夫人HT 地一声之后，命曰后天。后天之振本，脾胃是也。脾胃属土，土为万物之
母，《易》曰∶至哉，坤元！万物资生，是以胃者，卫之源，脾者，荣之本，脾胃者，
即后天元气也。《针经》曰∶荣出中焦，卫出上焦。然卫为阳，益之必以辛；荣为阴，
补之必以甘，辛甘相合，脾胃健而荣卫通。《经》曰∶脾胃者，仓廪之官，五味出焉。
又曰∶食入于胃，散精于肝，淫气于筋，浊气归心，淫精而脉，脉气流经，气归于肺
饮入于胃，游溢精气，上输于脾，脾气散精，上归于肺，通调水道，下输膀胱，水精
四布，五经并行，合于四时，五脏阴阳，揆度以为常也。是知水设入胃，洒陈于六腑而
气至焉，和于五脏而血生焉，行于百脉，畅于四肢，充于肌肉，而资之以为生者也，故
曰∶安谷者昌，绝谷者亡。盖婴儿既生，一日不再食则饥∶七日不食，则肠胃竭绝而死
矣。人之有脾胃，犹兵家之有饷道也，饷道一绝，万众立散，脾胃一败，百药难施。上
古圣人，见土为后天之根本，故其着之脉者曰∶四时皆以胃气为本，有胃气则生，无胃
气则死。是以伤寒当危困之候，诊冲阳以察胃气之有无，冲阳应手，则回生有日；冲阳
不应，则坐而待毙矣。东垣先生，深窥经旨，独着《脾胃论》，以醒提聋 ，其言胃
中无气盛，则能食而不伤，过时而不饥，脾胃俱旺。能食而肥，脾胃俱虚。不能食而
瘦，善食而瘦者，胃伏火邪于气分，则能食脾虚则饥肉削，或曰血实气虚，则体易肥，
气实血虚，则体易瘦也。凡七情戕其内，六气攻其外，皆足以致虚，惟饮食与劳倦两
端，其关尤大。《经》曰∶饮食自倍，肠胃乃伤；又曰∶水谷之寒热，感则害人六腑。
夫饮者，水也，无形之气也。《经》曰∶因而大饮则气逆，或为喘咳，或为水肿，或为
呕吐之类。食者，物也，有形之归也。《经》曰∶因而饱食，经脉横解，肠 为痔。或为
胀满，或为积聚，或为诸痛，或为吐利之类，此所谓饮食伤也。《经》曰∶有所劳倦，
形气衰少，谷气不盛，上焦不行，下脘不通，胃气热，热气熏胸中，故内热。又曰∶
劳则气耗。劳则喘息汗出，内外皆越，故气耗矣。有所劳倦，皆损其气。气衰则虚火
旺，旺则乘脾，脾主四肢，故困热无气以动，懒于言语，动则喘之，表热自汗，心烦
不安，此所谓劳倦伤也。盖人受水谷之气以生，所谓清气、营气、卫气，皆胃气之别名
也。胃为水谷之海，五脏六腑皆受灌输，若起居失度，饮食夫节，未有不伤脾胃者也。
脾胃一伤，元气必耗，心火独炎，心火即下焦阴火，心不主令，相火代之，火与元气，
势不两立，一胜则一负，阴火上冲，气高而喘，身热而烦，脾胃之气下陷，谷气不得升
淳，是春生之令不行，无阳以护其营卫，乃主寒热。《经》曰∶劳者温之，损者温之；
又曰∶温能除大热，最忌苦寒，反伤脾胃。东坦于劳倦伤者，立补中益气汤，纯上甘
温，兼行升发，使阳春一布，万物渐荣，易老于饮食伤者，立积术丸，一补一攻，不取
速化，但使胃强不复伤耳，此皆炎黄之忠，荩后进之标的也。罗谦甫用发其旨，故去脾
虚少食，弗可克伐，补之自然能食，是则更有法焉。东方之仇木宜安，恐木实则侮土而
厥张也。西方之子金宜顾，恐子虚则窃母以自救也。若夫少火，实为生气之元，故中央
之上，虚者则有补母之论存焉。许学士云∶肾虚不能化食，譬如釜中，水谷下无火力，
何能熟耶？严用和云∶房劳过度，真阳衰弱，不能上蒸脾土，中州不运，以致饮食不
消，胀满痞塞，须知补肾，肾气若壮，丹田火盛，上蒸脾土，土温自治矣。统而论之，
脾具坤顺之德，有干健之运，坤德或惭，补土以培其卑监，干健稍弛，益火以助其转
运，此东坦、谦甫，以补土立言，学士用和，以壮火垂训，土强则出纳自如，火强是
转输不怠，火为土母，虚则补其母，治病之常经也。世俗一遇，脾胃虚滞，便投曲、
卜、查、芽、香、砂、根、朴，甚而黄连、山栀，以为脾胃良方，而夭枉者，不可胜数
矣。不知此皆实则泻子之法，因脾胃有聚实火，元气未衰，邪气方张，用破气之剂，以
泻肺金，主气之脏，若虚而代之，则愈虚，虚而寒之且遏绝真火生化之元矣，有不败其
气，而绝其谷乎！最可异者，以参、术为滞闷之品，畏之不啻砒毒，独不闻《经》云∶
虚者补之，劳者温之；又曰∶“塞因塞用”乎？又不闻东坦主脾胃之气，实则枳实、黄
连泻之∶虚则白术、陈皮补之乎？又不闻丹溪云∶实火可泻，芩连之属；虚火可补，参
之属乎？且饮食初伤，壅成湿热，元气未败，黄连、查、曲，暂其宜也。但上喜暖而
恶寒，过剂则脾阳愈弱，而转化愈难矣。至若病稍日久，元气必虚，阳气不充，阴寒为
祟，反服黄连，无异于入井而反下石耳。《经》曰∶饮食劳倦损伤脾胃，始受热中，
未受寒中，则始宜清热，终宜温养，灼然有辨，岂无先后次第乎！且圣人治未病不治已
病，故观既济之象，曰君子以思患而预防之。随之象曰，君子以向晦入晏息。颐之象
曰，君子以节饮食。岂非明饮食劳倦之足以伤生耶，故养生家，尤亟于养气，行欲徐而
稳，言欲定而恭，坐欲端而直，声欲低而和，常于动中习静，使此身常在太和元气
中，久久自有圣贤气象。《长生秘典》曰∶内劳神明，外劳形质，俱足夭折，惟房劳较
甚，为其形与神交用，精与气均伤也。又曰∶久立久坐，久行久卧，皆能伤人，元气
胜谷气，其人瘦而寿；谷气胜元气，其人肥而夭。泰西水曰∶饮食有三化，烹者糜烂，
名曰火化；细嚼缓咽，名曰口化；蒸变传送，名曰胃化。一化得力，不劳于胃。《医
说》云∶饮食到胃，俱以温和为妙，不问冷物热物，但细嚼缓咽，自能温矣。《秘典》
曰∶食饱之后，解带摸腹，伸腰徐行，作喷以通其秘，用呵以去其滞，令饮食下行，方
可就坐。饱坐发痔，曲腰而坐成中满。醉后勿饮冷，饱余勿便卧，食后勿怒，怒后勿
食，冷热之物，不宜五食。《尊生编》云∶饮以养阳，食以养阴，食宜常少，亦勿令
虚，不饥强食，不渴强饮，则脾劳发胀。朝勿令饥，夜勿冷饱，淡食则多补，五辛善助
火。《调食法》云∶宁少毋食多，宁饥毋食饱，宁迟毋食远，宁热毋食冷，宁零毋食
顿，宁软毋食硬，此六者调理脾虚之要法也。语云∶修养不如节劳，服药不如忌口。
斯言虽鄙，颇切理要，诚能如此谢摄，则土强而脏腑俱安，后天之根本不损，营卫中
和，长有天命矣。
人出生后，随着第一声啼哭，便进入了“后天”阶段。后天的根本在于脾胃。脾胃在五行中属土，土是万物的母亲，《易经》说：“伟大啊，坤元（大地本源）！万物依靠它而生长。”因此，胃是卫气（行于脉外、具有防御作用的阳气）的源头，脾是营气（行于脉中、具有营养作用的阴血之气）的根本，脾胃就是后天的元气。《针经》说：“营气产生于中焦（脾胃），卫气产生于上焦（心肺）。”然而，卫气属阳，补益它必须用辛味药；营气属阴，滋补它必须用甘味药。辛味和甘味相结合，脾胃功能强健，营卫之气就能通畅。《内经》说：“脾胃是负责储藏和消化食物的‘仓廪之官’，五味由此化生。”又说：“食物进入胃中，精微物质散布到肝脏，滋养筋脉；浑浊的气归于心，精气注入脉管，脉气流经经络，最终汇聚于肺。”水饮进入胃中，溢出精气，向上输送到脾，脾气将精微散布，向上归于肺，通调水道，向下输送到膀胱，水液精微遍布全身，五脏经脉并行运行，顺应四时变化，调节五脏阴阳，以此作为常态。由此可见，饮食进入胃中，洒陈布散于六腑而使气机到达，调和五脏而生血，运行于百脉，畅通于四肢，充盈于肌肉，从而资助生命活动。所以说：“能进食者昌盛，不能进食者灭亡。”大概婴儿出生后，一天不吃饭就会饥饿；七天不吃饭，肠胃枯竭就会死亡。人有脾胃，就像军队有粮道一样，粮道一旦断绝，万众立刻溃散；脾胃一旦败坏，各种药物也难以施展疗效。上古圣人，看到土是后天的根本，所以在脉诊理论中说：“四季的脉象都以胃气为本，有胃气就能生存，无胃气就会死亡。”因此，在伤寒病处于危重困顿的时候，通过诊察冲阳穴（足背动脉，反映胃气盛衰）来观察胃气的有无。如果冲阳脉搏动应手，则还有回生的希望；如果冲阳脉搏动消失，则只能坐以待毙了。
李东垣先生，深刻洞察经典旨意，专门撰写了《脾胃论》，以唤醒世人。他说：胃中元气充盛，则能进食而不受伤，过了饭点也不觉得饿，脾胃都旺盛。能进食且身体肥胖，说明脾胃俱虚（此处原文逻辑似有矛盾，通常指胃强脾弱或虚火消谷，但依原文直译：若言“脾胃俱旺...能食而肥”，若言“脾胃俱虚...不能食而瘦”。注：原文此处表述较为复杂，通常理解为胃强脾弱则能食而瘦，脾胃俱虚则不能食而瘦。根据上下文“善食而瘦者...胃伏火邪...脾虚则饥肉削”，前文“能食而肥”可能是笔误或特指某种状态，但依据原文文字翻译如下）。若能进食却消瘦，是因为胃中潜伏火邪于气分，导致能进食；脾虚则肌肉消瘦。有人说：血实气虚，则身体容易肥胖；气实血虚，则身体容易消瘦。凡是七情（喜、怒、忧、思、悲、恐、惊）内伤脏腑，六气（风、寒、暑、湿、燥、火）外侵机体，都足以导致虚弱，其中饮食和劳倦两个方面，关系尤为重大。《内经》说：“饮食过量一倍，肠胃就会受伤。”又说：“水谷的寒热属性，感受不当就会伤害六腑。”
所谓“饮”，是水，属于无形的气。《内经》说：“因为大量饮水而导致气机逆乱，或者出现喘咳，或者出现水肿，或者出现呕吐等情况。”所谓“食”，是食物，属于有形的物质。《内经》说：“因为饱食过度，经脉横解，肠道病变形成痔疮。或者出现胀满，或者出现积聚，或者出现各种疼痛，或者出现吐泻等情况。”这就是所谓的饮食损伤。《内经》说：“如果有劳倦过度，形体和气都会衰弱减少，谷气不旺盛，上焦不通畅，下脘不流通，胃气郁热，热气熏蒸胸中，所以产生内热。”又说：“劳作会导致气耗散。劳作时会喘息出汗，体内的气和体表的汗液都向外耗散，所以气会耗损。”只要有劳倦，都会损伤气。气衰弱则虚火旺盛，虚火旺盛则乘袭脾土。脾主四肢，所以感到困倦发热，没有力气活动，懒得说话，一动就气喘，体表发热自汗，心烦不安。这就是所谓的劳倦损伤。
大概人依靠水谷之气来生存，所谓的清气、营气、卫气，都是胃气的别名。胃是水谷的海，五脏六腑都接受它的灌输。如果起居没有节制，饮食不知节制，没有不损伤脾胃的。脾胃一旦受伤，元气必然消耗，心火独自炎上。心火即下焦的阴火，心不主令，由相火代替。火与元气，势不两立，一方胜则另一方负。阴火上冲，导致气短喘息，身体发热而烦躁，脾胃之气下陷，谷气不能上升清纯，这是春生之气不行，没有阳气来护卫营卫，于是出现寒热往来。《内经》说：“劳损的用温法治疗，亏损的用温法治疗。”又说：“温法能消除大热，最忌讳苦寒药，因为苦寒反而损伤脾胃。”李东垣对于劳倦损伤，创立了补中益气汤，纯用甘温药物，兼有升发作用，使阳春之气布散，万物逐渐繁荣。易老（张元素的学生或相关医家，此处指代使用积术丸的医家，通常指张元素或其后学，原文作“易老”，可能指张元素字洁古，号易老人？需核实，通常张元素号易水子，此处暂按原文“易老”处理，或指代某位医家）对于饮食损伤，创立了枳术丸，一补一攻，不追求快速化解，只是使胃气强健不再受伤。这都是炎黄医学的忠诚继承，是后进者的标杆。罗谦甫阐发了这一宗旨，所以对于脾虚少食，不可克伐（攻伐），补益之后自然能进食，这又有其他的方法。
东方属木，应当安抚，恐怕木气太实则克制脾土而嚣张。西方属金，应当顾护，恐怕子（金）虚则窃取母（土）气以自救。至于少火（正常的生理之火），实际上是生气的本源，所以在中央（脾土）之上，虚证则有“补母”的理论存在。许学士说：“肾虚不能化食，譬如锅釜之中，下面没有火力，怎么能煮熟呢？”严用和说：“房事过度，真阳衰弱，不能上蒸脾土，中焦运化失职，以致饮食不消，胀满痞塞。须知补肾，肾气如果强壮，丹田火盛，上蒸脾土，土温暖了自然能自我运化。”综合来说，脾具备坤顺（柔顺承载）的德行，有乾健（刚健运动）的运化功能。坤德如果惭愧（不足），补土以培养其卑监（脾土的功能）；乾健稍微松弛，益火以助其转运。这是李东垣、罗谦甫以补土立论，许学士、严用和以壮火垂训。土强则出纳自如，火强则转输不怠。火为土之母，虚则补其母，这是治病的常规法则。
世俗之人一遇到脾胃虚滞，就投用神曲、半夏、山楂、麦芽、香附、砂仁、厚朴等药，甚至使用黄连、山栀，以为是脾胃良方，而因此夭折的人，数不胜数。不知道这些都是“实则泻子”的方法，因为脾胃有聚积的实火，元气未衰，邪气正盛，使用破气剂以泻肺金（肺属金，为脾之子），肺为主气之脏，如果用泻法替代补法，则更加虚弱，虚而又用寒凉药，将会遏绝真火生化之源，难道不会败坏元气，断绝谷气吗！最奇怪的是，把人参、白术当作滞闷的药物，畏惧它们如同砒毒，难道没听说《内经》说：“虚者补之，劳者温之”；又说：“塞因塞用”吗？难道没听说李东垣主张：脾胃气实，用枳实、黄连泻之；脾胃气虚，用白术、陈皮补之吗？难道没听说朱丹溪说：实火可泻，用黄芩、黄连之类；虚火可补，用人参之类吗？况且饮食刚刚受伤，壅滞成湿热，元气未败，暂时使用黄连、山楂、神曲是适宜的。但是胃喜欢温暖而厌恶寒冷，用药过剂则脾阳更加虚弱，而转化更加困难。至于病情稍久，元气必然虚弱，阳气不充，阴寒为害，反而服用黄连，无异于落入井中又往下扔石头。《内经》说：“饮食劳倦损伤脾胃，开始受热中（热证），未受寒中（寒证），则开始时适宜清热，最终适宜温养，明显有区别，难道没有先后次第吗！”而且圣人治未病不治已病，所以观察既济卦的象，说君子要思考祸患而预防它。随卦的象说，君子在黄昏时进入安息。颐卦的象说，君子要节制饮食。这难道不是明确说明饮食劳倦足以伤害生命吗？所以养生家，尤其急于养气，行房欲要缓慢而稳重，言语要安定而恭敬，坐姿要端正而挺直，声音要低沉而和谐，常在动静中修习静定，使此身常处在太和元气之中，久而久之自有圣贤气象。《长生秘典》说：内心劳神，外形劳力，都足以导致早逝，只有房劳更为严重，因为形与神共同使用，精与气同时受伤。又说：久站久坐，久行久卧，都能伤人。元气胜过谷气，人瘦而长寿；谷气胜过元气，人肥而短命。泰西水（可能指西方医家或特定文献作者，此处保留音译或专名）说：饮食有三化，烹煮糜烂，名叫火化；细嚼缓咽，名叫口化；蒸变传送，名叫胃化。有一化得力，就不劳累胃。《医说》说：饮食到胃，都以温和为妙，不问冷物热物，只要细嚼缓咽，自然能温热。《秘典》说：吃饱之后，解开腰带抚摸腹部，伸腰慢慢行走，做喷气动作以通其秘结，用呵气动作以去除其滞涩，让饮食下行，然后才能坐下。饱食后坐着发痔疮，弯腰坐着形成中满。醉后不要喝冷水，饱余不要立即躺卧，食后不要发怒，怒后不要进食，冷热之物，不宜五种混合食用。《尊生编》说：饮水以养阳，进食以养阴，食物宜常少，也不要令其空虚，不饿强行进食，不渴强行饮水，则脾劳累发生胀满。早晨不要令其饥饿，夜晚不要吃得过饱，清淡饮食则多补益，五辛（葱、蒜、韭、薤、兴渠）善于助火。《调食法》说：宁可少吃不要多吃，宁可饥饿不要吃饱，宁可晚吃不要远食（指空腹过久），宁可热吃不要冷吃，宁可零碎吃不要一顿吃，宁可软吃不要硬吃。这六点调理脾虚的重要方法。俗话说：修养不如节制劳累，服药不如忌口。这话虽然粗鄙，颇合道理要害，如果能这样摄养，则土强而脏腑都安宁，后天的根本不受损，营卫中和，长久享有天命了。
After a person is born, with the first cry, they enter the "Post-Heaven" (Houtian) stage. The root of Post-Heaven is the Spleen and Stomach. The Spleen and Stomach belong to Earth in the Five Elements; Earth is the mother of all things. The *I Ching* (Book of Changes) says: "Great indeed is the Kun Yuan (Earthly Origin)! All things rely on it for life." Therefore, the Stomach is the source of Wei Qi (Defensive Qi), the Spleen is the root of Ying Qi (Nutritive Qi), and the Spleen and Stomach constitute the Post-Heaven Yuan Qi (Original Qi). The *Zhen Jing* (Classic of Acupuncture) states: "Ying Qi arises from the Middle Jiao (Spleen/Stomach), Wei Qi arises from the Upper Jiao (Heart/Lungs)." However, Wei Qi belongs to Yang, so tonifying it requires Pungent (Xin) flavors; Ying Qi belongs to Yin, so nourishing it requires Sweet (Gan) flavors. When Pungent and Sweet flavors combine, the Spleen and Stomach become robust, and Ying and Wei Qi flow smoothly. The *Jing* (Inner Canon) says: "The Spleen and Stomach are the officials of the granary, from which the Five Flavors emerge." It also says: "Food enters the Stomach, its essence is dispersed to the Liver, nourishing the sinews; turbid Qi returns to the Heart, essence flows into the vessels, vessel Qi circulates through the meridians, and Qi converges in the Lungs." Drinks enter the Stomach, their essence overflows and is transported upward to the Spleen; the Spleen disperses essence upward to the Lungs, regulates water passages, and transports downward to the Bladder. Water essence is distributed throughout the body, the five meridians run in parallel, conforming to the Four Seasons, regulating the Yin and Yang of the five Zang organs, establishing this as the norm. Thus, we know that when food and drink enter the Stomach, they are spread among the Six Fu organs to generate Qi, harmonize with the five Zang organs to generate Blood, circulate through the hundred vessels, flow freely in the four limbs, fill the muscles, and sustain life. Hence it is said: "Those who can eat prosper; those who cannot eat perish." Generally, after an infant is born, if they do not eat for one day, they will be hungry; if they do not eat for seven days, their intestines and stomach will exhaust and they will die. Humans having Spleen and Stomach is like an army having supply lines; once the supply line is cut, the masses scatter instantly; once the Spleen and Stomach fail, even hundreds of medicines cannot be effective. The sages of ancient times, seeing that Earth is the root of Post-Heaven, stated in pulse diagnosis theory: "All four seasons take Stomach Qi as the root; with Stomach Qi there is life, without Stomach Qi there is death." Therefore, in critical conditions of Shanghan (Cold Damage) disease, one examines the presence or absence of Stomach Qi by palpating the Chongyang acupoint (Chongyang, ST42, located on the dorsum of the foot, reflecting Stomach Qi). If the pulse at Chongyang is felt, there is hope for recovery; if the pulse at Chongyang is absent, one can only wait for death.
Mr. Li Dongyuan deeply understood the purport of the classics and specifically wrote *Pi Wei Lun* (Treatise on the Spleen and Stomach) to awaken people. He said: If Qi in the Stomach is abundant, one can eat without injury and feel no hunger past mealtime, with both Spleen and Stomach vigorous. One can eat and gain weight [Note: Text implies specific pathological states here, usually strong Stomach/weak Spleen leads to eating but emaciation, but translating literally]. If Spleen and Stomach are both deficient, one cannot eat and becomes thin. Those who eat well but are thin have latent Fire pathogen in the Qi level of the Stomach, leading to increased appetite, while Spleen deficiency leads to muscle wasting. Some say: Excess Blood and Deficient Qi lead to obesity; Excess Qi and Deficient Blood lead to leanness. Any internal injury from the Seven Emotions (Seven Affects) or external attack by the Six Qi (Six Pathogenic Factors) can cause deficiency, but among these, Diet and Fatigue are particularly significant. The *Jing* says: "If diet doubles, the intestines and stomach are injured." It also says: "The cold or heat of food and drink, if mishandled, harms the Six Fu organs."
"Drink" refers to water, which is formless Qi. The *Jing* says: "Excessive drinking causes Qi rebellion, potentially leading to panting and coughing, edema, vomiting, etc." "Food" refers to substances, which are有形 (form/material). The *Jing* says: "Overeating causes meridians to relax horizontally, bowels transform into hemorrhoids. It may cause distension, accumulation, various pains, or vomiting and diarrhea." This is called dietary injury. The *Jing* says: "With fatigue and overwork, form and Qi decline, Grain Qi is not abundant, Upper Jiao does not function, Lower Wan (stomach outlet) is blocked, Stomach Qi becomes hot, hot Qi steams the chest, causing internal heat." It also says: "Labor consumes Qi. Labor causes panting and sweating, internal and external Qi escape, thus Qi is consumed." Any fatigue damages Qi. When Qi declines, Deficient Fire flares up; when Deficient Fire flares, it attacks the Spleen Earth. The Spleen governs the four limbs, so one feels tired and hot, lacks energy to move, is reluctant to speak, pants upon movement, has surface heat and spontaneous sweating, and feels restless. This is called fatigue injury.
Humans rely on the Qi of water and grain to live. The so-called Clear Qi, Ying Qi, and Wei Qi are all aliases of Stomach Qi. The Stomach is the sea of water and grain; the five Zang and six Fu organs receive its irrigation. If daily routine is irregular or diet is unregulated, the Spleen and Stomach will inevitably be injured. Once the Spleen and Stomach are injured, Yuan Qi must be depleted, Heart Fire burns alone. Heart Fire is the Yin Fire of the Lower Jiao; when the Heart does not issue commands, Minister Fire takes over. Fire and Yuan Qi are incompatible; when one wins, the other loses. Yin Fire rushes upward, causing shortness of breath and panting, body heat and irritability. Spleen and Stomach Qi sinks, Grain Qi cannot ascend purely. This means the Spring-generating command does not operate, lacking Yang to protect Ying and Wei, resulting in alternating chills and fever. The *Jing* says: "Tonify deficiency with warmth; treat loss with warmth." It also says: "Warmth can eliminate great heat; bitter-cold herbs are most taboo as they damage the Spleen and Stomach." For fatigue injuries, Mr. Dongyuan established Bu Zhong Yi Qi Tang (Supplement the Middle and Augment the Qi Decoction), using purely sweet-warm herbs with ascending properties, allowing the spring sun to spread and all things to flourish. Yi Lao (Master Yi) for dietary injuries established Ji Shu Wan (Immature Bitter Orange and Atractylodes Pill), combining tonification and purging, not seeking quick resolution but strengthening the Stomach to prevent further injury. These are loyal inheritances of Yan-Huang medicine, serving as standards for later generations. Luo Qianfu elaborated on this principle, stating that for Spleen deficiency with poor appetite, one should not use attacking methods; tonification naturally restores appetite, implying other methods exist.
The East corresponds to Wood, which should be pacified, lest Wood excess insults Earth and becomes arrogant. The West corresponds to Metal, which should be protected, lest Child (Metal) deficiency steals Mother (Earth) Qi for self-rescue. As for Minor Fire (Shao Huo), it is the origin of generating Qi. Therefore, above the Center (Spleen Earth), for deficiency patterns, there is the theory of "tonifying the mother." Scholar Xu said: "Kidney deficiency cannot transform food, like a pot where, without fire below, how can it cook?" Yan Yonghe said: "Excessive sexual activity weakens True Yang, which cannot steam the Spleen Earth upward. The Middle Jiao fails to transport, causing indigestion, distension, and fullness. One must know to tonify the Kidney. If Kidney Qi is strong, Dantian Fire is abundant, steaming the Spleen Earth upward, warming the Earth so it self-regulates." In summary, the Spleen possesses the virtue of Kun (yielding/receptive) and the operation of Qian (strong/moving). If Kun virtue is lacking, tonify Earth to cultivate its function; if Qian strength slackens, benefit Fire to assist transformation. This is what Dongyuan and Qianfu advocated by tonifying Earth, and Xu and Yonghe taught by strengthening Fire. If Earth is strong, intake and output are free; if Fire is strong, transportation is diligent. Fire is the mother of Earth; in deficiency, tonify the mother. This is the constant method of treating disease.
The secular world, upon encountering Spleen and Stomach deficiency and stagnation, immediately administers Shen Qu (Medicated Leaven), Ban Xia (Pinellia), Shan Zha (Hawthorn), Mai Ya (Barley Sprout), Xiang Fu (Cyperus), Sha Ren (Cardamom), Hou Po (Magnolia Bark), and even Huang Lian (Coptis) and Shan Zhi (Gardenia), considering them good prescriptions for the Spleen and Stomach, yet countless people die prematurely from this. They do not realize these are methods of "purging the child when excess," used because the Spleen and Stomach have accumulated Excess Fire, Yuan Qi is not yet depleted, and pathogenic Qi is rampant. Using Qi-breaking agents to purge Lung Metal (the child of Earth, governing Qi) is appropriate for excess. If used for deficiency, it increases deficiency; tonifying deficiency with cold herbs will suppress the origin of True Fire generation, destroying Qi and cutting off Grain Qi! Most strangely, some regard Ren Shen (Ginseng) and Bai Zhu (Atractylodes) as cloying and obstructing, fearing them like arsenic. Have they not heard the *Jing* say: "Tonify the deficient, warm the fatigued"? And "Treat obstruction with obstruction (Se due Sai yong)"? Have they not heard Dongyuan advocate: For Spleen/Stomach Qi excess, purge with Zhi Shi (Immature Bitter Orange) and Huang Lian; for deficiency, tonify with Bai Zhu and Chen Pi (Tangerine Peel)? Have they not heard Danxi say: Excess Fire can be purged with Huang Qin and Huang Lian; Deficient Fire can be tonified with Ren Shen? Moreover, when dietary injury first occurs, stagnation turns into Damp-Heat, and if Yuan Qi is not yet defeated, temporarily using Huang Lian, Shan Zha, and Shen Qu is suitable. However, the Stomach prefers warmth and dislikes cold; excessive dosage weakens Spleen Yang further, making transformation harder. If the illness persists, Yuan Qi becomes deficient, Yang Qi is insufficient, and Yin-Cold becomes a pestilence. Taking Huang Lian then is like throwing stones on someone who has fallen into a well. The *Jing* says: "Dietary and fatigue injury to Spleen/Stomach initially presents as Re-Middle (Heat Syndrome), not Cold-Middle. Initially, clear heat is appropriate; finally, warm nourishment is appropriate. There is a clear distinction and sequence!" Furthermore, the sage treats disease before it arises, not after. Observing the image of Ji Ji (After Completion), the gentleman thinks of disaster and prevents it. Observing Sui (Following), the gentleman rests at dusk. Observing Yi (Nourishment), the gentleman regulates diet. Does this not clearly show that diet and fatigue can harm life? Therefore, health cultivators prioritize nourishing Qi: sexual activity should be slow and steady, speech calm and respectful, sitting upright and straight, voice low and harmonious. Practice stillness within movement, keeping the body in the Great Harmony Yuan Qi. Over time, one will possess the demeanor of a sage.
*Changsheng Midian* (Secret Canon of Longevity) says: Internal mental labor and external physical labor both lead to premature death, but sexual labor is more severe as form and spirit are jointly used, and essence and Qi are equally damaged. It also says: Standing, sitting, walking, or lying for too long all injure humans. If Yuan Qi exceeds Grain Qi, the person is thin but lives long; if Grain Qi exceeds Yuan Qi, the person is fat but dies young. Taixi Shui says: Digestion has three transformations: Cooking/breakdown is Fire Transformation; chewing slowly is Mouth Transformation; steaming and transporting is Stomach Transformation. If one transformation is effective, the Stomach is not labored. *Yi Shuo* (Medical Sayings) states: Food reaching the Stomach should be mild/warm, regardless of cold or hot items; chewing slowly makes it naturally warm. *Midian* says: After eating full, loosen the belt, rub the abdomen, stretch the waist, walk slowly, perform spitting motions to clear blockage, and exhale sounds to remove stagnation, allowing food to descend before sitting. Sitting full causes hemorrhoids; bending over causes middle-fullness. Do not drink cold water after drunkenness; do not lie down immediately after eating; do not get angry after eating; do not eat after anger. Cold and hot foods should not be mixed excessively. *Zunsheng Bian* (Compilation of Respecting Life) says: Drinking nourishes Yang, eating nourishes Yin. Food should be moderate, not leaving one empty. Force eating when not hungry, force drinking when not thirsty, and the Spleen labors causing distension. Do not let oneself go hungry in the morning; do not eat heavily at night. Light diet provides more tonification; Five Pungents (Five Spices/Aromatics) easily aid Fire. *Tiao Shi Fa* (Method of Regulating Diet) says: Better to eat less than more, better to be hungry than full, better to eat late than far apart, better to eat hot than cold, better to eat in small amounts than in one big meal, better to eat soft than hard. These six points are key methods for regulating Spleen deficiency. The saying goes: Cultivation is inferior to resting from labor; taking medicine is inferior to dietary restrictions. Though humble, these words hit the essential truth. If one can maintain such preservation, Earth becomes strong, Zang-Fu are peaceful, the Post-Heaven root is undamaged, Ying and Wei are harmonious, and one enjoys longevity.