（名还元汤输回酒） 取十二岁以下童子者。（膀胱无龙火也）先禁食五辛热物。多与
米饮以助水道。 法当热饮于中。尚存真气。其行自速。冷则惟存咸味寒性矣。
气味咸寒。 滋阴降火。（肺肾有火者所必须）治劳热骨蒸咳嗽。鼻洪吐衄。疗热狂及
中。产后败血攻心。血晕闷绝。并扑损瘀血。 人喉有窍。则咳血杀人。喉不停物。毫发
必咳。血既渗入。愈渗愈咳。愈咳愈渗。惟饮溲溺。则百不一死。若服寒凉。则百不一生。
（褚澄） 诸虚吐衄咯血。惟用童便。每一盏入姜汁或韭汁少许。徐徐服之。日进二三服自
效。寒天则重汤温服。不徒降火。且消瘀血。 凡产后温饮一杯。可免血晕。至三日后止之。
同泽兰荆芥白芷续断延胡牛膝苏木黑豆。治产后血晕。虚者加人参。 同枇杷叶天冬麦冬
苏子桑皮沙参五味生地款冬百部。治阴虚咳嗽声哑。喉间血腥气。 同苏木番降香续断牛膝
丹皮蒲黄。治内伤吐血。或瘀血停留作痛。 久嗽涕唾。肺痿时时寒热。颊赤气急。用童便
去头尾少许五合。取大粉甘草一寸。四破浸之。露一宿。去甘草。平旦顿服。或同甘草末一
钱服亦可。一日一剂。 折伤跌扑。童便入少酒饮之。推陈致新。其功甚大。凡一切伤损。
不问壮弱。及有无瘀血。俱宜服此。若胁胀作痛。或发热烦燥口渴。惟服此一瓯。胜似他药
。万无一失。军中屡试有验。 赤目肿痛。自己小便乘热抹洗。即闭目少顷。此以真气退去
邪热也。
〔论〕 人溺滋阴降火。世多未悉其所以然。夫欲究人身之水化。当先明于气化。次明
于血化。而气化血化之元机。总不外升降勿失其职。清浊无或相干耳。所谓水化者。坎。水
气也。兑。泽形也。一阳陷于二阴为坎。坎以水气潜行地中。为万物受命之根。本一阴。彻
于二阳为兑。兑以有形之水。普施于万物之上。为资生之利泽。是水化之说也。气化者。三
焦为元气之使。乃水中之火。根于肾。际于肺。升降于脾。故下焦治在肾。中焦治在脾。上
焦治在肺。合之经云少阳属肾。肾上连肺。又云。二阴至肺。其气归膀胱。外连脾胃。则可
以思气化之所至。更合于经云三焦者中渎之府也。水道出焉。则可以思水化气化之无二矣。
血化者。血生于心。化于胃。统于脾。藏于肝。归于血海。此可以思血化之所至。更合于经
云肺之浊气下注于经。内积于海。更可以思气化所至即血化之所至矣。再所云升降不失其职。
清
不升则清陷于浊中。并阴不得化矣。血生于心。心。太阳也。而阴化焉。阴主降者也。不降
则浊乱于清中。并阳不得布矣。人身止是水火合化以为气血。而心肾即水火之匡廓。水火之
互根互宅。乃先天合一之神机。第人生以后。全赖后天以完先天。所谓脾胃司升降之枢者。
正为其借此以合于先天神机耳。试以人气之清浊言之。经曰。受谷者浊。受气者清。清者注
阴。浊者注阳。（此阴阳以脏腑言）又曰。浊而清者。上出于咽。清而浊者则下行。清浊相
干。是谓乱气。又曰。气之大别。清者上注于肺。浊者下走于胃。胃之清气。上出于口。肺
之浊气。下注于经。内积于海。此言清浊。原非判然为两。惟是浊中元有清。而即于浊中升
其清者。俾上行以达天。清中元有浊。而即于清中降其浊者。俾下行以至地。此后天气血不
离胃肺为之炉冶也。（阴中之阳升。而阴随之由水化而气化。由气化而血化。此手少阳三焦
为主。即俾阳中之阴降。而阳随之由血化而气化。由气化而水化。此手太阳小肠为主。）惟
胃肺乃升清降浊之地。即裕有滋阴降火之神。盖阳升而阴随者。是谓滋阴。阴降而阳归者。
是谓降火。其大炉冶已具于此。即下而便溺之出。举不越此矣。 肾脉至于肺。而少阳属肾。
是少阳亦至于肺也。第阳必藉胃脾水谷之阴以至肺。而脾胃亦藉少阳之气以上达其阴于肺。
然后能通天气。通天者生之本。故阳化而阴生焉。是经所谓云雾精。而后上应白露下也。经
曰。伤肺者。脾气不守。胃气不清。经气不为使。是即云雾不精。而上应白露不下也。盖三
焦元气。因脾胃受谷气以泌糟粕。蒸津液。而清气上注于肺者。此地气上为云也。肺中之清
气。因脾胃谷气所注。还下其浊于胃。以致津液变化为血。营卫通而糟粕以次传下者。此天
气下为雨也。然升降必由中土始之终之。皆不离于阴也。统绎斯义。则可明于坎水为始。兑
水为终。而三焦为水谷道路。气之所终始矣。 抑便溺皆从气化。经云。胃大肠小肠三焦膀
胱。此五者。天气之所生也。（其气象天。故泻而不藏。） 此受五脏浊气。故泻而不藏。与
经所云诸阳皆浊之义合。何以又云手太阳独受阳之浊乎。曰。心与小肠为表里。心为火主气
。固火之灵也。第心实主血。而小肠为心气化之府。必其血化行。而后气化乃达于极下。（
血化行者。津液和调。变化而赤为血也。气化下达者。谷气津液已行。营卫大通。乃化糟粕
以次传下也。）若是则手太阳独领气化而即神于血化。举下而大肠膀胱。无不承其气中之血
化以传道焉。经故谓其独受阳之浊也。夫小肠经脉上会诸阳于督。下会诸阳于任。则岂非上
而承阳以司心之气化。下而接阴以通肾之血化者乎。内经谓手少阳之正指天。（由阴而升阳）
手太阳之正指地。（由阳而降阴）阳升而阴固随之。阴降而阳亦归之。是气化血化水化。斯
二经可思也。然则小肠岂可止以受盛尽之。又岂止膀胱为津液之藏气化则能出乎哉。 便溺
之下。固为糟粕。然其归于大肠膀胱者。足以征阴之下降。而阴之下降。即以征阳之下归于
元也。经故曰视病必求其下。又云。出入废则神机化灭。升降息则气立孤危。然则人身便溺。
其可忽乎哉。 气血与便溺之相分。在上中二焦。本于阴而化于阳。至便溺之相分。在中下
二焦。化于阳而分于阴。故任之水分穴。分别清浊以出焉。
缪氏云。其性稍寒。不利于脾胃虚寒溏泻。及阳虚无火食不消者。
（人尿又名还元汤、输回酒）选取十二岁以下男童的小便。（因为此年龄段儿童膀胱中无相火妄动之象）。首先需禁止食用五辛及热性食物。多给予米汤饮用，以助水道通畅。服用方法应当温热饮用，这样体内尚存真气，药力运行自然迅速。若变冷，则仅剩下咸味和寒性了。
气味：咸，寒。
功效：滋阴降火。（对于肺肾有火者所必需）治疗劳热骨蒸、咳嗽、鼻出血、吐血衄血；疗治热狂及中暑；产后败血攻心、血晕闷绝；以及跌打损伤导致的瘀血。咽喉有窍道，则咳血会致人死亡；咽喉若无异物感，毫发入喉必引发咳嗽。血液一旦渗入，越渗出越咳嗽，越咳嗽越渗出。唯有饮用童便，才百人中难死一人。若服用寒凉药物，则百人中难生一人。
（褚澄记载）各种虚证引起的吐血、衄血、咯血，唯独使用童便。每盏童便加入少许姜汁或韭菜汁，慢慢服用。每日进二三服，自见疗效。寒冷天气则隔水加热温服。不仅能降火，还能消散瘀血。凡是产后温饮一杯，可避免血晕，至三日后停止。与泽兰、荆芥、白芷、续断、延胡索、牛膝、苏木、黑豆同用，治疗产后血晕。虚证者加人参。与枇杷叶、天冬、麦冬、苏子、桑白皮、沙参、五味子、生地、款冬花、百部同用，治疗阴虚咳嗽、声音嘶哑、喉间血腥气。与苏木、降香、续断、牛膝、丹皮、蒲黄同用，治疗内伤吐血，或瘀血停留作痛。久嗽涕唾、肺痿时时寒热、脸颊红赤、气急，取童便去掉头尾少许，取五合，放入一寸长的大粉甘草四破浸渍，露置一夜，去掉甘草，清晨顿服。或者与一钱甘草末同服亦可。一日一剂。
折伤跌扑，童便加入少量酒饮用，推陈致新，功效很大。凡是一切伤损，不论体质强弱，以及有无瘀血，都适宜服用此方。若胁肋胀满作痛，或发热烦躁口渴，只服这一碗，胜过其他药物，万无一失。军队中屡试有效。赤目肿痛，用自己小便趁热抹洗，随即闭目片刻。这是以真气退去邪热。
【论】人溺能滋阴降火，世人大多不了解其中的原理。想要探究人身的水液代谢，应当先明白气化，其次明白血化。而气化与血化的关键机制，总不外乎升降不失其职，清浊互不干扰罢了。所谓水化，坎卦代表水气，兑卦代表泽形。一阳陷于二阴之中为坎卦，坎以水气潜行地中，是万物受命的根本，本属一阴。彻通于二阳之上为兑卦，兑以有形之水，普施于万物之上，是资生的利泽。这就是水化的说法。
气化方面，三焦是元气的使者，乃水中之火，根源于肾，际接于肺，升降于脾。所以下焦治在肾，中焦治在脾，上焦治在肺。结合经文说“少阳属肾，肾上连肺”，又说“二阴至肺，其气归膀胱，外连脾胃”，则可以思考气化的所至之处。再结合经文说“三焦者，中渎之府也，水道出焉”，则可以思考水化与气化并无二致。
血化方面，血生于心，化于胃，统于脾，藏于肝，归于血海。这可以思考血化的所至之处。再结合经文说“肺之浊气下注于经，内积于海”，更可以思考气化的所至即血化的所至。
再说升降不失其职。清不升则清陷于浊中，阴无法化生。血生于心，心属太阳，但在此处进行阴化。阴主降。若不降，则浊乱于清中，阳无法布散。人身只是水火合化以为气血，而心肾即是水火的外廓。水火互根互宅，乃是先天合一的神机。只是人出生以后，全赖后天来完善先天。所谓脾胃司掌升降之枢纽，正是借此来契合先天神机。
试着从人气之清浊来说。经文说：“受谷者浊，受气者清。清者注阴，浊者注阳。”（这里的阴阳指脏腑）。又说：“浊而清者，上出于咽；清而浊者则下行。清浊相干，是谓乱气。”又说：“气之大别，清者上注于肺，浊者下走于胃。胃之清气，上出于口；肺之浊气，下注于经，内积于海。”这说明清浊原本并非截然分为两途，只是在浊中有清，并于浊中升其清者，使其上行以达天；清中有浊，并于清中降其浊者，使其下行以至地。这是后天气血离不开胃肺作为炉冶的原因。（阴中之阳升，而阴随之，由水化而气化，由气化而血化，此以手少阳三焦为主；即使阳中之阴降，而阳随之，由血化而气化，由气化而水化，此以手太阳小肠为主。）只有胃肺才是升清降浊之地，也就具备了滋阴降火的妙用。盖阳升而阴随者，这叫滋阴；阴降而阳归者，这叫降火。其大炉冶已具备于此，就连下面的大小便排出，也不超出这个范围。
肾脉至于肺，而少阳属肾，所以少阳也至于肺。但阳必须借助胃脾水谷之阴才能到达肺，而脾胃也借助少阳之气以上达其阴于肺，然后能通天气。通天者是生命的根本，所以阳化而阴生焉。经文所谓“云雾精，而后上应白露下”。经文说：“伤肺者，脾气不守，胃气不清，经气不为使。”这就是云雾不精，而上应白露不下的情况。大概三焦元气，因脾胃受谷气以泌糟粕、蒸津液，而清气上注于肺，这是地气上为云。肺中之清气，因脾胃谷气所注，还下其浊于胃，以致津液变化为血，营卫通而糟粕依次传下，这是天气下为雨。然而升降必由中土始之终之，皆不离于阴。综括这些义理，就可以明白坎水为始，兑水为终，而三焦是水谷的道路，气之所终始。
况且大小便皆从气化。经文说：“胃、大肠、小肠、三焦、膀胱，此五者，天气之所生也。”（其气象天，故泻而不藏）。这里接受五脏的浊气，故泻而不藏，与经文所说的“诸阳皆浊”的意义相合。为什么又说“手太阳独受阳之浊”呢？回答说：心与小肠为表里，心为火主气，固然是火的灵明所在。但心实主血，而小肠是心气化之府。必须血化运行，而后气化才能达于极下。（血化行者，指津液和调，变化而赤为血也；气化下达者，指谷气津液已行，营卫大通，乃化糟粕依次传下也）。如果是这样，那么手太阳独自统领气化，并在血化中显神，举凡向下传导的大肠、膀胱，无不承受其气中之血化以传道。经文因此说它独受阳之浊。小肠经脉上会诸阳于督脉，下会诸阳于任脉，这难道不是上而承阳以司心之气化，下而接阴以通肾之血化吗？《内经》谓手少阳之正指天（由阴而升阳），手太阳之正指地（由阳而降阴）。阳升而阴固随之，阴降而阳亦归之。气化、血化、水化，通过这两条经络可以思考。既然如此，小肠岂可仅仅以受盛功能尽之？又岂止膀胱为津液之藏，气化则能出乎哉？
大小便的下行，固然是糟粕。但其归于大肠、膀胱，足以证明阴之下降。而阴之下降，即以证明阳之下归于元。经文因此说“视病必求其下”，又说“出入废则神机化灭，升降息则气立孤危”。那么人身的大小便，岂可忽视呢？
气血与大小便的区分，在上中二焦，本于阴而化于阳。至大小便的区分，在中下二焦，化于阳而分于阴。所以任脉的水分穴，分别清浊以出焉。
(Also known as Huan Yuan Tang [Return to Origin Decoction] and Shu Hui Jiu [Returning Wine]) Collect urine from male children under twelve years of age. (At this age, the Bladder channel lacks the fire of Dragon Fire [Ministerial Fire]). First, prohibit the consumption of Five Pungent Spices and hot-natured foods. Provide abundant rice water to assist the flow of fluids. The method requires drinking it while hot; this preserves the True Qi, allowing its action to be swift. If cold, only the salty flavor and cold nature remain.
Flavor and Nature: Salty, Cold.
Actions: Nourishes Yin and descends Fire. (Essential for cases with Fire in the Lung and Kidney). Treats consumptive fever with bone-steaming sensation, coughing, epistaxis, hematemesis, and hemoptysis; treats heat-induced mania and heat stroke; postpartum敗血 (decayed blood) attacking the Heart, syncope due to blood loss, and fainting; as well as traumatic stasis. When the throat has orifices, coughing blood kills; if the throat is free of foreign bodies, even a hair will induce coughing. Once blood permeates, more permeation leads to more coughing, and more coughing leads to more permeation. Only by drinking child's urine can one survive in fewer than one out of a hundred cases. If cold-natured herbs are taken, fewer than one out of a hundred will survive.
(Recorded by Chu Cheng) For various deficiency-type epistaxis, hematemesis, and hemoptysis, exclusively use child's urine. Add a small amount of Ginger Juice or Chinese Chive Juice to each cup, and take slowly. Take two or three doses daily for efficacy. In cold weather, warm it in a double boiler before taking. It not only descends Fire but also dissipates Blood Stasis. For postpartum conditions, drinking one cup warm can prevent syncope due to blood loss; stop after three days. Combined with Ze Lan [Lycopus Herba], Jing Jie [Schizonepetae Herba], Bai Zhi [Angelicae Dahuricae Radix], Xu Duan [Dipsaci Radix], Yan Hu Suo [Corydalis Rhizoma], Niu Xi [Achyranthis Bidentatae Radix], Su Mu [Sappan Lignum], and Hei Dou [Sojae Semen Nigrum], it treats postpartum syncope due to blood loss. For deficiency patterns, add Ren Shen [Ginseng Radix et Rhizoma]. Combined with Pi Pa Ye [Loquat Leaf], Tian Dong [Asparagi Radix], Mai Dong [Ophiopogonis Radix], Su Zi [Perillae Fructus], Sang Bai Pi [Mori Cortex], Sha Shen [Glehniae Radix], Wu Wei Zi [Schisandrae Fructus], Sheng Di Huang [Rehmanniae Radix], Kuan Dong Hua [Farfarae Flos], and Bai Bu [Stemonae Radix], it treats Yin-deficiency cough with hoarseness and bloody taste in the throat. Combined with Su Mu [Sappan Lignum], Fan Jiang Xiang [Aquilariae Lignum Resinatum], Xu Duan [Dipsaci Radix], Niu Xi [Achyranthis Bidentatae Radix], Dan Pi [Moutan Cortex], and Pu Huang [Typhae Pollen], it treats internal injury hematemesis or pain caused by retained Blood Stasis. For chronic cough with sputum, Fei Wei [Lung Atrophy] with intermittent chills and fever, red cheeks, and shortness of breath, take five he of child's urine, discarding the initial and final portions. Soak one cun of broken Da Fen Gan Cao [Glycyrrhizae Radix et Rhizoma] overnight in dew. Remove the Licorice and take in one dose at dawn. Alternatively, take with one qian of powdered Gan Cao. One dose per day.
For fractures and falls, mix child's urine with a little wine and drink. It eliminates old material and generates new, with great efficacy. For all injuries, regardless of constitution strength or presence of stasis, this should be taken. If there is distension and pain in the hypochondrium, or fever, restlessness, and thirst, taking just one bowl is superior to other medicines, with no risk of failure. This has been repeatedly tested and proven effective in military campaigns. For red, swollen, and painful eyes, wipe with warm self-urine and close the eyes for a moment. This uses True Qi to dispel pathogenic Heat.
[Discussion] Child's urine nourishes Yin and descends Fire, yet many people do not understand the rationale. To investigate the transformation of fluids in the human body, one must first understand Qi transformation, then Blood transformation. The key mechanism of Qi and Blood transformation lies essentially in maintaining proper ascending and descending functions, ensuring Clear and Turbid substances do not interfere with each other.
Regarding Fluid Transformation: Kan represents Water Qi, and Dui represents Marsh Form. Kan is formed when one Yang line sinks between two Yin lines; it allows Water Qi to潜行 (subterranean flow) within the earth, serving as the root for all things to receive life, originally belonging to one Yin. Dui is formed when penetrating through two Yang lines above; it spreads tangible water over all things, providing beneficial moisture for nourishment. This is the theory of Fluid Transformation.
Regarding Qi Transformation: The San Jiao [Triple Burner] is the envoy of Original Qi, which is Fire within Water. It roots in the Kidney, interfaces with the Lung, and ascends/descends via the Spleen. Thus, the Lower Burner is treated in the Kidney, the Middle Burner in the Spleen, and the Upper Burner in the Lung. Combining this with the classic saying "Shaoyang belongs to the Kidney, and the Kidney connects upward to the Lung," and "The two Yin channels reach the Lung, their Qi returns to the Bladder, externally connecting to the Spleen and Stomach," we can contemplate where Qi transformation reaches. Further combining with "The San Jiao is the Fu organ of mid-canals, from which water passages emerge," we see that Fluid and Qi transformations are inseparable.
Regarding Blood Transformation: Blood is generated in the Heart, transformed in the Stomach, controlled by the Spleen, stored in the Liver, and returns to the Sea of Blood. This illustrates the extent of Blood transformation. Combining with "The turbid Qi of the Lung flows downward into the vessels and accumulates internally in the Sea," we see that the extent of Qi transformation is the same as Blood transformation.
Furthermore, regarding maintaining proper ascending and descending: If Clear does not ascend, it sinks into Turbid, and Yin cannot transform. Blood is generated in the Heart; the Heart is Taiyang, yet here it undergoes Yin transformation. Yin governs descending. If it does not descend, Turbid disturbs Clear, and Yang cannot distribute. The human body relies on the combined transformation of Water and Fire to form Qi and Blood, with the Heart and Kidney acting as the boundaries of Water and Fire. Their mutual rooting and dwelling constitute the divine mechanism of pre-heaven unity. However, after birth, the post-heaven fully relies on completing the pre-heaven. The Spleen and Stomach govern the pivot of ascending and descending precisely to integrate with this pre-heaven divine mechanism.
Consider the Clear and Turbid of human Qi. The classics state: "Those receiving grain become Turbid; those receiving Qi become Clear. Clear goes to Yin, Turbid goes to Yang." (Here Yin and Yang refer to Zang and Fu organs). It also states: "Turbid becoming Clear emerges from the pharynx; Clear becoming Turbid descends. Interference between Clear and Turbid is called Disordered Qi." Also: "The major distinction of Qi: Clear ascends to the Lung, Turbid descends to the Stomach. The Clear Qi of the Stomach emerges from the mouth; the Turbid Qi of the Lung descends into vessels and accumulates in the Sea." This indicates Clear and Turbid are not strictly separate. There is Clear within Turbid, which is raised within Turbid to ascend to Heaven; there is Turbid within Clear, which is lowered within Clear to descend to Earth. This is why post-heaven Qi and Blood rely on the Stomach and Lung as the furnace and forge. (Yin containing Yang ascends, followed by Yin, transforming from Fluid to Qi, then to Blood, primarily governed by Hand-Shaoyang San Jiao; Yang containing Yin descends, followed by Yang, transforming from Blood to Qi, then to Fluid, primarily governed by Hand-Taiyang Small Intestine.) Only the Stomach and Lung are the places of ascending Clear and descending Turbid, possessing the divine function of nourishing Yin and descending Fire. When Yang ascends and Yin follows, it is called Nourishing Yin; when Yin descends and Yang returns, it is called Descending Fire. The great furnace is established here, including the discharge of urine and feces below.
The Kidney pulse reaches the Lung, and Shaoyang belongs to the Kidney, so Shaoyang also reaches the Lung. However, Yang must rely on the Yin of Grain and Water from the Stomach and Spleen to reach the Lung, and the Spleen and Stomach rely on Shaoyang Qi to ascend their Yin to the Lung. Only then can they connect with Heavenly Qi. Connecting with Heaven is the root of life, so when Yang transforms, Yin is born. As the classics say, "When Clouds and Mist are refined, White Dew responds above and below." The classics state: "Injuring the Lung involves Spleen Qi failing to maintain, Stomach Qi failing to clear, and Channel Qi failing to act as envoy." This is equivalent to Clouds and Mist not being refined, resulting in White Dew not descending. Essentially, the Original Qi of the San Jiao, due to the Stomach and Spleen receiving Grain Qi to separate dregs and vaporize fluids, causes Clear Qi to ascend to the Lung; this is Earth Qi rising as Clouds. The Clear Qi in the Lung, due to Grain Qi from the Stomach and Spleen, returns Turbid to the Stomach, causing fluids to transform into Blood, Ying and Wei to circulate, and dregs to pass sequentially; this is Heaven Qi descending as Rain. Ascending and descending must begin and end in the Central Earth, never departing from Yin. Summarizing these principles clarifies that Kan Water is the beginning, Dui Water is the end, and the San Jiao is the pathway for Grain and Water, where Qi begins and ends.
Moreover, urination and defecation both follow Qi transformation. The classics state: "Stomach, Large Intestine, Small Intestine, San Jiao, and Bladder—these five are produced by Heavenly Qi." (Their nature resembles Heaven, thus they drain without storing). They receive Turbid Qi from the Five Zang organs, hence draining without storing, consistent with the saying "All Yang channels are Turbid." Why then is it said "Hand-Taiyang alone receives Turbid Yang"? Answer: The Heart and Small Intestine are exterior-interior pairs. The Heart governs Fire and Qi, being the spirit of Fire. However, the Heart actually governs Blood, and the Small Intestine is the Fu organ of Heart-Qi transformation. Only when Blood transformation proceeds can Qi transformation reach the lowest point. (Blood transformation refers to harmonious fluids changing into red Blood; Qi transformation reaching down refers to Grain Qi and fluids having circulated, Ying and Wei thoroughly connected, transforming dregs for sequential passage). Thus, Hand-Taiyang uniquely commands Qi transformation and manifests divinity in Blood transformation. All downward transmissions in the Large Intestine and Bladder receive this Qi-containing-Blood transformation to transmit. Hence, the classics say it alone receives Turbid Yang. The Small Intestine meridian converges with all Yang at the Du Meridian above and all Yang at the Ren Meridian below. Does this not mean it receives Yang above to govern Heart-Qi transformation, and connects to Yin below to communicate Kidney-Blood transformation? The Neijing states Hand-Shaoyang points to Heaven (ascending Yang from Yin), and Hand-Taiyang points to Earth (descending Yin from Yang). When Yang ascends, Yin follows; when Yin descends, Yang returns. Through these two meridians, one can contemplate Qi, Blood, and Fluid transformations. Therefore, can the Small Intestine be limited to merely receiving and holding? Can the Bladder be limited to merely storing fluids, functioning only when Qi transforms?
The downward flow of urine and feces is indeed dregs. However, their return to the Large Intestine and Bladder demonstrates the descent of Yin. The descent of Yin proves the return of Yang to the Source. Hence, the classics say "When viewing disease, seek its lower aspect," and "If exit and entry cease, the Divine Mechanism perishes; if ascending and descending halt, Qi stands isolated and in danger." Then how can human urination and defecation be ignored?
The distinction between Qi/Blood and Urine/Feces in the Upper and Middle Burners originates in Yin and transforms in Yang. The distinction of Urine/Feces in the Middle and Lower Burners transforms in Yang and separates in Yin. Thus, the Shui Fen [Water Division] acupoint on the Ren Meridian distinguishes Clear and Turbid for excretion.
Mr. Miao stated: Its nature is slightly cold, unfavorable for Spleen-Stomach deficiency-cold with loose stools, and for Yang deficiency without Fire causing indigestion.