良方论曰∶岐伯云∶女子七岁肾气盛，齿更发长，二七而天癸至，任脉通，太冲脉
盛，月事以时下。天，谓天真之气；癸，谓壬癸之水，故云天癸也。然冲为血海，任主胞胎
，二脉流通，经血渐盈，应时而下，常以三旬一见，以象月盈则亏也。若遇经行，最宜谨慎
，否则与产后症相类。若被惊恐劳役，则血气错乱，经脉不行，多致劳瘵等疾；若逆于头面
肢体之间，则重痛不宁；若怒气伤肝，则头晕胁痛呕血，瘰 痈疡；若经血内渗 ，则窍穴
淋沥无已。凡此六淫外侵，而变症百出，犯时微若秋毫，成患重于山岳，可不畏哉。（任脉主任一身之阴血，太冲属阳
明，为血之海，故谷气盛，则血海满而月事以时下。天真天一也，天一之气，升而为壬阳，降而为癸阴也。三旬一见者，
为
一小会之周天，此其常也。然有大会中会之不同，故又有三月一行，一年一行之变异，究其盈亏之义则一也。甚有数年
不行，而一行即受娠者，又超于理之外矣，岂医药能为哉）
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。东垣先生所谓脾为生化之源，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，起居失宜，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。（脾气化液而生血，即水入于经，其血乃生之意，此荣出中焦也，故曰生化之源。心统血者，脾气化液入
心而变见为血也，故虽心之所主，亦借脾气化生，故不可不知）
《良方》论述说：岐伯说：“女子到了七岁，肾气开始充盛，牙齿更换，头发生长；到了十四岁（二七），天癸这种物质到来，任脉通畅，太冲脉旺盛，月经按时来潮。”天，指的是天真之气；癸，指的是壬癸之水（五行中属水的天干），所以称为天癸。然而，冲脉是血海，任脉主管胞胎，这两条经脉气血流通，经血逐渐充盈，顺应时节而下，通常每三十天来一次，以象征月亮满盈后就会亏损的道理。如果遇到月经来潮，最应当谨慎小心，否则病情会与产后病症相似。如果遭遇惊恐或过度劳累，就会导致气血错乱，经脉运行不畅，多引发虚劳等疾病；如果逆乱之气上行至头面肢体之间，则会出现剧烈疼痛且不安宁；如果因愤怒损伤肝脏，则会导致头晕、胁肋疼痛、呕血，以及瘰疬、痈疡等症；如果经血向内渗漏，则会导致孔窍淋漓出血不止。大凡这些外感六淫邪气侵袭，而变生出的症状层出不穷，发病时轻微如秋毫，但形成病患后却重于山岳，怎能不敬畏呢？（注：括号内为原文附注）任脉主持一身之阴血，太冲脉隶属于阳明经，作为血海，因此水谷精气旺盛，则血海充盈而月经按时来潮。天真即天一，天一之气，上升转化为壬阳，下降转化为癸阴。每三十天来一次月经，是一个小会周期的周天运转，这是正常情况。然而存在大会、中会的不同，所以又有三个月来一次、一年来一次的变异，究其盈亏的原理是一致的。甚至有几年不来月经，一旦来潮就能受孕的情况，这又超出了常理之外，难道医药能够干预吗？
薛立斋说：医经中说：“饮食进入胃中，游溢产生精气，向上输送到脾，脾气散布精微，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。”李东垣先生所谓“脾为生化之源”，心统摄各条经脉之血。这话确实正确啊。心脾平和，则月经周期如常；倘若因为七情内伤，六淫外侵，饮食不节制，起居不合宜，导致脾胃虚损，心火妄动，那么月经就会不调了。大抵血液生于脾土，所以说脾统血。凡是血病应当使用苦甘性质的药物，以助长阳气，从而化生阴血。（注：括号内为原文附注）脾气化生津液进而生成血液，就是“水进入经脉，血液由此产生”的意思，这就是营气出于中焦，所以称脾为生化之源。心统摄血液，是因为脾气化生的津液进入心脏而变化显现为血液，所以虽然由心所主，也借助脾气的化生作用，因此不可不知晓。）
The *Liang Fang* discusses: Qibo stated, "When a girl reaches seven years of age, her Kidney Qi becomes abundant; her teeth change and hair grows. At fourteen (two sevens), Tian Gui arrives, the Ren Mai (Conception Vessel) becomes unobstructed, and the Tai Chong Mai (Great Surge Vessel) becomes prosperous; menstruation occurs at regular intervals." 'Tian' refers to Tian Zhen Qi (Innate True Qi); 'Gui' refers to the Water of Ren and Gui (Heavenly Stems associated with Water in Five Elements theory), hence it is called Tian Gui. However, the Chong Mai (Penetrating Vessel) is the Sea of Blood, and the Ren Mai governs conception and pregnancy. When these two vessels circulate smoothly, menstrual blood gradually fills up and flows down in accordance with time, typically occurring once every thirty days, mirroring the lunar cycle where fullness leads to decline. If one encounters menstruation, utmost caution is required; otherwise, the condition may resemble postpartum syndromes. If subjected to fright or overexertion, Qi and Blood will become disordered, meridian flow will cease, often leading to consumptive diseases such as Lao Zhai (Consumption). If rebellious Qi rises between the head, face, limbs, and body, severe pain and restlessness ensue. If anger injures the Liver, dizziness, hypochondriac pain, hematemesis, Luoli (Scrofula), and sores/ulcers occur. If menstrual blood infiltrates internally, orifices will drip incessantly. Generally, when the Six Excesses (Six Pathogenic Factors) invade externally, myriad symptoms arise. The onset may be slight as an autumn hair, but the resulting illness weighs heavier than a mountain; how can one not revere this? (Note: Parenthetical text is from the original commentary) The Ren Mai governs Yin Blood of the whole body; the Tai Chong belongs to Yang Ming, serving as the Sea of Blood; thus, when Gu Qi (Grain Qi) is abundant, the Sea of Blood fills, and menstruation occurs on time. Tian Zhen is equivalent to Tian Yi (One of Heaven). The Qi of Tian Yi ascends to become Ren Yang and descends to become Gui Yin. Menstruation occurring every thirty days represents a complete circuit of a minor Hui cycle; this is the norm. However, differences exist among major and medium Hui cycles, leading to variations such as menstruation every three months or once a year. Ultimately, the principle of waxing and waning remains the same. There are even cases where menstruation ceases for several years, yet upon its return, pregnancy occurs immediately; this transcends ordinary logic. Can medicine intervene in such matters?)
Xue Lizhai said: The medical classics state, "Food and drink enter the Stomach, their essence floats and overflows, transporting upwards to the Spleen. The Spleen scatters essences, sending them upwards to the Lung, which regulates water passages, transporting downwards to the Bladder. Water essences distribute throughout the four directions, and the Five Meridians proceed together." Mr. Dongyuan (Li Dongyuan) stated that the Spleen is the source of transformation and production, and the Heart commands the blood of all meridians. Indeed, these words are true. When the Heart and Spleen are harmonious, menstrual periods are regular. If internal injury by the Seven Emotions, external invasion by the Six Excesses, irregular diet, or improper living habits cause deficiency and damage to the Spleen and Stomach, and reckless movement of Heart Fire, then menstrual irregularities will occur. Generally speaking, Blood is born from Spleen Earth; therefore, it is said that the Spleen commands Blood. For all Blood diseases, bitter and sweet herbs should be used to assist Yang Qi and generate Yin Blood. (Note: Parenthetical text is from the original commentary) The Spleen transforms fluids to generate Blood, meaning that when water enters the meridians, Blood is produced. This is Ying Qi emerging from the Middle Jiao, hence it is called the source of transformation and production. The Heart commands Blood because Spleen-transformed fluids enter the Heart and transform into Blood. Thus, although governed by the Heart, it also relies on Spleen Qi for generation; therefore, this must be understood.)