内伤饮食，付药者，受药者，皆以为琐末细事，是以所当重者为轻，利害非细。殊不思胃气者，荣气
也，卫气也，谷气也，清气也，资少阳生发之气也。人之真气衰旺，皆在饮食入胃，胃和则谷气上升。谷
气者，升腾之气也，乃足少阳胆、手少阳元气始发生长，万化之别名也。饮食一伤，若消导药的对其所
伤之物，则胃气愈旺，五谷之精华上腾，乃清气为天者也，精气、神气皆强盛，七神卫护，生气不乏，增
益大旺，气血周流，则百病不能侵，虽有大风苛毒，弗能害也。此一药之用，其利溥哉。
易水张先生，尝戒不可用峻利食药，食药下咽，未至药丸施化，其标皮之力始开，便言空快也，
所伤之物已去；若更待一两时辰许，药尽化开，其峻利药必有情性，病去之后，脾胃安得不损乎？脾胃既
损，是真气元气败坏，促人之寿。当时说下一药，枳
实一两，麸炒黄色为度，白术二两，只此二味，荷叶裹烧饭为丸。以白术苦甘温，其甘温补脾胃之元气，
其苦味除胃中之湿热，利腰脐间血，故先补脾胃之弱，过于枳实克化之药一倍。枳实味苦寒，泄心下痞
闷，消化胃中所伤。此一药下胃，其所伤不能即去，须待一两时辰许，食则消化，是先补其虚，而后化其
所伤，则不峻利矣。当是之时，未悟用荷叶烧饭为丸之理，老年味之始得，可谓神奇矣。荷叶之一物，
中央空虚，象震卦之体。震者，动也，人感之生足少阳甲胆也，甲胆者风也，生化万物之根蒂也。《左
传》云∶“履端于始，”序则不愆。人之饮食入胃，营气上行，即少阳甲胆之气也；其手少阳三焦经，人之
元气也，手足经同法，便是少阳元气生发也。胃气、谷气、元气，甲胆上升之气，一也，异名虽多，止是
胃气上升者也。荷叶之体，生于水土之下，出于秽污之中，而不为秽污所染，挺然独立。其色青，形乃
空，清而象风木者也，食药感此气之化，胃气何由不上升乎？其主意用此一味为引用，可谓远识深虑，
合于道者也。更以烧饭和药，与白术协力，滋养谷气而补令胃浓，再不至内伤，其利广矣大矣！
若内伤脾胃，以辛热之物，酒肉之类，自觉不快，觅药于医者，此风习以为常，医者亦不问所伤，
即付之以集香丸、巴豆大热药之类下之，大便下则
物去，遗留食之热性、药之热性，重伤元气，七神不炽，经云∶“热伤气，”正谓此也。其人必无气以动而热
困，四肢不举，传变诸疾，不可胜数，使人真气自此衰矣。若伤生冷硬物，世医或用大黄、牵牛二味大寒
药投之，物随药下，所伤去矣。遗留食之寒性、药之寒性，重泻其阳，阳去则皮肤筋骨肉血脉无所根据倚，
便为虚损之证。论言及此，令人寒心。
夫辛辣气薄之药，无故不可乱服，非止牵牛而已。《至真要大论》云∶五味入胃，各先逐其所喜攻。
攻者，克伐泻也。辛味下咽，先攻泻肺之五气。气者，真气、元气也。其牵牛之辛辣猛烈，夺人尤甚，
饮食所伤，肠胃受邪，当以苦味泄其肠胃可也，肺与元气何罪之有？夫牵牛不可用者有五，此其一也。况
胃主血所生病，为物所伤，物者，有形之物也，皆是血病，血病泻气，此其二也。且饮食伤于中焦，止
合克化，消导其食，重泻上焦肺中已虚之气，此其三也。食伤肠胃，当塞因塞用，又寒因寒用，枳实大
黄苦寒之物，以泄有形是也，反以辛辣牵牛散泻真气，犯大禁四也。殊不知《针经》第一卷第一篇有
云，外来客邪，风寒伤人五脏，若误泻胃气，必死，误补亦死。其死也，无气以动，故静；若内伤脾
胃，而反泻五脏，必死，误补亦死。其死也，阴气有余，故躁。今内伤肠胃，是谓六腑不足之病，反泻上
焦虚无肺气；肺者，五脏之一数也，为牵牛之类朝损暮损，其元气消耗，此乃暗里折人寿数，犯大禁五
也。良可哀叹！故特着此论并方，庶令四海闻而行之，不至夭横耳！此老夫之用心也。
胃气岂可不养，复明养胃之理，故经曰，安谷则昌，绝谷则亡。水去则荣散，谷消则卫亡，荣散卫亡，
神无所根据。仲景云∶水入于经，其血乃成；谷入于胃，脉道乃行。故血不可不养，胃不可不温，血温
胃和，荣卫将行，常有天命。谷者，身之大柄也，《书》与《周礼》皆云∶金木水火土谷，惟修以奉养
五脏者也。内伤饮食，固非细事，苟妄服食药而轻生损命，其可乎哉！《黄帝针经》有说∶胃恶热而喜
清冷，大肠恶清冷而喜热，两者不和，何以调之？伯歧曰∶调此者，饮食衣服，亦欲适寒温，寒无凄怆，
暑无出汗；饮食者，热无灼灼，寒无 ，寒温中适，故气将持，乃不致邪僻也（详说见于本经条下）。
是必有因用，岂可用俱寒俱热之食药，致损者与？！
《内经》云∶内伤者，其气口脉反大于人迎，一倍二倍三倍，分经用药。又曰∶上部有脉，下部无
脉，其人当吐，不吐者死。如但食不纳，恶心欲吐者，不问一倍二倍，不当正与瓜蒂散吐之，但以指或
以物探去之。若所伤之物去不尽者，更诊其脉，问其所伤，以食药去之，以应塞因塞用，又谓之寒因寒
用，泄而下降，乃应太阴之用，其中更加升发之药，令其元气上升，塞因塞用，因曲而为之直。何为
曲？乃伤胃气是也。何为直？因而升发胃气是也。因治其饮食之内伤，而使生气增益，胃气完复，此乃
因曲而为之直也。
若根据分经用药，其所伤之物，寒热温凉，生硬柔软，所伤不一，难立定一法，只随所伤之物不同，
各立法治，临时加减用之。其用药又当问病患从来禀气盛衰，所伤寒物热物，是喜食而食之耶，不可服
破气药；若乘饥困而食之耶，当益胃气；或为人所勉劝强食之，宜损血而益气也。诊其脉候，伤在何
脏，方可与对病之药，岂可妄泄天真生气，以轻丧身宝乎？且如先食热物而不伤，继之以寒物，因后食致
前食亦不消化而伤者，当问热食寒食孰多孰少，斟酌与药，无不当矣。喻如伤热物二分，寒物一分，则当
用寒药二分，热药一分，相合而与之，则荣卫之气必得周流。更有或先饮酒，而后伤寒冷之食，及伤热食，
冷水与冰，如此不等，皆当验其节次所伤之物，约量寒热之剂分数，各各对证而与之，无不取验。自忖
所定方药，未敢便为能尽药性之理，姑用指迷辨惑耳，随证立方，备陈于后。
内伤饮食，负责开药的医生和服药的患者，都把它当作琐碎细微的小事，因此把应当重视的事情看得很轻，其利害关系并不小。他们不曾思考过，胃气就是营气、卫气、谷气、清气，是资助少阳生发之气的根本。人体真气的盛衰，全在于饮食进入胃中后，胃的功能调和则谷气能够上升。谷气，就是升腾之气，它是足少阳胆经和手少阳三焦经的元气开始发生生长的表现，也是万物化生的别名。饮食一旦受伤，如果使用消食导滞的药物针对所伤之物进行治疗，那么胃气就会更加旺盛，五谷的精华向上腾升，这就如同清气归于天一样，精气、神气都会强盛，七神得到护卫，生气不会匮乏，进而大增且旺盛，气血循环流畅，那么百病就不能侵袭，即使有大风毒邪，也不能伤害人体。这一味药的作用，其利益真是广泛啊！
易水张先生（李杲），曾经告诫不可使用峻猛利下的食药。食药咽下后，尚未等到药丸完全溶解发挥作用，其标皮（体表）的力量就开始打开，病人便觉得空快舒适，此时所伤的食物似乎已经去除；但如果再等待一两个时辰左右，药物完全化开，那些峻猛利下的药物必然有其性情，病去之后，脾胃怎能不受到损伤呢？脾胃既然受损，真气元气就会败坏，缩短人的寿命。当时说下一方药：枳实一两，麸炒至黄色为度，白术二两，只有这两味药，用荷叶包裹烧饭制成丸剂。因为白术味苦甘温，其甘温之性可以补益脾胃的元气，其苦味可以清除胃中的湿热，通畅腰脐间的血行，所以先补益脾胃的虚弱，效果超过枳实这类克伐消化的药物一倍。枳实味苦寒，能泄除心下的痞闷，消化胃中所伤的食物。这一方药进入胃中，所伤之物不能立即去除，必须等待一两个时辰左右，食物才会被消化，这是先补其虚，而后化解其所伤，就不会过于峻猛利下了。在那个时候，我不明白用荷叶烧饭制丸的道理，直到老年品味其中才领悟到，可谓神奇啊。荷叶这一物，中央空虚，象征震卦的形体。震者，动也，人感受它而生出足少阳甲胆之气，甲胆属风，是生化万物的根蒂。《左传》说：“履端于始”，秩序就不会差错。人的饮食进入胃中，营气上行，就是少阳甲胆之气；手少阳三焦经，是人体的元气，手足经脉同理，这就是少阳元气的生发。胃气、谷气、元气、甲胆上升之气，本质上是一样的，虽然名称不同，只是指胃气上升罢了。荷叶的形体，生于水土之下，出于污秽之中，却不被污秽所沾染，挺然独立。它的颜色青，形状中空，清朗而象征风木，食药感受这种气的变化，胃气怎么能不上升呢？以这一味药作为引经药的主意，可以说是远见深思，合乎大道。再加上烧饭与药配合，与白术协力，滋养谷气并补益使胃气浓厚，不再导致内伤，其利益广大啊！
如果内伤脾胃，因食用辛辣热物、酒肉之类，自觉不适，向医生求药，这种风气习以为常，医生也不问所伤之物，就给予集香丸、巴豆等大热药之类的泻下药，大便排出则物去，但遗留了食物的热性和药物的热性，重伤元气，七神不炽，经文说：“热伤气”，正是说的这种情况。此人必定无气以动而热困，四肢不能举动，传变各种疾病，不可胜数，使人真气从此衰弱。如果伤了生冷硬物，世医有时用大黄、牵牛这两味大寒药投服，物随药下，所伤之物去了，但遗留了食物的寒性和药物的寒性，重泻其阳气，阳气离去则皮肤筋骨肉血脉无所依附，便成为虚损之证。论述说到此处，令人寒心。
那些气味辛薄的药物，无故不可乱服，不仅仅是牵牛而已。《至真要大论》说：五味入胃，各自先去攻伐它所喜好的脏腑。攻者，克伐泻也。辛味咽下，先攻泻肺的五气。气者，真气、元气也。牵牛的辛辣猛烈，夺人气血尤其严重，饮食所伤，肠胃受邪，应当用苦味泄其肠胃即可，肺与元气有什么罪过呢？牵牛不可用的原因有五条，这是第一条。况且胃主血所生病，为物所伤，物是有形之物，都是血病，血病而泻气，这是第二条。而且饮食伤于中焦，只应克化、消导其食，重泻上焦肺中已虚之气，这是第三条。食伤肠胃，应当“塞因塞用”，又“寒因寒用”，枳实、大黄是苦寒之物，用以泄除有形之邪，反而用辛辣的牵牛散泻真气，犯了第四条大禁。殊不知《针经》第一卷第一篇有云：外来客邪，风寒伤人五脏，若误泻胃气，必死，误补亦死。其死也，无气以动，故静；若内伤脾胃，而反泻五脏，必死，误补亦死。其死也，阴气有余，故躁。如今内伤肠胃，这是六腑不足之病，反而泻上焦虚无的肺气；肺是五脏之一，被牵牛之类朝损暮损，元气消耗，这是在暗中折损人的寿命，犯了第五条大禁。实在令人哀叹！所以特别撰写此论及方子，希望让四海之人听闻并施行，不至夭折横死罢了！这是我这个老夫的用心啊。
胃气岂可不养护，再次阐明养胃的道理，所以经文说：安谷则昌，绝谷则亡。水去则荣散，谷消则卫亡，荣散卫亡，神无所根据。仲景说：水入于经，其血乃成；谷入于胃，脉道乃行。所以血不可不养，胃不可不温，血温胃和，营卫将行，常有天命。谷，是身体的大柄，《书》与《周礼》都说：金木水火土谷，唯有修养以奉养五脏。内伤饮食，固非小事，如果妄服食药而轻生损命，怎么可以呢！《黄帝针经》有说：胃恶热而喜清冷，大肠恶清冷而喜热，两者不和，如何调治？伯歧说：调治此者，饮食衣服，也要适应寒温，寒时无凄怆，暑时无出汗；饮食方面，热无灼灼，寒无冰冽，寒温适中，所以气才能持守，才不会致邪僻（详细说法见于本经条下）。这一定有原因，岂可用俱寒或俱热的食药，致使损害呢！
《内经》说：内伤者，其气口脉反大于人迎，一倍、二倍、三倍，分经用药。又说：上部有脉，下部无脉，其人当吐，不吐者死。如但食不纳，恶心欲吐者，不问一倍二倍，不当正与瓜蒂散吐之，但以指或以物探去之。若所伤之物去不尽者，更诊其脉，问其所伤，以食药去之，以应“塞因塞用”，又谓之“寒因寒用”，泄而下降，乃应太阴之用，其中更加升发之药，令其元气上升，“塞因塞用”，因曲而为之直。何为曲？乃伤胃气是也。何为直？因而升发胃气是也。因治其饮食之内伤，而使生气增益，胃气完复，此乃因曲而为之直也。
如果根据分经用药，所伤之物，寒热温凉，生硬柔软，所伤不一，难立定一法，只随所伤之物不同，各立法治，临时加减用之。其用药又当问病患从来禀气盛衰，所伤寒物热物，是喜食而食之耶，不可服破气药；若乘饥困而食之耶，当益胃气；或为人所勉劝强食之，宜损血而益气也。诊其脉候，伤在何脏，方可与对病之药，岂可妄泄天真生气，以轻丧身宝乎？且如先食热物而不伤，继之以寒物，因后食致前食亦不消化而伤者，当问热食寒食孰多孰少，斟酌与药，无不当矣。喻如伤热物二分，寒物一分，则当用寒药二分，热药一分，相合而与之，则荣卫之气必得周流。更有或先饮酒，而后伤寒冷之食，及伤热食，冷水与冰，如此不等，皆当验其节次所伤之物，约量寒热之剂分数，各各对证而与之，无不取验。自忖所定方药，未敢便为能尽药性之理，姑用指迷辨惑耳，随证立方，备陈于后。
Internal injury from diet, those responsible for prescribing medicine and those taking it, all regard it as a trivial matter, thereby treating what should be important as light, and the consequences are significant. They fail to consider that stomach qi is Ying qi (nutritive qi), Wei qi (defensive qi), Gu qi (grain qi), and Qing qi (clear qi); it is the foundation that supports the generating and ascending qi of Shaoyang. The prosperity or decline of human Zhen qi (true qi) depends entirely on food entering the stomach; when the stomach functions harmoniously, Gu qi rises. Gu qi is the ascending qi; it is the initial generation and growth of Yuan qi (original qi) in the Foot-Shaoyang Gallbladder meridian and Hand-Shaoyang Sanjiao meridian, also known as the alias of the transformation of all things. Once diet causes injury, if one uses medicines for digestion and guiding out stagnation targeting the injured substance, then Stomach qi becomes even more vigorous, the essence of the five grains ascends upward, resembling clear qi returning to heaven; Jing qi (essence qi) and Shen qi (spirit qi) become strong, the Seven Spirits are protected, Sheng qi (generating qi) is not lacking, increasing greatly and prospering, blood and qi circulate smoothly, then hundred diseases cannot invade, and even severe wind and toxic pathogens cannot harm. The effect of this single medicine is truly beneficial!
Mr. Zhang from Yishui (Li Gao) once warned against using harsh and purgative foods and medicines. After swallowing such medicine, before the pill dissolves and acts, its action on the superficial skin layer begins to open, and the patient feels empty and comfortable, believing the injured food has been removed; but if one waits another hour or two, when the medicine fully dissolves, the harsh purgative drugs inevitably have their nature; after the disease is gone, how can the Spleen and Stomach not be damaged? Since the Spleen and Stomach are damaged, Zhen qi and Yuan qi will be ruined, shortening life. At that time, he prescribed a formula: Zhi Shi (Immature Bitter Orange) 1 liang, stir-fried with bran until yellow, Bai Zhu (Atractylodes Macrocephala Rhizome) 2 liang, only these two ingredients, wrapped in He Ye (Lotus Leaf) and roasted rice to make pills. Because Bai Zhu is bitter, sweet, and warm; its sweet-warm nature tonifies the Yuan qi of the Spleen and Stomach, its bitter nature clears damp-heat in the stomach, and promotes blood flow in the waist and umbilicus area; thus, it first tonifies the weakness of the Spleen and Stomach, exceeding the effect of Zhi Shi, a drug that attacks and digests, by double. Zhi Shi is bitter and cold, draining epigastric fullness and digesting injured food in the stomach. When this formula enters the stomach, the injured substance cannot be immediately removed; it must wait an hour or two for the food to digest. This is first tonifying deficiency, then resolving the injury, so it is not overly harsh. At that time, I did not understand the principle of using lotus leaf and roasted rice for pills; only in old age did I taste and realize it, which can be called magical. He Ye (Lotus Leaf) has an empty center, symbolizing the form of the Zhen trigram. Zhen means movement; humans receive it to generate the Qi of the Foot-Shaoyang Jia-Gallbladder. Jia-Gallbladder belongs to Wind, which is the root of generating all things. The *Zuo Zhuan* says: "Begin at the start," so order will not err. When human food enters the stomach, Ying qi ascends, which is the Qi of the Shaoyang Jia-Gallbladder; the Hand-Shaoyang Sanjiao meridian is human Yuan qi; hand and foot meridians follow the same law, which is the generation of Shaoyang Yuan qi. Stomach qi, Gu qi, Yuan qi, and the ascending Qi of Jia-Gallbladder are essentially the same; although names differ, they refer only to the ascending of Stomach qi. The form of He Ye grows under water and soil, emerges from filth, yet is not stained by filth, standing tall and independent. Its color is green, shape is hollow, clear and symbolizing Wind-Wood. Food and medicine sensing this qi's transformation, how can Stomach qi not ascend? Using this single herb as a guiding agent shows foresight and deep thought, conforming to the Dao. Adding roasted rice to mix with medicine cooperates with Bai Zhu to nourish Gu qi and thicken Stomach qi, preventing internal injury again, its benefit is vast!
If there is internal injury to the Spleen and Stomach, due to consuming spicy-hot items like wine and meat, feeling uncomfortable, seeking medicine from a doctor, this custom is common; doctors do not ask about the injury, but prescribe Ji Xiang Wan (Ji Xiang Pill) or Da Huang (Rhubarb Root and Rhizome) and Ba Dou (Croton Seed), large hot purgatives. When stool passes, the substance leaves, but the heat nature of the food and the heat nature of the medicine remain, severely damaging Yuan qi, the Seven Spirits are not vigorous. The classic says: "Heat damages Qi," referring precisely to this. Such a person will certainly lack Qi to move, feel trapped by heat, limbs unable to lift, transmitting various diseases, countless, causing true Qi to decline from then on. If injured by raw, cold, hard substances, worldly doctors sometimes use Da Huang (Rhubarb Root and Rhizome) and Qian Niu (Morning Glory Seed), two large cold drugs. The substance goes down with the medicine, the injury is gone, but the cold nature of the food and the cold nature of the medicine remain, heavily purging Yang qi. When Yang qi departs, skin, sinews, bones, flesh, and blood vessels have no support, becoming deficiency and damage syndromes. Discussing this makes one's heart chill.
Medicines with pungent and thin qi should not be taken randomly without cause, not just Qian Niu. The *Treatise on the Great Truth and Essential Principles* says: Five flavors enter the stomach, each first attacks what it prefers. Attack means attacking, depleting, and purging. Pungent flavor, upon swallowing, first attacks the five Qi of the Lung. Qi refers to Zhen qi and Yuan qi. The pungency and ferocity of Qian Niu deprive people especially severely. Diet injury affects the intestines and stomach, which should be treated with bitter flavors to drain the intestines and stomach; what crime have the Lungs and Yuan qi committed? There are five reasons why Qian Niu should not be used; this is the first. Moreover, the Stomach governs diseases related to blood; injured by substances, substances are tangible forms, all are Blood diseases. Treating Blood disease by purging Qi is the second reason. Furthermore, diet injury occurs in the Middle Jiao, one should only attack and digest the food; heavily purging the already deficient Qi of the Upper Jiao Lung is the third reason. Food injury to intestines and stomach should use "treating obstruction with obstruction" and "treating cold with cold." Zhi Shi and Da Huang are bitter-cold substances used to drain tangible evil; instead, using pungent Qian Niu to scatter and purge true Qi violates the fourth major prohibition. Little does one know that the first volume, first chapter of the *Classic of Acupuncture* states: External pathogenic factors, wind and cold injuring the five Zang organs, if one mistakenly purges Stomach qi, death is certain; mistaken tonification also leads to death. Death occurs because there is no Qi to move, hence stillness; if internal injury to Spleen and Stomach, and one mistakenly purges the five Zang organs, death is certain; mistaken tonification also leads to death. Death occurs because Yin qi is excessive, hence restlessness. Now, internal injury to intestines and stomach is a disease of insufficiency of the six Fu organs, yet one mistakenly purges the empty Lung qi of the Upper Jiao; the Lung is one of the five Zang organs, damaged morning and evening by Qian Niu-like substances, Yuan qi is consumed, this secretly reduces lifespan, violating the fifth major prohibition. Truly lamentable! Therefore, I specially wrote this treatise and formula, hoping the world hears and practices it, avoiding premature death! This is the intention of this old man.
How can Stomach qi not be nurtured? Again clarifying the principle of nurturing Stomach qi, the classic says: Abundant grain leads to prosperity, absence of grain leads to demise. Water departs, Ying qi scatters; grain disappears, Wei qi perishes. Ying qi scatters, Wei qi perishes, Shen has no basis. Zhang Zhongjing said: Water enters the meridians, blood is formed; grain enters the stomach, pulse channels flow. Thus, blood must be nurtured, Stomach must be warmed. Warm blood and harmonious Stomach, Ying and Wei will flow, maintaining natural destiny. Grain is the great handle of the body. The *Book of Documents* and *Rites of Zhou* both say: Metal, Wood, Water, Fire, Earth, and Grain, only through cultivation to nourish the five Zang organs. Internal injury from diet is indeed not a small matter; if one recklessly takes food-medicines and lightly harms life, how can this be allowed! The *Yellow Emperor's Classic of Acupuncture* says: The Stomach dislikes heat and likes coolness; the Large Intestine dislikes coolness and likes heat. When the two are discordant, how to regulate them? Boqi said: To regulate this, diet and clothing should adapt to cold and heat; in cold, avoid shivering; in heat, avoid sweating. In diet, avoid scalding heat, avoid freezing cold; keep cold and heat moderate, so Qi will be maintained, and deviation will not occur (detailed explanation seen in the main text section). There must be a reason; how can one use uniformly cold or uniformly hot food-medicines causing damage?!
The *Inner Canon* says: In internal injury, the Qi Kou pulse is unexpectedly larger than the Ren Ying pulse, by one, two, or three times; prescribe medicine according to the meridian. It also says: Pulse present in the upper part, absent in the lower part, the person should vomit; if not vomiting, death. If one eats but cannot retain, feels nauseous and wants to vomit, regardless of one, two, or three times, one should not strictly give Gua Di San (Melon Tip Powder) to induce vomiting, but use fingers or objects to probe and remove it. If the injured substance is not completely removed, re-examine the pulse, ask about the injury, use food-medicine to remove it, responding to "treating obstruction with obstruction," also called "treating cold with cold." Draining and descending responds to the function of the Taiyin; among them, add generating medicines to make Yuan qi ascend. "Treating obstruction with obstruction," making the crooked straight. What is crooked? It is injuring Stomach qi. What is straight? It is therefore generating Stomach qi. By treating internal injury from diet, generating qi is increased, Stomach qi is restored, this is making the crooked straight.
If prescribing according to meridians, the injured substances vary in cold, heat, warmth, coolness, rawness, hardness, softness; injuries are not uniform, difficult to establish a fixed method. Only follow the different injured substances, establish respective treatments, adjust temporarily. When prescribing, one must ask about the patient's innate constitution strength or weakness. Regarding the cold or hot substances injured, was it eaten because desired? Do not take Qi-breaking medicines. Was it eaten while hungry and fatigued? Tonify Stomach qi. Was it forced by others? Benefit Qi and reduce Blood burden. Examine the pulse, determine which Zang organ is injured, then give medicine corresponding to the disease. How can one recklessly leak Tian Zhen Sheng Qi (innate generating qi) and lightly lose the treasure of the body? For example, eating hot food first without injury, followed by cold food, causing the previous food not to digest and resulting in injury; one must ask whether hot or cold food was more abundant, weigh and prescribe medicine, nothing inappropriate. Suppose injury from two parts hot food, one part cold food; then use two parts cold medicine, one part hot medicine, combine and give, then Ying and Wei Qi will surely circulate. Or drinking alcohol first, then injuring with cold food, or injuring with hot food, cold water and ice, etc., all such cases require verifying the sequence of injured substances, estimating the proportion of cold and hot agents, giving each corresponding to the syndrome, all effective. Reflecting on the formulas determined, I dare not claim to fully understand the principles of medicinal properties, merely using this to guide the lost and resolve confusion. Formulas based on syndromes are prepared below.