\r胃图\p04-a41a16.bmp\r
经曰∶胃者，仓廪之官，五味出焉。
又曰∶胃者，汇也。号为都市，五味汇聚，何所不容，万物归土之义也。
又曰∶胃大一尺五寸，径五寸，长二尺六寸，横屈受水谷三斗五升，其中之谷，
常留二斗，水一斗五升而满。
《难经》曰∶胃重二斤一两。
经曰∶足阳明胃经。
又曰∶是经常多气多血。
又曰∶辰时气血注于胃。
又曰∶胃为水谷之海。
《灵枢》曰∶人所受气者，谷也。谷之所注者，胃也。胃者，水谷气血之海也。海
之所行云气者，天下也。胃之所出气血者，经隧也。经隧者，五脏六腑之大络也。
又曰∶胃者，五脏六腑之海也。水谷皆入于胃，脏腑皆禀气于胃，五味各走其所喜，酸先走肝，苦先走
心，甘先走脾，辛先走肺，咸先走肾，谷气津液已行，荣卫大通，乃化糟粕，以次传下。
又曰∶饮食入胃，则胃实而肠虚，食下则肠实而胃虚，胃满则肠虚，肠满则胃
虚，更虚更实，故气得上下而无病矣。
《入门》曰∶胃为水谷之海，脾为消化之器。水入于经，其血乃成；谷入于胃，脉
道乃行；血不可不养，卫不可不温，血温卫和，得尽天年。
《灵枢》曰∶ HT 以下至天枢，长八寸。过则胃大，不及则胃小。
又曰∶胃为之海，广骸大颈胀胸，五谷乃容。
又曰∶脾应肉。肉 坚大者胃浓；肉 松者胃薄；肉 小而松者，胃不坚；肉
不称身者胃下；胃下者，下脘约不利也。肉 不坚者胃缓；肉 无小裸累者胃急；肉
多小裸累者胃结；胃结者，上脘约不利也。（ ，谓肘膝后肉如块者。）
又曰∶胃病者，腹 胀，胃脘当心而痛，上支两胁，膈噎不通，饮食不下。
又曰∶饮食不下，膈塞不通，邪在胃脘也。
又曰∶胃中寒则手鱼际之络脉多青。胃中热则手鱼际之络脉多赤。
又曰∶面热者，足阳明病；两跗之上脉竖坚者，足阳明病；此胃脉也。
经曰∶饮食自倍，肠胃乃伤。
东垣曰∶胃伤之证，不思饮食，胸腹胀痛，呕哕恶心，噫气吞酸，面黄肌瘦，怠
惰嗜卧，常多自利。
又曰∶胃中元气盛，则能食而不伤，过时而不饥。脾胃俱旺，则能食而肥。脾胃
俱虚，则不能食而瘦，或少食而肥；虽肥而四肢不举。
又曰∶胃病治法，调其饮食，适其寒温，澄心息虑，从容以待真气之复常也。
经曰∶胃脉实则胀，虚则泄。
又曰∶胃为足阳明，其终者，口目动作，善惊妄言，色黄，其上下经盛不仁，则终矣。
又曰∶呕吐血，成盆成碗者，属胃经。
又曰∶牙宣出血，属胃肾虚火。
《丹心》曰∶人无根本，水食为命，盖脾胃属土，主纳水谷，人之根本也。
《回春》曰∶五味淡薄，令人神爽气清。
《必用》曰∶胃实宜平胃散。虚宜补中益气汤。不进饮食，宜养胃进食汤。（苍术、白术、人参各一钱，
陈皮、浓朴、白茯苓、炙甘草各七分，神曲、麦芽各五分，姜枣引或蜜丸，米饮下二钱。）
《脉经》曰∶胃绝五日死。何以知之？脊痛腰中重，不可反复。
太乙真人曰∶美饮食，养胃气。
吐出多者为吐血。
又曰∶胃者，仓廪之官，布养四脏，故五脏皆禀气于胃，乃五脏之本。故食气入胃，散精于肝，淫气于
筋。食气入胃，浊气归心，淫精于脉。脉气流经，经气归于肺；肺朝百脉，输精于皮毛；毛脉合精，行气于
腑；腑精神明，留于四脏；气归于权衡，权衡以平气口成寸，以决死生。
东垣治内伤，主于脾胃，其谓脾司转运之职，胃为受气，营养于身，是平人也。若饮食失节，脾胃乃伤，
脾伤则不能运化，胃伤则不能容纳而诸病生矣。
丹溪云∶百病先观胃气何如。
经曰∶厥气客于胃，则梦饮食。
又曰∶胃胀者腹满，胃脘痛，鼻闻焦臭，妨于食，大便难。
又曰∶胃疟者，令人疸病也。善饥而不能食，食而支满腹大，刺足阳明、太阴，横脉出血。
又曰∶胃风之状，颈多汗恶风，食饮
不下，鬲塞不通，腹善满，失衣则 胀，食寒则泄，胗形瘦而腹大。（胗，唇也。）
孙真人曰∶新食竟取风，为胃风。
经曰∶谷入于胃，脉道乃行。
又曰∶大肠移热于胃，善食而瘦，又谓之食 。（ 音亦。）
又曰∶人以水谷为本。故人绝水谷则死，脉无胃气亦死；所谓无胃气者，但得真脏脉，不得胃气也。
又曰∶胃者，水谷之海，主禀四时，皆以胃气为本。是谓四时之变病，死生之要会也。
又曰∶胃之大络，名曰虚里，贯膈络肺，出于左乳下，其动应衣。脉，宗气也。
又曰∶胃为之市，水谷所归，五味所入，如市之杂也。
《太素》曰∶胃者，太仓也。胃之五窍，（谓咽、胃、大肠、小肠、膀胱也。）闾里门户也。
经曰∶脾之大络，名曰大包。其系自膈下正中，微着左胁，于胃之上，与胃包
络相附矣。其胃之包，在脾之上，与胃相并，结络周回，漫脂遍布上下有二系；上
者贯膈入肺中，与肺系相并，而在肺系之后，其上即咽门也。咽下，胃脘也。胃脘
下即胃上口，贲门是也。水谷自此而入，以胃出谷气，传之于肺，肺在膈上，因曰贲
门，其门处膈膜相贴之间，亦漫脂相包，若胃中腐熟水谷，则自幽门而传入小肠，故
曰∶太仓之下，口为幽门，其位幽隐，故名之也。
《脉经》曰∶胃脉搏坚而长，其色赤，当病折髀；（音陛。）其软而散者，当病食痹。
又曰∶趺（音夫）阳脉浮者，胃气虚也。数者，胃有热，即消谷引食。涩者，胃中有
寒，水谷不化。粗而浮者，其病难治。浮迟其久病。
又曰∶胃脉若沉涩者，气逆；气逆者，人迎盛；人迎者，胃脉也。逆则盛而热聚
于胃口而不行，故胃脘为痈也。
又曰∶是动则洒洒然振寒，善伸数欠，
颜黑，病至则恶人与火，闻木声则惕然而惊，心欲动，独闭户牖而处，甚则欲上高
而歌，弃衣而走，贲响腹胀，是为 厥，是主血。（ ，音干，胫骨也。）
又曰∶所生病者，狂疟湿淫，汗出鼽衄，口 唇胗，（音疹，唇疮。）颈肿喉痹，大腹
水肿，膝膑肿痛，循膺乳气街，股伏兔， 外廉，足跗上背痛，中指不用。气盛则身
以前皆热，其有余于胃则消谷善饥，溺色黄。气不足则身以前皆寒栗，胃中寒则胀
满。盛者，人迎（左手）大二倍于寸口（右手）。虚者，人迎反小于寸口也。（ 音歪。）
足阳明胃引经药歌∶
辰胃丁（香）防（风）砂（仁豆）寇（白）术，半（夏）知（母）葱（白）葛（根神）曲苍（术）乌（药），
石膏白芷升（麻）檀（香）木（香），下治相沿效不辜。
经曰∶胃脉实则胀，虚则泄。
帝曰∶见真脏脉者死，何也？岐伯曰∶五脏皆禀气于胃，胃者，五脏之本也。脏气者，不能自致于手太
阴，必因于胃气，乃至于手太阴也。故五脏各以其时，自为而至于手太阴也。故邪气盛者，精气衰也。故病
甚者，胃气不能俱至于太阴，故真脏之气独见，病胜脏故死。
又曰∶胃实不眠。
又曰∶卧寐不宁，乃胃中之津液干枯，不能内荣其魂魄也。
凡饮食减而大便转觉艰涩者，胃病而运化之机迟也。肌肉消瘦者，胃主肌肉也。
形体困倦者，胃病而约束之机关不利也。
阳明邪实。（恶人与火，闻木声则惕然而惊。）阳明正虚。（故喜火，喜日月光者，喜助正也。）肿胀水
肿有十种之分，小便闭涩为胃水。
经曰∶得谷者昌，失谷者亡。
冯鲁瞻曰∶脾胃尤为后天元气之本，化源生发之机，五脏六腑之大源，气血精微莫不赖之以长养也。
补∶白术、黄 、芡实、陈皮、扁豆、莲子、山药、半夏、苍术、百合。
泻∶枳实、朴硝、大黄。
温∶藿香、香附、良姜、益智、胡椒、吴茱萸、肉豆寇、丁香、浓朴、木香、干
姜、草寇、生姜、白豆寇。
凉∶滑石、山栀、黄连、竹茹、玄明粉、黄芩、石膏、连翘、石斛、升麻、天花粉、葛根、知母。
引经报使∶升麻、葛根上行。白芷、石膏下行。
胃的解剖与生理图（见图片）
《内经》说：胃是负责储藏饮食的器官，五味食物由此化生。
又说：胃是汇聚之所。被称为“都市”，各种味道在此汇聚，无所不容，这体现了万物归于土的义理。
又说：胃的口径大一尺五寸，直径五寸，长二尺六寸，横向弯曲可容纳水谷三斗五升，其中谷物常留二斗，水一斗五升，以此充满。
《难经》说：胃重二斤一两。
《内经》说：足阳明胃经。
又说：这条经脉多气多血。
又说：早晨七点到九点（辰时），气血灌注于胃。
又说：胃是水谷之海。
《灵枢》说：人接受的气来源于谷物。谷物注入的地方是胃。胃是水谷和气血的海。海中运行的云气对应天下。胃所输出的气血通过经络隧道输送。经络隧道是五脏六腑的大络脉。
又说：胃是五脏六腑的海。水谷都进入胃，脏腑都依赖胃气滋养。五味各自走向它所喜好的脏器，酸味先走肝，苦味先走心，甘味先走脾，辛味先走肺，咸味先走肾。谷气和津液运行后，营卫之气畅通，然后化为糟粕，依次向下传导。
又说：饮食进入胃，则胃充实而肠道空虚；食物下行后，则肠道充实而胃空虚。胃满则肠虚，肠满则胃虚，虚实交替，所以气机得以升降通畅而没有疾病。
《医宗入门》说：胃是水谷之海，脾是消化的器官。水进入经脉，血液才能生成；谷物进入胃，脉道才能运行。血不可不滋养，卫气不可不温煦，血温卫和，才能享尽天年。
《灵枢》说：从缺盆以下至天枢穴，长八寸。超过这个尺寸胃就大，不足这个尺寸胃就小。
又说：胃作为海，需要宽阔的骨骼、粗大的颈部和胀满的胸部，才能容纳五谷。
又说：脾反映在肌肉上。肌肉坚实丰满的，胃壁厚；肌肉松弛的，胃壁薄；肌肉小而松弛的，胃不坚固；肌肉与身体不相称的，说明胃位置下垂；胃下垂的，下脘约束不利。肌肉不坚实的，胃功能弛缓；肌肉没有小结节状的，胃气急迫；肌肉有很多小结节状的，胃气郁结；胃气郁结的，上脘约束不利。（注：“ ”指肘膝后方像块状隆起的肌肉。）
又说：胃病的人，腹部胀满，胃脘部当心而痛，向上支撑两胁，膈部噎塞不通，饮食难下。
又说：饮食不下，膈塞不通，病邪在胃脘。
又说：胃中有寒，手鱼际部位的络脉多呈青色。胃中有热，手鱼际部位的络脉多呈红色。
又说：面部发热，是足阳明经发病；双脚背上方脉搏竖立坚硬的，是足阳明经发病；这是胃的脉象。
《内经》说：饮食过量一倍，肠胃就会受伤。
李东垣说：胃受伤的证候，不想吃东西，胸腹胀痛，呕吐呃逆恶心，打嗝吞酸，面色黄肌肉瘦，懒惰嗜睡，经常自发性腹泻。
又说：胃中元气旺盛，就能进食而不受伤，过了饭点也不觉得饿。脾胃都旺盛，就能进食且身体肥胖。脾胃都虚弱，就不能进食且身体消瘦，或者吃得少却发胖；虽然肥胖但四肢无力抬举。
又说：治疗胃病的方法，要调节饮食，适应寒温，清心息虑，从容等待真气恢复常态。
《内经》说：胃脉实症表现为腹胀，虚症表现为泄泻。
又说：足阳明胃经的病到了终末阶段，会出现口眼歪斜抽动，容易惊恐胡言乱语，面色发黄，上下经脉盛满且麻木不仁，这就死亡了。
又说：呕吐出血，成碗成盆的，属于胃经病变。
又说：牙龈出血，属于胃肾虚火。
《丹心》说：人如果没有根本，水和食物就是生命，因为脾胃属土，主管接纳水谷，是人的根本。
《回春》说：五味清淡，能让人神清气爽。
《必用方》说：胃实证适宜用平胃散。胃虚证适宜用补中益气汤。不进饮食者，适宜用养胃进食汤。（苍术、白术、人参各一钱，陈皮、厚朴、白茯苓、炙甘草各七分，神曲、麦芽各五分，生姜大枣为引或制成蜜丸，米汤送服二钱。）
《脉经》说：胃气绝，五天死亡。怎么知道呢？脊痛腰部沉重，不能翻身转动。
太乙真人说：美味的饮食，能养护胃气。
吐出量多的是吐血。
又说：胃是仓廪之官，布散营养给四脏，所以五脏都禀受胃气，是五脏的根本。所以食气进入胃，将精微散布于肝，滋养筋脉。食气进入胃，浊气归于心，滋养血脉。脉气流经经脉，经气归于肺；肺朝百脉，将精微输布于皮毛；毛脉合精，行气于腑；腑气精神明，留存于四脏；气归于平衡，平衡体现在气口形成寸脉，以此决断生死。
李东垣治疗内伤，主要着眼于脾胃，认为脾司转运之职，胃主受纳，营养全身，这是健康人的状态。如果饮食失节，脾胃就会受伤，脾伤则不能运化，胃伤则不能容纳，从而产生各种疾病。
朱丹溪说：诊治百病首先要观察胃气的状况。
《内经》说：厥气侵犯胃，就会梦见饮食。
又说：胃胀的症状是腹部胀满，胃脘痛，鼻子闻到焦臭味，妨碍进食，大便困难。
又说：胃疟病，使人患黄疸病。容易饥饿但不能进食，进食后感觉支撑胀满，腹部增大，针刺足阳明、足太阴经及横行的络脉放血。
又说：胃风的症状，颈部多汗怕风，饮食不下，膈塞不通，腹部容易胀满，受凉则胀，吃冷食则腹泻，嘴唇消瘦而腹部膨大。（注：“胗”指嘴唇。）
孙思邈说：刚吃完新食就受风，称为胃风。
《内经》说：谷物进入胃，脉道才能运行。
又说：大肠的热邪移入胃，容易饥饿但身体消瘦，这又叫做“食亦”（“亦”音同“亦”）。
又说：人以水谷为根本。所以人断绝水谷就会死亡，脉象没有胃气也会死亡；所谓无胃气，就是只见到真脏脉，而没有胃气。
又说：胃是水谷之海，主治顺应四时变化，都以胃气为根本。这是四时变病和生死的关键所在。
又说：胃的大络，名叫虚里，穿过膈肌联络肺，出于左乳下，跳动可以应衣。这种脉动反映宗气。
又说：胃如同市场，是水谷归宿、五味进入的地方，就像市场的杂乱一样。
《太素》说：胃是太仓。胃的五窍（指咽、胃、大肠、小肠、膀胱），如同里巷的门户口。
《内经》说：脾的大络，名叫大包。它的系带从膈下正中开始，微微附着于左胁，位于胃之上，与胃包络相连。胃的包膜在脾之上，与胃并行，结络周回，漫脂遍布上下有两个系带；上面的系带穿过膈肌进入肺中，与肺系并行，且在肺系之后，其上端即咽门。咽下是胃脘。胃脘下是胃上口，即贲门。水谷从此进入，胃排出谷气，传输给肺，肺在膈上，因此叫贲门，其门处隔着膈膜相贴，也被漫脂包裹。如果胃中腐熟水谷，则从幽门传入小肠，所以说：太仓之下，口为幽门，其位幽隐，所以得名。
《脉经》说：胃脉搏动坚硬而长，面色赤红，应当患髀骨骨折样的疼痛（“陛”音同“陛”）。脉搏软弱而散的，应当患食痹。
又说：趺阳脉（“夫”音同“夫”）浮的，是胃气虚。数的，胃有热，就会消谷善饥。涩的，胃中有寒，水谷不化。粗而浮的，病情难治。浮迟的是久病。
又说：胃脉若沉涩，是气逆；气逆的人迎脉盛大；人迎脉就是胃脉。气逆则盛而热聚于胃口而不行，所以胃脘发生痈肿。
又说：本经变动则洒洒然恶寒，喜欢伸懒腰频繁打哈欠，面色黑，病发作时厌恶人和火，听到木声则惕然而惊，心中悸动，独自关门窗居住，严重时想登上高处唱歌，脱衣奔跑，腹中雷鸣腹胀，这叫作 厥，主管血。（“ ”音同“干”，指胫骨。）
又说：本经所生的病，包括狂疟湿淫，出汗鼻塞鼻衄，口唇生疮（“疹”音同“疹”，指唇疮），颈部肿胀喉痹，大腹水肿，膝盖髌骨肿痛，沿胸部乳房气街，大腿伏兔穴外侧，足背上部背痛，中指不能使用。气盛则身体前部皆热，有余于胃则消谷善饥，尿色黄。气不足则身体前部皆寒栗，胃中有寒则胀满。盛的，人迎脉（左手）比寸口脉（右手）大二倍。虚的，人迎脉反而小于寸口脉。（“ ”音同“歪”。）
足阳明胃经引经药歌诀：
辰时胃经用丁香、防风、砂仁、豆蔻、白术，半夏、知母、葱白、葛根、神曲、苍术、乌药，石膏、白芷、升麻、檀香、木香，历代沿用疗效不虚。
《内经》说：胃脉实症表现为腹胀，虚症表现为泄泻。
黄帝问：见到真脏脉就会死，为什么呢？岐伯说：五脏都禀受胃气，胃是五脏的根本。脏气不能自己到达手太阴肺经，必须依靠胃气，才能到达手太阴。所以五脏各自在其当令之时，借助胃气到达手太阴。所以邪气盛的时候，精气就衰。所以病重的时候，胃气不能随脏气一起到达太阴，所以真脏之气单独显现，病胜脏故死。
又说：胃实导致失眠。
又说：卧寐不宁，是因为胃中津液干枯，不能内荣魂魄。
凡是饮食减少而大便转觉艰涩的，是胃病导致运化机能迟缓。肌肉消瘦的，是因为胃主肌肉。形体困倦的，是胃病导致约束机关不利。
阳明邪实。（厌恶人和火，听到木声则惕然而惊。）阳明正虚。（所以喜欢火，喜欢日月光，是为了帮助正气。）肿胀水肿有十种分类，小便闭涩称为胃水。
《内经》说：能进食的就昌盛，不能进食的就灭亡。
冯鲁瞻说：脾胃尤为后天元气的根本，化源生发的机理，五脏六腑的大源，气血精微无不依赖它们来长养。
补益药：白术、黄芪、芡实、陈皮、扁豆、莲子、山药、半夏、苍术、百合。
泻下药：枳实、朴硝、大黄。
温里药：藿香、香附、良姜、益智、胡椒、吴茱萸、肉豆蔻、丁香、厚朴、木香、干姜、草寇、生姜、白豆蔻。
清热药：滑石、山栀、黄连、竹茹、玄明粉、黄芩、石膏、连翘、石斛、升麻、天花粉、葛根、知母。
Guiding Drugs (Yin Jing Bao Shi): Shengma (Rhizoma Cimicifugae), Baishao (Radix Paeoniae Alba).
[Image of Stomach Anatomy]
The Classics state: The Stomach is the official in charge of granaries; the five flavors emerge from it.
It is also said: The Stomach is a gathering place. It is called the "metropolis," where all five flavors converge, accepting everything, embodying the principle that all things return to Earth.
It is also said: The stomach's opening is one chi and five cun wide, with a diameter of five cun and a length of two chi and six cun. Its horizontal curvature can hold three dou and five sheng of water and grain. Of this, grain usually remains two dou, and water one dou and five sheng, keeping it full.
The *Nan Jing* states: The stomach weighs two jin and one liang.
The Classics state: Foot-Yangming Stomach Meridian.
It is also said: This meridian has abundant Qi and Blood.
It is also said: During the Chen hour (7-9 AM), Qi and Blood flow into the Stomach.
It is also said: The Stomach is the Sea of Water and Grain.
The *Ling Shu* states: The Qi received by humans comes from grain. The place where grain enters is the Stomach. The Stomach is the sea of water, grain, Qi, and Blood. Just as clouds and Qi circulate in the sea corresponding to the world below, the Qi and Blood output by the Stomach are transmitted through the meridians and collaterals. These meridians and collaterals are the great network vessels of the Zang and Fu organs.
It is also said: The Stomach is the sea of the five Zang and six Fu organs. Water and grain enter the Stomach, and all organs receive their Qi from the Stomach. Each of the five flavors travels first to its preferred organ: Sourness goes first to the Liver, Bitterness to the Heart, Sweetness to the Spleen, Pungency to the Lungs, and Saltness to the Kidneys. Once grain Qi and body fluids have circulated, Ying (Nutritive) and Wei (Defensive) Qi flow smoothly, transforming waste into feces, which are then passed down in sequence.
It is also said: When food enters the Stomach, the Stomach becomes full while the Intestines are empty; when food moves down, the Intestines become full while the Stomach becomes empty. When the Stomach is full, the Intestines are empty; when the Intestines are full, the Stomach is empty. Through this alternating fullness and emptiness, Qi ascends and descends freely without disease.
The *Ru Men* states: The Stomach is the sea of water and grain, and the Spleen is the vessel of digestion. When water enters the meridians, blood is formed; when grain enters the Stomach, the pulse channels flow. Blood must be nourished, and Wei Qi must be warmed. When blood is warm and Wei Qi is harmonious, one may live out their natural lifespan.
The *Ling Shu* states: From the Quepen point down to Tianshu, the distance is eight cun. If greater, the Stomach is large; if less, the Stomach is small.
It is also said: For the Stomach to act as a sea, one needs broad bones, a thick neck, and a distended chest to accommodate the five grains.
It is also said: The Spleen corresponds to flesh. Flesh that is firm and large indicates a thick Stomach wall; loose flesh indicates a thin Stomach wall; small and loose flesh indicates an unstable Stomach; flesh disproportionate to the body indicates a ptotic (drooping) Stomach; in ptosis, the lower Wan (pylorus) constriction is ineffective. Flesh that is not firm indicates a lax Stomach function; flesh without small nodules indicates urgent Stomach Qi; flesh with many small nodules indicates knotted Stomach Qi; in knotting, the upper Wan constriction is ineffective. (" " refers to muscle masses behind the elbows and knees.)
It is also said: Patients with Stomach disease experience abdominal distension, pain in the epigastrium centered at the heart, upward support to both hypochondria, dysphagia with blockage, and inability to eat.
It is also said: Inability to eat and blockage in the diaphragm indicate pathogenic factors in the epigastrium.
It is also said: Cold in the Stomach causes the collateral vessels on the大鱼际 (thenar eminence) to appear blue; Heat in the Stomach causes them to appear red.
It is also said: Facial heat indicates Foot-Yangming disease; vertical and hard pulses above the dorsum pedis indicate Foot-Yangming disease; these are pulses of the Stomach.
The Classics state: Doubling food intake injures the intestines and stomach.
Li Dongyuan states: Symptoms of Stomach injury include lack of appetite, chest and abdominal distension and pain, vomiting, hiccups, nausea, belching with acid regurgitation, sallow complexion, emaciation, lethargy, drowsiness, and frequent spontaneous diarrhea.
He also states: Abundant Yuan Qi in the Stomach allows eating without injury and feeling hungry only after mealtime. Robust Spleen and Stomach allow eating and gaining weight. Deficient Spleen and Stomach prevent eating and lead to emaciation, or allow eating little yet gaining weight; though fat, the limbs cannot be lifted.
He further states: Treatment for Stomach disease involves regulating diet, adapting to temperature changes, calming the mind, and waiting patiently for the recovery of True Qi.
The Classics state: Excess in the Stomach pulse manifests as distension; deficiency manifests as diarrhea.
It is also said: At the end stage of the Foot-Yangming Stomach Meridian, there is twitching of the mouth and eyes, frequent fright and delirium, yellow complexion, and excess with insensibility in the upper and lower meridians, indicating death.
It is also said: Vomiting blood filling basins or bowls belongs to the Stomach Meridian.
It is also said: Bleeding gums belong to Stomach and Kidney deficiency fire.
The *Dan Xin* states: Without a root, water and food are life. Since Spleen and Stomach belong to Earth and govern the reception of water and grain, they are the root of humanity.
The *Hui Chun* states: Light and bland flavors refresh the spirit and clear the Qi.
The *Bi Yong Fang* states: Stomach excess is suitable for Pingwei San. Stomach deficiency is suitable for Buzhong Yiqi Tang. For those unable to eat, Yangwei Jinshi Tang is suitable (Cangzhu, Baizhu, Renshen each 1 qian; Chenpi, Houpo, Baifuling, Zhigancao each 0.7 qian; Shenqu, Maiya each 0.5 qian; use Ginger and Jujube as guides or make honey pills, take 2 qian with rice drink).
The *Mai Jing* states: Absence of Stomach Qi leads to death in five days. How do we know? Spinal pain and heavy waist, inability to turn over.
Ta Yi Zhenren states: Delicious food nourishes Stomach Qi.
Large volume of vomit indicates hematemesis.
It is also said: The Stomach is the official of granaries, distributing nourishment to the four Zang organs; thus, all five Zang organs rely on Stomach Qi, making it the root of the five Zang. Therefore, food Qi entering the Stomach scatters essence to the Liver, nourishing the sinews. Food Qi entering the Stomach sends turbid Qi to the Heart, nourishing the vessels. Vessel Qi flows through the meridians, and meridian Qi returns to the Lungs; the Lungs face all vessels, transmitting essence to the skin and hair; hair and vessel essence combine, moving Qi to the Fu organs; Fu organ Qi becomes bright and spiritual, remaining in the four Zang organs; Qi returns to balance, reflected in the radial pulse (cunkou) to determine life and death.
Li Dongyuan treats internal injury focusing on Spleen and Stomach, stating that the Spleen governs transportation and transformation, while the Stomach receives Qi and nourishes the body, which is the state of a healthy person. If dietary habits are irregular, Spleen and Stomach are injured; Spleen injury prevents transformation, and Stomach injury prevents reception, leading to various diseases.
Zhu Danxi says: In treating hundred diseases, first observe the condition of Stomach Qi.
The Classics state: Jue Qi invading the Stomach causes dreams of food and drink.
It is also said: Stomach distension presents as abdominal fullness, epigastric pain, smelling burnt odors, difficulty eating, and constipation.
It is also said: Stomach Malaria causes jaundice. The patient feels hungry but cannot eat; upon eating, they feel distended and swollen abdomen. Treat by needling Foot-Yangming and Foot-Taiyin meridians and bleeding transverse vessels.
It is also said: Stomach Wind presents with excessive sweating on the neck and aversion to wind, inability to eat, diaphragmatic blockage, abdominal fullness, worsening distension when clothes are removed, diarrhea after eating cold food, thin lips, and a large abdomen. ("Zhen" refers to lips.)
Sun Simiao states: Catching wind immediately after eating new food is called Stomach Wind.
The Classics state: Grain entering the Stomach allows the pulse channels to flow.
It is also said: Heat transferring from the Large Intestine to the Stomach causes polyphagia with emaciation, also known as "Shi Yi" ("Yi" sounds like "Yi").
It is also said: Humans rely on water and grain as their root. Thus, cutting off water and grain leads to death; absence of Stomach Qi in the pulse also leads to death. "Absence of Stomach Qi" means only the Zang organ pulses are seen, without Stomach Qi.
It is also said: The Stomach is the sea of water and grain, governing adaptation to the four seasons, always based on Stomach Qi. This is the key to seasonal diseases and life and death.
It is also said: The great collateral of the Stomach is named Xuli, piercing the diaphragm and connecting to the Lungs, emerging below the left breast, with pulsation visible through clothing. This pulse reflects Zong Qi.
It is also said: The Stomach is like a market, the destination of water and grain and entry of five flavors, just as a market is mixed.
The *Tai Su* states: The Stomach is the Grand Granary. The five orifices of the Stomach (referring to the pharynx, Stomach, Large Intestine, Small Intestine, and Bladder) are like village gates.
The Classics state: The great collateral of the Spleen is named Dabao. Its system starts from the center below the diaphragm, slightly attaching to the left hypochondrium, located above the Stomach, attached to the Stomach pericardium. The Stomach's wrapping is above the Spleen, parallel to the Stomach, with interconnected networks and adipose tissue distributed up and down with two systems; the upper system pierces the diaphragm into the Lungs, running parallel to the lung system behind it, ending at the pharyngeal gate. Below the pharynx is the epigastrium. Below the epigastrium is the upper opening of the Stomach, the Cardia (Benmen). Water and grain enter here. The Stomach releases grain Qi, transmitting it to the Lungs. Since the Lungs are above the diaphragm, it is called Benmen. The gate area is between adhering diaphragmatic membranes, wrapped in adipose. If the Stomach rots and cooks water and grain, it passes through the幽门 (Pylorus) to the Small Intestine. Thus, it is said: Below the Grand Granary, the mouth is the Pylorus; its position is hidden, hence the name.
The *Mai Jing* states: A Stomach pulse that is firm and long with red complexion indicates hip fracture-like pain ("Bi" sounds like "Bi"). A soft and scattered pulse indicates food obstruction.
It is also said: A floating Duyang pulse ("Fu" sounds like "Fu") indicates deficient Stomach Qi. A rapid pulse indicates Stomach heat, leading to polyphagia. A choppy pulse indicates Stomach cold and indigestion. A coarse and floating pulse indicates difficult-to-treat disease. Floating and slow indicates chronic disease.
It is also said: If the Stomach pulse is deep and choppy, it indicates rebellious Qi; rebellious Qi makes the Renying pulse strong; Renying is the Stomach pulse. Rebellion causes heat to gather at the gastric opening without flowing, causing epigastric carbuncle.
It is also said: Meridian disturbance causes chills, frequent stretching and yawning, dark complexion, aversion to people and fire upon onset, startle at the sound of wood, palpitations, desire to stay alone behind closed doors, and in severe cases, singing on heights and running naked. Abdominal rumbling and distension constitute Jue, governing blood. (" " sounds like "Gan", referring to tibia.)
It is also said: Diseases generated by this meridian include manic malaria, dampness overflow, sweating, nasal congestion and epistaxis, oral ulcers ("Zhen" sounds like "Zhen", lip sores), neck swelling and sore throat, massive abdominal edema, knee and patella swelling and pain, pain along the chest, breast, Qichong, thigh Fubian, lateral leg, dorsum pedis, and back, with non-function of the middle finger. Excess Qi causes heat in the anterior body; excess in the Stomach causes polyphagia and yellow urine. Deficient Qi causes cold and shivering in the anterior body; Stomach cold causes distension. Excess: Renying (left hand) is twice as large as Cunkou (right hand). Deficiency: Renying is smaller than Cunkou. (" " sounds like "Wai".)
Song of Guiding Drugs for Foot-Yangming Stomach Meridian:
Chen hour Stomach uses Ding (Clove), Fang (Atractylodes/Prepared), Sha (Amomum), Kou (Tsaoko), Zhu (Atractylodes); Ban (Pinellia), Zhi (Anemarrhena), Cong (Scallion), Ge (Pueraria), Qu (Medicated Leaven), Cang (Atractylodes), Wu (Costus). Shigao (Gypsum), Baizhi (Angelica Dahurica), Sheng (Cimicifuga), Tan (Sandalwood), Mu (Aucklandia). Passed down through generations with unfailing efficacy.
The Classics state: Excess in the Stomach pulse manifests as distension; deficiency manifests as diarrhea.
The Yellow Emperor asked: Why does seeing the Zang organ pulse mean death? Qibo answered: All five Zang organs rely on Stomach Qi; the Stomach is the root of the five Zang. Zang Qi cannot reach the Hand-Taiyin Lung Meridian on its own; it must rely on Stomach Qi to arrive. Thus, each Zang organ reaches the Hand-Taiyin at its respective season via Stomach Qi. When pathogenic Qi is excessive, essential Qi is deficient. In severe illness, Stomach Qi cannot reach the Taiyin along with the Zang Qi, so only the Zang Qi appears alone. Disease overcoming the Zang leads to death.
It is also said: Stomach excess causes insomnia.
It is also said: Restless sleep is due to dryness of fluids in the Stomach, failing to nourish the Hun and Po internally.
Whenever food intake decreases and bowel movements become difficult, it indicates Stomach disease with sluggish transformation mechanisms. Muscle emaciation occurs because the Stomach governs muscles. Physical fatigue occurs because Stomach disease impairs the controlling mechanisms.
Yangming Excess Pathogen. (Aversion to people and fire, startle at wood sounds.) Yangming Deficiency of Righteous Qi. (Preference for fire, sunlight, to aid righteousness.) Edema and swelling have ten types; urinary retention is called Stomach Water.
The Classics state: Those who obtain grain prosper; those who lose grain perish.
Feng Luzhan states: Spleen and Stomach are particularly the root of postnatal Yuan Qi, the mechanism of source transformation and generation, the great source of the five Zang and six Fu organs. Qi, blood, and essence all rely on them for nourishment.
Tonifying Herbs: Baizhu, Huangqi, Qianshi, Chenpi, Bian Dou, Lian Zi, Shanyao, Banxia, Cangzhu, Baihe.
Purgative Herbs: Zhishi, Poxiao, Dahuang.
Warming Herbs: Huoxiang, Xiangfu, Liangjiang, Yizhi, Hujiao, Wuzhuyu, Roudoukou, Dingxiang, Houpo, Muxiang, Ganjiang, Cao Kou, Shengjiang, Baidoukou.
Cooling Herbs: Huashi, Shanzhi, Huanglian, Zhuru, Xuanmingfen, Huangqin, Shigao, Lianqiao, Shihu, Shengma, Tianhuafen, Gegen, Zhimu.
Guiding Drugs (Yin Jing Bao Shi): Shengma, Gegen ascend. Baizhi, Shigao descend.