李氏曰∶肠覃乃寒气客于大肠，与胃相搏，大肠为肺传送，肺主气，气得热则行，得冷
则凝，凝则清气散，而浊气结为瘕，覃延日久不已，息肉乃生。始如鸡卵，久如怀胎，按之
坚，推之移，月事时下，或多或少，气病而血未病也，宜二陈汤加香附以开之，或香粉丸。
准绳云∶古方有五积六聚七 八瘕之名，五脏之气积，名曰积，故积有五；六腑之气聚，
名曰聚，故聚有六，杂病《准绳》，言之详矣（ 瘕积聚，并起于气，故有气积、气聚之说，然
谓瘕属血病者，气聚而后血凝也，其夹食夹痰，又各随所积而变见矣。夫痰与血食，皆赖
气以为之行化，故气行物生，气病物病，此百病所以皆生于气，而破血、消痰、消食之剂，必
用气药者以此）。若夫七 八瘕，则妇人居多，七者火数，属心，盖血生于心，八者木数，
数肝，盖血归于肝，虽曰强分，理似不混。夫 者，坚也，坚则难破；瘕者，假也，假物成形。
古人将妇人病为痼疾，以蛟龙等为生瘕，然亦不必如此执泥。妇人 瘕并属血病，龙蛇鱼
鳖肉发虱瘕等事，皆出偶然，但饮食间误中之，留聚腹脏，假血而成，自有活性。亦犹永徽
中僧病噎者，腹中有一物，其状如鱼，即生瘕也。与夫宿血停凝，结为痞块，虽内所感之不
同，治法当以类相从，所谓医者意也，如以败梳治虱瘕（败梳败篦同用盖取义耳，或未必
尽善）；铜屑治龙瘕；曲柏治米瘕；锻石治酒瘕；如此等类，学人可以理解也。
李氏说：肠覃（肠道内的息肉状肿块）是由于寒气侵入大肠，与胃气相互搏结所致。大肠作为肺的传导之腑，而肺主司气机运行；气遇到热则运行通畅，遇到寒冷则凝滞不通。一旦凝滞，清阳之气便散乱，浊阴之气便凝结形成瘕块。这种病变拖延日久不止，息肉便会生长。初期大小如鸡蛋，后来大如怀孕之腹，按压时感觉坚硬，推动时可以移动，月经按时来潮但量或多或少，这是气机病变而血液尚未受病，适宜使用二陈汤加入香附以行气开郁，或者使用香粉丸。
《医学准绳六要》中说：古方中有五积、六聚、七瘕、八瘕的名称。五脏的气机郁结称为“积”，所以有五种积；六腑的气机郁结称为“聚”，所以有六种聚，杂病方面的《准绳》对此论述得非常详细。（瘕、积、聚都起于气机失调，因此有气积、气聚的说法，然而认为瘕属于血分病变的观点，是因为气机郁聚之后导致血液凝滞，其中夹杂食物停滞或痰湿者，又各自随着所积聚之物而变化。痰、血、食，都依赖气的运化作用，所以气行则物生，气病则物病，这就是百病皆生于气的原因，而破血、消痰、消食的药剂中必须配伍理气药，原因就在这里）。至于七瘕、八瘕，多见于妇女。“七”是火之数，归属于心，因为血由心生；“八”是木之数，归属于肝，因为血归于肝。虽然说是强行区分，但在道理上似乎并不混杂。“寢”（此处指石寢或坚硬的肿块），意思是坚硬，坚硬就难以攻破；“瘕”的意思是假借，假借外物而成形。古人将妇女的疾病视为顽固疾病，把蛟龙等生物当作生成瘕块的原因，但这也不必如此拘泥固执。妇女的寢和瘕都属于血分病变，所谓的龙瘕、蛇瘕、鱼瘕、鳖瘕、肉发、虱瘕等情况，都是偶然发生的，只是在饮食间误食了某些东西，停留在腹脏之中，假借血液的力量而形成，自有其活性。这也就像永徽年间有个僧人患噎膈病，腹中有一物，形状像鱼，这就是生瘕。这与宿血停留凝滞，结成痞块的情况，虽然内部感受的病因不同，但治疗方法应当归类相似，所谓“医者意也”（医生的治疗需要意会），比如用败落的梳子治疗虱瘕（败梳和败篦一起使用，大概是取义于以旧治旧，或许未必完全妥当）；用铜屑治疗龙瘕；用曲柏治疗米瘕；用锻石治疗酒瘕；像这一类的方法，学习的人可以由此理解。
Li stated: Changqin (intestinal polypoid mass) is caused by cold pathogenic qi invading the Large Intestine and struggling with Stomach qi. The Large Intestine serves as the transmitting organ for the Lung, and the Lung governs Qi movement. Qi flows freely when heated but coagulates when exposed to cold. Upon coagulation, clear Yang qi scatters, while turbid Yin qi knots to form a Jia mass (a movable abdominal mass). If this condition persists for a long time, polyps will grow. Initially, it is the size of a chicken egg; later, it becomes as large as a pregnancy abdomen. It feels firm upon palpation and can be moved upon pushing. Menstruation occurs on schedule, though the volume may vary. This indicates a disorder of Qi without yet affecting Blood. It is appropriate to use Erchen Tang (Two-Aged Decoction) added with Xiangfu (Cyperus Rhizome) to open and regulate Qi, or alternatively, Xiangfen Wan (Xiangfen Pill).
Zhunsheng states: Ancient formulas mention the names of Wuji (Five Accumulations), Liuju (Six Gatherings), Qixia (Seven Hysteromas), and Baxia (Eight Hysteromas). The accumulation of Qi in the Five Zang organs is called "Ji" (Accumulation), hence there are five types of Ji; the gathering of Qi in the Six Fu organs is called "Ju" (Gathering), hence there are six types of Ju. These are discussed in detail in the miscellaneous diseases section of *Zhunsheng* (The Standard of Medicine). (Hysteroma [Jia], Accumulation [Ji], and Gathering [Ju] all originate from Qi dysfunction, hence the terms Qi-Ji and Qi-Ju exist. However, regarding the view that Hysteroma belongs to Blood disorders, it is because Qi gathering leads subsequently to Blood coagulation. Cases involving夹杂 food stagnation or Phlegm vary according to the accumulated substance. Phlegm, Blood, and Food all rely on Qi for their transformation and movement; thus, when Qi moves, substances generate; when Qi is diseased, substances become diseased. This is why all diseases arise from Qi, and why agents for invigorating Blood, resolving Phlegm, and digesting Food must necessarily include Qi-regulating herbs.) As for Qixia and Baxia, they occur mostly in women. "Seven" is the number of Fire, associated with the Heart, since Blood is generated by the Heart; "Eight" is the number of Wood, associated with the Liver, since Blood returns to the Liver. Although these distinctions are somewhat forced, the principles seem distinct. "Qian" (referring to hard masses like Shi-Qian) means firm/hard, which is difficult to break; "Jia" means false/provisional, taking shape by borrowing external matter. Ancients regarded women's diseases as stubborn conditions, attributing the formation of Hysteroma to creatures like dragons and jiao. However, one need not adhere rigidly to such views. Women's Qian and Jia both belong to Blood disorders. Matters such as Longxia (Dragon Hysteroma), Shexia (Snake Hysteroma), Yuxia (Fish Hysteroma), Biexia (Turtle Hysteroma), Roufa (Flesh Emission), and Shixia (Lice Hysteroma) are accidental occurrences. They result from mistakenly ingesting certain items during diet, which remain in the abdominal viscera and take form by borrowing Blood, possessing their own vitality. This is similar to a monk in the Yonghui era who suffered from dysphagia; he had an object in his abdomen shaped like a fish, which constituted a living Hysteroma. Although the internal pathogens differ from those causing stagnant Blood to condense into痞块 (stubborn masses), the treatment methods should follow similar categories. As the saying goes, "The physician relies on intuitive understanding." For example, using worn-out combs to treat Shixia (using worn-out combs and hairpins together, likely based on symbolic resonance, though perhaps not entirely optimal); using copper filings to treat Longxia; using Qu Bai (fermented wheat and cypress leaves) to treat Mixia; using Duanshi (calcined iron oxide) to treat Jiu Xia (Alcohol Hysteroma). Scholars can understand such methods through analogy.