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(Also known as Huan Yuan Tang [Return to Origin Decoction] and Shu Hui Jiu [Returning Wine]) Collect urine from male children under twelve years of age. (At this age, the Bladder channel lacks the fire of Dragon Fire [Ministerial Fire]). First, prohibit the consumption of Five Pungent Spices and hot-natured foods. Provide abundant rice water to assist the flow of fluids. The method requires drinking it while hot; this preserves the True Qi, allowing its action to be swift. If cold, only the salty flavor and cold nature remain.

Flavor and Nature: Salty, Cold.
Actions: Nourishes Yin and descends Fire. (Essential for cases with Fire in the Lung and Kidney). Treats consumptive fever with bone-steaming sensation, coughing, epistaxis, hematemesis, and hemoptysis; treats heat-induced mania and heat stroke; postpartum敗血 (decayed blood) attacking the Heart, syncope due to blood loss, and fainting; as well as traumatic stasis. When the throat has orifices, coughing blood kills; if the throat is free of foreign bodies, even a hair will induce coughing. Once blood permeates, more permeation leads to more coughing, and more coughing leads to more permeation. Only by drinking child's urine can one survive in fewer than one out of a hundred cases. If cold-natured herbs are taken, fewer than one out of a hundred will survive.

(Recorded by Chu Cheng) For various deficiency-type epistaxis, hematemesis, and hemoptysis, exclusively use child's urine. Add a small amount of Ginger Juice or Chinese Chive Juice to each cup, and take slowly. Take two or three doses daily for efficacy. In cold weather, warm it in a double boiler before taking. It not only descends Fire but also dissipates Blood Stasis. For postpartum conditions, drinking one cup warm can prevent syncope due to blood loss; stop after three days. Combined with Ze Lan [Lycopus Herba], Jing Jie [Schizonepetae Herba], Bai Zhi [Angelicae Dahuricae Radix], Xu Duan [Dipsaci Radix], Yan Hu Suo [Corydalis Rhizoma], Niu Xi [Achyranthis Bidentatae Radix], Su Mu [Sappan Lignum], and Hei Dou [Sojae Semen Nigrum], it treats postpartum syncope due to blood loss. For deficiency patterns, add Ren Shen [Ginseng Radix et Rhizoma]. Combined with Pi Pa Ye [Loquat Leaf], Tian Dong [Asparagi Radix], Mai Dong [Ophiopogonis Radix], Su Zi [Perillae Fructus], Sang Bai Pi [Mori Cortex], Sha Shen [Glehniae Radix], Wu Wei Zi [Schisandrae Fructus], Sheng Di Huang [Rehmanniae Radix], Kuan Dong Hua [Farfarae Flos], and Bai Bu [Stemonae Radix], it treats Yin-deficiency cough with hoarseness and bloody taste in the throat. Combined with Su Mu [Sappan Lignum], Fan Jiang Xiang [Aquilariae Lignum Resinatum], Xu Duan [Dipsaci Radix], Niu Xi [Achyranthis Bidentatae Radix], Dan Pi [Moutan Cortex], and Pu Huang [Typhae Pollen], it treats internal injury hematemesis or pain caused by retained Blood Stasis. For chronic cough with sputum, Fei Wei [Lung Atrophy] with intermittent chills and fever, red cheeks, and shortness of breath, take five he of child's urine, discarding the initial and final portions. Soak one cun of broken Da Fen Gan Cao [Glycyrrhizae Radix et Rhizoma] overnight in dew. Remove the Licorice and take in one dose at dawn. Alternatively, take with one qian of powdered Gan Cao. One dose per day.

For fractures and falls, mix child's urine with a little wine and drink. It eliminates old material and generates new, with great efficacy. For all injuries, regardless of constitution strength or presence of stasis, this should be taken. If there is distension and pain in the hypochondrium, or fever, restlessness, and thirst, taking just one bowl is superior to other medicines, with no risk of failure. This has been repeatedly tested and proven effective in military campaigns. For red, swollen, and painful eyes, wipe with warm self-urine and close the eyes for a moment. This uses True Qi to dispel pathogenic Heat.

[Discussion] Child's urine nourishes Yin and descends Fire, yet many people do not understand the rationale. To investigate the transformation of fluids in the human body, one must first understand Qi transformation, then Blood transformation. The key mechanism of Qi and Blood transformation lies essentially in maintaining proper ascending and descending functions, ensuring Clear and Turbid substances do not interfere with each other.

Regarding Fluid Transformation: Kan represents Water Qi, and Dui represents Marsh Form. Kan is formed when one Yang line sinks between two Yin lines; it allows Water Qi to潜行 (subterranean flow) within the earth, serving as the root for all things to receive life, originally belonging to one Yin. Dui is formed when penetrating through two Yang lines above; it spreads tangible water over all things, providing beneficial moisture for nourishment. This is the theory of Fluid Transformation.

Regarding Qi Transformation: The San Jiao [Triple Burner] is the envoy of Original Qi, which is Fire within Water. It roots in the Kidney, interfaces with the Lung, and ascends/descends via the Spleen. Thus, the Lower Burner is treated in the Kidney, the Middle Burner in the Spleen, and the Upper Burner in the Lung. Combining this with the classic saying "Shaoyang belongs to the Kidney, and the Kidney connects upward to the Lung," and "The two Yin channels reach the Lung, their Qi returns to the Bladder, externally connecting to the Spleen and Stomach," we can contemplate where Qi transformation reaches. Further combining with "The San Jiao is the Fu organ of mid-canals, from which water passages emerge," we see that Fluid and Qi transformations are inseparable.

Regarding Blood Transformation: Blood is generated in the Heart, transformed in the Stomach, controlled by the Spleen, stored in the Liver, and returns to the Sea of Blood. This illustrates the extent of Blood transformation. Combining with "The turbid Qi of the Lung flows downward into the vessels and accumulates internally in the Sea," we see that the extent of Qi transformation is the same as Blood transformation.

Furthermore, regarding maintaining proper ascending and descending: If Clear does not ascend, it sinks into Turbid, and Yin cannot transform. Blood is generated in the Heart; the Heart is Taiyang, yet here it undergoes Yin transformation. Yin governs descending. If it does not descend, Turbid disturbs Clear, and Yang cannot distribute. The human body relies on the combined transformation of Water and Fire to form Qi and Blood, with the Heart and Kidney acting as the boundaries of Water and Fire. Their mutual rooting and dwelling constitute the divine mechanism of pre-heaven unity. However, after birth, the post-heaven fully relies on completing the pre-heaven. The Spleen and Stomach govern the pivot of ascending and descending precisely to integrate with this pre-heaven divine mechanism.

Consider the Clear and Turbid of human Qi. The classics state: "Those receiving grain become Turbid; those receiving Qi become Clear. Clear goes to Yin, Turbid goes to Yang." (Here Yin and Yang refer to Zang and Fu organs). It also states: "Turbid becoming Clear emerges from the pharynx; Clear becoming Turbid descends. Interference between Clear and Turbid is called Disordered Qi." Also: "The major distinction of Qi: Clear ascends to the Lung, Turbid descends to the Stomach. The Clear Qi of the Stomach emerges from the mouth; the Turbid Qi of the Lung descends into vessels and accumulates in the Sea." This indicates Clear and Turbid are not strictly separate. There is Clear within Turbid, which is raised within Turbid to ascend to Heaven; there is Turbid within Clear, which is lowered within Clear to descend to Earth. This is why post-heaven Qi and Blood rely on the Stomach and Lung as the furnace and forge. (Yin containing Yang ascends, followed by Yin, transforming from Fluid to Qi, then to Blood, primarily governed by Hand-Shaoyang San Jiao; Yang containing Yin descends, followed by Yang, transforming from Blood to Qi, then to Fluid, primarily governed by Hand-Taiyang Small Intestine.) Only the Stomach and Lung are the places of ascending Clear and descending Turbid, possessing the divine function of nourishing Yin and descending Fire. When Yang ascends and Yin follows, it is called Nourishing Yin; when Yin descends and Yang returns, it is called Descending Fire. The great furnace is established here, including the discharge of urine and feces below.

The Kidney pulse reaches the Lung, and Shaoyang belongs to the Kidney, so Shaoyang also reaches the Lung. However, Yang must rely on the Yin of Grain and Water from the Stomach and Spleen to reach the Lung, and the Spleen and Stomach rely on Shaoyang Qi to ascend their Yin to the Lung. Only then can they connect with Heavenly Qi. Connecting with Heaven is the root of life, so when Yang transforms, Yin is born. As the classics say, "When Clouds and Mist are refined, White Dew responds above and below." The classics state: "Injuring the Lung involves Spleen Qi failing to maintain, Stomach Qi failing to clear, and Channel Qi failing to act as envoy." This is equivalent to Clouds and Mist not being refined, resulting in White Dew not descending. Essentially, the Original Qi of the San Jiao, due to the Stomach and Spleen receiving Grain Qi to separate dregs and vaporize fluids, causes Clear Qi to ascend to the Lung; this is Earth Qi rising as Clouds. The Clear Qi in the Lung, due to Grain Qi from the Stomach and Spleen, returns Turbid to the Stomach, causing fluids to transform into Blood, Ying and Wei to circulate, and dregs to pass sequentially; this is Heaven Qi descending as Rain. Ascending and descending must begin and end in the Central Earth, never departing from Yin. Summarizing these principles clarifies that Kan Water is the beginning, Dui Water is the end, and the San Jiao is the pathway for Grain and Water, where Qi begins and ends.

Moreover, urination and defecation both follow Qi transformation. The classics state: "Stomach, Large Intestine, Small Intestine, San Jiao, and Bladder—these five are produced by Heavenly Qi." (Their nature resembles Heaven, thus they drain without storing). They receive Turbid Qi from the Five Zang organs, hence draining without storing, consistent with the saying "All Yang channels are Turbid." Why then is it said "Hand-Taiyang alone receives Turbid Yang"? Answer: The Heart and Small Intestine are exterior-interior pairs. The Heart governs Fire and Qi, being the spirit of Fire. However, the Heart actually governs Blood, and the Small Intestine is the Fu organ of Heart-Qi transformation. Only when Blood transformation proceeds can Qi transformation reach the lowest point. (Blood transformation refers to harmonious fluids changing into red Blood; Qi transformation reaching down refers to Grain Qi and fluids having circulated, Ying and Wei thoroughly connected, transforming dregs for sequential passage). Thus, Hand-Taiyang uniquely commands Qi transformation and manifests divinity in Blood transformation. All downward transmissions in the Large Intestine and Bladder receive this Qi-containing-Blood transformation to transmit. Hence, the classics say it alone receives Turbid Yang. The Small Intestine meridian converges with all Yang at the Du Meridian above and all Yang at the Ren Meridian below. Does this not mean it receives Yang above to govern Heart-Qi transformation, and connects to Yin below to communicate Kidney-Blood transformation? The Neijing states Hand-Shaoyang points to Heaven (ascending Yang from Yin), and Hand-Taiyang points to Earth (descending Yin from Yang). When Yang ascends, Yin follows; when Yin descends, Yang returns. Through these two meridians, one can contemplate Qi, Blood, and Fluid transformations. Therefore, can the Small Intestine be limited to merely receiving and holding? Can the Bladder be limited to merely storing fluids, functioning only when Qi transforms?

The downward flow of urine and feces is indeed dregs. However, their return to the Large Intestine and Bladder demonstrates the descent of Yin. The descent of Yin proves the return of Yang to the Source. Hence, the classics say "When viewing disease, seek its lower aspect," and "If exit and entry cease, the Divine Mechanism perishes; if ascending and descending halt, Qi stands isolated and in danger." Then how can human urination and defecation be ignored?

The distinction between Qi/Blood and Urine/Feces in the Upper and Middle Burners originates in Yin and transforms in Yang. The distinction of Urine/Feces in the Middle and Lower Burners transforms in Yang and separates in Yin. Thus, the Shui Fen [Water Division] acupoint on the Ren Meridian distinguishes Clear and Turbid for excretion.

Mr. Miao stated: Its nature is slightly cold, unfavorable for Spleen-Stomach deficiency-cold with loose stools, and for Yang deficiency without Fire causing indigestion.