褚侍中曰∶饮食五味，养髓骨肌肤毛发。男子为阳，阳中必有阴，阴中之数八，故一八而阳精升，二八而阳
精溢。女子为阴，阴中必有阳，阳中之数七，故一七而阴血升，二七而阴血溢，皆饮食五味之实秀也。
薛立斋曰∶经云∶饮食入胃，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。东垣所谓脾为生化之源，心统诸
经之血，诚哉是言也。心脾平和，则经候如常。苟或七情内伤，六淫外侵，饮食失节，起居不时，脾胃虚损，心
火妄动，则月经不调矣。大抵血生于脾土，故云脾统血。凡血病当用苦甘之药，以助阳气而生阴血也。
薛立斋曰∶血者，水谷之精气也，和调五脏，洒陈六腑。在男子则化为精，在妇人则上为乳汁，下为月水。
故虽心主血，肝藏血，亦皆统摄于脾。补脾和胃，血自生矣。凡经行之际，禁用苦寒辛散之药，饮食亦然。
程若水曰∶妇人经水与乳，俱由脾胃所生。《经脉别论》云∶食气入胃，其清纯津液之气归于心，入于脉，
变赤而为血。血有余，则注于冲任而为经水。经水者，阴水也。阴必从阳，故其色赤，禀火之色也。冲为血海，
任主胞胎。若男子媾精，阴阳和合而成孕，则其血皆移荫于胎矣。胎既产，则胃中清纯津液之气，归于肺，朝
于脉，流入乳房，变白为乳，是禀肺金之色也。或儿不自哺，则阳明之窍不通，其胃中津液，仍归于脉，变赤
而复为月水矣。
慎斋按∶以上四条，序妇人经血，由于饮食五味，水谷之精气所化，此调经必先于扶脾保胃为要也。
褚侍中说：饮食的五味，滋养骨髓、骨骼、肌肤和毛发。男子属阳，阳中必含有阴，阴的成数是八，所以男子八岁时阳气开始升发，十六岁时阳精满溢。女子属阴，阴中必含有阳，阳的成数是七，所以女子七岁时阴血开始升发，十四岁时阴血满溢，这都是饮食五味所化生的精华成果。
薛立斋说：医经记载：饮食进入胃中，游动溢出精气，向上输送给脾，脾气散布精微物质，向上归于肺，通调水道，向下输送到膀胱，水液精微四布全身，五脏经脉并行运行。李东垣所说的“脾是气血生化之源”，以及“心统管各条经脉之血”，确实说得对。如果心脾功能平和，月经就会正常。倘若因七情内伤、六淫外侵、饮食不节制、起居无规律，导致脾胃虚损、心火妄动，就会出现月经不调。大抵血液生于脾土，所以说“脾统血”。凡是治疗血病，应当使用苦甘味的药物，以助长阳气从而生成阴血。
薛立斋又说：血，是水谷中的精气，调和五脏，布散于六腑。在男子身上则化为精，在妇人身上则上行成为乳汁，下行成为月经。所以虽然心主血、肝藏血，但也都由脾来统摄管理。补益脾胃，血液自然就会生成。凡是在行经期间，禁止使用苦寒、辛散的药物，饮食也要遵循这一原则。
程若水说：妇人的月经和乳汁，都是由脾胃所生。《黄帝内经·经脉别论》说：食物之气进入胃后，其清纯津液之气归于心，进入脉管，变化红色而成为血。血有余，则注入冲脉和任脉而成为月经。月经，属于阴水。阴必须顺从阳，所以它的颜色是红的，这是禀受了火的色泽。冲脉是血海，任脉主管胞胎。如果男子交合精气，阴阳和合而成孕，那么这些血都会转移去荫养胎儿了。胎儿出生后，胃中清纯津液之气，归于肺，朝会于脉，流入乳房，变化白色而成为乳汁，这是禀受了肺金的色泽。如果婴儿不吸吮乳汁，那么阳明经的窍道不通畅，胃中的津液，仍然回归脉管，变化红色又变成月经了。
Chuzheng (Attendant of the Palace) stated: The five flavors of food and drink nourish the marrow, bones, skin, muscles, hair, and nails. Men belong to Yang; within Yang there must be Yin, and the number associated with Yin is eight. Therefore, at age eight, the Yang essence begins to rise, and at age sixteen, the Yang essence overflows. Women belong to Yin; within Yin there must be Yang, and the number associated with Yang is seven. Therefore, at age seven, the Yin blood begins to rise, and at age fourteen, the Yin blood overflows. These are all the refined fruits produced by the five flavors of food and drink.
Xue Lizhai stated: The medical classics record: When food and drink enter the stomach, they move and overflow with essence and Qi, which are transported upward to the Spleen. The Spleen disperses these essences, sending them upward to return to the Lung. The Lung regulates the water passages, transporting them downward to the Bladder. Water and essences are distributed throughout the body, and the five meridians function in parallel. As Li Dongyuan said, "the Spleen is the source of production and transformation," and "the Heart commands the blood of all meridians." This is indeed true. If the Heart and Spleen are harmonious and peaceful, menstruation will proceed normally. However, if internal injury from the Seven Emotions, external invasion by the Six Excesses, irregular diet, or improper daily routine leads to deficiency and damage of the Spleen and Stomach, and reckless movement of Heart Fire, menstrual irregularities will occur. Generally speaking, blood is born from Spleen Earth; therefore, it is said that "the Spleen commands the blood." In treating blood disorders, bitter and sweet herbs should be used to assist Yang Qi and thereby generate Yin blood.
Xue Lizhai further stated: Blood is the refined essence of water and grain. It harmonizes the Five Zang organs and distributes to the Six Fu organs. In men, it transforms into essence; in women, it ascends as breast milk and descends as menstruation. Thus, although the Heart governs blood and the Liver stores blood, both are ultimately controlled by the Spleen. By tonifying the Spleen and harmonizing the Stomach, blood will naturally be generated. During menstruation, bitter-cold and acrid-dispersing herbs are strictly prohibited, and dietary habits should follow this principle as well.
Cheng Ruoshui stated: A woman's menstruation and breast milk are both produced by the Spleen and Stomach. The *Treatise on Distinct Variations of the Meridians* states: When the Qi of food enters the Stomach, its pure and clear fluid essence returns to the Heart, enters the vessels, changes color to red, and becomes blood. When blood is in excess, it flows into the Chong and Ren vessels to become menstruation. Menstruation is Yin water. Yin must follow Yang; therefore, its color is red, reflecting the hue of Fire. The Chong vessel is the Sea of Blood, and the Ren vessel governs the fetus and uterus. If a man contributes sperm during intercourse, and Yin and Yang combine to conceive pregnancy, this blood is transferred to nourish the fetus. After delivery, the pure and clear fluid essence from the Stomach returns to the Lung, circulates in the vessels, flows into the breasts, changes color to white, and becomes breast milk, reflecting the hue of Metal (Lung). If the infant does not suckle, the orifices of the Yangming channel remain unopened. Consequently, the fluid essence from the Stomach still returns to the vessels, changes color to red, and reverts to menstruation.
Shenzhai commented: The above four passages describe how a woman's menstrual blood is transformed from the refined essence of food and drink and the five flavors. This indicates that regulating menstruation must prioritize supporting the Spleen and protecting the Stomach as the essential key.