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Whenever urine is not in the bladder (Pangguang, Bladder), it is due to the bladder being displaced or twisted, causing a blockage in the flow of body fluids (Jinye). Take a scallion leaf, remove the tip, insert it into the urethral meatus, deepen it by three cun, and gently blow air into it with your mouth.

Although the Sanjiao (Triple Burner) has a name but no fixed form, it governs the movement of all Qi in the body, functioning analogously to the "Three Powers" (Heaven, Earth, and Humanity). Therefore, the ascent and descent of respiration, and the ingestion and transmission of food and drink, all rely on the Sanjiao for unimpeded passage. Thus, if the Sanjiao fails to function properly, various diseases arise.

The Sanjiao is also known as the "Three Passes." The Upper Jiao is referred to as "San Guan Fan She" (a specific ancient term, often associated with mist-like distribution); the Middle Jiao is referred to as Huoluan (typically indicating vomiting and diarrhea caused by middle jiao dysfunction); and the Lower Jiao is referred to as Zoubu (indicating difficulty in swallowing or regurgitation caused by lower jiao dysfunction). Together they form one entity, which is named but formless.

The function of the Upper Jiao is like mist and dew. It originates from the upper orifice of the Stomach, ascends along the pharynx, penetrates the diaphragm, and spreads in the chest. It travels along the axilla, follows the divisions of the Foot-Taiyin Lung Meridian, and then returns to inject into the Hand-Yangming Large Intestine Meridian. It opens the interstices (Couli) internally, allowing Defensive Qi (Wei Qi) to circulate. Because Wei Qi is fierce, rapid, and slippery, it exits when the interstices open and thus does not strictly follow a fixed meridian pathway; this type of Qi is called "Leakage Qi" (Lou Qi). Its pathological manifestations include spasmodic pain in the elbow, food being vomited before descending, discontinuous breath, and oppression/stuffiness in the chest and diaphragm, which explains why food is vomited first and then passes down. If cold invades, spirit and mind cannot remain anchored, leading to diarrhea and dysentery, and loss of voice. In excess conditions, Qi may cut off upwards affecting the Heart; in deficiency conditions, it draws Qi into the Lungs.

The function of the Middle Jiao is like fermentation (Ou). It originates from the middle part of the Stomach, located behind the Upper Jiao. It is the site where nutrients are received, primarily responsible for transforming the essence of food and drink, separating dregs, steaming body fluids, and refining essences. This mainly pertains to diseases of the Spleen and Stomach. Blood and Qi have different forms but share the same origin. Wei Qi belongs to Yang-Essence, and Ying Qi (Nutrient Qi) belongs to Yin-Spirit; thus, blood and Qi are distinct in form but similar in nature. Those who suffer massive blood loss do not sweat, because their Spirit-Qi is damaged; those who suffer massive sweating do not generate blood, because their Essence-Qi is depleted. Therefore, there are two ways to die (blood depletion, sweat depletion) but no two ways to live. This is akin to the separation of Spirit and Qi. If the Middle Jiao is deficient, tonify the Stomach; if excessive, drain the Spleen. By harmonizing the neutral Qi within, one ensures that nothing essential is lost.

The function of the Lower Jiao is like a drainage ditch. It originates from the lower orifice of the Stomach, diverges from the ileum, and pours into the Bladder, permeating through it. Thus, water and grain often reside together in the Stomach, becoming dregs after digestion, and are excreted together.

When the Sanjiao suffers disease, abdominal distension and fullness occur, with the lower abdomen being particularly hard. Urination is difficult, urgent, and incomplete. Overflow leads to edema; retention leads to distension. The diagnostic sign is found lateral to the Foot-Taiyang Bladder Meridian. Pain and swelling in the lower abdomen with inability to urinate indicate pathogenic factors constrained in the Sanjiao. One should select the major collaterals of the Foot-Taiyang Meridian and observe any collateral vessels or minor collaterals of the Jueyin Meridian that show blood stasis or knotting.

In cases of Sanjiao distension, Qi fills the skin, causing a drum-like, non-firm swelling accompanied by pain. I once observed Zhou Dunyi's Taiji Tu saying: "From Non-Being comes Taiji." How profound this statement is. All things originate from this. Regarding the Sanjiao meridian, Wang Shuhe paired it with the Mingmen (Gate of Life), while Bian Que (Yueren) paired it with the Shou-Xin-Zhu (Hand-Jueyin Pericardium). Ancient sages dared not easily debate who was right or wrong. However, the Shou-Xin-Zhu is one of the Twelve Regular Meridians, whereas the Mingmen is not among them. The Shou-Xin-Zhu is the Jueyin Meridian, belonging to the Pericardium and connecting to the Sanjiao; the Hand-Shaoyang Sanjiao Meridian belongs to the Sanjiao and connects to the Pericardium. These exterior-interior meridians connect mutually, yet the Sanjiao Meridian never connects to the Mingmen. In this regard, Bian Que was correct. The Shou-Xin-Zhu meridian is the Hand-Jueyin Pericardium Meridian, originating in the chest, emerging to belong to the Pericardium, descending through the diaphragm, and sequentially connecting to the Sanjiao. Then it follows the hypochondrium and axilla, descends to the elbow and arm, and ends at the tip of the ring finger and little finger. The Hand-Shaoyang Sanjiao Meridian originates at the tip of the ring finger and little finger, terminates anterior to the ear, passes through the Kegu Renzhu acupoint (Shangguan), passes through the Jiajia acupoint (likely referring to areas near the jaw/cheek), and ends at the outer canthus of the eye. These are the starting and ending points of these two meridians. *Nan Jing* Chapter 31 states: The Upper Jiao is below the heart, under the diaphragm, above the stomach opening; it receives but does not discharge; its treatment point is Danzhong (Zhongwan), one cun six fen below Yutang, in the depression between the nipples. The Middle Jiao is in the middle of the stomach (Zhongwan); neither high nor low; it rots and ripens food and drink; its treatment point is beside the umbilicus. The Lower Jiao is below the umbilicus, at the upper opening of the bladder; it separates clear from turbid, discharges but does not receive, serving for transmission; its treatment point is two cun below the umbilicus. Hence it is called Sanjiao. *Su Wen*, Chapter 6 (Six Jie Zang Xiang Lun) also states: The Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao are the roots of the granaries, the residence of Ying Qi, capable of transforming dregs and transmitting flavors outwards. *Su Wen*, Chapter 8 (Wu Zang Bie Lun) also states: The Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao are generated by Heaven's Qi. Their images resemble Heaven; therefore, they discharge but do not store. They accept turbid Qi from the Five Zang organs and are called Fu organs of transmission and transformation. From this discussion, it appears the Sages considered the Sanjiao to have form. Later, Chen Wuyue in *San Yin Fang* stated that the Sanjiao has a fatty membrane the size of a palm, opposite the bladder, with two white veins... [Text fragment missing]. He also said the Sanjiao is the pathway for water and grain, the beginning and end of Qi. Generally, water and grain enter from top to middle, and from middle to bottom, until becoming dregs and exiting. Thus, the classics say: "The True Heart does not accept pathogenic factors," which refers to this. I humbly speculate another view: The Pericardium Luo must also refer to something tangible. Observing the hearts of various beasts, there is a layer of yellow fat wrapping the top, resembling fat but not quite, resembling meat but not quite. Externally, there are fine fibrous membranes like silk connecting to the heart and lungs; this is the Pericardium Luo. The internal anatomy of various beasts is largely similar to humans. Observing the shape of their hearts confirms this.

General principles for using herbs to treat Heat in the Sanjiao: