🧭 中医基础理论概念

qì

Qi is the fundamental substance constituting the human body and sustaining vital activities in traditional Chinese medicine. It is a highly active, continuously moving subtle material classified as yang in nature. Qi originates from three sources: prenatal essence inherited from parents and stored in the kidneys, grain essence transformed by the spleen and stomach, and natural air inhaled by the lungs. It manifests in four primary types—yuan qi, zong qi, ying qi, and wei qi—each with distinct functions. The movement of qi, known as qi mechanism, follows the patterns of ascending, descending, exiting, and entering; harmony in this movement ensures health, while disruption leads to disease. Qi performs essential functions including promotion, warming, defense, containment, and transformation, and its imbalances manifest as conditions such as qi deficiency, qi stagnation, qi counterflow, and qi sinking.

yuán qì

Yuan Qi, also known as Original Qi, is the most fundamental and vital qi in the human body, rooted in the kidneys and derived from congenital essence, continuously nourished by acquired food and water essence. It circulates throughout the body via the Triple Burner, serving as the primary motive force for life activities, growth, development, and reproduction.

zōng qì

Zong Qi, or Gathering Qi, is a form of acquired Qi that accumulates in the chest, formed by the combination of clean Qi inhaled by the lungs and the essential Qi of food and water transformed by the spleen and stomach. It plays a crucial role in respiration and the propulsion of blood through the vessels.

yíng qì

Ying Qi, also known as Nutritive Qi, is the nutrient-rich Qi that circulates within the vessels, providing nourishment to the entire body and serving as a fundamental substance for blood production. It is considered Yin in nature and is derived from the essential, refined portion of food and fluids transformed by the Spleen and Stomach.

wèi qì

Wei Qi, or Defensive Qi, is a yang-type vital substance in Traditional Chinese Medicine that circulates outside the meridians, protecting the body surface, warming tissues, and regulating sweat and body temperature. It is derived from the refined essence of food and is characterized by its swift and mobile nature.

xuè

Blood (Xuè) is a fundamental substance in Traditional Chinese Medicine (TCM), defined as a red fluid that circulates within the vessels, nourishing and moistening the entire body. It is considered yin in nature and is essential for physiological activities, including mental function. Blood is generated from the essential substances transformed by the spleen and stomach, with contributions from kidney essence, and its movement is regulated by the interplay of Qi and the organ systems.

jīn yè

Jin Ye, or Body Fluids, is the collective term for all normal fluids in the body, including internal organ fluids and secretions such as gastric juice, intestinal fluid, nasal discharge, tears, and saliva. It is essential for moistening and nourishing tissues, and its balance is crucial for health.

jīng

Jing (Essence) is a fundamental substance in Traditional Chinese Medicine that constitutes the body and sustains life activities, comprising both prenatal and postnatal aspects. It is regarded as the root of life, stored in the kidneys, and governs growth, development, and reproduction.

shén

Shen (Spirit) in Traditional Chinese Medicine denotes both the outward manifestation of vital life activities and the inner realm of consciousness, thought, and emotion. It is rooted in the essential substances of the body and is closely observed in clinical diagnosis.

qì jī

Qi Ji, or the Qi Mechanism, refers to the movement of Qi in the body, primarily characterized by ascending, descending, entering, and exiting. It is considered the fundamental basis of all physiological activities in Traditional Chinese Medicine.

qì zhì

Qi Zhi, or Qi Stagnation, is a pathological state in Traditional Chinese Medicine where the flow of Qi is obstructed or slowed, leading to localized or systemic discomfort. It is commonly triggered by emotional distress, dietary irregularities, external pathogenic factors, or sudden physical strain.

qì xū

Qi Xu (Qi Deficiency) is a pathological state in Traditional Chinese Medicine characterized by the depletion of primordial Qi, leading to diminished functional activity and reduced resistance to disease. It arises from factors such as congenital insufficiency, poor postnatal nourishment, overexertion, or prolonged illness, and manifests with general fatigue, weakness, and susceptibility to various symptoms.

qì nì

Qi Ni (Rebellious Qi) is a pathological state in Traditional Chinese Medicine where Qi ascends excessively or fails to descend properly, causing an upward counterflow. It most commonly affects the Lung, Stomach, and Liver, leading to symptoms such as cough, nausea, or headache.

xuè xū

Xue Xu (Blood Deficiency) is a pathological state in Traditional Chinese Medicine characterized by insufficient blood or weakened nourishing function of blood, often resulting from excessive blood loss, spleen-stomach weakness impairing generation, prolonged illness, or blood stasis preventing new blood formation.

xuè yū

Xue Yu (Blood Stasis) is a pathological state in Traditional Chinese Medicine characterized by impaired blood circulation, sluggish movement, or extravasated blood that fails to disperse, leading to stasis. It is a common mechanism underlying various diseases and is addressed primarily by promoting blood circulation and removing stasis.

yū xuè

Yu Xue, or Static Blood, is a pathological product of impaired blood circulation or stasis that accumulates in the body, and it also acts as a secondary pathogenic factor. It includes extravasated blood retained in tissues (e.g., from trauma) and blood that flows sluggishly or becomes blocked in meridians or organs. Its characteristic signs include fixed, stabbing pain worse at night, palpable masses, recurrent bleeding with dark clots, cyanotic lips and nails, tongue ecchymoses, and a wiry or choppy pulse.

tán shī

Phlegm-Dampness (Tán-Shī) is a pathological concept in Traditional Chinese Medicine referring to the accumulation of dampness and phlegm due to impaired fluid metabolism. It is both a product of disease and a secondary pathogenic factor that can cause various disorders. Its development is closely linked to the spleen, lung, and kidney functions, and it is characterized by heaviness, stickiness, and a tendency to linger.

tán yǐn

Tan Yin (Phlegm-Fluid Retention) refers to pathological products formed when the body's fluid metabolism is impaired, causing fluids to accumulate and stagnate within the body. Thick and turbid accumulations are termed Tan (phlegm), while thin and clear ones are termed Yin (fluid retention). This condition is central to many disorders in Traditional Chinese Medicine, reflecting systemic imbalance rather than a single disease entity.

yīn xū

Yin Xu (Yin Deficiency) is a pathological state in Traditional Chinese Medicine characterized by insufficiency of the body's yin fluids (essence, blood, and fluids), leading to reduced moistening, calming, and restraining functions over yang heat, resulting in internal deficiency heat. It commonly manifests with symptoms such as five-center heat, afternoon tidal fever, night sweats, and a red tongue with scant coating.

yáng xū

Yang Xu, or Yang Deficiency, is a pathological state in Traditional Chinese Medicine characterized by insufficient Yang Qi, leading to diminished warming, propelling, and transformative functions, with the emergence of internal cold. It is often rooted in Kidney Yang deficiency, considered the most critical aspect, and manifests with symptoms of cold and fatigue.

yīn yáng

Yin and Yang is a foundational philosophical concept in Traditional Chinese Medicine (TCM), originating from ancient Chinese cosmology. It describes the dualistic nature of all phenomena, where opposing yet interdependent forces—Yin (dark, cold, stillness, substance) and Yang (bright, heat, movement, function)—interact to maintain harmony. In TCM, Yin and Yang theory is used to explain the structure, physiology, and pathology of the human body, and to guide diagnosis and treatment. Health is viewed as a dynamic balance between Yin and Yang, while disease arises from their imbalance. The theory emphasizes the unity of opposites, mutual rooting, waxing and waning, and transformation, providing a comprehensive framework for understanding and restoring equilibrium.

wǔ xíng

Wu Xing, or the Five Phases, is a foundational concept in Traditional Chinese Medicine describing the dynamic movements and interactions of five basic substances—wood, fire, earth, metal, and water—used to categorize phenomena and explain their interrelationships.

wǔ zàng

The Five Zang Organs (Wu Zang) are the heart, lungs, spleen, liver, and kidneys, considered the core viscera in Traditional Chinese Medicine. They store essential Qi and are yin in nature, governing the body's vital substances and overall physiological balance.

xīn

The Heart (Xin) is one of the five zang organs in Traditional Chinese Medicine, associated with the Fire element and considered the 'sun within yang' (lesser yin). It governs blood circulation and houses the mind, playing a central role in mental and emotional activities.

fèi

The Lung (Fei) is one of the five zang organs in Traditional Chinese Medicine, associated with the Metal element and considered the 'canopy' of the body. It governs Qi, respiration, and the regulation of water passages, while also controlling the skin and body hair.

pí

The Spleen (Pi) is one of the five zang organs in Traditional Chinese Medicine, associated with Earth, governing transformation and transportation, and serving as the root of acquired constitution. It is paired with the Stomach and is central to the production of Qi and Blood.

gān

The Liver (Gan) is one of the five zang organs in Traditional Chinese Medicine, associated with the Wood element and characterized as the 'yin within yang' (Jueyin). It governs free-flowing movement and stores blood, playing a central role in regulating emotions, digestion, and reproductive functions.

shèn

The Kidney (Shen) is one of the five zang organs in Traditional Chinese Medicine (TCM), associated with the element Water, the phase of lesser yin (shaoyin), and paired with the Urinary Bladder. It stores essence (jing), governs water metabolism, controls bone and marrow, and is considered the root of life and prenatal constitution.

liù fǔ

The Six Fu Organs are a group of hollow viscera in Traditional Chinese Medicine comprising the gallbladder, stomach, small intestine, large intestine, urinary bladder, and San Jiao. They are responsible for receiving, decomposing, and transforming ingested food and fluids, as well as transmitting and excreting waste products. They are categorized as Yang and pertain to the exterior.

xiǎo cháng

The Small Intestine is one of the six fu organs in Traditional Chinese Medicine, paired with the Heart through the Hand Taiyang Small Intestine channel. It receives food from the Stomach, further digests it, and separates the clear from the turbid, playing a key role in fluid metabolism.

dà cháng

The Large Intestine is one of the six fu organs in Traditional Chinese Medicine, paired with the Lung, and is responsible for receiving food residue from the Small Intestine, absorbing water, and forming and excreting feces.

wèi

The Stomach (Wei) is one of the six fu organs, paired with the Spleen, and together they are considered the acquired foundation and the sea of grain and water. It receives and decomposes food, with descending as its normal function, and prefers moisture over dryness.

dǎn

The Gallbladder (Dan) is one of the six fu organs and also one of the extraordinary fu organs, paired with the Liver through the exterior-interior relationship. It stores and excretes bile, aids digestion, and governs decision-making and courage. Its functions are closely tied to the Liver's free-flowing Qi and the body's mental and emotional states.

páng guāng

The Bladder (Pang Guang) is one of the six fu organs, paired with the Kidney, and governs the storage and excretion of urine through the transformative and consolidating actions of Kidney Qi.

sān jiāo

San Jiao, or the Triple Burner, is one of the six fu organs in Traditional Chinese Medicine, encompassing the upper, middle, and lower burners. It serves as the pathway for the circulation of primordial Qi and body fluids, and is associated with the Hand Shaoyang Sanjiao meridian.

qí héng zhī fǔ

The Extraordinary Fu Organs (qí héng zhī fǔ) are a group of six hollow, tube-like structures in Traditional Chinese Medicine that store essential substances rather than transforming food, thus resembling both Fu and Zang organs. They include the brain, marrow, bones, vessels, gallbladder, and uterus, and are closely linked to the Eight Extraordinary Meridians.

nǎo

The Brain (Nao) is a curious hollow organ located in the skull, formed by the convergence of marrow and known as the Sea of Marrow. It governs spirit, consciousness, thought, sensation, and movement, and is closely linked to the heart and the five viscera, especially the kidneys.

suǐ

Marrow (Sui) is a fundamental substance in Traditional Chinese Medicine, generated from Kidney essence, stored in bones, the spinal cord, and the brain, and classified under the extraordinary fu organs. It nourishes bones, supports brain function, and is involved in hematopoiesis and mental activity.

jīn

Sinews (Jin) refer to fascia, tendons, and ligaments that attach to bones and converge at joints, governing joint movement and constituting one of the Five Body Constituents. In Traditional Chinese Medicine, they are closely linked to the Liver, which nourishes them through Blood, and their health reflects Liver Blood sufficiency and the absence of internal Wind.

mài

Vessels (Mai) are the channels through which blood circulates, considered one of the five fundamental tissues in Traditional Chinese Medicine. They are closely connected to the Heart, which governs blood and vessels, and their pulsation is used in diagnosis.

jī ròu

Muscles (Ji Rou) are one of the Five Body Constituents in Traditional Chinese Medicine, responsible for protecting internal organs, resisting pathogenic influences, and enabling movement. They are nourished by the Spleen's transformative and transportive functions, and their condition reflects the state of Spleen Qi.

ròu

Flesh (Rou) refers to the soft tissues of the body, including muscles and fat, and is one of the Five Constituents in Traditional Chinese Medicine, corresponding to the Spleen. Its condition reflects the state of Spleen and Stomach Qi and Blood.

pí máo

Skin and body hair (pifu) constitute the body's exterior surface, including the skin, sweat pores, and fine hairs, serving as a barrier against external pathogens. In Traditional Chinese Medicine, they are closely connected to the Lungs, which nourish and protect them through the diffusion of Wei Qi and fluids.

gǔ

Bones (Gu) are one of the Five Body Constituents in Traditional Chinese Medicine, serving as the body's framework, storing marrow, supporting the physique, protecting internal organs, and enabling movement. Their growth, strength, and integrity are governed by the Kidney, which produces marrow and nourishes the bones.

mù

The Eye (Mu) is the sensory organ of vision and is considered the orifice of the Liver, one of the five sense organs. In Traditional Chinese Medicine, the essence of all five viscera and six bowels converges in the eye, and the Five Wheel theory assigns different parts of the eye to the five viscera.

shé

The tongue (She) is a sensory organ responsible for taste, assisting in swallowing and speech, and is considered the orifice of the Heart (Xin) in Traditional Chinese Medicine. It serves as a primary site for tongue diagnosis, reflecting the state of internal organs through its body and coating.

kǒu

The mouth (Kou) is the portal for food intake, speech, and respiration, and is considered the orifice of the Spleen in Traditional Chinese Medicine. Its condition reflects the state of Spleen function and the nourishment of Qi and Blood.

bí

The nose (Bi) is a sensory organ for smell and the gateway for respiration, considered the orifice of the Lung (Fei) in Traditional Chinese Medicine. It is one of the five sense organs and reflects the state of Lung Qi and the influence of external pathogenic factors.

ěr

The ear (Er) is the sensory organ responsible for hearing and balance, and is considered the orifice of the Kidney in Traditional Chinese Medicine. It is one of the five sense organs and is closely connected to the body's meridians, particularly the Shaoyang channels.

liù yín

The Six Excesses (Liu Yin) are six external pathogenic factors—Wind, Cold, Summerheat, Dampness, Dryness, and Fire—that arise from abnormal climatic changes and invade the body from the exterior, causing external contraction diseases. They are distinguished from internally generated pathogenic factors.

fēng xié

Wind Pathogen (Feng Xie) is a fundamental concept in Traditional Chinese Medicine, referring to an external pathogenic factor associated with spring but present year-round. It is considered the leading cause of externally contracted disorders, often combining with other pathogens, and is known as the 'chief of a hundred diseases.'

hán xié

Cold Pathogen (Han Xie) is a fundamental concept in Traditional Chinese Medicine referring to a pathogenic cold that can invade the body from outside or arise from internal Yang deficiency. It is characterized by its yin nature, tendency to damage Yang Qi, and ability to cause stagnation and contraction, leading to symptoms such as chills, pain, and clear discharges.

shǔ xié

Summerheat (Shu Xie) is a seasonal external pathogenic factor in Traditional Chinese Medicine, arising from intense heat and occurring only between the summer solstice and the beginning of autumn. It is characterized by its fiery, ascending, and dispersing nature, which consumes Qi and body fluids, often accompanied by dampness.

shī xié

Dampness (Shi Xie) is a pathogenic factor in Traditional Chinese Medicine associated with the late summer season, humid environments, and spleen deficiency. It is characterized by heaviness, turbidity, stickiness, and downward flow, leading to a range of symptoms and chronic conditions.

zào xié

Dryness (Zao Xie) is a pathogenic factor in Traditional Chinese Medicine associated with autumn, characterized by dryness and desiccation that damages body fluids and the lungs. It manifests as external dryness from climatic conditions and internal dryness from fluid depletion.

huǒ xié

Fire Pathogen (Huo Xie) is a concept in Traditional Chinese Medicine referring to pathogenic heat that arises from yang excess, either externally from warm-heat or summer-heat factors, or internally from yin-yang imbalance. It is characterized by its tendency to flare upward, consume fluids and Qi, generate wind, move blood, and cause swelling and ulceration.

qī qíng

The Seven Emotions (Qi Qing) are the seven normal emotional activities in Traditional Chinese Medicine: joy, anger, worry, thought, grief, fear, and fright. When sudden, intense, or prolonged emotional stimuli exceed the body's regulatory capacity, they become pathogenic factors that can damage internal organs and disrupt Qi movement.

yǐn shí láo yì

Diet, Work and Rest (Yinshi, Laoyi) in Traditional Chinese Medicine refers to the balance of food intake, physical and mental activity, and rest, which are essential for maintaining health and preventing disease. Imbalances in these areas can directly harm the body's vital substances and organ functions, weakening the righteous Qi (Zheng Qi).

bā gāng biàn zhèng

Eight-Principle Pattern Differentiation is a foundational framework in Traditional Chinese Medicine that categorizes all patterns of disharmony into eight principal rubrics: yin, yang, exterior, interior, cold, heat, deficiency, and excess. It serves as the overarching guideline for all other diagnostic methods, organizing clinical information into a coherent whole.

liù jīng biàn zhèng

Six-Channel Pattern Differentiation is a diagnostic framework established by Zhang Zhongjing in the Shang Han Lun for treating externally contracted cold damage diseases, categorizing patterns into six channels: Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, and Jueyin. It systematically addresses the progression of disease from exterior to interior and from yang to yin, reflecting the state of righteous Qi and pathogenic factors.

tài yáng bìng

Taiyang Disease is the initial stage of externally contracted disorders in the Six Channel syndrome differentiation, characterized by pathogenic invasion of the exterior and the body surface. It is marked by floating pulse, stiffness and pain in the head and neck, and aversion to cold.

yáng míng bìng

Yangming Disease is a pattern in Traditional Chinese Medicine characterized by the inward penetration of external pathogenic factors transforming into heat, resulting in a severe interior heat-excess condition. It represents the peak stage of heat in externally contracted diseases, marked by intense fever, sweating, and aversion to heat rather than cold.

shào yáng bìng

Shaoyang Disease is a pattern in Traditional Chinese Medicine where pathogenic factors lodge in the half-exterior, half-interior, with the struggle between righteous Qi and pathogenic Qi occurring between the exterior and interior. It is characterized by alternating chills and fever, chest and rib fullness, and is treated by harmonizing the Shaoyang level.

tài yīn bìng

Taiyin Disease is a pattern of interior deficiency-cold due to spleen yang deficiency and internal accumulation of cold-dampness, representing the initial stage of the three yin diseases. Its main manifestations include abdominal fullness, vomiting, poor appetite, diarrhea, and abdominal pain without thirst.

shào yīn bìng

Shaoyin Disease is a critical stage in Traditional Chinese Medicine marked by heart and kidney failure, with systemic decline of yin, yang, qi, and blood. It manifests in two patterns: cold transformation (yang deficiency with internal cold) and heat transformation (yin deficiency with yang hyperactivity).

jué yīn bìng

Jueyin Disease is the terminal stage of the six-channel disease in Traditional Chinese Medicine, characterized by complex and critical patterns of yin-yang opposition, mixed cold and heat, and alternating chills and fever. It manifests with upper heat and lower cold, and a prominent symptom of cold extremities due to the failure of yin and yang qi to connect smoothly.

zàng fǔ biàn zhèng

Zang-Fu Pattern Differentiation is a diagnostic method in Traditional Chinese Medicine that identifies the location and nature of disease by analyzing the physiological functions and pathological manifestations of the internal organs. It serves as a foundational framework for diagnosing internal miscellaneous diseases, focusing on the five zang organs and their relationships with the six fu organs, qi, blood, and body fluids.

wèi qì yíng xuè biàn zhèng

Wei-Qi-Ying-Xue Differentiation is a diagnostic framework established by Qing dynasty physician Ye Tianshi for assessing exogenous warm-heat diseases (wen bing), delineating four progressive stages of pathogenic depth and severity. It guides treatment principles according to the layer affected, from superficial defense to deep blood level.

sì zhěn

The Four Diagnostic Methods (si zhen) are the foundational techniques in Traditional Chinese Medicine for gathering clinical information, comprising inspection, listening and smelling, inquiry, and palpation. These methods are used together to form a comprehensive assessment, guiding pattern differentiation and treatment.

wàng zhěn

Inspection (Wang Zhen) is a diagnostic method in Traditional Chinese Medicine whereby the practitioner observes the patient's overall and local conditions to assess illness, and it is regarded as the foremost of the four diagnostic methods. It encompasses the observation of spirit, complexion, body form, head and facial features, skin, tongue, excreta, and infant finger veins. Tongue diagnosis is particularly distinctive, examining both the tongue body and coating to evaluate visceral conditions and pathogenic factors.

wén zhěn

Auscultation and Olfaction (wen zhen) is a diagnostic method in Traditional Chinese Medicine that involves listening to sounds and smelling odors to assess the condition of the body. It is one of the four diagnostic methods, alongside inspection, inquiry, and palpation.

wèn zhěn

Inquiry (Wen Zhen) is a diagnostic method in Traditional Chinese Medicine whereby the practitioner systematically questions the patient or their family to understand the onset, progression, prior treatment, and subjective symptoms of an illness. It is one of the four diagnostic methods, alongside inspection, auscultation-olfaction, and palpation, and is valued for its direct access to the patient's experience.

qiè zhěn

Palpation (Qie Zhen) is a diagnostic method in Traditional Chinese Medicine involving the physician's hands to touch, feel, press, and examine the patient's body surface to assess health conditions. It primarily includes pulse diagnosis (Mai Zhen) and palpatory examination (An Zhen), with the radial pulse at the wrist being the most common site for pulse taking.

shé zhěn

Tongue diagnosis (she zhen) is a diagnostic method in Traditional Chinese Medicine that observes the tongue body and coating to assess pathological conditions. It is a key component of inspection (wang) in the four diagnostic methods.

mài zhěn

Pulse Diagnosis is a distinctive Traditional Chinese Medicine diagnostic method where the physician palpates the patient's radial artery, primarily at the wrist (cun kou), to perceive the pulse quality and assess health conditions. It is considered one of the most characteristic diagnostic techniques in TCM, providing insights into the state of internal organs and pathological changes.

èr shí bā mài

The Twenty-Eight Pulses is a traditional Chinese medicine classification of twenty-eight common pathological pulse qualities, organized by position, rate, shape, and force. It serves as a diagnostic framework for assessing internal conditions through palpation of the radial artery.

bā fǎ

The Eight Therapeutic Methods are a systematic framework of eight basic treatment strategies in Traditional Chinese Medicine, consolidated by Qing dynasty physician Cheng Zhongling. They address different pathological mechanisms and are used alone or in combination to restore balance.

hàn fǎ

The Diaphoretic Method (Han Fa) is a Traditional Chinese Medicine therapeutic approach that uses diaphoretic formulas to open the pores and regulate nutritive and defensive Qi, thereby expelling exterior pathogenic factors through sweating. It is primarily indicated for exterior syndromes and certain early-stage conditions, with careful attention to dosage and contraindications.

tǔ fǎ

The Emetic Method (Tu Fa) is a therapeutic approach in Traditional Chinese Medicine that uses emetic formulas to expel phlegm, retained food, or toxins from the throat, chest, and upper stomach via vomiting. It is primarily indicated for acute excess conditions located in the upper body, but its potent nature limits its modern use to emergency situations.

xià fǎ

The Purgative Method (Xia Fa) is a therapeutic approach in Traditional Chinese Medicine that uses purgative formulas to induce bowel movement, expel gastrointestinal accumulation, and eliminate pathogenic factors such as excess heat, retained fluids, blood stasis, and parasites. It is primarily indicated for interior excess patterns where pathogens reside in the stomach and intestines.

hé fǎ

The Harmonizing Method (He Fa) is a therapeutic approach in Traditional Chinese Medicine that uses formulas to resolve and regulate disharmonies, particularly those involving the half-exterior half-interior level, or imbalances among the viscera, yin-yang, and qi-blood. It aims to restore balance through gentle mediation rather than aggressive attack or supplementation.

wēn fǎ

The Warming Method (Wen Fa) is a therapeutic principle in Traditional Chinese Medicine that uses warm-natured formulas and medicinals to dispel interior cold, supplement yang qi, and rescue yang from collapse. It is primarily indicated for interior cold syndromes, including cold congealing in the middle jiao, heart-kidney yang deficiency, and cold congealing in the channels.

qīng fǎ

The Clearing/Heat-Clearing Method (Qing Fa) is a therapeutic principle in Traditional Chinese Medicine that uses cold-natured formulas to clear heat, purge fire, cool the blood, resolve toxins, and treat deficiency-heat. It is primarily indicated for interior heat patterns, including excess heat in the qi aspect, heat in the nutritive and blood aspects, heat-toxin sores, visceral heat, and deficiency-heat with bone-steaming tidal fever.

xiāo fǎ

The Dispersing Method (Xiao Fa) is a therapeutic approach in Traditional Chinese Medicine that uses formulas to gradually dissolve and disperse accumulated pathogenic factors such as food stagnation, qi stagnation, blood stasis, phlegm, water, and parasites. It is applied to conditions where tangible pathogens have formed slowly, and it acts more gently than the Purging Method (Xia Fa).

bǔ fǎ

The Tonifying Method (Bu Fa) is a therapeutic principle in Traditional Chinese Medicine that uses tonifying formulas to supplement Qi, Blood, Yin, Yang, and the viscera, thereby treating deficiency patterns. It is applied to various deficiency syndromes and is tailored according to the specific nature and location of the deficiency.

biàn zhèng lùn zhì

Pattern Differentiation and Treatment is the fundamental principle and core characteristic of Traditional Chinese Medicine for understanding and treating disease, encompassing two processes: pattern differentiation and treatment determination. It emphasizes individualized and dynamic care based on the specific pattern of disharmony.

qū shī fǎ

The dampness-dispelling method (qu shi fa) is a TCM therapeutic strategy that removes excess damp pathogen, whether external dampness from a wet environment and rainy climate or internal dampness from impaired fluid transformation by the spleen. It is divided into aromatic transformation, warm drying, cold draining, and diuretic percolation, with strengthening the spleen—which 'loathes dampness and loves dryness'—as its central principle.

lǐ qì fǎ

The qi-regulating method (li qi fa) is a TCM therapeutic strategy that moves and harmonizes the flow of constrained qi, raising or lowering it as needed, to remove stagnation and restore the normal qi mechanism. It centers on soothing the liver and regulating qi, and is used when the flow of qi is disrupted by emotion, diet, or overstrain; it is among the most commonly used methods in clinical practice.

huó xuè fǎ

The blood-quickening stasis-removing method (huo xue fa) is a TCM therapeutic strategy using moving medicinals to restore blood flow and dissolve blood stasis (xue yu), blood that has slowed or pooled outside its normal course. It rests on the principle that 'qi is the commander of blood and blood is the mother of qi,' moving qi and quickening blood together, and is used for fixed stabbing pain, bruising, varicosities, masses, and menstrual disorders caused by stasis.

sì qì wǔ wèi

Four Qi and Five Flavors is a core framework in Traditional Chinese Medicine pharmacology that categorizes the properties and actions of medicinal substances. It comprises the four natures (cold, hot, warm, cool) and five tastes (pungent, sweet, sour, bitter, salty), which together guide the clinical use and combination of herbs.

sì qì

Four Qi, also known as four natures, classify medicinal substances into cold, hot, warm, and cool properties based on their therapeutic effects on the body. These properties are derived from clinical observations of how substances alleviate or eliminate heat or cold patterns, guiding their use in Traditional Chinese Medicine.

wǔ wèi

The Five Flavors (wu wei) is a foundational concept in Traditional Chinese Medicine that categorizes the basic tastes of medicinal substances—pungent, sweet, sour, bitter, and salty—each associated with specific therapeutic actions. This framework guides the clinical use of herbs by linking taste to function, though it is always considered alongside other properties like nature, meridian tropism, and direction of action.

guī jīng

Meridian Tropism (Gui Jing) is a foundational concept in Traditional Chinese Medicine (TCM) pharmacology that describes the selective affinity of medicinal substances for specific organs and meridians. It is grounded in the theory of zang-fu organs and meridians, and is determined by the clinical effects of a substance on particular pathological patterns. This theory guides the selection of herbs in formula construction and is closely linked to the practice of channel-based therapy.

jūn chén zuǒ shǐ

The Sovereign-Minister-Assistant-Courier is the fundamental principle of formula composition in Traditional Chinese Medicine, defining the hierarchical roles and synergistic relationships among ingredients in a prescription. It ensures that the primary therapeutic action is focused, while secondary and auxiliary components support, moderate, or guide the formula's effects.