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The *Nan Jing* (Classic of Difficult Issues) instructs that there are five types of diarrhea: Wei (Stomach) diarrhea, characterized by undigested food; Pi (Spleen) diarrhea, characterized by abdominal distension and vomiting; what is called Da Chang (Large Intestine) diarrhea refers to urgency after eating, which can be included in the discussion of Spleen diarrhea; what is called Xiao Chang (Small Intestine) diarrhea involves blood in the stool and abdominal pain; Da Jia Xie (Great Mass Diarrhea, similar to dysentery) involves frequent trips to the toilet without ability to defecate, which should be discussed under the category of Dysentery. Thus, diarrhea can mainly be attributed to the Stomach and Spleen meridians.

If the pulse is Shu (rapid), and the pathogen comes from external invasion, it belongs to the Stomach channel, where Qi transformation turns into Heat. For mild cases, Huang Lian (Coptidis Rhizoma) is used to thicken the intestines and stop diarrhea, assisted by herbs that promote urination and harmonize the Stomach (Empirical Formula: Chao Bai Zhu, Fu Ling, Gui Zhi, Huang Lian, Ze Xie, Zhu Ling, Che Qian Zi, Yi Yi Ren). If there is complete undigested food in the stool (Wan Gu Bu Hua), this is a severe form of diarrhea, requiring Mang Xiao (Natrii Sulfas) and Da Huang (Rhei Radix et Rhizoma) (Empirical Formula: Mang Xiao, Da Huang, Yin Hua, Zhi Gan Cao, with Sheng Jiang and Da Zao as guides) to purge the pathogen so that diarrhea stops spontaneously.

If the pulse is Chi (slow), and the deficiency arises from internal cold, it belongs to the Spleen channel, where Qi accumulates and transforms into Cold. For mild cases, Chao Bai Zhu (Fried Atractylodis Macrocephalae Rhizoma) is used to harmonize the middle, assisted by herbs that dry dampness and tonify the Spleen (Empirical Formula: Huang Qi, Bai Zhu, Fu Ling, Lian Rou, Fa Xia, He Zi, Chen Pi, Yi Yi Ren, with Sheng Jiang and Da Zao as guides). If there is abdominal fullness and vomiting/reversal, this is a severe/critical form of diarrhea, requiring Fu Pian (Prepared Aconiti Lateralis Radix) and Gan Jiang (Zingiberis Rhizoma) (Empirical Formula: Huang Qi, Fu Pian, Gan Jiang, Chao Bai Zhu, Rou Gui, Lian Rou, Zhi Gan Cao, with Sheng Jiang and Da Zao as guides; I once analyzed this syndrome with a Daoist priest and found this formula effective immediately, having its origins). By warming the cold, the diarrhea is eliminated.

Diarrhea is manifest but minor. Speaking of the subtle interest of Heaven's generation, Water comes first (At the beginning of chaos, silent and formless, the primordial Yin-Yun Qi descends to become Water, not yet obvious, gradually becoming obvious generating Fire; having no form or substance, gradually gaining form/substance generating Wood; not yet solid, gradually becoming solid generating Metal, while Earth generates along with the movement of the Five Phases. Guo Pu's *Zang Jing* says: "Exploring the subtle interest of Heaven, Water takes precedence." In the numbers of *He Tu*, "Heaven generates One for Water"); speaking of following Heaven's timing, Earth is heavy (Kun Earth receives Heaven's bestowal and executes it; when the time has not arrived, one dares not take the lead to start; when the time has arrived, one dares not lag behind to fail in merit. This is the way Kun follows. However, carrying all things is Kun, containing all things is Kun. Without Kun to receive Heaven, Heaven would have nowhere to bestow. Thus it is said: Great Virtue is still and quiet, having no completion but having an end; it can be known that only Kun Earth matches Heaven's function. As Xu Shen's *Shuo Wen* states, the character "Zhong" (Heavy) contains "Tu" (Earth), thus meaning Earth is heavy).

Pi (Spleen) is Ji Earth, Wei (Stomach) is Wu Earth; one moves, one rests; one is Yin, one is Yang; they use each other mutually. Therefore, among the twelve officials (organs), each performs its duty, but only the Spleen and Stomach jointly manage the official of granaries. From the perspective of the origin of things, only Dynamic Qi is relied upon (Qian hexagram symbolizes trembling/agitation, meaning stirring, referring to origin. Yang Ziyun said: "Tai Chu is the beginning of Qi; Tai Su is the beginning of Substance. Receiving the beginning of Qian, emerging as Movement."); from the perspective of the nourishment of things, full reliance is placed on Grain Qi (Serving Kun, 'Yi' means proliferation, referring to nourishment. *Huainanzi* says: "Hair-covered creatures are born transversely, shell-covered creatures are born longitudinally." Gathering Kun's nurturing power returns to grain). The Spleen governs the digestion of grain, the Stomach governs the reception of grain; one is exterior, one is interior; one is firm, one is soft; they serve as quality for each other. Therefore, within the Five Phases, to nourish one organ, only the Spleen and Stomach truly nourish the treasure of life.

How great is the Yuan of Kun, it lies solely in the Spleen and Stomach. Comparing to the Big Dipper to touch the clouds (upper against the crown, the Heart has seven apertures) hanging high in the northwest; breaking six Ao turtles to establish the pole (lower facing the Six Fu organs), beauty is exhausted in the southeast. Fu Ao (Mother Earth, *Han Shu* calls Post Earth Fu Ao) spreads culture, dwelling in the center coordinating the auspiciousness of Shang Yuan; Mei Po (In medical books, the Spleen is called Mei Po/Matchmaker) fulfills the appointment, marriage arrives when ice melts. Divining that the handle has returned (*Shua Gua Zhuan*: "Kun is the handle"), responding to Cha Shuhai (*Shi Ji · Tian Gong Shu*: "Shu Huai measured the longitude Dazhang and latitude"); divinating that holding the bag brings no blame, steadily blocking the Yi Geng (*Zuo Zhuan*: "To block Yi Geng", meaning important roads). Imagery deduces stinginess, meaning takes containing brilliance, will the later one have no worry? First lost outside, must follow straight inside.

Therefore, the Stomach and Spleen combine, like why the horse is called female (Pin); the Spleen and Stomach separate, like why the dragon fights in the wild. If regulated properly, the hundred limbs become peaceful from here; if regulated improperly, the hundred diseases arise from here. Diarrhea, although manifest, is minor.