The five internal organs (wǔ zàng liù fǔ)
Explanation The five internal organs: heart, lungs, spleen, liver, and kidney; the six internal organs: large intestine, small intestine, stomach, gallbladder, bladder, and triple burner. Various organs in the human body. Metaphor for the internal situation of things
Source from Song Dynasty Zhang Junfang's "Yunji Qizhu": "Every time I sit down, I always close my eyes and look inside, and I can see the internal organs. I feel content and clear for a long time."
< p>Usage in conjunction form; as object, attributive; referring to people's heartExample Yang Shuo's "Hai Shi": "Looking at the vast sea and sky, the bright and clear sky, it can really wash away your ~ "It must be clean."
Synonyms "inside the bones, five treasures and six houses"
Traditional Chinese medicine divides the important internal organs of the human body into two categories: zang and fu. It is called the "hidden image" theory. Zang refers to the internal organs hidden inside; Xiang refers to a sign or image. This means that although the internal organs exist in the body, signs of their physiological and pathological changes are manifested outside. Therefore, the viscera theory of traditional Chinese medicine is a theory that studies the activity patterns and interrelationships of internal organs by observing external signs of the human body.
Zang and fu organs are distinguished according to their different functions. Zang, including the five organs (the five internal organs) of the heart, liver, spleen, lungs, and kidneys, mainly refers to some organs with abundant internal tissues in the chest and abdominal cavity. Their common function is to store essence. Essence refers to nutrients that are indispensable for nourishing the organs and maintaining life activities. Fu organs include six organs (gallbladder, stomach, large intestine, small intestine, bladder, and triple burner) (six fu organs). They mostly refer to some hollow organs in the chest and abdomen. They have the functions of digesting food, absorbing nutrients, and excreting dregs. In addition, there are "Qihengzhifu", which refers to a type of organ other than the five internal organs and whose physiological functions are different from those of ordinary fu organs, including brain, marrow, bones, pulses, female cells, etc. It should be pointed out that the zang-fu in traditional Chinese medicine not only refers to the anatomical solid organs, but more importantly, it summarizes the physiological functions and pathological changes of the human body. Therefore, although the names of organs in modern medicine are mostly the same, their concepts and functions are not exactly the same, so the two cannot be equated.
Traditional Chinese medicine believes that the human organic whole is an extremely complex unity with the five internal organs as the core. system. This is part of the systematic theory of traditional Chinese medicine.
The internal organs of the human body are not only structurally connected, but also functionally closely connected and coordinated with each other. The completion of a certain physiological activity often involves the participation of multiple organs, and one organ has multiple physiological functions. This interconnection between internal organs is a manifestation of the overall physiological activity of human internal organs. Therefore, visceral lesions can also affect each other.
At present, what we discuss most is the relationship between viscera and viscera, and the relationship between viscera and fu-organs.
[The relationship between dirty and dirty]
1. Heart and Lungs: The heart governs blood, and the lungs govern qi. The maintenance of functional activities of human organs and tissues depends on the circulation of Qi and blood to transport nutrients. Although the normal movement of blood is controlled by the heart, it must be driven by lung qi. The Zong qi accumulated in the lungs must be perfused into the heart vessels in order to reach the whole body.
2. Heart and Liver: The heart is the driving force for blood circulation, and the liver is an important organ for storing blood. Therefore, when the heart blood is strong, the liver blood storage will be sufficient, which can not only nourish the muscles and veins, but also promote the normal activities of the human limbs and bones. If the heart blood is deficient, resulting in insufficient liver blood, the blood will not nourish the muscles, causing pain in the muscles and bones, spasm of the hands and feet, and convulsions. Another example is liver stagnation turning into fire, which can disturb the heart and cause symptoms such as upset and insomnia.
3． Heart and Spleen: The essence transported and transformed by the spleen needs the circulation of blood to be distributed throughout the body. The heart and blood must rely on the production of water and grain essence absorbed and transferred by the spleen. On the other hand, the heart governs blood and the spleen governs blood. Only when the spleen functions normally can it govern the blood. If the spleen is weak, it can lead to irregular blood circulation.
4． Heart and kidneys: The heart and kidneys interact and restrict each other to maintain the relative balance of physiological functions. In the physiological state, the heart yang continues to decline, and the lu yin continues to rise. Up and down intersect, and yin and yang complement each other, which is called "the intersection of heart and kidney". Under pathological conditions, if kidney yin is insufficient and cannot help the heart, it will cause excessive heart yang and an imbalance between the two, which is called "heart-kidney disharmony."
5. Liver and spleen: The liver stores blood, and the spleen transports and transforms water and grain essence to produce blood. For example, spleen deficiency affects blood production, which can lead to insufficient liver blood, dizziness, dizziness, and blurred vision. The liver likes to be strong but hates depression. If the liver qi is stagnated and the spleen is violated, abdominal pain, diarrhea, etc. may occur.
6. Liver and lungs: The meridians of the liver pass through the fat and go up to the lungs. There is a certain connection between the two. The liver qi rises and the lung qi subsides, which is related to the rise and fall of the human body's qi. If the liver qi goes up and down and the lungs lose their strength, chest tightness and shortness of breath can be seen. Liver fire invades the lungs, and symptoms such as pain in the chest and hypochondrium, coughing, or blood in sputum may also be seen.
7． Liver and kidneys: The kidneys store essence, and the liver stores blood. The liver blood needs to be nourished by the kidney essence, and the kidney essence needs the constant replenishment of the liver. The two are interdependent and support each other. Insufficient kidney essence can lead to liver blood deficiency. On the contrary, liver blood deficiency can affect the production of kidney essence.
If the kidney yin is insufficient and the liver loses its nourishment, it can lead to insufficient liver yin, leading to excessive liver yang or internal liver wind syndrome, such as dizziness, tinnitus, tremor, numbness, convulsions, etc.
8. Lungs and Spleen: The spleen transmits the essence of water and grains to the lungs, and combines it with the essence inhaled by the lungs to form Zong Qi (also known as Lung Qi). The strength of lung qi is related to the subtle transportation and transformation of the spleen. Therefore, if the spleen is strong, the lung qi will be full. When spleen deficiency affects the lungs, symptoms such as eating less, laziness, loose stools, and coughing may be seen. Clinically, the method of “tonifying the spleen and benefiting the lungs” is commonly used for treatment. Another example is a chronic cough with excessive thin white phlegm that is easy to cough up, tiredness and lack of food. Although the disease is in the lungs, the root cause of the disease lies in the spleen. The method of "strengthening the spleen, drying dampness and reducing phlegm" must be used to achieve effective results. . It is said that "the lungs are the organ that stores phlegm, and the spleen is the source of phlegm". These all reflect the relationship between the spleen and the lungs.
9l Spleen and kidney: Spleen yang relies on the warmth and nourishment of kidney yang to play its role in transportation and transformation. Insufficient kidney yang can weaken the spleen yang and cause abnormal transportation and transformation, leading to symptoms such as diarrhea at dawn and failure to digest food. On the contrary, if the spleen yang is weak, it can also lead to insufficient kidney yang, resulting in cold waist, edema, etc.
10． Lungs and kidneys: The lungs control the descending of the body, regulate water channels, and allow water to return to the kidneys. The kidney governs water, and through the evaporation of kidney yang, the clear essence returns to the lungs. It relies on the transportation and transformation of spleen yang to complete the function of water metabolism. The dysfunction of the lungs, spleen, and kidneys can cause fluid retention and edema. The lungs govern breathing, and the kidneys govern the collection of qi. The two organs work together to maintain the movement of qi in and out of the human body.
[The relationship between fu organs]
The six fu organs are the organs that conduct food. They both divide work and cooperate to complete the reception, digestion, and digestion of food. Absorption, conduction and excretion processes. For example, the gallbladder releases bile and helps the stomach to digest food; the stomach accepts and digests food; the small intestine absorbs and absorbs water and discharges turbidity; the large intestine absorbs water and conducts waste; the bladder and wrist store and excrete urine; the triple burner is water and liquid. The main channels for ascending and descending excretion, etc., are very closely related. If one of the fu organs is dysfunctional or has a disease, it can affect the transmission and transformation of food. Therefore, the six fu organs are said to be used for purging but not storing.
The relationship between viscera and fu-organs
The exterior and interior of viscera and viscera cooperate with each other. One viscera is matched with another viscera. The exterior and interior of the internal organs are connected by meridians, that is, the meridians of the internal organs are connected to the internal organs, and the meridians of the internal organs are connected to the internal organs. The meridians and qi of the internal organs are connected with each other and interact with each other. Therefore, the internal organs and the internal organs can influence each other and transmit changes to each other in terms of lesions.
The relationship between the exterior and interior of the internal organs is: the heart and small intestine are exterior and interior; the liver and gallbladder are exterior and interior; the spleen and stomach are exterior and interior; the lungs and large intestine are exterior and interior; the kidneys and bladder are exterior and interior; and the pericardium is It is similar to the triple burner.
1. Heart and small intestine: the meridians are connected, and they are the exterior and interior of each other. If the heart meridian is hot, erosion of the mouth and tongue may occur. When the bitter heart meridian transfers heat to the small intestine, symptoms such as short and red urine and astringent and painful urethra may occur.
2. Liver and gallbladder: The gallbladder is located in the liver, the internal organs are connected, and the meridians are connected, forming the exterior and interior. Bile comes from the liver. If the liver's excretion is abnormal, it will affect the normal excretion of bile. On the contrary, abnormal bile excretion will affect the liver. Therefore, hepatobiliary symptoms often occur at the same time, such as jaundice, hypochondriac pain, bitter mouth, dizziness, etc.
3. Spleen and stomach: In terms of characteristics, the spleen likes dryness and dislikes dampness, and the stomach likes moisturizing and dislikes dryness; the spleen governs ascending and the stomach governs descending. In terms of physiological functions, the stomach is the sea of ??water and grains, responsible for digestion; the spleen is the stomach's transport of body fluids, responsible for transportation and transformation. The two complement each other by removing dampness, coordinating the rise and fall, absorbing the stomach and spleen, and interact with each other. They form a contradictory movement of contradictory meanings and unified meanings, and jointly complete the tasks of digestion, absorption and transfer of water and grains.
Stomach qi will flow smoothly, and the stomach qi will calm down, and the water will flow downward. If the behavior above the temper level is smooth, the temper level will rise, and the subtle substances will rise and fall. If stomach qi does not fall, but rises upward, symptoms such as nausea and vomiting are likely to occur. The spleen does not rise, but sinks, and symptoms such as chronic ejaculation, anal prolapse, and uterine prolapse are prone to occur. Since the spleen and stomach are closely related physiologically and influence each other pathologically, the spleen and stomach are often treated together in clinical syndromes, and the spleen and stomach are often treated together in treatment.
4. Lungs and large intestine: meridians are connected, and they are the exterior and interior of each other. If the lung qi is subdued, the large intestine qi can be unobstructed to exert its conductive function. On the contrary, if the large intestine keeps its conduction unobstructed, the lung qi can be purified and descended. For example, if lung qi is stagnant and loses its function of purifying and descending, it may cause conduction block in the large intestine and result in constipation. On the contrary, large intestinal conduction block can cause abnormal lung purification and shortness of breath, cough and wheezing. Another example: In terms of treatment, if there is excess heat in the lungs, it can purge the large intestine and cause the heat to leak down from the large intestine. On the contrary, if the large intestine is blocked, it can also unblock the lung qi to loosen the qi of the large intestine.
5． Kidney and bladder: the meridians are connected, and they are the exterior and interior of each other. Physiologically, one is the water organ and the other is the water organ, both of which maintain the balance of water and liquid metabolism (mainly the kidneys). The kidney yang evaporates, causing water to seep into the bladder, and the bladder uses the function of kidney yang to excrete urine through its own function. Pathologically, insufficient kidney yang can affect the weakened function of the bladder and cause frequent urination or enuresis; dampness and heat in the bladder can affect the kidneys and cause low back pain, hematuria, etc.
6. Pericardium and triple burner: the meridians are connected, and they are mutually external and internal. For example, clinically, the combination of dampness and heat in a febrile disease, retention of the triple burner, chest tightness, weight loss, and oliguria in the stool indicate that the disease is caused by Qi. If the development of the disease cannot be stopped, the warm-heat pathogen will transfer from Qi into Ying, and the triple burner will sink into the pericardium, leading to coma, delirium and other symptoms.
The connections between internal organs are extensive. There are both structural and functional connections between them.
For example, the main function of the spleen is to control transportation and transformation, serving as the source of nutrition for the whole body; but the transportation and transformation of the spleen, in addition to the main cooperation of the stomach, also depends on the release of liver qi, the transmission and distribution of lung qi, the nourishment of heart blood, and the nourishment of kidney yang. Warmth and courage are also involved. The mutual relationship between internal organs constitutes the integrity of human body activities, making various physiological functions more harmonious and coordinated, which is of great significance to maintaining human life activities and maintaining health.
The spleen and stomach are the foundation of life.
The human body is a whole composed of organs, meridians, fur, muscles, muscles and bones, essence, qi, blood and body fluids.
The viscera theory is a theory that studies the physiological functions and pathological changes of the viscera of the human body and their interrelationships.
The internal organs, including the heart, liver, spleen, lungs, and kidneys, are called the five internal organs. In addition, the pericardium is located on the periphery of the heart and is attached with collaterals. It is the path for Qi and blood and has the function of protecting the heart, so it is also called the zang. The fu organs, including the gallbladder, stomach, small intestine, large intestine, bladder and triple burner, are called the six fu organs.
Zang-fu organs are the main organs that metabolize essence, blood, and body fluids, promote metabolism, and maintain human body functional activities. Respectively speaking, the five internal organs store essence and qi (essence refers to essence, blood, and body fluids), and the six fu organs are responsible for the reception, digestion, absorption, conduction, and excretion of food. Therefore, the internal organs are mainly used for storage, and the fu organs are used for communication.
Zang-fu organs are interconnected with each other, whether they are viscera-organs, viscera-organs , or viscera-organs . The five internal organs are also closely related to tissues such as the "five bodies" and organs such as the "five sense organs" and "seven orifices". The relationship between the five internal organs and the five bodies is: the heart governs the meridians, the liver governs tendons, the spleen governs muscles, the lungs govern skin and fur, and the kidneys govern bones. The relationship between the five internal organs and the five palaces and seven orifices is that the heart opens to the tongue, the liver opens to the eyes, the spleen opens to the mouth, the lungs open to the nose, the kidneys open to the ears and the two yins (the nose, eyes, and ears each have two and the mouth is called the seven orifices. In addition to the two orifices of "front yin" and "back yin", they are also called nine orifices). Because the five internal organs are related to the five bodies, five senses and seven orifices, changes in the five internal organs are often reflected in the body surface tissues and orifices to which they belong.
Traditional Chinese medicine’s understanding of the functions and lesions of the internal organs is relatively rough due to the limitations of the historical conditions at that time. Zang-fu is not only an anatomical concept in traditional Chinese medicine, but more importantly, a physiological and pathological concept. Therefore, the concept of "organs" in Chinese medicine is different from the concept of "organs" in modern medicine. For example: "Heart" in traditional Chinese medicine is not exactly the same as the heart in modern medicine. In addition to representing the heart anatomically, it also physiologically includes the functions of some organs of the circulatory system and nervous system in modern medicine. When we study the medicine of our motherland, we should combine it with modern medicine from the perspective of dialectical materialism, grasp its essence for analysis and research, eliminate the bad and retain the essential, eliminate the false and retain the true, and contribute to the creation of a unified new medicine in our country.
Yin: Triple Burner
The internal organs are connected through meridians and the concentration of Qi and blood, forming an organic whole. Under physiological conditions, they both divide labor and cooperate, constituting complex physiological activities. In pathological conditions, they also influence each other. Therefore, the relationship between them can be reflected in physiological and pathological changes. Mastering the theory of the relationship between these organs has certain guiding significance for clinical syndrome differentiation and treatment.
Lecture Notes on Traditional Chinese Medicine Volume 1, compiled by Liaoning College of Traditional Chinese Medicine, page 223, October 1972, first edition 14090·8
(1) The relationship between internal organs and fu organs
There is an internal and external relationship between the internal organs. The internal organs belong to yin, and the internal organs belong to yang. The yin meridian connects to the viscera and connects to the viscera; the yang meridian connects to the fu organs and connects to the viscera. The internal organs are connected with each other on the meridians and influence each other on the pathological changes.
1． The heart and small intestine are related to each other: heat in the Fangxin meridian moves along the meridian to the small intestine. Clinically, symptoms such as red tongue and erosion or sores on the mouth and tongue, irritability and heat in the heart, yellow and red urine, and urethral pain can be seen.
2. Swelling is related to the appearance and appearance of bile: the liver is responsible for the release of bile and is deposited in the gallbladder, which can store bile and excrete it in the small intestine to aid digestion. If damp-heat is accumulated and affects the liver or gallbladder, it can cause swelling and pain in the flank, chest tightness, loss of appetite, and jaundice.
3． The spleen and stomach are related to each other: the spleen governs transportation and the stomach governs reception and digestion. Therefore, if spleen disease and stomach affect the transportation and digestion functions, abdominal distension and indigestion will occur.
4． The lungs and large intestine are related externally and internally: the lungs govern qi and can transport body fluids, while the large intestine absorbs water and excretes dregs. If the lungs are hot and the purification and descending of the lungs are abnormal, constipation often occurs; conversely, large intestine qi stagnation and heat can also affect the purification and descent of lung qi, causing chest tightness, breathlessness, and other symptoms. In terms of treatment, if there is excess heat in the lungs, it can release the heat in the large intestine and cause the heat to flow down from the large intestine. If there is air obstruction in the large intestine, it can also unblock the lung qi to unblock the large intestine.
5. The kidneys and bladder are related to each other: the kidneys govern water and the bladder governs the excretion of urine. But the excretion of urine depends on kidney yang. If the kidney yang is deficient and the qi transformation is abnormal, the bladder may be deficient and cold, resulting in missed appointments, and symptoms such as incontinence of urination or enuresis may occur.
6. The pericardium and the triple burner are related to the exterior and the interior: the pericardium is the peripheral tissue of the heart, and the triple burner is the peripheral tissue of the internal organs. Their meridians are interconnected and related to the exterior and interior. Clinically, the heat-venereal disease combines dampness and heat with pathogenic factors, and stays in the triple burner stage, which means that the pathogenic factors are still in Qi Fen. If the pathogenic factors spread inward, resulting in invagination of the pericardium, coma, etc., it means that the pathogenic heat has transferred into Yingfending.
The theory of the internal and external aspects of internal organs also has practical significance in acupuncture treatment: for example, for asthma on the Taiyin Lung Meridian of the Hand, Hegu points on the Yangming Meridian of the Hand and the Stomach Meridian of the Foot Yangming are often used. Stomach Wannan is often treated with Yin Ling Quan Jiu Wait of the Foot Taiyin Spleen Meridian, and all have achieved satisfactory results.
These are all applied based on the theory that the internal and external meridians and qi of the internal and external organs are connected.
(2) The relationship between internal organs
1. Heart and Lungs: The heart governs blood and the lungs govern qi. The maintenance of functional activities of human organs and tissues depends on: the circulation of Qi and blood to transport nutrients. Although the normal operation of blood is controlled by the heart, it must rely on the promotion of lung Qi; and the Zong Qi accumulated in the lungs must be concentrated Only by reaching the heart channel can the whole body be unblocked.
2． Heart and kidneys: The heart and kidneys interact with each other and restrict each other to maintain a relative balance in physiological functions, which is called "heart-kidney intersection." If kidney yin is insufficient, heart fire is excessive, and coordination is lost, it is called "heart-kidney disharmony." > Symptoms such as forgetfulness, insomnia, palpitations, and spermatorrhea may occur.
There is another physiological and pathological relationship between the heart and the kidneys, which is the mutual interaction between heart yang and kidney yang: interaction and mutual promotion. The heart's yang energy is sufficient, which means the blood circulation is strong. If the kidney's yang is weak (the vitality fire is weak), it will lead to the deficiency of the heart; the deficiency of the heart yang can also affect the deficiency of the kidney yang.
3. Heart and Liver: The heart is the center of blood circulation in the body, and the liver is an important organ for storing blood. Therefore, if the heart blood is strong, the liver blood will be stored and filled, which can nourish the muscles and veins and promote the five batches of flexion of the human body and limbs. If there is insufficient blood, the loss will be excessive, resulting in bleeding. If the liver is deficient and the blood does not nourish the tendons, symptoms such as muscle spasms, hemorrhoids, and convulsions in the hands and feet will appear. This shows the pathological changes caused by excessive use of heart and blood and loss of nourishment by the liver.
4. Heart and spleen: The spleen's transportation and transformation function requires the promotion of heart yang, and the generation of heart blood must rely on the essence of water and grain absorbed and transferred by the spleen. On the other hand, the heart governs blood and the spleen governs blood. Only when the spleen's function is normal can it control the blood well; if the spleen yang is weak, it will lead to diseases such as irregular blood circulation.
5． Liver and spleen: The liver stores blood, and the spleen governs transportation and transformation, and metabolizes blood. For example, if the spleen is deficient and red blood is produced, the liver blood will be insufficient, which will clinically manifest as dizziness, blurred vision, etc.
The liver and gallbladder help the spleen and stomach in digestion and transportation. This is on the one hand, but when the liver qi is imbalanced, it can also lead to disharmony between the liver and spleen, leading to symptoms such as hypochondriac pain, abdominal distension, fullness and discomfort, anorexia, and acid swallowing. If the liver qi is reversed and the liver qi invades the spleen, symptoms such as abdominal pain and diarrhea may occur. Especially when the spleen is deficient, this phenomenon is more likely to occur. Therefore, "when you see a liver disease, you will know that the liver is weak and swollen, so you should strengthen the spleen first." statement.
6. Spleen and Lungs: The strength of lung qi depends on the supply of water and grain. The qi of water and grains and the distance of the spleen are closely related. Therefore, when spleen deficiency affects the lungs, pale complexion, laziness, and lack of food often appear. , weight loss, cough, loose stools and other symptoms. The method of "tonifying the spleen and benefiting the lungs" is commonly used in treatment. Another example is chronic cough with symptoms such as excessive and thin white phlegm, fatigue, shortness of breath, and loss of appetite. Although the disease is in the lungs, the root cause of the disease lies in the spleen. Methods of strengthening the spleen and reducing phlegm must be used to be effective. The so-called "the lungs are the organ that stores phlegm, and the spleen is the source of phlegm", which can reflect the relationship between the spleen and the lungs.
7． Spleen and kidneys: Spleen yang relies on the warmth and nourishment of kidney yang to function in transportation and transformation. Insufficient kidney yang can lead to weak spleen yang, failure in transportation and transformation, and symptoms of kidney deficiency such as abdominal pus, indigestion, convulsions or edema, and ascites. Treatment must use methods of strengthening the spleen and tonifying the kidneys.
8. Lungs and Liver: When liver fire is strong, it can burn the lungs, causing symptoms such as dry cough or bloody phlegm, pain in the chest and hypochondrium, and irritability. The ascending liver qi can also affect the loss of lung qi, causing distension of chest fat and discomfort.
9． Kidneys and Liver: The kidneys store essence, and the liver is nourished by kidney essence, which can maintain normal liver function. If kidney yin is insufficient and the liver loses its nourishment, it will cause liver yin deficiency, liver yang hyperactivity, or diseases caused by internal liver wind, such as dizziness, tinnitus, muscle twitching, numbness of the limbs, and weakness in lowering the liver. Often the liver and kidneys are treated together and the method of nourishing the kidneys and liver is used to obtain curative effect.
10． Kidneys and Lungs: (1) From the perspective of water and liquid metabolism, the meridians of the kidneys are connected to the lungs to manage the triple burner. The upper meridian of the kidney relies on the regulation of the lungs, the lower meridian depends on the opening and closing of the kidneys, and the middle meridian relies on the transportation and transformation of the spleen. Therefore, The lungs, spleen, and kidneys are closely related to the metabolism of water and fluid throughout the body. If any one organ fails to function properly, water will be retained and edema will occur.
(2) In terms of the relationship between Qi, the lungs control breathing and the kidneys control Qi collection. The two internal organs have the function of coordinating the movement of Qi in and out of the human body.
(3) The relationship between the fu organs
The six fu organs are the organs that transmit and transform food. They divide work and cooperate to complete the digestion, absorption, and transformation of food. Lose and excrete. For example, the gallbladder releases bile and helps the stomach to digest food; the stomach receives, digests, and enema; the small intestine absorbs, absorbs, and clears turbidity; the large intestine absorbs water and defecates, and the bladder stores and discharges urine. etc. o The triple burner connects the functions of each part, coordinates evaporation and gasification, and is the main channel for water to rise, fall, and be discharged. They are very closely related. Failure or disease in one organ will affect the normal transmission of food.
Zang-fu and body tissue
Body tissue mainly refers to pulses, tendons, muscles, skin, bones, etc. Their relationship with the five internal organs is that the heart governs the meridians, the liver governs tendons, the spleen governs muscles (and limbs), the lungs govern fur, and the kidneys govern bones. At the same time, the rise and fall of the human body's internal qi will be reflected in the most obvious parts. For example: the heart, its beauty is in the face; the liver, its beauty is in the claws; the spleen, its beauty is in the lips; the lungs, its beauty is in the fur; the kidney, its beauty is in the hair. It can be seen that the relationship between organs and body is close.
In addition, if there are lesions in the liver, the patient may have cramps, and the nails may become thin and soft; if there are lesions in the heart, the blood vessels may be weak and the complexion may be dull; if there are lesions in the spleen, the muscles may become thin and the lips may become pale; If there are lesions, the fur will become dry; if there are lesions on the kidneys, the bones will grow abnormally, and the hair will be sparse, etc. This all shows that the lesions of the organs are reflected in the corresponding body tissues.
What is the relationship between the "spleen", "stomach", "small intestine" and "large intestine" according to traditional Chinese medicine?
Traditional Chinese medicine believes that the human body is an organic whole, with various internal organs. The functional activities of tissues and organs are not isolated, but are related to each other and are part of the activities of the entire body. They use meridians as channels to transmit various information to each other between various organs and tissues, forming a very coordinated and unified whole when qi, blood and body fluid circulate around the whole body.
The spleen and stomach form an external-internal relationship through the meridians. The stomach governs reception, and the spleen governs transportation and transformation. Together, they complete the digestion and absorption of food and its subtle distribution, nourishing the whole body. Therefore, the spleen and stomach are the "fundamentals of acquired food." The spleen governs ascending, and the stomach governs descending. "The spleen should ascend to be healthy, and the stomach to descend will be harmonious." The spleen likes dryness but hates dampness, and the stomach likes dampness but hates dryness. The two are opposite to each other and complete the transformation process of food and drink at the same time. If the spleen does not rise, the stomach qi will lose its balance, and symptoms such as anorexia, nausea, bloating, and constipation may occur. If the stomach loses its balance due to improper diet, it will affect the rise and clearness of the spleen and cause the loss of transportation and transformation. , symptoms such as abdominal distension and diarrhea occur.
Similarly, the relationship between the stomach, small intestine, and large intestine is also very close. The relationship between them is mainly reflected in the close cooperation in the digestion, absorption, and excretion of food. After the small intestine receives the food that has been decomposed and initially digested by the stomach, it further digests and secretes the clear and turbid substances. The clear ones are the subtle substances, which are transported up to the spleen and transferred to the whole body through the spleen to play a nutritional role. The water is absorbed and becomes osmotic. Urinary bladder. Turbidity refers to the dregs of food, which travels down to the large intestine, undergoes transmission and dregs in the large intestine, and is then excreted from the body through the anus. Therefore, the process of transmitting and transforming water and grains requires continuous reception, digestion, conduction and excretion, and the replacement of deficiency and excess. It is better to pass through and not to stagnate. That is to say, food must be replaced and transformed in the gastrointestinal tract, and cannot be retained for a long time.
When there is excessive heat in the stomach and burns body fluid, it can lead to poor conduction in the large intestine and constipation. If the large intestine is dry and constipated, it will affect the digestion of the stomach and cause nausea and constipation. Symptoms such as vomiting and lack of food.
What is the relationship between "kidney", "spleen" and "stomach" according to traditional Chinese medicine?
Traditional Chinese medicine believes that the kidney is the "innate foundation" and the spleen and stomach are the "acquired foundation" , so the kidneys and spleen and stomach support and depend on each other. The essence of the kidneys depends on the cultivation and nourishment of the essence of water and grains in order to be continuously filled and mature, while the transformation of the essence of water and grains by the spleen and stomach must rely on the warmth of kidney yang. Therefore, there is a saying that "without essence and blood, there is no foundation for the body, and without water and grain, there is no strength for the body."
If the kidney yang is insufficient and the spleen yang cannot be warmed, symptoms of spleen yang deficiency such as abdominal cold pain, dizziness, diarrhea, and edema will occur. Deficiency of kidney yang will lead to deficiency of spleen and kidney yang, which will lead to weak intestinal transmission, making stools difficult and difficult to pass, accompanied by cold pain in the abdomen, lukewarm limbs, soreness and coldness in the waist and knees.
How do the liver, spleen, lung, triple burner, and small intestine participate in water-liquid metabolism?
(1) Regulation of water-liquid metabolism by the liver
Water-liquid metabolism Regulation is closely related to the liver. The liver governs dispersion and regulates qi, and the movement of water also depends on the promotion of qi. The liver regulates water and liquid metabolism mainly through three ways: first, regulating the triple burner qi mechanism to unblock the triple burner water channels; second, promoting the rise and fall of the qi machines of the lungs, spleen, kidneys and other organs, thereby exerting their influence on water and liquid metabolism. The third is that the movement of qi will lead to the movement of blood, and the movement of blood will help water flow. The movement of qi and blood will be beneficial, and the movement of water will be normal. If there is disease in the liver, poor drainage and imbalance of Qi movement, it will affect the movement of Qi, blood and water; blood stasis and water blockage will cause Qi stagnation and water stagnation, resulting in water-liquid metabolism disorders. Symptoms such as bloating and ascites can be seen clinically.
(2) The spleen regulates water metabolism
The spleen governs transportation and transformation and plays an important role in the process of water metabolism in the human body.
The meaning of transporting and transforming water is very broad, including "the spleen disperses essence and returns to the lungs", as well as the transfer, distribution, and excretion of water in and out of various organs, tissues, and organs in the body. . The spleen is located in the middle focal point and is the hub for the rise and fall of qi and water and liquid metabolism throughout the body. Water in the body descends from the lungs to the kidneys, or is evaporated and vaporized by the kidneys and rises to the lungs, both of which require the transfer function of the spleen to maintain normality. When the spleen is sufficient and the function of transporting and transforming water is strong, the human body's water and liquid metabolism can be coordinated and balanced; if the spleen is deficient and out of luck, the water and liquid will be difficult to transport and excrete, resulting in internal water-dampness and a variety of diseases. Therefore, "Suwen·Zhizhenyao Dalun" says: "All dampness, swelling and fullness belong to the spleen." This emphasizes the important role of the spleen in the process of water metabolism.
(3) Regulation of water metabolism by the lungs
The lungs are responsible for promoting hair growth, purifying blood, and regulating water channels. Water can be either clear or turbid. The clear water is distributed to the body surface and internal organs through the dispersion and dispersion of the lungs to nourish and moisturize the internal organs, muscles, and skin. The turbid water is dispersed by the lungs. It acts and descends to the kidney through the triple burner water channel. Therefore, the lungs' regulating effect on water and liquid metabolism is mainly achieved by regulating perspiration and regulating the triple burner water channels. Therefore, "the lungs are the source of water." In lung disease, water and fluid metabolism is abnormal, which can cause edema, difficulty urinating, etc.
(4) The regulation of water and liquid metabolism by triple energizer
Triple energizer is one of the six internal organs. It is the pathway for the rise and fall of qi and water. It is one of the important organs involved in the metabolism of water and liquid in the human body. one. "Suwen·Linglan Mican Lun" says: "The triple burner is the official responsible for clearing up the evil, and the water channel comes out." This is a good explanation of the function of the triple burner to pass water. Therefore, if the triple burner is diseased, it often affects water and liquid metabolism. From the perspective of clinical practice, triple burner lesions are mostly empirical, and symptoms such as anuria and edema are common. When the triple burner is blocked and water fluid is blocked, not only systemic edema of the skin and muscles can be seen, but also symptoms such as ascites and suspended drinking can be seen.
(5) The regulation of water metabolism by the small intestine
The small intestine has the physiological function of secreting water and turbidity, which is mainly reflected in three aspects: (1) absorbing the essence of water and grain; (2) ) Transport food residues down to the large intestine; (3) Absorb water and participate in water metabolism. While the small intestine absorbs the essence of water and grains, it also absorbs part of the water liquid, which descends into the bladder as urine, so it is also called the "main fluid of the small intestine". If the small intestine is diseased and the clear and turbidity are not distinguished, and the disease passes through the large intestine, symptoms such as diarrhea and lack of urination will be seen.
What organs does Chinese medicine believe are related to the digestive system?
Traditional Chinese medicine and Western medicine (Chinese medicine and modern medicine) are two different medical theoretical systems. Compared with Western medicine, Chinese medicine’s understanding of the human body is mainly based on the observation of human physiology and pathological phenomena, the summary of clinical experience, and the understanding of human anatomy. The concepts are relatively abstract and contain a lot of content. . The function of an organ in Western medicine may be scattered among the functions of several Zang-fu organs in Chinese medicine. Although the name of an organ in Chinese medicine is the same as that in Western medicine, its meaning in terms of physiology and pathology is not exactly the same. After understanding the characteristics of traditional Chinese medicine, you will not have ambiguous concepts when reading relevant content.
The ancients had a detailed discussion of the anatomy and physiological functions of the digestive system in the "Difficult Classic", "...the lips are the flying gate, the teeth are the door, the epiglottis is the suction gate, and the stomach is the cardia. The lower mouth of Taicang is the pylorus, the junction of the large and small intestines is the Lanmen, and the lower pole is the Po gate...". This is part of the anatomy and physiological functions of the digestive system. This passage is translated as: The lips open and close freely like a door, which is the outermost gate of the digestive tract; the entrance of food must be chewed by the teeth before swallowing; the epiglottis is the meeting point of the esophagus and the trachea, and is the passage for food to pass down the esophagus. The necessary place is the portal for breathing; the cardia is the upper opening of the stomach; the place that holds food is the stomach; the lower opening of the stomach and the upper opening of the small intestine are the pylorus; the connection between the lower opening of the small intestine and the upper opening of the large intestine It is the Lanmen, which means that the subtle substances in the food are blocked; the end of the digestive tract, that is, the anus that excretes feces, is called the Pomen. The seven gates are the seven gates in the digestive tract. Disease at any gate will affect the reception, digestion, absorption and excretion. Although there are other organs involved in the digestive and absorptive functions of the digestive system, the ones most closely related are the liver, gallbladder, spleen, and stomach.
Liver: The liver is located in the abdomen, below the diaphragm, and within the right side of the body. The main physiological function of the liver is to regulate Qi movement, that is, the movement of Qi in and out. If the liver's dredging function is normal, the qi movement will be smooth, the qi and blood will be harmonious, the meridians will be smoothed, and the activities of the internal organs and other organs will be normal. If the liver's function of dispersing and releasing is abnormal, there may be two symptoms: obstruction of qi movement or excessive rise of liver yang.
The catharsis function of the liver is an important link in the digestive system of the spleen and stomach, which is related to the coordination and balance between the spleen's rising of clearness and the stomach's reducing of turbidity. The liver's cathartic function is normal and is the key to the digestion of the spleen and stomach. An important condition for proper functioning. The liver's dredging helps the spleen and stomach, and also helps the secretion and excretion of bile. If the liver can dredge normally, bile can be secreted and excreted normally, which is helpful for the digestion and absorption of the spleen and stomach, and vice versa. Digestive dysfunction occurs. Therefore, the ancients said that when food qi enters the stomach, it depends entirely on liver qi to disperse and release it, while water and grains are transformed.
Gallbladder: Ranking first among the six internal organs, it is connected with the liver and forms the exterior and interior of each other. The gallbladder stores bile, which is metabolized by the essence of the liver. Bile is injected into the small intestine to help digest food, which is an important condition for the normal transportation and transformation of the spleen and stomach. The metaplasia and excretion of bile are controlled and regulated by the liver's excretion function. If the liver's excretory function is normal, bile excretion will be smooth and the spleen and stomach's transportation and transformation functions will be strong. On the contrary, unfavorable bile excretion will affect the digestive function of the spleen and stomach, and bile may overflow and cause jaundice.
Stomach: Also known as the epigastrium, it is divided into upper, middle and lower parts. The upper part of the stomach is called the superior epigastrium, including the cardia; the middle part of the stomach is called the middle epigastrium, which is the body of the stomach; and the lower part of the stomach is called the lower epigastrium, including the pylorus. The main function of the stomach is to store food, decompose water and grains, and relieve stomach qi. The forced landing function of the stomach also includes the function of the small intestine transporting food residues to the large intestine and the large intestine transmitting waste.