Meridians have different relationships. What does "different" mean?
Let's first learn how there are several relationships between meridians:
1. The relationship between exterior and interior; 2. , relationship with the same name; 3. different relationships, and another relationship that I think is the same system, the innate system, the acquired system, the balance system
Meridians are related to the outside and the inside: the heart and the small intestine, the lungs and the large intestine, and the spleen With the stomach and so on, the mechanism is that the internal organs are yin and the fu organs are yang, and the relevant internal organs are interconnected through meridians.
Yin and Yang have the same name: "Lingshu·Genjie" says: "The sun is for opening, Yangming is for closing (hé refers to closing), Shaoyang is the pivot (shu refers to the center, key); Taiyin is for opening, "Jueyin is He, Shaoyin is pivot"? The small intestine and bladder belong to Taiyang, the triple burner and the gallbladder meridian belong to Shaoyang, the stomach and large intestine belong to Yangming; the lungs and spleen belong to Taiyin, the heart and kidneys belong to Shaoyin, and the liver and pericardium belong to Jue. Negative.
The meridians have different connections. To put it more simply, the opening and closing pivots of the yang meridian and the opening and closing pivots of the yin meridian are exactly connected to each other, that is:
Open: Taiyang - Taiyin
Close: Yangming - Jueyin
Pivot: Shaoyang - Shaoyin
The prefixes Tai and Shao of Yin and Yang are different from each other. Yangming and Jueyin in the lower part are also connected to each other
There are four meridians in Taiyin and Yang: Taiyin lung meridian and spleen meridian; Taiyang bladder and small intestine meridians
How to remember? The yin and yang and the hands and feet are just staggered. The Lung Meridian of Hand-Taiyin is connected to the Bladder Meridian of Foot-Taiyin, and the Small Intestine Meridian of Hand-Taiyin is connected to the Spleen Meridian of Foot-Taiyin.
Just memorize the other two in the same way
The earliest mention of the idea of ??meridian connections can be found in Li Zhen's "Introduction to Medicine" in the Ming Dynasty
"Introduction to Medicine·Zang-Fu Sections" quotes the content of "The Treatise on the Five Internal Organs" and first records the relevant theories of the different connections between the viscera and gallbladder: "The heart and the gallbladder are connected (in case of heart disease, it is better to warm the gallbladder, For gallbladder disease, it is better to nourish the heart.) The liver and large intestine are connected (for liver disease, it is better to clear the large intestine, and for large intestine disease, it is better to calm the liver meridian). The spleen is connected to the small intestine (for spleen disease, it is better to relieve small intestine fire, and for small intestine disease, it is better to nourish the spleen earth. Mainly), the lungs and the bladder are connected (for lung disease, it is better to clear the bladder water, and then use it to separate the clear turbidity. For bladder disease, it is better to clear the lung qi mainly, and vomiting method is also used), and the kidneys are connected with the triple burner (for the kidney disease, it is better to harmonize the triple burner, and for triple burner disease, it is better to Mainly nourishing the kidneys), the kidneys are connected with the gate of life (if the body fluids and stomach are deficient, it is better to nourish the right kidney), this is the wonderful combination."
The book "Treatise on Penetrating the Five Internal Organs" cannot be found, there is no way to verify it, and there is no way to know its special mechanism.
However, Bie Tong's theoretical guidance is also very effective
Most of the meanings that can be found for the word Bie are categories and categories. This mechanism of the different channels and collaterals is still of no practical help
The Qing Dynasty Tang Rongchuan's "Chinese and Western Huitong Medical Classics Essence: Zang-fu Tongzhi" also mentioned the different channels and collaterals
And discussing its mechanism, he said: "What is called a connection must have a common path. After the Tang and Song Dynasties, theories were made out of thin air and did not rely on facts. Although Western medicine is detailed and detailed, such a path cannot be invented without borrowing Western theories. Western medicine says: "Human internal organs are all connected by a network, and there are microfilaments in the network that move blood and Qi." As the basis for the communication between internal organs, it embodies the idea of ??trying to integrate Chinese and Western medicine, but it is different from Li Zhen's view that "the three energizers have a name but are intangible, but they are intangible but useful." Although the membrane network surrounding the viscera can serve as a path for interconnection between the viscera and viscera, it is not enough to explain the specificity of its connection.
The famous modern Dong acupuncture master? Yang Weijie, has also studied the theory of Bie Tong, and I agree with what he said
Mr. Yang Weijie believes that the Bie Tong of the internal organs is actually the connection of Qi, which is composed of the six meridians. Derived from the theory of opening and closing pivots. "Lingshu Genjie" says: "The sun is for opening, Yangming is for closing (hé means closing), Shaoyang is the pivot (shu means the center, key); Taiyin is for opening, Jueyin is for closing, and Shaoyin is the pivot." , the interaction of Taiyang and Taiyin means that the lungs and bladder, the spleen and the small intestine are connected, the Yangming and Jueyin are connected, the stomach and pericardium are connected, the liver and large intestine are connected, the Shaoyang and Shaoyin are connected, the heart and gallbladder are connected, and the kidneys and triple burners are connected.
Yang Weijie's theory of qi transformation is similar to the viewpoint in "Introduction to Medicine"
Yang Weijie's words and views also allow us to have a clearer understanding of the theory of the opening and closing of the six meridians.
Mr. Yang Weijie based on what Xu Lingtai said: "Applying Yang Qi is called opening, receiving and holding Yang Qi is called closing, transferring Yang Qi is called pivoting; applying Yin is called opening, and receiving Yang Qi is called opening. "Accepting Yin Qi is called closing, and transferring Yin Qi is called pivot." The meaning of opening and closing the pivot is summarized into three aspects: compressing, receiving, and transferring. The sun is known as the "six meridians" and is the surface of the three yangs. The qi transforms upward and spreads the yang qi to the outside. The lungs govern the dissemination and dissemination of the essence. The spleen acts as the stomach to move its body fluids and transports the essence. The distribution of body fluids is controlled by Taiyin, so the Sun and Taiyin are responsible for opening. The gasification of the stomach and large intestine both governs internal circulation, the pericardium is the guardian of the gods, and the liver stores yin and blood, so Yangming and Jueyin govern the closure. Shaoyang can make Yang Qi flow out between the outside and the inside, regulate the rise and fall of internal and external Yang Qi, and pivot the Qi inside and outside; Shaoyin's heart and kidneys are the organs of water and fire, the heart controls the blood vessels, the kidneys control water and receive Qi, and water and fire The upper and lower communication support each other, so Shaoyang and Shaoyin are the main pivots. The opening and closing pivots of the three yangs and the opening and closing pivots of the three yin respectively are the internal and external relationship of yin and yang. Both Taiyang and Taiyin belong to "Open", Sun focuses on distributing Qi, and Taiyin focuses on transporting and transforming water; Yangming and Jueyin both belong to "Close", Yangming is responsible for receiving and descending, and Jueyin is responsible for hiding Yin blood; Shaoyang, Jueyin are responsible for hiding Yin blood. Both Shaoyin belong to the "pivot", Shaoyang is biased towards pivot Qi, and Shaoyin is biased towards pivot blood. They coordinate and respond in function. Abnormalities in one will easily lead to the transmission of changes to the other, and they are pathological causal relationships with each other.
For example, the evil of the sun and taiyin will lead to abnormal water distribution, such as Feng Shui flooding edema; abnormal water distribution will also hinder the movement of the solar meridian, such as Article 28 of "Treatise on Febrile Diseases" The reason for "strong pain in the head and neck, and fever in the body" is due to poor gasification and internal cessation of water evil. Yangming and Jueyin, Shaoyang and Shaoyin are similar to this. Physiologically and pathologically, the opening and closing pivots of the three yangs have a special relationship with the opening and closing pivots of the three yin respectively. According to the correspondence between the hand meridian and the foot meridian, a relationship between the internal organs is formed.
Article 28 of "Treatise on Febrile Diseases" states "strong pain in the head and neck, fever in the abdomen", which is due to unfavorable qi transformation and internal cessation of water evil. The disease is in the bladder meridian, the bladder and lungs are not connected, and the lungs have problems with poor gasification. In actual conditioning, the two meridians that are connected to each other are adjusted together, and the corresponding acupoints of the two meridians are moxibustioned together
We have just learned the concept of the meridians that are connected to each other proposed by Li Zhen in the Ming Dynasty. Rongchuan of the Qing Dynasty and Tang Dynasty and modern Mr. Yang Weijie’s views on the different mechanisms. These are the sources of the different connections of the meridians, right?
There are also some medical classics that support the different connections of the zang-fu organs from other angles: For example, "Difficult Classic: Sixty-Six Difficulties" says: "Qi between the kidneys under the navel It is the source of human life and the root of the twelve meridians, so it is called the original. The triple burner is the different envoy of the original qi. It governs the passage of the three qi and passes through the five internal organs." It is pointed out that the kidney and the triple burner have a connected relationship. "Suwen: Different Treatise on Meridians" points out that the lungs have the function of "regulating the water channels and transporting them down to the bladder", and "the function of regulating yang is not to warm the body, but to facilitate urination" and also talks about the correlation between the lungs and the bladder
Most of the meanings that can be found for the word "bie" are the meaning of "different category" and "category". This is of no practical help to the mechanism of different meridians. Some people have also suggested that the word "Bie" has the same meaning as the word "Bie" in the Bagua, or that the word "Bie" in "Bie" is borrowed from the word "Bie" in the Bagua.
Next, let's search Baidu to find out what the meaning of "Bie" is
It is common practice in ancient times and today for traditional Chinese medicine to seek resources and help from the I Ching Bagua.
The eight hexagrams of the Bagua are called Jing Gua, which are evolved and combined from the eight Jing Gua. The eight and sixty-four hexagrams are called Bihe hexagrams
There are three types of changes in the world: regular changes, unconventional changes, and sudden changes
Four-season changes, day and night changes , as well as plant growth and collection changes are routine changes. Regular changes can be predicted. These eight hexagrams, Qian, Zhen, Kan, Gen, Kun, Xun, Li and Dui, reflect regular changes.
Bie Gua reflects unconventional changes
I got stuck at this point in my study.
Is it because the meridians are connected differently? Does this differential connection also reflect the unconventional changes in the meridians?
I hope there are teachers and masters who can explain the confusion
Bie Tong’s relationship between Yin and Yang Sutras, and the six-yao corresponding principle of Bagua: Qian Dui Li Zhen Xun Kan Gen Kun are the same. The same [daze]
In fact, I haven’t fully understood it until today. I just learned some rules of application
If you believe that the Eight Diagrams of the Book of Changes are the laws of heaven, there is no need to take it seriously. For research, you can also use it this way