Library

The patient is obese, with cold in the lower *yuan* (origin/kidney yang), and the leukorrhea is red but pale in color. This indicates that water qi overcomes fire qi, meaning dampness is excessive while blood is deficient. The treatment method is exactly opposite to the previous one.

Zhi Dangshen (Prepared Codonopsis Root), Baifuling (Poria), Sheng Cao (Raw Licorice Root), Fa Banxia (Processed Pinellia Tuber), Zhi Danggui (Prepared Angelica Sinensis Root), Cheqianzi (Plantago Seed, stir-fried), Zhi Baizhu (Processed Atractylodes Macrocephala Rhizome), Zhi Chuzhu (Processed Atractylodes Lancea Rhizome), Chenpi (Tangerine Peel), Hei Jiesui (Blackened Saposhnikovia Root Hair), Sheng Yiren (Raw Coix Seed), Guanzhong Tan (Charred Cibotium Rhizome), Jiubaishao (White Peony Root soaked in wine), Jiao Zhizi (Gardenia Fruit, scorched).

If the cold in the lower *yuan* is severe, add Wuyu (Evodia Fruit), Aiye (Mugwort Leaf), and Paojiang (Roasted Ginger).

Zhushunsheng said: Regarding leukorrhea, Fu Qingzhu discussed it most extensively, yet he only listed one rule for each of the five colors, merely pointing out the standard patterns to guide beginners. I have further elaborated on the variations, covering five types and thirteen sub-patterns, thereby making the theory of leukorrhea quite comprehensive. Even if the qi of heaven and earth undergoes future changes, the underlying principles will not exceed this scope.

Zhushunsheng said: Regulating menstruation and regulating blood involve similar medications; however, examining their fundamental essence, blood and menstrual fluid are indeed significantly different. Therefore, in gynecology, I propose the concept of "regulating blood."

Menstrual fluid possesses the color of blood and the substance of essence (*jing*). Since neither belongs exclusively to one or the other, it becomes waste, offering no benefit to the body. Thus, it is allowed to discharge regularly, merely serving to facilitate the interaction between Ministerial Fire and Sovereign Fire, thereby harmonizing the Chong Mai (Penetrating Vessel).

Blood, however, is different. Internally, it nourishes the five zang and six fu organs; externally, it moistens muscles, skin, hair, limbs, nine orifices, and bones. All rely on it for moisture and prosperity. If blood fails to nourish the heart, palpitations occur. If it fails to nourish the liver, cold extremities (Jue Ni) occur. If it fails to nourish the skin and hair, the skin becomes rough, dry, and scaly. If it fails to nourish tendons and collaterals, numbness and spasms occur. How can this be compared to menstrual fluid, which is waste and offers no benefit to the body!

Understanding this, one knows that treating menstrual fluid requires unblocking rather than tonifying. Treating blood, unless there is stasis accumulation, should not lightly employ methods that break and deplete. Therefore, cases requiring tonification of menstruation are either due to blood loss or blood exhaustion. Cases requiring breaking of blood are either amenorrhea or blood stasis.

Although blood provides great benefits, its harm can also be significant. Ancient sages said: "Without stasis, there is no consumption disease (Lao)." In cases of infectious consumption diseases (Chuan Shi Lao Zhai), the pathogenic factors are spiritual and driven by stasis. Thus, when treating blood, one must not lightly use breaking methods, nor should one bias towards tonification; hence it is called "regulating blood."

Furthermore, to understand the profound meaning of regulating blood, one must first clarify the pathways of blood vessels. Each zang organ has connections. Apart from these connections, between the organs lie fatty membranes that interconnect like silk threads or nets. As stated in the *Classic*: The Heart channel connects to the Small Intestine, goes up to the Lung, and emerges at the axilla. The Pericardium channel passes through the diaphragm, traverses the Sanjiao, and emerges at the axilla. The Liver channel passes through the genitalia and lower abdomen, connects to the Gallbladder, flanks the Stomach, ascends to connect with the eyes, and meets the Du Mai at the vertex. The Spleen channel connects to the Stomach, flanks the throat, and links to the root of the tongue. The Lung channel follows the stomach region and emerges at the axilla. The Kidney channel penetrates the spine, connects to the Bladder, ascends along the throat and flanks the tongue; limb collaterals connect to the Heart. The Small Intestine channel connects to the Heart, passes through the diaphragm, and surrounds the Stomach. The Sanjiao channel spreads in the chest, connects to the Pericardium, and passes through the diaphragm. The Gallbladder channel follows the hypochondrium, connecting to the Liver. The Stomach channel circles the lips, follows the throat, passes through the diaphragm, connects to the Spleen, and descends flanking the navel. The Large Intestine channel pierces the diaphragm and connects to the Lung. The Bladder channel flanks the spine into the waist, connects to the Kidneys, and emerges at the outer thigh. These are the fatty membranes, all connected to the Sanjiao oily membranes. Countless fatty membranes arise from the Sanjiao oily membranes, distributing throughout the bones, muscles, and joints, pervading the entire body. Blood vessels reside within them, entering the Sanjiao from the organs and extending outward to the whole body, with branches intersecting continuously. Blood flows within the vessels, moving with Qi; this is arterial movement. Hence they are called Mai Luo (Vessels and Collaterals), also known as tunnels, collectively referred to as Xue Mai (Blood Vessels) or Xue Luo (Blood Collaterals). Understanding this, we know that the principle of regulating blood is primarily to ensure abundance without deficiency and continuous circulation.

Menstrual fluid and blood vessels are vastly different. Yet their treatment is quite similar. Why? Because essence, blood, and menstrual fluid are all transformed from the Water of Tian Yi (Heavenly One) in the Kidneys. Their transformation relies on the power of Sovereign and Ministerial Fire. Therefore, if Water and Fire are deficient, essence, blood, and menstrual fluid are all deficient. They share the same source but have different streams (like half-siblings); thus, treatments that are the same remain identical, and treatments that differ remain distinct.