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Syndrome (Zheng) is manifestation. Disease resides internally, while syndrome manifests externally. In treatment, one must understand the internal landscape of meridians and collaterals, analyze the sequence of transmission and the relationships of generation and restriction among the Five Phases, distinguish between Yin and Yang, and determine whether it is deficiency or excess. Only after accurately identifying the disease can one discuss medication. Medicines are used to overcome diseases. Therefore, it is crucial not only to recognize diseases but even more so to recognize medicines: understanding their Yin-Yang attributes, the goodness or badness of their properties, the slowness or urgency of their effects, the ascending or descending nature of their Qi, the thickness or thinness of their flavors, whether they are toxic or non-toxic, and whether they have affinity or not. Once the profound principles of the disease are grasped and the subtle mysteries of medicinal properties are known, what use would there be for a remedy that does not hit the mark? Alas, nowadays many study medicine, yet they merely read the *Materia Medica* and memorize established prescriptions, forcing prescriptions to fit diseases, regarding accidental cures as miracles, while countless people suffer premature death due to misdiagnosis and mistreatment. This has created a world where people discuss medicines without recognizing diseases. Is this really caused by the Heavenly Dao favoring killing and disliking life! As for the internal landscapes of the Zang-Fu organs, each has its distinctions. The throat and pharynx share two openings originating from the same region but follow different paths with distinct functions: the throat (Hou) is anterior, governing exhalation; the pharynx (Yan) is posterior, governing swallowing. The throat is firm and hollow, connecting to the root of the Lung, serving as the pathway for breath. Respiration enters and exits here, connecting downward to the orifices of the Heart and Liver, stimulating the flow of all vessels. It is a vital channel for Qi, distributing it to the muscle surface and Zang-Fu organs. The pharynx is soft and hollow, connecting downward to the Stomach, serving as the pathway for food and drink. Water and grain descend together into the Stomach, acting as the critical pass for grain transport, managing the intake and discharge of the Six Fu organs. These two pathways run parallel without interfering with each other. Generally, food and drink must pass through the Qi mouth (Qikou) downward. At the Qikou lies the epiglottis; when swallowing begins, the epiglottis drops, closing the airway, so that food and drink enter the esophagus without invading the throat. However, during speech or respiration, the epiglottis opens. Thus, if speaking while eating, food and drink may be carried by airflow into the throat, causing choking and coughing. Below the throat is the Lung, consisting of two lobes, white and lustrous, called the "Canopy" (Huagai), covering the other organs. It is hollow like a honeycomb, with no perforations at the bottom; thus, it fills upon inhalation and empties upon exhalation. Each breath has a source and is endless. It is the pivot for the exchange of clear and turbid Qi, resembling the bellows of the body. Below the Lung is the Heart. The Heart has ligaments connecting upward to the Lung. The Lung receives clear Qi and pours it downward into the Heart. The Heart is pointed, long, and round, red in color, with multiple orifices varying in number. It connects upward to the tongue and has no perforation at the bottom. Below the Heart is the Pericardium (Xinbaoluo), also known as Danzhong. Its shape resembles an inverted bowl, housing the Heart within nine layers, sitting upright and motionless. The Spleen, Stomach, Liver, Gallbladder, both Kidneys, and Bladder each have a ligament connecting within the Pericardium to reach the Heart. Here, Zong Qi (Gathering Qi) accumulates in the chest, emerges from the throat, penetrates the Heart vessels to govern respiration, spreading like mist. If external pathogens invade, they attack the Pericardium; the Heart itself cannot be attacked, and if it is, death ensues. Below this lies the diaphragm, attached around the spine and ribs, shielding turbid Qi from rising to smoke the Heart and Lung. Below the diaphragm is the Liver. The Liver may have a single lobe or two to three lobes. Its ligaments connect upward to the Pericardium. It is the "Sea of Blood," connecting upward to the eyes, with no orifice below. Attached to the shorter lobes of the Liver is the Gallbladder, which stores bile and does not drain directly; this constitutes one of the throat's orifices. Through the distribution of Qi and transformation, steaming and circulating, meridians are formed. From the pharynx to the Stomach is one chi six cun, collectively called the Pharyngeal Gate. Below the pharynx is the diaphragm, and below the diaphragm is the Stomach, which receives and ripens food and drink. To the left of the Stomach is the Spleen, attached to its upper surface within the same membrane. It is dark red-purple like horse liver, shaped like a knife or iron, and moves upon hearing sound, grinding against the Stomach to aid digestion. To the left of the Stomach is the Small Intestine, attached posteriorly to the spine, looping and stacking to the left. Its connection to the Large Intestine attaches externally above the navel, coiling sixteen times. To the right is the Large Intestine (also referred to as the returning intestine in some contexts here, though typically distinct), located at the left of the navel, looping and stacking downward, also coiling sixteen times. The Rectum (Guangchang) attaches to the spine, receiving contents from the intestines, looping left and stacking downward to open, serving as the path for waste expulsion. To the left of the Rectum is the Bladder, the organ of fluids. When the five flavors enter the Stomach, their fluid essence rises. The refined part transforms into blood vessels and marrow. The surplus fluid flows downward, undergoing transformation via the Sanjiao Qi. The Small Intestine filters outward, the Bladder filters inward, resulting in urination. Regarding digested food in the Stomach, its essence exits the upper opening, the贲门 (Benmen/Cardia), transmits to the Lung, which distributes it to all vessels. The dregs exit the lower opening, the 幽门 (Youmen/Pylorus), transmit to the Small Intestine. At the lower opening of the Small Intestine, the 阑门 (Lanmen/Ileocecal valve), fluids are separated. The refined part filters out of the Small Intestine into the Bladder, while dregs turn into the Large Intestine. The Bladder is red-white and clean, with no upper inlet, only a lower outlet. Its entry and exit rely entirely on the Qi transformation of the Sanjiao. If Qi fails to transform, obstruction occurs, leading to disease. If incoming Qi fails to transform, water enters the Large Intestine causing diarrhea; if outgoing Qi fails to transform, the lower orifices block, causing retention and swelling. Thus, the pharyngeal orifice aids in generating Qi and Blood, transforming dregs, managing entry and exit. The Sanjiao (Triple Burner): Upper Jiao is like mist, Middle Jiao like foam/fermentation, Lower Jiao like a ditch. It has name but no form, governs all Qi, symbolizing Heaven, Earth, and Man. Respiration, ascent/descent, and food ripening depend on its communication, interacting with the Mingmen (Gate of Life). The Upper Jiao originates from the stomach opening, ascends with the pharynx, pierces the diaphragm, spreads in the chest, travels down the axilla, follows the Taiyin pathway, transmitting the essence of grain from the Stomach to the Lung, which distributes it to vessels. This is the Zong Qi retained in Danzhong and Qihai. The Middle Jiao is at Zhongwan, neither high nor low, primarily ripening food and drink, separating dregs, evaporating fluids, refining essences, which ascend to Lung vessels to become blood, nourishing the body—nothing is more precious. This is the moving Qi of the Kidney, neither existing nor non-existing, like waves and bubbles. The Lower Jiao is like a ditch. Its Qi originates from the lower Stomach, separates from the intestines, injects into the Bladder, governing excretion without retention. It is the Official of the Capital (Zhou Du), capable of excretion only through Qi transformation by the Lower Jiao. There are two Kidneys, dwelling places of essence, born below the 14th thoracic vertebra of the spine, one and half cun apart on each side. They resemble kidney beans, lying side-by-side curved against the outer spine, wrapped in yellow fat, white inside, black outside, each with two ligaments. The upper ligament ties to the Pericardium; the lower passes through the Ping Shen acupoint, heading toward the spine. Both Kidneys belong to Water, but one is Yin and the other Yang. Yue Ren (Bian Que) claimed the Left is Kidney and Right is Mingmen, which is incorrect. Mingmen lies between the two Kidneys, one and half cun apart, at the center of the body. As the *I Ching* states: "One Yang trapped within two Yins." The *Neijing* says: "Beside the seventh joint lies the 'Small Heart'," referring to this. Named Mingmen, it is the True Monarch, the Taiji of the body, invisible, residing within the two Kidneys. To its right is a small orifice, the gate of the Sanjiao. Sanjiao is the Minister Envoy, executing orders, flowing endlessly among the Zang-Fu, named Xiang Huo (Minister Fire). Xiang Huo implies the Sovereign acts without action, while the Chancellor executes heaven's transformation. This is innate Formless Fire, distinct from post-natal Formful Heart Fire. To its left is a small orifice, the Qi of True Yin and True Water, also formless, ascending along the spine to the brain, becoming the Sea of Marrow, secreting fluids into vessels to nourish the four extremities, internally injecting Zang-Fu, corresponding to time cycles,潜行 (secretly traveling) throughout the body with Xiang Huo. Unlike the post-natal formful matters governed by the Kidneys, the formless Fire of Mingmen resides within the formful Kidneys, serving as the Huang Ting (Yellow Court). Thus, the true essence of the Five Zang organs roots in the Kidney. Human conception begins with the Ren Mai, but the point of Mingmen forms first, then the Kidney merges with Mingmen, completing the numbers. Hence, the Kidney has two divisions, with Mingmen in the center. Consequently, Liver, Heart, Spleen, and Lung generate each other sequentially; once the Five Zang are formed, the hundred bones are complete. Thus, the True Fire of Mingmen is the foundation of life and master of the twelve meridians. Without it, the Kidney cannot exert strength or produce skill; without it, the Bladder's Sanjiao Qi cannot transform, and water passages fail; without it, the Spleen and Stomach cannot steam and rot food, and the five flavors do not emerge; without it, the Liver and Gallbladder lack decision-making and planning; without it, the Small and Large Intestines cannot transform, leading to constipation; without it, the Heart loses spirit clarity, failing to respond to affairs. Consider the lantern parade at the Lantern Festival: bowing, dancing, flying, running figures are all present, driven solely by a central fire. Strong fire means fast movement; weak fire means slow movement; extinguished fire means stillness. Healers must take the True Fire of Mingmen as the monarch, focusing intently on "Fire." Since it is the Gate of Establishing Life, and Fire is the body's greatest treasure, why do those who cultivate health fail to preserve desire and day-night harm this Fire? Once ill, healers fail to warm and nourish this Fire, instead using cold-cooling herbs daily to extinguish it, how can they expect vitality? However, the Fire of Mingmen is Fire within Water, relying on each other, never separating. Excess Fire stems from insufficiency of True Water; one dare not eliminate Fire, but rather tonify Water to harmonize Fire, strengthening the Master of Water to suppress excessive Yang. Insufficiency of Fire appears as Excess Water; one need not drain Water, but rather tonify Fire within Water, benefiting the Source of Fire to dissipate Yin shadows. The terms "Source" and "Master" refer to innate formless wonders. It is not that Heart is Fire with origin in Liver, or Kidney is Water with master in Lung. Kidney, Heart, Spleen, Liver, and Lung are post-natal formful entities. One must match Formless Fire with Formless Water, probing directly to the root residence. This is seeking similar energies, making entry easy. Those who know the essentials need but one word to conclude. Regarding Wind, Cold, Summer-heat, Dampness, Dryness, and Fire entering the body, these are Guest Qi (Ke Qi), not Host Qi (Zhu Qi). If Host Qi is solid, Guest Qi cannot enter. Current medical discussions focus only on removing guests, neglecting Host Qi. Even those advocating strengthening Host Qi focus solely on Spleen and Stomach as the body's master, unaware that Kun Earth is generated by Li Fire, and Gen Earth by Kan Water! Even immortals and Buddhas merely preserve this Fire and return to it!