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A maiden's Blood Sea (the reservoir of blood in the uterus) is dried up, a condition more severe than in married women, often leading to death. In winter, I employ a modified version of Danggui Shengyang Roushou Tang (Cinnamon Twig, Ginger, and Mutton Decoction), but primarily treat it with Danggui Buxue Tang (Dong Quai Decoction for Tonifying Blood) with additions, or use Guipi Tang (Restore the Spleen Decoction) added with Lurong (Deer Antler Velvet) and Maidong (Ophiopogon Tuber).

Modified Danggui Shengyang Roushou Tang (Cinnamon Twig, Ginger, and Mutton Decoction) [Commentary: The dosage weightings here differ from the original formula, hence this clarification.]
Danggui Shen (Codonopsis Root / Angelica Sinensis Root Body) (5 liang, stir-fried)
Ganjiang (Dried Ginger) (3 liang)
Zhi Gancao (Honey-fried Licorice Root) (4 qian)
Yangrou (Mutton) (1 jin)

The Danggui Shengyang Roushou Tang in *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) treats postpartum pain due to blood stasis; its primary action is to move Qi and Blood and disperse cold stagnation, with only slight tonifying intent. Since the intent differs, it is termed "jiajie" (borrowed/adapted). In the original formula, Danggui is 3 liang and Shengjiang (Fresh Ginger) is 5 liang. Here, the proportions are reversed, and Zhi Gancao is increased, emphasizing the intent to tonify Blood. Using Ganjiang instead of Shengjiang leverages its property of "staying within without dispersing outward," which is suitable for those with weak constitution. However, this adaptation is not suitable for winter use of the original context.

Danggui Buxue Tang (Dong Quai Decoction for Tonifying Blood)
Huangqi (Astragalus Root) (1 liang)
Danggui (Angelica Sinensis Root) (5 qian)

Mr. Chen states: Add Maidong (Ophiopogon Tuber) and Baishao (White Peony Root) each at 5 qian, and Zhi Gancao (Honey-fried Licorice Root) at 2 qian. For cases of extreme deficiency, add Fuzi (Prepared Aconite Root) at 1 qian to assist. Regarding the syndrome of Blood Dryness, tonifying blood is difficult, let alone in maidens! Only substances of flesh and blood nature (animal-derived tonics) will suffice; it is still appropriate to add Lurong (Deer Antler Velvet) at 3 qian, or Luzhijiao (Deer Antler Glue) and Guijiao (Tortoise Shell Glue) each at 3 qian.

Chen Xiuyuan states: For amenorrhea in maidens, if the Liver pulse is wiry and extends up to the Yuji area beyond the Cun Kou (radial pulse position), it cannot be cured by medicine alone; urgent marriage will lead to recovery. Alternatively, use Jiawei Xiaoyao San (Modified Free and Easy Wanderer Powder). If the body is frequently cold, appetite is poor, and there is abdominal distension, assist with Liujunzi Tang (Six Gentlemen Decoction) added with Ganjiang (Dried Ginger) and similar herbs. Guipi Tang (Restore the Spleen Decoction) and Bazhen Tang (Eight Treasures Decoction) can be used interchangeably with modifications.

Zhujian Sheng states: The Qi transformation in the human body has a sequence and priorities. Without understanding this principle, treatment is impossible; this is why I have proposed the theory of the sequence of Qi transformation.
Kidney Water initially provides little benefit to humans; it is steamed by True Yin, regulated by the Lung's governance and dispersion, and transformed via the Bladder's Qi movement, thereby forming Yuan Qi (Original Qi). Thus, Qi originates from the Kidney Mingmen (Gate of Vitality) and Bao Gong (Uterus), connecting through the Heart, Lung, Spleen, Stomach, and San Jiao (Triple Burner). When flowing into the lips and teeth, it becomes Jin Ye (Body Fluids); when reaching the skin and hair, it becomes Han (Sweat). Consequently, all bones possess the vital energy of generation, manifesting as warmth. Once Yuan Qi is sufficient, it stimulates the surplus water to interact with Xiang Huo (Ministerial Fire) to form Jing (Essence). When Jing is full, it travels up the Du Mai (Conception Vessel) to become Nao (Brain); filling the bones, it becomes Sui (Marrow), thus strengthening the bones for standing.
Furthermore, it stimulates surplus water to interact with Jun Huo (Monarch Fire) to form Xue (Blood). When Blood is full, it spreads laterally via the Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel), irrigating the Mai Sui (Vessels), muscles, and Jin Luo (Sinews and Collaterals), thus nourishing the sinews for movement.
Jing belongs to Yang and originates from the Qi of Heaven; its form moves while its function is static, so the Brain and Marrow remain settled and unmoving. Xue belongs to Yin and originates from the Qi of Earth; its form is static while its function is dynamic, so the Vessels circulate ceaselessly. What governs the Yin and Yang of Jing and Xue is Qi. Therefore, Jing is called Jing Qi (Essence Qi), and Xue is called Xue Qi (Blood Qi).
Understanding this allows one to determine the sequential and prioritized treatments: for dried-up menstruation, tonify Blood; for Blood deficiency, tonify Jing; for Jing depletion, tonify Qi. As the Classics state: "When deficient, tonify its mother."
This book discusses Blood but not Jing. Why? Because tonifying Qi, resolving depression, filling Essence, and benefiting Water are scattered across various syndromes. Women belong to Yin and take Blood as their root; thus, their diseases mostly manifest in Blood. Their Jing diseases are limited to only one type: Zhuo Syndrome (Turbid Discharge). Ancients equated Zhuo with Dai Xia (Leukorrhea), which is incorrect. Dai Xia occurs unconsciously and is not fatal; Zhuo discharge is felt consciously, and if uncontrolled, leads to death due to the loss of Yuan Qi. Therefore, it is appended at the end, treated similarly to Hemorrhage syndromes.