pains and shrunken scrotum and so forth all kinds of diseases. These all are true features of Yang deficiency. In the application of medicine it is appropriate to support Yang and suppress Yin (the two words supporting Yang include top, center and bottom. For example Gui Zhi, Ren Shen and Haung Qi support the tops Yang. Ginger, Rou Kou and Sha Ren support the centers Yang. Tian Xiong, Fu Zi and Liu Huang support the bottoms Yang). Off course there are also situations resembling excess fire that require mentioning. Yang deficiency may have red face resembling red cinnabar that looks like excess fire (original Yang floating outward then there must be the above disease expression to rely on), or the pulse is big and strong like a rock (original Yang violently breaking away must have this expression), or the body has great heat/fever (this can have three situations: 1. The original Yang floats outward in which case the body is not achy and there is no thirst nor is there external contraction of a disease visible. 2. A woman who gave birth, the blood is deficient and Yang has no place to anchor. 3. Hematemesis/ spitting up blood that injures Yin, Yuan/original Qi has nothing to depend upon, throwing up causes Qi mechanism to discharge outward and as a result the original Qi discharges outward as well), or the entire oral cavity with bleeding gums (Yang is deficient and cant control blood, the blood surges and discharges outward), or breathing is short and urgent, coughing with copious phlegm (lungs are the Yin Zang organ of clear emptiness. It cannot take a small bit of Yin Qi. In this case heart and lungs Yang is insufficient and therefore cannot restrain the overstepping Yin Qi. Yin Qi means kidney water and kidney fire and so this case explains internal injury), or unsuccessful bowels and urination (insufficient Yang cant transform Yin then there must be the above disease expression to rely on). This chapter is missing on few small details. One can easily find it out when looking over the chapter Yang Deficiency Disease
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Category Questions and Answers. Yaron says: Getting a feel for the patients condition is more important then symptoms. Following symptoms easily leads one astray. Hongming says: One of the most important topics in this book is distinguishing between true and false fire syndrome.
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Methods Identifying All Yin Deficiency Diseases
For every Yin deficient person Yang Qi must surge (the two words Yang Qi point to exuberant fire. When fire surges then water declines and this is the origin of Yin deficiency). Even though on the surface Yin symptoms are apparent and they resemble Yang deficiency. All who know to diagnose them correctly never lose the mark. A person suffering Yin deficiency must display red face, lips and mouth, his spirit tireless, his eyes open and cant sleep, his voice loud and clear, his mouth fouls with rough smell, his body feels light and he dislikes heat, bowels and urination are infrequent, he is thirsty and craves cold drinks, tongue coating is yellow dry or dark yellow and doesnt have moistness at all. His mouth feels prickly all over. He feels agitated and talk harsh language or he has hot flashes and night sweats, dry unproductive cough and want to drink fluids without end and the six pulses are big and forceful and so forth all kinds of diseases. These all are true features of Yin deficiency. In the application of medicine it is appropriate to benefit Yin in order to get rid of Yang (The two words benefit Yin include six Yin. Look at the previous chapter of Qi and Blood Surge and Decline discussing the excess of Qi, which is fire. Various method are to preserve Yin, save Yin, transform Yin and give birth to Yin. One must carefully ponder these in order to reach the Dao of Yin deficiency). However there are also situations resembling Yang deficiency. Here I give several examples. Yin deficiency has invisible hidden pulse or thin like a thread, non-the-less if Yang deficiency gets to the extreme (when heat reaches its extreme the pulse hides and the above disease form must take place), or the four limbs are freezing cold and the Yang seem to extinguish (evil heat enter to hide inside and Yang Qi cant reach the four limbs, then there must be the above disease expression to rely on), or there is desire to talk without the ability to do so and it seems that Qi goes into hiding (phlegm heat rise to fill up and obstruct, then there must be the above disease expression to rely on). This chapter contains only but a few examples. I wrote numerous lines in the chapter of Yin deficiency Syndrome Questions and Answers. Repeatedly play and grind it into clarity until you know it. As for the idea that Yin deficiency is caused by exuberant fire (fire is Qi), fire surges and thus injures blood, this was a difficult to understand principle throughout the ages. Later virtuous specialists created theories based on fire and so Yin deficiencys true identity was entirely hidden. Zhongjing methods of preserving Yin, transforming Yin, giving birth to Yin and saving Yin were entirely abandoned. No one knew them. With this I
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principally demonstrated them. Yaron says: Yin deficiency belongs to pre-heaven. Excess fire that needs to be restrained belongs to post-heaven. Hongming says: In this book, Yin deficiency usually refers to what we regard as excess heat.
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Explanation Of External Factors

When a disease is externally contracted the pathogenic evil comes from outside and enters inward. What are the external influences? The Qi of six perverse energies are wind, cold, heat, damp, dryness and fire. When a person doesnt take good care of himself Yin Yang are unintentionally perverse and six evils are able to attack. Among these six Qi cold injury occupies a primary place, because cold resides in the middle of winter at the time of Zi53. It is in winter solstice when the first Yang is born. It is the Qi mechanism of the entire year54. It all starts from the time of Zi and therefore the ancestral teacher Zhongjing first emphasized cold injury. He created the outline of the six spheres55, where diseases transmit in a sequence one after the other. It starts with Tai Yang and ends with Jue Yin. It discusses cold injuries and it includes heat, damp, dryness, fire and wind. It discusses disease transmission within spheres in six days and the seasonal changes of the year are included within. Indeed, having the eye and heart of an immortal, he saw through the secret of Qian and Kun56. The methods and prescriptions he established are truly a teacher of the ages. If the student desires entering deeply, then exploring the outline sentences and disease expressions of Shang Han six spheres methods does it. One should not pursue it in other books. One must know, for example, that when the Shang Hanlun discusses Yang Ming then external contraction of dryness disease already resides within. From Tai Yin discussion one can explore the medicinal applications of externally contracted dampness. When he explains Shao Yang, Shao Yin and Jue Yin his methods include the external contraction of wind and fire. In our generation, when discussing external contraction of a disease, the task at hand is to seek it in Zhongjings Shang Han book. Diseases can be superficial or deep, light or severe. They are not the same, yet they are never outside the realm of the six spheres. Each of the six spheres contain an outline sentence and disease expression. These are obvious like the sun and moon traveling through the sky. They are not mixed up even in the slightest amount. The student must at every given time memorize the outline sentences and disease expressions by heart and then contemplate the string of laws of the six spheres, comprehending it carefully. This will allow him to reach the rules step by step in a
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Ziis11PMto1AMandalsothemiddlemonthofwinter. ThisiswheretheYangstartsandwithoutittheentireyearsYangQicantexist. LiuJingalsoknownassicconformations,sixmeridians,sixdivisions,sixstepsandsix
55
levels.
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Heavenandearth
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clear and logical way. Only then can one become an excellent doctor in this world57. Yaron says: The six spheres need to be explored on a deep level of contemplation. Memorizing symptoms will not allow entry into their realm. One should contemplate the relationship of pre and post heaven. Hongming says: The six spheres help us locate where and what stage a disease is by analyzing the syndrome. What is more important is not the syndrome, but the movement of Qi and blood.
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SunSimiaoQianJinYifangstates the excellent doctor is the one who can use ideas.
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Explanation Of Internal Injuries
There are many internal injuries discussions. All different books conclude the causes as seven emotions. When joy surges it injure the heart, anger surges it injures the liver, fear injures the kidneys, troubled thoughts injure the spleen, grief injures the lungs. They utilize the disposition of the five Yin Zang organs as the theory. However I draw them all together and unify them under one heart. The heart is the master of the spirit. All the functions of seeing, hearing, talking and moving as well as the expressions of the five emotional exhaustions are inspired by the heart. If the human heart is calm anger and joy58 cant enslave the spirit. Troubled thoughts cant seize the handle. If heart Yang is not lacking where can internal injuries come from? All internal injuries are first caused by heart Qi being seized; the spirit loses its master and it cant calm the hundred officials59. Various diseases rise in swarms. These kind of diseases where oftentimes there is fever and cough, weak breath and sluggish speech, body is heavy with desire to lie down, no desire for food and drink are when emperor hearts Yang Qi is weak. When Yang Qi is weak one ounce then Yin surges on its own one ounce. This is a fixed truth. When Yang Qi excessively declines (and it cant control Yin) then Yin Qi excessively surges (and will certainly pound upward). At this time one thread of original Yang within Yin is surely to follow the Yin Qi and rise upward causing symptoms such as tooth ache, swollen cheeks, swollen ears or sore throat. The unskilled doctor is ignorant of this. He often considers it erroneously as a Yin deficiency accompanied by vigorous empty fire. He doesnt know that this disease originates from a weak emperor fire not being able to disperse accumulated Yin. Yin Qi soaring upward is the time when all symptoms such as toothache happen. When one observes the earths Qi soaring upward and turn into dark clouds. They hide the sunlight from view while rain is coming down. From this one can realize the meaning of an empty fire disease and know that it is Yang deficiency while Yin surging without a doubt. The ancients said that what is called Lao disease (consumptive disease) comes from fire and is the main idea for internal injuries. What a petty that this description is not smooth and its explanation not appropriate. I therefore repeatedly explored the origin of empty fire into clarity to prove for the new comers (for the future).
58 59
Andallotheremotions. Alltheorgansandemotionsareinchaos.
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Yaron says: It is beneficial here to read the Confucian Doctrine of the Mean Zhong Yong. Qinans teacher Liu Yuan often talked about the emotions and post-heaven and how they relate to the heart. Heart (Xin) is the state of post-heaven, versus natural character (Xing), which is the pre-heaven state. This Xin-Xing concept needs to be explored in order to understand where Qinan is coming from, only then can one grasp the depth Qinan is unveiling. Hongming says: Heart represents the emperor, at the center of the body. It is the pivot of the pre-heaven and post-heaven. It helps keep the body in the status of Zhong He( ), which means center(or mean) and harmonic.
Viewing Patients Appearance

Viewing patients appearance has no other skill but above all seeking the expressions. Excessive disease oftentimes appears as vivid red while deficient disease appears white bluish and superficial. The different parts must be divided clearly (forehead for the heart, chin for kidneys, nose for spleen, left cheek for liver and right cheek for lungs), giving birth and controlling are carefully planned. Good and bad fortune can be anticipated. Floating Yang should be remembered by heart (when a chronically diseased person didnt contract external disease and all of a sudden his face is bright red, if he has no disease60 then the original Yang is floating outward. It is a testimony for expiration in a very short while). Yaron says: Floating outward of original Yang in the chronically diseased means acceleration of pre-heaven into post-heaven when the thread is weak, therefore
60
Ifhehasnonewdiseaseresponsibleforthesuddenredfacialexpression.
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demonstrates that expiration is coming soon.
Hearing Patients Sounds

Listen carefully to exhaling and inhaling (exhaling out is heart and lungs, while inhaling in is liver and kidneys), breathing obstructed by phlegm has or has no sound. Hiccups are divided into new or old, minute (speech) or harsh (loud voice) help judge increase or decline. Depression oftentimes sighs (has long Qi), abdominal pains are decided by the groan. Delirious speech is different for deficiency and excess, pay attention and carefully criticize (Yang Ming excessive disease delirious speech takes place with much heat and unconsciousness. When heat is extreme the person calls out like crazy and laugh hysterically without end. In Shao Yin deficient cold disease the speech is confused, as if saying something serious but it is not serious. This happens when Qi is deficient and Yang breaks away and spirit loses its master).
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Asking For Symptoms

In examining a patient one must make detailed enquiries, wherefrom did pains arise? Hot and cold61 must be distinguished as for recent or old62. Abdominal fullness should be judged for its degree of seriousness. Cravings for cold or hot, bowels and urinations being yellow or clear63 Females pregnancy and delivery needs to be inquired separately, the sign of menses is the evidence.
61
Hotandcoldcouldmeanthefeelingofbeinghotorcold,butitalsomeansanyhotandcold
symptomsapatientmaydisplaylikepaleorredcomplexionetc.
62
Onemustinquireifapatientshotorcoldfeelingisrecentorhasbeenthereforlongtime.It
alsomeansthatifthereisacomplexsituationofheatandcold,onemustinquireaboutthetimeeach startedandmakeadifferencebetweenrecent/acuteandold/chronic.
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Yelloworclearreferstourinationdisplayingheatorcoldsymptomshoweveritconcealsthe
symptomslookedforwiththebowels;looseorhard,difficultoreasyoranyotherbowelssymptoms thatpresentheatorcoldsyndromes.
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Feeling The Pulse

Pulse is divided into top, middle and bottom, It measures as floating, sunken, slow and fast, Forceful or forceless, And so deficient or full become self evident, Big or small as well as long or short, The inclination of Yin Yang surge or decline (is revealed), The twenty-eight pulse types, This is the guideline for the student (the path of the pulse64 is ever changing, however it is always to be sought after within the two words Yin Yang. Its essential is never outside the spectrum of floating, sunken, slow, fast, forceful or forceless. The twenty-eight pulses of Li Shicai, although diverse and complicated, progressively explain the disease. These have also came to place with great effort and painstaking. For the beginner student these are indispensable. This chapter especially explains its essence).
,
The Six Spheres of Shang Han, Outline Verses and Disease
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Thepathforlearningthepulseandthemasterythereof.
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Condition
In day one at Tai Yang the pulse floats, head aches, neck stiffens, cold aversion (these eight words are the outline verse), cold aversion (these two words are the disease condition). In day two at Yang Ming there is a stomach family fullness (the three words are the outline verse), heat aversion (two words are the disease condition). In day three at Shao Yang there is bitter mouth, dry throat, eyes dizzy (six words are the outline verse), favor nausea (two words are disease condition). In day four at Tai Yin there is abdominal fullness and throwing-up, inability to keep food down, extreme diarrhea, periodic abdominal pains with no apparent reason, if purged below the chest must become knotty and obstructed (these twenty three words65 are the outline verse), inability to keep food down (three words66 are disease condition). In day five at Shao Yin the pulse small and thin, but desires sleep (six words are the outline verse), but desires sleep (three words are disease condition). In day six at Jue Yin there is Xiao Ke67, Qi rushes upward to heart, hearts center painful and hot, hunger with no desire to eat, if eating then throwing-up tapeworms, if purged then endless diarrhea follows (twenty-four words are the outline verse), no desire to eat (three words are disease condition). Yaron says: The six spheres outline verses should not be thought of as symptoms collections, but rather a principle description.
65
MatchingtwentythreeChinesecharacterstotwentythreeEnglishwordsisimpossible.We
havetriedtokeepthemeaningascloseaspossibletotheoriginal.
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ThethreeChinesecharactersarefoodnotdown. Illnessmarkedbyfrequentdrinkingandurination.
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Establishing The Laws of Six Spheres, Linked and Explained
Whenever pathogenic evil makes an initial entry it must enter from Tai Yang. Tai Yang is the area of cold water68 and it resides in Kan palace at Zi position69. The Qi mechanism of the human body begins daily from the time of Zi. Zi is the first Yang and so it is called Tai Yang70. Tai Yang is like the sun in the sky (sun rises and exits from the eastern sea. The sea is where water is stored. Waters nature masters the cold and therefore it is named Tai Yang cold water). There is no tiny place where it doesnt shine as the sunlight radiates from inside outward. It fully shines the entire body; top, bottom and all around. Therefore it masters the skin and dominates the Ying Wei71. It is the guiding principle of the entire body. Off course Tai Yangs bottom surface is kidney meridian of Shao Yin (they are external-internal pair). If Tai Yang is diseased and there is excessive sweating72 it will harm true Yang in Shao Yin kidneys and therefore the prediction of Yang depletion. As a result in recent times doctors and patients alike dread inducing perspiration with Gui and Ma decoctions73. They became equal to arsenic where they dont dare using them not even a little bit. This results from their lack of knowledge that Gui and Ma decoctions are not sweat inducing formulas but rather harmonizing Ying and Wei prescriptions. When Ying and Wei harmonize then what was formerly concealed within the skin and flesh is now following the sweat and completely going out. When evil exits to the exterior then external Qi is dredged while the internal Qi is unimpeded. The disease is therefore resolved. As for the notion that sweating causes depletion of Yang, how can it truly be
68 69 70 71 72 73
Coldwateraretypicallyseenastwodifferenttermscoldandwater. KanwatertrigramandthetimeofZiarebothinthecenterofNorth. TaiYangheremeanssun,thefirstphenomenacreatingYang. NutritiveanddefensiveQi. Excessivesweatingfromthediseaseorfromtreatment. GuiZhiTangandMaHuangTang.
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the harm caused by Gui and Ma? One doesnt know that a persons inner root is deficient first and then he contracts cold evil. If, at this time, he receives Gui and Ma to harmonize Yin Yang and it stimulates the evil to exit and then he is streaming with sweat, then the kidneys one thread of original Yang will become agitated with the Qi mechanism and will exit with the sweat. In reality it is the timely circumstances of the Qi mechanism that will make it happen. It is not Gui and Ma that must force a persons Yang into depletion. While observing that sweat induction in a strong person will not cause even the smallest harm, is the testimony for this. But then how did Zhongjing didnt know that a weak person cannot stand sweat induction? (On the contrary) one can see it with eating porridge or not, minor inducing sweat or more inducing sweat, hitting the disease heads on74 and then stopping and other quotes. Zhongjing early on already planned and prepared for people with internal deficiencies. He truly created rules one step at the time and invested effort in every place. It is a pity that only few know this! The six spheres should be explained as one continuum. The intentions in the chapters are too many, I am afraid that the student might easily become tired by it and therefore will separate the six spheres, so for this consider the attached explanation. One must know that breaking it up is still for the purpose of linking it up together. The attached explanation doesnt break up the stringed lineup. Breaking up the string is the general idea of the six spheres. The attached explanation supplements the unexplored ideas of the six spheres. Attached explanation: According to the six spheres Tai Yang is first and Jue Yin is last. Jing means the ordinary path75. It is the true Yang of pre-heaven, which was originally deposited in the kidneys. Kidneys and urinary bladder are externally-internally related (kidneys are interior while urinary bladder exterior). When true Yang of the Qi mechanism launches it must launch first with Tai Yang meridian and only thereafter go through other meridians. During day and night it circulates back, completes a circle and starts again. Naturally Tai Yang is surrounded by water and cold energy distributes and protects, therefore it is said What is above Tai Yang cold Qi masters it. TheQi of true Yang is born at this moment and it is extremely minute. If Tai Yang sphere is diseased and sweat is excessively induced, then kidneys true Yang is injured (external Yang is being seized, while the internal Yang perishes) and therefore there is the prediction of Yang depletion. One must know
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TheseareallShangHanLunmethodologiesinconjunctionwithherbalformulas. Thislinecontainsmultiplemeanings:LiuJingtranslatesintosixspheres,sixdivisions,sixstages
etc. JinghereisfromLiuJing. ChangDaomeansordinarypathbutalsoordinaryDaoor principle.
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that the boundaries of Tai Yang rule cold, and when in addition it contracts an attack of external cold guest Qi, this blocks the motion of true Yang. As a result Tai Yang syndrome ensues. In day two at Yang Ming, Yang Ming boundaries rule dryness. The cold guest Qi from Tai Yang enters into the dryness realm. Cold evil transforms into dryness evil. Dryness evil enters Yang Ming meridian and obstructs further the motion of true Yang. As a result Yang Ming syndrome ensues. The left over spheres should be viewed in this manner and the students task is to consider this carefully. The six spheres each has internally-externally related76, namely there is when meridian is diseased but not internally diseased, as in the detailed Tai Yang sphere attached explanation. Yaron says: Tai Yang is where pre-heaven changes into post heaven. Shao Yin and Tai Yang are the entire length from origin to destination of human energy. Hongming says: All diseases begin from Tai Yang injury, which is caused by cold evil. In the name of the book Shang Han Lun, Shang Han means injury by cold. Cold evil hurts Yang. Yang's injury causes all different diseases consequently.
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Internallyexternallyrelatedmeridians,organs,rootenergyandmanifestationetc.
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Tai Yang Syndrome Explained
As for Tai Yang sphere77 cold is its root (hence the quote: above Tai Yang, cold Qi rules it). Shao Yin is the center Qi78 (kidney and urinary bladder are internally-externally related), and Tai Yang is the manifestation (rules the exterior. These are this spheres three Qi; manifestation, root and center Qi). When Tai Yang sphere is diseased there are: meridian disease (the meridian itself becomes diseased), wind injury syndrome (the spheres own syndrome in conjunction with another syndrome), cold injury syndrome (the spheres own syndrome in conjunction with another syndrome), contraction of both syndromes79 (the spheres own syndrome in conjunction with another syndrome), organ syndromes (the inner syndrome of Tai Yang). Among the organ syndromes there are accumulated urine syndrome, accumulated heat syndrome, accumulated blood syndrome and retention of urine syndrome (ever present in the organ syndrome). One must know the above. What is the spheres syndrome then? Floating pulse, stiff and achy head and nape, aversion to cold and fever. (In addition to the spheres disease condition) if there is also spontaneous perspiration and aversion to wind then it is wind injury syndrome. The defensive section of Tai Yang is injured by evil wind. Gui Zhi Tang controls this as it harmonizes Ying and Wei and expels the wind evil out. It is the method of the superficial level. If after taking this prescription it is resolved80 then the disease is cured (if at this time the seasonal change is cold and there is a guest wind it is also cold. Therefore it is named cold wind. Cold Qi is wind Qi and wind Qi is cold Qi. Zhongjing uses wind cold in the first position81 to show on the one hand the idea that Jue Yin returns in a circular fashion and on the other the idea that pin wheel upholds
77
Thecharacter Jingisoftentranslatedasmeridian.Inthewestmeridianisrecognizedasa
physicalpathwayofQi.IfindthisconceptinadequateinexplainingtheLiuJingandsoIchooseto translateitassphere;TaiYangsphere,YangMingsphereetc.
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Eachspherehasaroot,amanifestationandinadditionacenterQi. Windandcoldinjuries. Meaningtheevilwindisresolved. Itisfirstandmostprevalentofallpathologies.
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the entire world. The word wind should be taken in its literal sense). If there is no sweat with the spheres syndrome then it is cold injury syndrome. The Ying nutritive section of Tai Yang is injured by cold evil. Ma Huang Tang controls this as it opens the skin pores wide in order to expel with the sweat the entire cold evil from the Ying level. This method is one layer deeper. If after taking this prescription it is resolved then the disease is cured (at this hour if one doesnt know that sweating is needed then the disease will progress to become excessive. If one induces excessive sweating then the syndrome will turn into a deficient one. If one unreasonably purges then the syndrome turns into an injurious mistake). If the spheres syndrome has in addition intense heat, agitation and floating and tight pulse then it is two joined syndromes. The Ying and Wei of Tai Yang are both injured by wind and by cold. Da Qing Long Tang controls this. Ying and Wei are both resolved and the cold and wind are both expelled. This method is even one layer deeper82. If after taking this prescription it is resolved then the disease is cured (Two joined syndromes happen as well when on day one Tai Yang and Shao Yang are diseased. It is called two joined syndromes. When the three Yang and three Yin diseases are seen together it is also called two joined syndromes. In the application of herbs one must resolve the exterior and warm the interior and thereafter see where it is light and where severe with the exterior and interior. The above three methods of joined syndromes belong forever to this spheres situation. This is not the so-called transmission of spheres. For spheres transmission see the attached explanation). If however after taking the prescription it is not solved nor transmitted to another sphere then it must transmit to the inner organ (if it transmits to another sphere then a new syndrome is apparent, if to the inner organ then an organ syndrome is apparent). What is the organ syndrome then? Thirst and infrequent urination. The evil has shifted form Tai Yang meridian into Tai Yang organ. Wu Ling San controls this by transforming Tai Yangs Qi. If Qi has transformed and is traveling then urination becomes normal and the evil follows it83 out and so the disease can follow it and resolve (this place is the head and tail boundaries of Tai Yang). In addition to the organ syndrome there could be accumulated urine syndrome (disease condition being lower abdominal fullness, urination scanty, red84 and infrequent as well as thirst). The bladder is the area where water is stored, however under this situation it is restrained by cold while Tai Yang Qi is minute and unable to win over the cold evil and Qi mechanism is unable to transport. If Qi mechanism is unable to transport then the accumulated water cant exit and this will certainly gush upward and the lower abdomen will feel full. Therefore it is named accumulated urine
82 83 84
ThenMaHuangTang. Itmeansurination. Redurinealsomeansdarkurine.
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and Wu Ling San with double the dosage of Gui85 will control it. Guis properties are pungent and warm and it is able to transform Tai Yangs cold Qi. If Qi has transformed then urine can exit and the disease is solved. This is a method within a method. In addition there can be accumulated heat syndrome (disease condition being lower abdomen does not feel full, thirst and red urine). This happens when evil cold enters the organ while it follows the manifestation Yang86 of Tai Yang and transforms into heat. When heat is extreme it must dry up the pouring water and so the lower abdomen does not feel full and yet urination is infrequent. Therefore it is named accumulated heat and so the formula that controls it is Wu Ling San remove Gui and add Hua Shi to clear heat and benefit urination. When evil heat departs then the organ naturally restores its peacefulness. This is also a method within a method. In addition there is accumulated blood syndrome (disease condition being lower abdominal fullness that feels hard). The reason for this syndrome is evil cold enters the organ and obstructs the Tai Yang Qi mechanism. It follows the spheres blood and fluids and causes them to lose their normal state. The blood and fluid cant return to the meridian and they flow into the organ, accumulate and dont disperse and so the abdomen feels full and hard. Therefore it is named accumulated blood and the formula controlling this is Wu Ling San with Tao Ren, Hong Hua, Dang Gui, Wan Nian Shuang87 etc as it expels the blood stasis with the urine. This changes immediately the danger into safety, yet this is a difficult method. In addition there is retention of urine syndrome, which is unlike heat accumulation in urinary bladder. In heat accumulation there are normally couple of drops that come out yet with this swelling urine cant come out at all, as San Jiaos Qi mechanism doesnt transport and waters pathways are obstructed to an extreme. The method utilized should be of raising and lifting and opening the obstruction (this is the method of treating above when there is downward descent). As soon as urine comes out that the disease can be solved. This as well is a difficult method (these are Tai Yang sphere and organ syndromes. For spheres transmission review the attached explanation). Attached explanation: As for Tai Yang sphere there is a situations where the meridian syndrome is first seen without a shift to the organ of said sphere yet it transmits to Yang Ming, Shao Yang and the three Yang are seen simultaneously in the syndrome. This is called three Yang Bing Bing simultaneous disease. In this case the three Yang method is used to cure it, for example Gui Zhi Tang with added Ge Gen and Chai Hu. There is a situation where the meridians syndrome is seen and it transmits only to
85 86 87
GuiZhiand/orRouGui,AnGuietc. TaiYangmanifestationisYang,itsrootiscoldanditscenterisShaoYin. WanNianShuangisalsoknownasRenZhongBai,whichisanaturallyoccurringsolidinhuman
urine
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Yang Ming and not to Shao Yang. This is named two Yang are diseased and the method of the two Yang should be applied, for example, Gui Zhi Tang with added Ge Gen. There is also a situation where three Yang syndromes are present and in addition one can see Tai Yins abdominal fullness and diarrhea. The method curing this will be combining the external herbs of three Yang with Li Zhong benefiting the center. There is a situation where meridian syndrome is present and swiftly it presents Shao Yins body heaviness and desire to sleep. Kidneys and urinary bladder are internally-externally related. The external is diseased and immediately the internal becomes diseased as well. It is appropriate to follow the Shao Yin method in order to cure it, for example, with Ma Huang Fu Zi Xi Xin Tang. If it reaches to where sweat is appropriate but there is no sweat, the interior and exterior path is obstructed and there is strong heat and agitation, then Da Qing Long Tang will do. If the meridian syndrome was purged by error and diarrhea follows then Gui Zhi added Ge Gen Tang will do (in error purging the evil sinks inward, therefore Ge Gen is used to lift it back up). With inducing excessive sweat where the sweating pours without end then Gui Zhi with added Fu Zi Tang will do. After purging if pulse is agitated and there is chest fullness then Gui Zhi remove Shao Yao Tang will do. Zhongjings methods are forever flexible within the unobstructed circle and they are never dead methods88. Each prescription has its clever meaning while being heavy or light has its rules. The students must memorize first in his heart the six spheres outline sentences and disease conditions and only then can he see a disease and know its origins. The residing Qi of the six spheres is the root, while the guest Qi giving birth to a condition is the disease. The guest Qi frequently follows the residing Qi and transforms into disease. Therefore for each single sphere the disease condition is different, even if cold injury is placed in the first position because cold is at the time of Zi. Yaron says: This chapter needs carefull reading. It can easily lead a reader to believe that knowing the symptoms equals knowing the art of medicine. Qinan expresses in each line a deep idea with much contemplation preceeding it. The reader should do the same. The result of which will be the understanding that Zhongjings methods are forever flexible within the unobstructed circle and they are never dead methods. Hongming says: Tai Yang Sphere is the longest chapter in Shang Han Lun. In Nei Jing, a great doctor cures diseases when they are on the skin and hair, which means a mild stage. Diseases start at Tai Yang while evils can also be expelled through Tai Yang. In Sichuan, the Lu's family (Lu Zhu Zhi, disciple of Qinan, Lu Yong Ding, Lu's elder son, Lu Chong Han, Lu's grandson) had been using the Gui Zhi method, derived from Gui Zhi Tang the major decoction in Tai Yang, to treat thousands of different
88
Fixedandunchangeable.
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diseases.
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Yang Ming Syndrome Explained
As for Yang Ming sphere dryness is its root (hence the quote: above Yang Ming, dryness Qi rules). Tai Yin is its center (Spleen and Stomach are internally-externally related). Yang Ming is the manifestation (it controls the exterior. These are the three Qi of the sphere; manifestation, root and center). One must know that there are meridian syndrome, internal syndrome and organ syndrome. (Following we continue with Tai Yang sphere) If the cold evil of Tai Yang was not exhausted it is certain to transmit onto Yang Ming and so Yang Ming is treated, however one must simultaneously treat Tai Yang. If Tai Yang meridian or organ syndromes and disease conditions are entirely absent while only Yang Ming meridian or organ syndromes are present, then only Yang Ming is treated. This is the correct method. One should know that when cold evil enters the dryness realm, it is transformed by dryness into dryness evil. This is caused by the status of Qi instrument at that time(the major cause of the mechanism of this spheres disease is that cold evil transforms into dryness). What is the spheres syndrome? The forehead and rim of the eyes feel distended with pain, nose congested and runny, fever without aversion to cold. At this time cold evil has just entered Yang Ming sphere. Cold Qi has a thread, which has not yet transformed and therefore cold symptom such as congestion and runny nose is still seen. Fever is gradually increasing without aversion to cold (the three words no cold aversion means that cold evil has completely transformed into heat). If evil is within the meridian it is still possible to resolve the flesh. Therefore Ge Gen Tang is used resolving the flesh and allowing the evil to exit the muscles (because Yang Ming controls the muscles). This is a superficial method of this sphere. If after taking this prescription it is resolved then the disease is cured. If it is not resolved there is a situation where it transmits to Shao Yang sphere and not to the Yang Ming organ. There is a situation where it transmits to the organ and not to Shao Yang sphere (it takes different paths). If this spheres meridian syndrome joins with Shao Yangs meridian syndrome it is named two Yang He Bing disease complex. The method for the two Yang is used to cure it, for example, Ge Gen Tang with Chai Hu Tang. If the spheres meridian syndrome enters inward then it presents dry mouth, vexation, sweat with aversion to heat, thirst with desire for cold drinks (this is the condition of the inner syndrome). At this moment there is not one bit of cold entity remaining. It is entirely one lump of
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evil dry heat that entrenches the stomach. Furthermore the stomach is an organ with much Qi and much blood. When evil heat joins with stomachs Qi, the two fires excite each other in the center and the evil heat blazes. When heat is extreme then blood depletes and the mouth is dry, there is vexation and heat steams in the exterior so that sweat pours out. When inner heat is too extreme there is a need for a rescue with external water and a desire to extinguish it. Therefore there is great thirst with craving for cold water. Zhongjing uses Bai Hu Tang in order to rescue it. It contains the idea not allowing the evil heat to return into the organ. It is a method, which is one layer deeper. If after taking this prescription it is resolved then the disease is cured. If Bai Hus strength is too weak and it fails to extinguish the evil heat, then evil enters the organ. Symptoms are then eyes wide open and insomnia, voice is loud and clear, bad breathe and rough smell, light body and aversion to heat, constipation etc. At this time evil has already returned into the organ. When the evil has reached into the organ then heat is already overly vigorous. When heat is vigorous it inevitably blazes completely the blood in stomach and intestines. The fluid residing in the grains and feces inside the stomach and intestines must be burnt as well. The stomach is dried up and Yin Qi cannot connect with the top and thus eyes are open and one cannot sleep. If stomach fire is vigorous to the extreme it will cause voice to be loud and clear, bad breath and rough smell with light body89 and aversion to heat. At this time stomach and intestines dont have the slightest blood and fluid to transport feces causing constipation. The entire body top to bottom is not less then one raging fire. If one doesnt extinguish it urgently, within a moment the entire bodys blood and fluid burn out completely and inner organs assume a likelihood of being damaged. Da and Xiao Cheng Qi Tang control this disease with their bitter cold entering suddenly and wiping out as they advance. As soon as evil fire is extinguished the upright Qi can come to life again. When there are constipation, fullness, dryness and lumps, delirious speech and running amok like crazy these are all caused by evil heat. It is appropriate to use this method in order to control these illnesses. One cannot follow the old practice and appease the evil, otherwise that will lead to the misfortune90 of Tuo Zheng separation syndrome (Yang surges to the extreme and then Yin must become extinct). Attached explanation: The diseases cause stems from cold injury. However when it comes to using Da Huang, Mang Xiao and Shi Gao kind of medicinals cold injury cannot be seen at all. When the student comes to this juncture he is oftentimes in the dark and cant tell the difference. This is because he doesnt know the transformation mechanism and the six spheres domains. The myriad diseases dont escape the two words Yin Yang. When Yang becomes extreme it transforms into Yin and when Yin
89 90
Lightbodyisincontrasttoheavybodyorsluggishfeeling. TonifyingYininsteadofclearingheat.
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becomes extreme it transforms into Yang. This is natures principle. Yin Yang spread over the six spheres. Each of the six spheres has a dominant Qi. Cold dominates Tai Yang, dryness dominates Yang Ming, fire dominates Shao Yang, dampness dominates Tai Yin, heat dominates Shao Yin and wind dominates Jue Yin. One must know that when cold evil reaches the realm of dryness, the cold Qi immediately transforms into evil dryness. This certainly is a difficult principle to comprehend (for example, if you take a cold object and place it in a hot object, within a moment the cold object transforms into a hot one. if you take a hot object and place it in a cold object, within a moment the hot object transforms into a cold one. Knowing this transformation mechanism will allow reaching the meaning of Shang Han linkage91. Then one can know Zhongjings hard toil of establishing the methods one after the other). Other spheres transformation mechanism is the same as this. The reason Zhongjing uses the two words cold injury at the beginning is that cold resides in the middle of winter at the time of Zi when the first Yang is born. This is the beginning of the year. The year divides into six Qi and they conform to the six spheres. The Qi mechanism of one year can be portrayed in a six day cycle. The Qi mechanism of six days can be portrayed within one single day as it transforms endlessly as a recurring circle. The student should know this. Yaron says: Yang Ming belongs to dry metal. It stands across from Tai Yin damp earth. Metal is the quality of heaven, and dryness is its pre-heaven quality. When dryness goes into earth there is dampness and mist steaming upward. One should invision the play of trigrams to get to this. Understanding the six spheres comes from contemplating Yijing. Each spheres disease is not an independent group of symptoms but rather a description of evil transformation. Hongming says: In Yang Ming, pre-heaven yang is ready to return to the yin section. It is like autumn. Crops are grown. It is time for harvesting. The harvested crops are ready for storage. It is then the function of Tai Yin. Qinan was famous in using warm-hot herbs like Fu Zi, Gui Zhi and ginger, but it doesnt mean that he didnt use Cheng Qi Tang series. He is not fond of using warm and hot herbs. He just needed to as what the theory told.
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Onewillknowhowthesixspheresarelinkedtoeachother.
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Shao Yang Syndrome Explained
As for Shao Yang sphere fire is its root (hence the quote: above Shao Yang, minister fire rules). Jue Yin is its center (liver and gallbladder are internally-externally related). Shao Yang is its manifestation (controls the exterior. These are the three Qi of the sphere; manifestation, root and center). One must know that there are meridian syndrome, organ syndrome and half external half internal syndrome. (Following we continue with Yang Ming sphere) If Yang Ming evil did not cease it will certainly transmit to Shao Yang. Therefore when treating Shao Yang one must also treat Yang Ming. If Yang Mings meridian and organ syndromes are completely absent while Shao Yangs meridian or organ syndrome are visible alone, then the treatment will be specifically for Shao Yang. This is the correct method. What is the meridian syndrome? Lateral headaches, hearing loss and nausea, no desire for food, chest and sides of ribcage fullness, alternating hot and cold feelings. Whenever guest cold evil reaches to the Yang Mings dryness realm it transforms into dryness. If the guest dryness evil is not exhausted it will succeed in transmitting to Shao Yang (Cold reaches Yang Ming and follows dryness. It then transforms into dryness evil. Dryness evil entering Shao Yang is the chief pathology of this disease mechanism). Shao Yang controls the pivot. It has the Dao of pivoting the rotation of Yin Yang. At this time, however, an attack by guest evil dryness obstructs Shao Yangs Qi mechanism orderly movement. Evil and Upright mutually struggle and therefore the heads two sides are aching (the front and rear sides of the ear belong both to Shao Yang). Gallbladder meridian enters the ear and when evil dryness attacks it the clear orifice is obstructed.
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The ear then suddenly becomes deaf. Wood likes orderly distribution, while nausea happens when Qi moves erratically. When wood Qi is slightly weakened then disease likes nausea. If wood Qi is not unfolding smoothly it controls spleen earth. Earth fears the control of wood and therefore there is no desire for food. The chest and sides of ribcage are the boundaries of the liver and gallbladder. If liver and gallbladder cant unfold smoothly swelling and fullness will take place (with this one realizes the over doing of guest Qi. Details about guest Qi are found in the attached explanation). Shao Yang and Tai Yin share the border. They have the area connecting Yin Yang and therefore it is named half exterior and half interior. When evil attaches to gallbladder it exits to struggle with Yang and heat is the result. If it enters it struggles with Yin and cold is the result (Yang means Yang Ming, Yin means Tai Yin) and therefore there is alternating hot and cold feelings. Chai Hu Tang controls this especially by unfolding smoothly wood Qi. When wood Qi attains its smooth flow then the hinge recovers its transforming action. Evil then departs on its own via the hinges rotation. It is this spheres superficial method. If the application of medicine is inappropriate the evil does not depart in a timely manner and it must enter the organ. At this time the following symptoms may occur: bitter mouth, dry throat, blurry vision (these six words are the outline phrase for this spheres syndrome). At this time dryness evil enters the organ and merges with the spheres manifestation Yang. Dryness and heat combine into one and as heat becomes extreme gallbladder fluid is draining and so mouth becomes bitter and throat becomes dry. Liver opens into the eyes and is internally-externally connected with gallbladder. External disease becomes internal and when heat is extreme it must harm livers stored blood and blurry vision follows. Huang Qin Tang controls this by clearing internal heat. If internal heat is resolved then evil dies out naturally. It is the spheres deeper method. What is then half exterior and half interior syndrome? It is within the boundaries of its location in which respective explanations are needed. When evil is at three Yang then it is named external. If evil is at three Yin then it is discussed as internal Half external follows the Yang section (Shao Yang, Yang Ming and Tai Yang are one group), while half interior follows the Yin section (Shao Yang and Tai Yin border each other. Tai Yin, Shao Yin and Jue Yin are one group). Therefore all books talk about malaria as inseparable from Shao Yang. It was decided as Shao Yang because its characteristic of alternating fever and chills (when external evil is the disease, then fever and chills dont occur at fixed intervals. When Malaria evil is the disease fever and chills occur at regular intervals. This is how it is distinguished). When evil is at Shao Yang and cannot exit by following the pivots rotation, it hurries directly into the boundaries of Yang Ming. Yang Ming rules dryness and therefore the disease incurs fever (malarias fever). If evil doesnt hurry to Yang Ming it instead hurries into Tai Yin. Tai Yin rules cold and
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therefore the disease incurs chills (malarias chills). If the student can weigh the seriousness degree within the two words fever and chills, then treatment of malaria is not difficult. Attached explanation: There is a situation where Shao Yangs meridian syndrome is first apparent while it joins with a disease of the three Yin. Then treatment method needs to join with methods of the three Yin. One must know that cold injury may transmit to other meridians and not the organs, or it can transmit to organs and not to other meridians, even more there are situations where it enters directly into Tai Yin, Shao Yin or Jue Yin92. One must not be restricted by the concept of seeking Tai Yang on day one, Yang Ming on day two etc. It relies always on ones personal experience of the six spheres outline verses and disease conditions. And so if one treats it erroneously it93 becomes adverse and this is the testimony94. Whether this sphere receives wind, cold or heat can be differentiated. The entire Shang Han book relies on two words Evil and Upright. Upright Qi is the root Qi of the six spheres. Cold is Tai Yangs root Qi. Dryness is Yang Mings root Qi. Fire is Shao Yangs root Qi. Dampness is Tai Yins root Qi. Heat is Shao Yins root Qi. Wind is Jue Yins root Qi. The six spheres root Qi is fixed and unchangeable. The six spheres incorporate only true Qi of the pre-heaven. They do not incorporate evil Qi coming from the outside. Evil Qi is a guest Qi. What is guest Qi? It is wind, cold, heat, dampness, dryness and fire. These are the six guests. They are the common guests of heaven and earth. When upright Qi is flourishing the guest Qi has no way in interfering it. When upright Qi is weak then guest Qi is able to enter. All six guests are capable of harming a persons Qi and blood and damaging ones Xing and Ming95. Therefore Zhongjing in his discussion put cold guest as primary. He first put forward the six spheres root Qi and thereafter pointed out cold evil guest Qi. Be it in three Yang or three Yin, be it a disease in meridian or organ, be it a disease at defensive Qi or nutritive Qi, be it transforming because of dryness, heat, dampness, fire or wind, be it evil at the exterior and with wrong purging entering inward or be it in the interior and because of wrong sweating that it changes into adverse, all these are transformations of entering and exiting, coming and going, rising and declining, the natural Dao of guest Qi spreading. It is truly because of the persons five Zang and six Fu organs inclinations that it happens. The students task is to know the six spheres root Qi, disease conditions and outline verses and then he will understand the guest Qis whereabouts. After that the use of medicine becomes reliable and with full self-confidence. Even
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BypassingthethreeYangalltogether. Theconditionorthediseaseworsens. Testimonyforthelackofsixspheresunderstanding. Dailyenergyandlifeexpectancy.
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though Zhongjing didnt establish a separate theory for each one of the guest Qi, he established however cold injury and the six guest Qi are naturally present. Other factors such as Shi Qi96, Zhang Qi97, pestilence, and any other not upright Qi of the four seasons, can be explored in the same manner as above. Yaron says: When we research the six spheres, we must know first that root energy finds itself in pre-heaven. Disease takes place by the actions of guest Qi. When this principle is clear, then one knows when to support and when to eradicate. Hongming says: A major factor for Shao Yang syndrome is dampness and cold of the spleen. Though Shao Yang syndrome appears to be fire, bitter-cold herbs should not be over used otherwise the spleen will get hurt.
96
Shi()meansdeadbody.Ifoneapproachestoorhascontactwithrottendeadbodies,one
maygetinjuredbytheQifromthem.ThatisShiQi.
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AtermdescribingthedampheatinsouthwesternChinaclimatethatcancausedisease.
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Tai Yin Jing Zheng Jie

As for Tai Yin sphere damp is its root (therefore it is said above Tai Yin damp is in control). Yang Ming serves as central Qi (stomach and spleen are externally internally linked), Tai Yin is the manifestation (rules the exterior. These are the three Qi root, center and manifestation of this sphere). One must know that there are meridian syndrome, five fluid retention syndrome, localized Bi (pain) syndrome, moving Bi syndrome, Yang jaundice and Yin jaundice (this disease is forever present in this sphere). (Following is the continuation from Shao Yang sphere) If Shao Yang evil did not extinguish it will certainly spread into Tai Yin and therefore whenever treating Tai Yin one must simultaneously treat Shao Yang. If Shao Yang meridian and organ syndromes are entirely absent then one must specifically treat Tai Yin and this is the correct method. What is the meridian syndrome? Abdominal fullness and vomiting, inability to eat, at times abdominal pains without apparent cause, severe diarrhea and hands and feet feel warm with no apparent cause. Tai Yin dominates dampness and hates dampness at the same time (Tai Yin is a Yin sphere, which is different then Yang spheres. Cold evil in Tai Yang, Yang Ming and Shao Yang at this time has completely transformed into heat, and there is no more cold entity. If there is cold it is entirely because of erroneous purging of Tai Yang and cold sinking inward and so one can see it. One must know that when Shao Yang evil heat passes on to Tai Yin it transforms by Tai Yins dampness into evil dampness. This is the main idea of the spheres disease transmission mechanism), Shao Yangs heat evil enters and attaches to it and immediately transforms by dampness. When dampness Qi is excessive it obstructs the central epigastrium. When evil rides the top it shows as vomiting and when evil rides the bottom it shows as abdominal pains and diarrhea. The four extremities receive Qi from the stomach. Evil violated the spleen however did not violate the stomach yet and therefore even though there is vomiting and diarrhea the hands are still warm. Li Zhong Tang is the formula controling this. Since it directly guards the center, top and
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bottom become stable on their own. Only then is this the Dao of grasping the essential. For example when using Gui Zhi with double Shao Yao decoction it is an erroneous purging of Tai Yang meridian syndrome where cold evil sinks into the inners of Tai Yin (the three Yin spheres are originally not within the realm of sweating. Gui Zhi is not applied there. However one must know that under this circumstance using Gui Zhi will recover the Tai Yang syndrome98). What is the syndrome like when it reaches five fluid retention? Fluid retention is a different name for water. The term water includes all of it and there is no need to divide it into different terms. When terms are many the principle becomes obscure and the student even more so does not know where to start. Therefore Zhongjing established Tai Yin. Tai Yin rules dampness and dampness is water (this sphere is water and in return acquires guest water coming from the outside), when water surges then earth declines. When earth declines it cannot restrict water and therefore the situation reaches an overflow of cold water. This flows either to the left or to the right. It either attacks under the heart or directly rushes downward or transforms into phlegm etc all kinds of different scenarios. Therefore there is this name five fluid retentions. The classic states if the spleen is not dampened it does not generate phlegm. With this sentence one reaches a treatment outline phrase of five fluids retention. The treatment method is never outside the scope of recovering spleen, warming the center, expelling dampness, allowing water to flow and drying the spleen. According to different circumstances one is pursuing the mechanism by leading it and benefiting it. This is how one reaches a Dao of establishing treatment methods step by step. What is it then fixed Bi and moving Bi? Bi is a name for obstruction. The classic states wind, cold and dampness join together to become Bi. When wind triumphs it is moving Bi and when cold triumphs it is fixed Bi (moving Bi feels painful while moving around while fixed Bi is painful in one spot). Wind is Yang and dominates movement. Wind moves and cold and dampness follow it and therefore the pain travels around. Cold is Yin and dominates stillness. Cold stops without a movement and wind and dampness attach to it and therefore the painful area is fixed. The three Qi wind, cold and dampness obstruct the meridians and collaterals and oftentimes are transformed by this spheres central Qi into heat evil. When heat surges Yin wanes and fire prospers. Damp and heat steam together and tie in with meridians pathways. Often times painful and red swelling appears, where one is afraid to touch. In this case, it is appropriate to clear heat and moisten dryness. If swelling suddenly appears yet it is not red or painful this is due to fluid overflow. One must know that in this case it is appropriate to warm the center and expel dampness. What is it called Yang jaundice
98
UndertheerroneouspurgingwithGuiZhidoubleShaoYaodecoction,whencoldevilentered
TaiYin,usingGuiZhiisthecorrectmethodofbringingtheevilbacktotheexterior.
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and Yin jaundice? Yellow is the color of earth. When heat and dampness steam it presents the earth expression outward and therefore the whole bodys skin is entirely yellow. Yang evil transforms by the center (the center is stomach. Shao Yangs heat does not transform by Tai Yin dampness but rather by the center. Stomach fire joins with dampness and steam, which results in Yellow). Yin evil transforms by dampness. Yang dominates excessive while Yin dominates deficient conditions. To control Yang condition one applies Yin Chen Wu Ling San while to control a Yin condition Fu Zi Li Zhong Tang plus Yin Chen. The correct method is forever within dampness and heat and the different paths of Yin and Yang. To differentiate the two syndromes surge and decline one must examine the patients spirit being present or absent, pulse being forceful or forceless and voice being minute or harsh. Attached explanation: As for human life it relies entirely on this one lump of true Qi traveling amidst the six steps (true Qi is the root of human life and the seed of pre-heaven. It is like the sun traveling in the sky starting from Zi palace99. Zi is One; the beginning of the numbers. Six steps refers here to the three Yang spheres and three Yin spheres). If the six steps are viewed in unification it portrays Qian and Kun trigrams (three Yang portrays Qian trigram while three Yin portray Kun trigram). As true Qi is born it travels in Tai Yang sphere and in five days the first Yang Qi is ample (five days are one Hou also called one Yuan100). True Qi travels in Yang Ming and after five additional days the two Yang Qi is ample (at this time true Qi gradually becomes extreme). True Qi travels in Shao Yang sphere and after five days the three Yang Qi is ample (combines together the three Fives become fifteen days where Yang Qi is full and the moon is also round and full. The moon has no light however it borrows the suns light to serve as its own light. When three Yang Qi is ample therefore the moon is also full). At this time true Qi prospers to the extreme and when extreme it gives birth to the first Yin. True Qi travels in Tai Yin and after five days it declines one measure as Yin Qi prospers one measure. True Qi then travels within Shao Yin sphere and declines two measures as Yin Qi prospers two measures. True Qi travels with Jue Yin sphere and after five days it declines to the extreme as Yin Qi prospers to the extreme (three Yang occupy fifteen days and three Yin occupy fifteen days. All together thirty days which is one month. One month is one small heavenly cycle, while one year is one big heavenly cycle. One day is one small Hou time unit. The ancients amassed days to create a month. They amassed months to create a year. Only so was it an unchanging truth. Within one year the first half belongs to three
99
Zipalacemeansmidnightandmidwinter. Fivedaysareonehou,threeHouareoneQi(15days),sixQiareoneShi(3monthsora
100
season).Yuanmeansorigin.
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Yang while the second half to three Yin. Within one month the first half belong to three Yang while the second half to three Yin. Within one day the first half belong to three Yang while the second half to three Yin. The Qi mechanism of one year is also established with one moth. The Qi mechanism of month is also included within one day. Three times five and fills up and three times five and shrinks down. Surge and decline repeat their cycle endlessly. Human bodys Qi mechanism acts the same). Yin reaches to its extreme and then first Yang is born again. True Qi surges and then declines. It declines and then surges back again. This is one complete dragon of the human body (when it is said that a person lives one mouthful of Qi it refers to this true Qi). One should know that heaven and earth apply the sun and moon coming and going as their use. Human body applies the Qi and blood coming and going as its use (Qi is fire and sun, blood is water and moon). A man lives by the Qi of heaven and earth. Heavens Dao is perseverance and therefore it lasts forever. Mans heart lacks perseverance, which injures truth and therefore there is disease and death. Only Zhongjing understood this point of Yin Yang true mechanism. He pointed out the boundaries of three Yin and three Yang. He gave the outline and initiated this kind of method healing the mankind. He is the master arbiter of all the human beings. Commentators of later ages fixed their discussion of three Yin three Yang based on the diseases physical appearance. It is because they did not understand Qi mechanism in order to point out what is actually happening. This caused future students to have no way of doing it right. Even though they remember three Yang and three Yin, to the end they are baffled. Yaron says: Understanding the relationship between pre- and post-heaven is the task at hand. Qinan points out a critical point that Commentators of later ages fixed their discussion of three Yin three Yang based on the diseases physical appearance. With this situation, the understanding of pre-heaven was already lost. Supporting original Yin and original Yang is therefore not on the doctors mind anymore. This is why Qinan by passes many commentators and reaches directly to the ancestor Zhongjing. Hongming says: Tai Yin is the process of storage, storing the crops after harvested. Tai Yin syndrome means the function of storage is out of order. Dampness is excess of water. All kinds of water fluid in the body are driven by Yang. Water retention or excess of water reflect the deficiency of Yang, in which Yang cannot be stored into the Yin section.
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Zheng Qinan Project
Shao Yin Jing Zeng Jie

As for Shao Yin heat is its root (therefore it is said above Shao Yin emperor fire is in control). Tai Yang is the center Qi (small intestines and heart are externally internally related), Shao Yin is the manifestation (rules the exterior. These are the spheres three Qi root, center and manifestation). One must know that there are meridian syndrome, compromised fire syndrome and compromised water syndrome (this sphere has fire above and water below. Fire above is hand Shao Yin heart, water below is foot Shao Yin kidneys. Following is the continuation of Tai Yin sphere). If evil guest of Tai Yin did not extinguish it will certainly transmit to Shao Yin and so when treating Shao Yin one must simultaneously treat Tai Yin. If Tai Yin syndrome is entirely absent then one must specifically treat Shao Yin and this is the correct method. What is the meridian syndrome? Pulse is small and thin and one desires however to sleep101. Thin and small and desire to sleep establishes Shao Yins disease condition. With this one knows that deficient original Yang doesnt interact with Yin, and weak Yin doesnt interact with Yang. Ma Huang Fu Zi Xi Xin Tang controls this situation. This formula brings Yin Yang to interact and water and fire to join. It does not contain the idea of inducing sweat (many people fail to see this). When administering this formula disease can resolve instantaneously. This formula is so miraculous that no other formula can compare. What if there is disturbance with fire? The patients true Yang prospers usually, evil guest enters then attaches to it and transforms by Yang into heat. When heat is extreme blood fluids must be lost. Therefore disease is seen as vexation and insomnia, the skin as if fire dried, scanty urination and throat dryness. The appropriate method is nourishing Yin in order to match Yang. Huang Lian E Jiao decoction controls this as it resolves heat and moistens withered dryness. What if there is disturbance with water? The patients true Yang is simply weak (When Yang is weak Yin must surge), guest evil enters into its midst and is transformed by Yin. Yin Qi surges excessively as Yang is being consumed and wishes to sever. Therefore the disease presents a patient with closed eyes lying down exhausted, low voice and shortness of breath, weak breath and sluggish speech, heavy feeling and aversion to cold while the four limbs are freezing cold. The appropriate method is to revive Yang. If Yang prospers Yin diminishes on its own and the patient probably can recover. Attached explanation: As for the three Yin spheres warming and tonifying is the basic requirement. When Yin surges Yang must decline and therefore rescuing Yang is the urgent task at hand. As for the three Yang spheres resolving, dispersing, clearing and
101
DesireshowevertosleepistheclosesttranslationtotheChineseoriginfromtheShangHan
Lun.Itisdifferentthensimplydesiretosleepasitcontainsthemeaningofonedesirestosleepbut cant.
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cooling is the main task. When Yang surges Yin must be lost and therefore rescuing the Yin is first in line. However within Yang there are Yin syndromes and within Yin there are Yang syndromes. They intermingle with each other, which causes people to often time not understand how to deal with it. Since they didnt see through that three Yin and three Yang all have pairs, and so they distinguished the disease mechanism un-truly. In which case, the six spheres are not less then covered with dust. Yaron says: Yin deficiency is very common problem in modern times as in ancient past. When the connection between Yin and original Yang is understood, then one understands why Qinan emphasizes that for the three Yin spheres warming and tonifying is the basic requirement. Hongming says: Drinking cold drinks and eating raw food lead to injury of the spleen and stomach. The middle and lower Jiao cannot be warmed. Too much sexual life and sleeping late make Yang not able to descend. Using antibiotics and steroids adds to it. Shao Yin syndrome is common in modern world as people do not live with the Tian Dao (Heavens Dao). Normally, Yang is like a fire, boiling water at the lower Jiao to warm the whole body. When Shao Yin is injured, fire leaves the lower Jiao and burns at other places thus fire syndromes are seen. That is what Qinan said in Kan Trigram Explained.
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Zheng Qinan Project
Jue Yin Jing Zheng Jie

As for Jue Yin wind is its root (therefore it is said above Jue Yin wind is in control). Shao Yang is the center Qi (gallbladder and liver are externally internally related), Jue Yin is the manifestation (rules the exterior. These are the spheres three Qi manifestation, root, and center). One must know that there are meridian syndrome, pure Yang syndrome, Pure Yin syndrome and there is mixed heat and cold syndrome. (Following is the continuation of Shao Yin sphere) If evil guest of Shao Yin did not extinguish it will certainly transmit to Jue Yin and so when treating Jue Yin one must simultaneously treat Shao Yin. If Shao Yin syndrome is entirely absent then one must specifically treat Jue Yin and this is the correct method. What is the meridian syndrome? Xiao Ke102, Qi gushes upward to the heart, pains and heat in the heart, hunger without desire to eat, eating results in vomiting of roundworms, if purged endless diarrhea follows. Jue Yins wood Qi rises from the bottom upward and joins with hand Jue Yin pericardium. Pericardium rules fire and so fire and wind join to form a disease. When wind and fire inflame each other it can lead to Xiao perishing. When fire surges fluids wither and thirst is seen. Pericardium is the hearts outer wall. When pericardium fire moves hot Qi gushes into the heart and there is pain. When wood Qi surges excessively it crosses upward to spleen earth. Earth fears and wood controls103 and therefore there is hunger with no desire to eat. Roundworms receive their transformation from Jue Yin wind wood and therefore there is vomiting of roundworms. Since wood already controls earth and earths Qi is greatly deficient, if purging is used endless diarrhea follows (it accelerates the process). Dang Gui Si Ni Tang and Wu Mei Wan prescriptions both control this condition (Dang Gui Si Ni is the main formula for the meridian syndrome while Wu Mei Wan is the general formula for Jue Yin). In this formula hot and cold are implemented together with emphasis on descending. Its method came about through great painstaking (playing around with Inclusive Prescription Songs from Chang Sha104 will allow one to easily understand why). As for pure Yang syndrome, guest evil transforms by the spheres
102
XiaoKeperishedthirst,adiseasemarkedbyfrequentdrinkingandurination,somecompareit
todiabetes.
103
Earthfearwoodaswoodcontrolsearth.Thedescriptionhereisofwoodovercontrollingthe
earthandearthisinafearofwoodstate.Woodenergyprospercauseshunger,yetfearfulearth causesnodesiretoeat.
104
AbookbythefamousQingdynastycommentatorChenXiuyuan.
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center Qi (Shao Yang controls minister fire and so the evil guest transforms by this fire). Therefore profound heat and profound faintness is seen. When it attacks above the throat closes up and when it attacks below the feces contain pus and blood (the outside presents fire like appearance with eyes wide open and inability to sleep, bad breath with course smell. It resembles Yang Ming organ syndrome presentation). When above one uses Huang Lian, Er Dong, E Jiao, Ji Zi Qing and when below one uses Huang Lian Er Dong E Jiao Ji Zi Huang105 to treat it. This contains the idea of moistening dryness and saving Yin. What is pure Yin syndrome like? Originally as evil guest entered it was not transformed by center Qi but rather by the manifestation. The manifestation is Zhi Yin106 and the guest evil is Yin as well and so pure Yin is seen (external manifestation must show eyes closed and lying down exhausted, heavy feeling and sluggish speech, freezing cold extremities with dark bluish finger nails, urgent abdominal pains etc). The method should be reviving Yang. When Yang recovers then Yin disappears and the disease can heal. What is it like when the illness is mixed? The manifestation Yin and the center are both diseased (external presentation shows acute abdominal pains, vomiting, diarrhea and fainting, the heart feels oppressively hot, one frequently drinks cold and then immediately vomits). The appropriate method is to use large dosage of reviving Yang formula and in addition a small quantity of Huang Lian extracted liquid. Hot and cold are both used because the condition is mixed. Attached explanation: The six spheres each has manifestation, root and center Qi. Guest evil enters into their midst and at times transformed by the center into a disease, sometimes is not transformed by the center but rather by the manifestation into a disease, and at othere times root Qi is the disease. Therefore it enters the sphere and in a flash can be in the center. If the student cant research it carefully he cannot know the evils entering and exiting. As I fixed the rules of six spheres and linked them together I have created attached explanations only to clarify the big idea, however I didnt expound on the places with fine detail. Reaching to the path of this fine thread allows reaching to the essence of three hundred ninety seven methods107. Please play around with Mr. Chen Xiuyuans Shang Han Superficial Commentary and then you can create this fine essence. Yaron Says: Jue Yin is the overlapping sphere between pre- and post-heaven. One should think about it as a bridge between original Yin and Yang and post-heaven
105
ErDongmeansthetwoDong;MaiMenDongandTianMenDong.JiZiQingiseggwhite,while
JiZiHuangistheeggyolk.
106 107
ThetermZhiYinExtremeYinisalsomentionedintheneijingforTiYinandShaoYin. The397linesintheShangHanLunwitheachrepresentingacuringmethod.
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blood and Qi. Hongming says: Jue Yin refers to wood. The function of wood is like when a seed is planted into the soil and sprouts. The factors for the seed to grow as a plant are good soil and adequate water supply and sunlight. In Jue Yin syndrome, both pre-heaven Yin and Yang are too insufficient to afford a new post-heaven Qi cycle. It is like a seed forces itself to sprout with inadequate water. After sprouting it finds no good soil for the root to grow. When the sun comes it grows even faster but also withers much faster. When post-heaven disconnects with pre-heaven, pre-heaven Yang surges upwards and Yin downwards, showing the upper hot and lower cold.
Copyright 2011 Yaron Seidman & Lee Hong Ming Note: You are authorized to distribute this pdf document in its entirety without modifications. If you quote from it, please credit: Zheng Qinan Project by Yaron Seidman and Lee Hong Ming and our website www.HunyuanInstitute.com

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