Library

The pulse of Guan-Ge (Obstruction and Rejection) syndrome must be extremely wiry (Xian, indicating liver pathology or pain) and large. A wiry pulse indicates deficiency in the middle jiao (middle burner), while a floating and large pulse indicates yin fluid deficiency. This is a pulse pattern of severe depletion of kidney water, characterized by having yang but lacking yin. Treatment for this condition should primarily focus on vigorously tonifying true yin. However, one must also observe the cold and heat attributes within the deficiency, as well as the yin-yang imbalance within the yin aspect, and treat them separately to achieve perfection.

1. In Guan-Ge syndrome, patients with a predominantly Yang organ constitution will inevitably have many heat symptoms; they are suitable for treatment with formulas such as Yi Yin Jian (One-Yin Decoction), Zuo Gui Yin (Left Restoring Drink), and Zuo Gui Wan (Left Restoring Pill). Patients with a predominantly Yin organ constitution will inevitably have many cold symptoms; they are suitable for treatment with formulas such as Da Ying Jian (Great Camp Decoction), You Gui Yin (Right Restoring Drink), and You Gui Wan (Right Restoring Pill). For those who are neither hot nor cold, whose zang qi is originally balanced, formulas such as Wu Fu Yin (Five-Fortune Drink), San Yin Jian (Three-Yin Decoction), and Da Bu Yuan Jian (Great Tonification of Origin Decoction) are suitable.

1. In Guan-Ge syndrome, the root damage is already severe. Although medicinal herbs cannot be abandoned, if essence and qi are deficient, one should assist the essence and qi respectively. For conditions that are difficult to describe fully in words, one should select appropriate prescriptions from ancient and modern tonifying formulas. This is indeed the method of treatment, but one must live apart from worldly affairs in a separate room, cultivate tranquility and clarity of mind, and allow sufficient time and years to pass for complete recovery. If one does not avoid secular interactions and fails to pay attention to careful regulation, relying solely on medicinal herbs, it is feared that progress will be intermittent ("one day's sun and ten days' frost"), resulting in equal gains and losses, ultimately benefiting nothing. Those suffering from this condition must understand this.

Wu Fu Yin (Newly Added 6), Da Ying Jian (Newly Added 14), Da Bu Yuan Jian (Newly Added 1), Yi Yin Jian (Newly Added 8), San Yin Jian (Newly Added 11), Zuo Gui Yin (Newly Added 2), Zuo Gui Wan (Newly Added 4), You Gui Yin (Newly Added 3), You Gui Wan (Newly Added 5).

The *Ping Ren Qi Xiang Lun* (Treatise on the Normal Pulse Phenomena of Healthy Persons) states: The normal qi of a healthy person is derived from the Stomach; the Stomach is the source of normal qi in healthy persons. If a person lacks Stomach qi, it is called "Ni" (Reversal), and reversal leads to death. Humans rely on water and grain as their foundation; thus, when humans are cut off from water and grain, they die. Similarly, if the pulse lacks Stomach qi, death ensues. What is meant by "lacking Stomach qi" is that only the True Zang pulses are visible, without any trace of Stomach qi.

The *Ying Wei Sheng Hui Pian* (Chapter on the Generation and Meeting of Ying and Wei Qi) states: Humans receive qi from grain. When grain enters the Stomach, it is transmitted to the Lung, and all five zang and six fu organs receive qi from it. The clear portion becomes Ying Qi (Nutritive Qi), which circulates within the vessels, while the turbid portion becomes Wei Qi (Defensive Qi), which circulates outside the vessels.

The *Wu Wei Pian* (Chapter on Five Flavors) states: The essence and qi of heaven and earth generally follow the principle of "three out, one in." Therefore, if no grain is ingested, qi will weaken after half a day and diminish after one day.

The *Ping Ren Jue Gu Pian* (Chapter on Healthy Persons Without Grain) states: The intestines and stomach usually retain two dou of grain and one dou and five sheng of water. Thus, a healthy person defecates twice daily, expelling two sheng and five tou each time, totaling five sheng per day. Over seven days, this amounts to three dou and five sheng, exhausting the retained water and grain. Therefore, a healthy person who dies after seven days without eating or drinking does so because the essence, qi, jin, and ye of water and grain have been exhausted.

The *Liu Jie Zang Xiang Lun* (Treatise on the Six Nodes and Viscera Manifestations) states: Heaven nourishes humans with five qi, and Earth nourishes humans with five flavors. Five qi enter through the nose and are stored in the Heart and Lung, causing the complexion to become bright and the voice to resonate. Five flavors enter the mouth, are stored in the intestines and stomach, and nourish the five qi. When qi is harmonious, life arises; when jin and ye are formed together, spirit naturally emerges.

The *Ci Jie Zhen Xie Lun* (Treatise on Acupuncture, Joint Movements, True Evil, and Pathogenic Factors) states: Zhen Qi (True Qi) is received from heaven and combines with Gu Qi (Grain Qi) to fill the body.

The *Jing Mai Bie Lun* (Different Treatise on the Meridians) states: Food qi enters the Stomach, disperses essence to the Liver, and moistens the sinews. Food qi entering the Stomach sends turbid qi to the Heart, which moistens the essence into the vessels. Vessel qi flows through the meridians, and meridian qi returns to the Lung. The Lung governs all vessels, transmitting essence to the skin and hair. Hair and vessel essence combine, circulating qi through the fu organs. Fu organ qi becomes spiritual and bright, remaining in the four zang organs, where qi returns to balance. When balanced, the Cun position at the radial artery is formed, used to determine life and death. Water enters the Stomach, its essence overflows upward to the Spleen. The Spleen scatters essence upward to the Lung, regulates water passages, and transmits downward to the Bladder. Water essence distributes everywhere, and the five meridians run concurrently, conforming to the yin-yang of the four seasons and five zang organs, measured as the norm.

The *Kou Wen Pian* (Chapter on Questions from the Mouth) states: Grain enters the Stomach, and Stomach qi ascends to the Lung.

The *Ying Qi Pian* (Chapter on Ying Qi) states: The way of Ying Qi treasures internal grain. Grain enters the Stomach, is transmitted to the Lung, flows and overflows internally, and spreads externally. The pure and concentrated part travels through the meridians.

The *Bing Neng Lun* (Treatise on Disease Capabilities) states: Food enters the yin and augments yang.

The *Yin Yang Ying Xiang Da Lun* (Great Treatise on Yin-Yang Correspondences) states: The cold and heat of water and grain, when felt, harm the six fu organs. For those with insufficient form, warm them with qi; for those with insufficient essence, tonify them with flavor.

The *Wu Zang Bie Lun* (Different Treatise on the Five Zang Organs) states: The Stomach is the sea of water and grain and the great source of the six fu organs. Five flavors enter the mouth, are stored in the Stomach, and nourish the qi of the five zang organs.

The *Zhi Yao Da Lun* (Great Treatise on the Most Essential Truths) states: Five flavors enter the Stomach and each goes to its preferred organ; thus, sour first enters the Liver, bitter first enters the Heart, sweet first enters the Spleen, pungent first enters the Lung, and salty first enters the Kidney. Long-term consumption increases the qi of these organs, which is the normal transformation of substances. However, excessive increase in qi over time is the cause of premature death. (See details in the Qi Gate section on treating qi.)

The *Zang Qi Fa Shi Lun* (Treatise on Viscera Qi Following Seasonal Times) states: The Liver suffers from tension; urgently eat sweet to relax it. The Heart suffers from laxity; urgently eat sour to astringe it. The Spleen suffers from dampness; urgently eat bitter to dry it. The Lung suffers from rebellious qi; urgently eat bitter to drain it. The Kidney suffers from dryness; urgently eat pungent to moisten it. The Liver desires dispersion; urgently eat pungent to disperse it. The Heart desires softness; urgently eat salty to soften it. The Spleen desires relaxation; urgently eat sweet to relax it. The Lung desires consolidation; urgently eat sour to consolidate it. The Kidney desires firmness; urgently eat bitter to firm it.

The *Xuan Ming Wu Qi Pian* (Chapter on the Mysterious Manifestation of Five Qi) states: Pungent moves qi; do not eat much pungent if suffering from qi disease. Salty moves blood; do not eat much salty if suffering from blood disease. Bitter moves bone; do not eat much bitter if suffering from bone disease. Sweet moves flesh; do not eat much sweet if suffering from flesh disease. Sour moves sinews; do not eat much sour if suffering from sinew disease.

The *Jiu Zhen Lun* (Treatise on Nine Needles) states: If the disease is in the bone, do not eat salty. If the disease is in the blood, do not eat bitter.

The *Wu Wei Pian* (Chapter on Five Flavors) states: Liver disease prohibits pungent; Heart disease prohibits salty; Spleen disease prohibits sour; Kidney disease prohibits sweet; Lung disease prohibits bitter.

The *Wu Wei Lun* (Treatise on Five Flavors) states: Sour moves sinews; excessive consumption causes strangury. Salty moves blood; excessive consumption causes thirst. Pungent moves qi; excessive consumption causes hollow heart sensation. Bitter moves bone; excessive consumption causes vomiting. Sweet moves flesh; excessive consumption causes heart discomfort.

The *Sheng Qi Tong Tian Lun* (Treatise on Vital Qi Connecting with Heaven) states: The generation of yin originates from the five flavors, and the injury to the five yin organs also comes from the five flavors. Therefore, if flavors are excessively sour, Liver qi will overflow, and Spleen qi will fail. If flavors are excessively salty, the qi of the large bones will labor, muscles will shorten, and Heart qi will be suppressed. If flavors are excessively sweet, the Heart will feel asthmatic and full, the complexion will turn black, and Kidney qi will be unbalanced. If flavors are excessively bitter, Spleen qi will not be moistened, and Stomach qi will become thick. If flavors are excessively pungent, sinews and vessels will become flaccid and ruined, and spirit will be damaged. Therefore, carefully harmonize the five flavors; bones will be straight, sinews flexible, qi and blood flowing, and pores tight. In this way, bone qi will be refined, following the Dao and methods, ensuring longevity.

The *Wu Zang Sheng Cheng Pian* (Chapter on the Generation and Formation of the Five Zang Organs) states: Excessive salty consumption causes vessels to coagulate and change color. Excessive bitter consumption causes skin to wither and hair to fall out. Excessive pungent consumption causes sinews to tighten and nails to wither. Excessive sour consumption causes calloused flesh and peeling lips. Excessive sweet consumption causes bone pain and hair loss.

The *Ci Fa Lun* (Treatise on Acupuncture Methods) states: To make the Spleen solid and qi unobstructed, avoid sitting too long after being full, avoid overly sour foods, avoid all raw/uncooked foods, and prefer sweet and bland flavors.

The *Ling Lan Mi Dian Lun* (Treatise on the Secret Canon of Spiritual Orchids) states: The Spleen and Stomach are the officials responsible for food storage and processing, from which five flavors emerge.

The *Bi Lun* (Treatise on Bi Syndrome) states: Doubling food intake injures the intestines and stomach.

The *Tai Yin Yang Ming Lun* (Treatise on Taiyin and Yangming) states: Irregular diet and irregular起居 (daily routine) affect the yin. When yin is affected, the disease enters the five zang organs. (See details in the Spleen-Stomach section.)

The *Ben Bing Lun* (Treatise on Root Diseases) states: Diet and fatigue injure the Spleen.

The *Xie Qi Zang Fu Bing Xing Pian* (Chapter on Pathogenic Factors, Viscera, Fu Organs, and Disease Manifestations) states: Cold form and cold drinks injure the Lung. A slightly slow Kidney pulse indicates Dong (caving/diarrhea), meaning food is eaten and then vomited back up.

The *Ci Zhi Lun* (Treatise on Acupuncture Principles) states: Abundant grain leads to abundant qi, and deficient grain leads to deficient qi; this is the norm. Deviation from this indicates disease. Consuming much grain but having little qi is abnormal. Consuming little grain but having much qi is also abnormal. Consuming much grain but having little qi results from blood loss or dampness settling below. Consuming little grain but having much qi results from pathogenic factors in the Stomach and Lung.

The *Mai Jie Pian* (Chapter on Pulse Explanation) states: Shaoyin disease involves aversion to the smell of food because the Stomach lacks qi, hence the aversion to food odors.