Interpretation of Tibetan image nouns

Tibetan image nouns are explained as follows:

The Tibetan image refers to the viscera hidden in the body, and the image refers to the sign that the function of the viscera is embodied outside, which is the true image of the viscera. It is a very important part of the theoretical system of traditional Chinese medicine, which was summed up by doctors in past dynasties on the basis of medical practice and under the guidance of the theory of Yin-Yang and Five Elements.

The basic content of Zangxiang theory can be divided into two aspects: one is to study the physiological functions, pathological changes and their interrelationships of various organs, and the other is to study the relationship between various organs and their corresponding organs.

According to the theory of Zangxiang, the zang-fu organs in the human body are closely related to the yin-yang and five elements in nature. Qi-constant fu-organs are also divided into yin and yang, among which brain, marrow, bone and pulse belong to yang, which is related to the three yang meridians of hands and feet; Bile and daughter cells belong to yin, which is related to the three yin meridians of hands and feet. For example, the heart governs the blood vessels, and if the heart function is impaired, it will affect the operation of the blood vessels;

The liver governs the drainage, and if the liver qi stagnates, it will affect the digestive function of the spleen and stomach; Spleen governs transport and transformation. If the spleen deficiency is wet and sleepy, it will affect the lungs. It is an extremely important part of the theoretical system of traditional Chinese medicine and has important guiding significance for clinical practice.

In the theory of zang-xiang, qi, blood and body fluid are important subtle substances in the human body, which are interdependent and mutually transformed, maintaining the normal physiological functions of the human body. Blood is closely related to qi, which can produce, operate and absorb blood, and blood can be transformed into life. Zangxiang theory holds that the interdependence and mutual transformation of qi, blood, body fluid is an important manifestation of the relationship between subtle substances in the human body.

For example, qi can produce blood, and the production of blood needs the promotion and warmth of qi; Qi can promote blood circulation, and the operation of blood needs the promotion of qi; Qi can suck blood, and the operation of blood needs the fixation of qi. Another example is that blood can transform qi, which is the carrier of qi, and the formation of blood needs the nourishment of essence; Blood can nourish body fluid, and the production of body fluid needs the nourishment of blood.

Another example is that Jin Neng is angry, and Shui Gu's implication is an important source of anger; Shui Gu's delicate nutrition is necessary for the production of body fluids. In a word, the theory of Zangxiang is based on the theory of Yin-Yang and Five Elements, which studies the physiological functions, pathological changes and their relationships of various organs in the human body, as well as the relationship between various organs and corresponding organs.