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A certain patient suffered from injury to formless Qi. Heat pathogen accumulated and knotted within, resulting in a lack of appetite and refusal to eat. Could this be treated by targeting stagnation in the Blood level? The symptom of a sweet taste in the mouth is referred to as Pi Dan (Spleen Piquancy) in the *Nei Jing* (Inner Canon). It can be understood that the Middle Jiao (Middle Burner) is obstructed and fails to transport normally. (This indicates deficiency of Zhong Qi [Middle Jiao Qi] with latent heat.)
Coptidis Rhizoma (Chuanlian), Scutellariae Radix (Dan Huangqin), Ginseng Radix et Rhizoma (Renshen), Aurantii Fructus Immaturus (Zhishi), Zingiberis Rhizoma Recens (Dan Ganjiang), Paeoniae Radix Alba (Sheng Baishao)

Another patient presented with a sweet taste in the mouth. This indicates that latent heat in the Spleen and Stomach has not yet been cleared. The method of Wendan Tang (Phlegm-Resolving Decoction) should be employed.
Coptidis Rhizoma (Chuanlian), Gardeniae Fructus (Shanzhi), Ginseng Radix et Rhizoma (Renshen), Aurantii Fructus Immaturus (Zhishi), Platycodonis Radix (Huafen), Moutan Cortex (Danpi), Citri Reticulatae Pericarpium (Juhong), Bambusae Mesocarp (Zhuru), Zingiberis Rhizoma Recens (Shengjiang)

The symptom of a sweet taste in the mouth is called Pi Dan (Spleen Piquancy) in the *Nei Jing*. This "sweetness" does not refer to a pleasant flavor. "Dan" means heat. When food enters the Stomach, it relies on the true Qi of the Spleen to transform and transport, and on the Yang Qi of the Mingmen (Gate of Life) to rot and ripen, much like the process of brewing wine. If there is any disharmony, diseases caused by rich and sweet foods will manifest immediately. The pure essence of the Five Fluids (Wu Ye) loses its original true flavor, causing an incessant sweet taste to float upward. The chest and epigastrium will inevitably feel distended and blocked, and the mouth and tongue will feel greasy. The cause of lack of appetite and refusal to eat arises from this. The *Nei Jing* established Lancao Tang (Eupatorium Decoction), which has a pungent flavor sufficient to dissipate knots, and a clear qi sufficient to resolve turbidity. It removes stale accumulation, resolves depression, promotes urination, and harmonizes Ying (Nutritive) Qi. It is the ancestral formula among miraculous prescriptions. In cases complicated by Summerheat or Damp-Heat, this condition often coexists. Using this as the sovereign herb, combined with bitter-pungent methods to overcome dampness, and paired with Xiexin Tang (Drain the Epigastrium Decoction) methods. Furthermore, patients with deficient Stomach Qi and insufficient grain intake may also have this symptom; in such cases, one should follow the principles of Banxia Houpo Tang (Pinellia and Magnolia Bark Decoction) or Liujunzi Tang (Six Gentlemen Decoction), avoiding sweet flavors and augmenting pungent ones is appropriate. (Commentary by Shao Xinpu)

Pi Dan (Spleen Piquancy syndrome), as stated in the classics, is caused by frequent consumption of sweet and fatty foods. Sweetness is slow and cloying, while fatiness is greasy and obstructive, causing Spleen Qi to become depressed and leading to symptoms of sweet taste in the mouth, internal heat, and abdominal fullness. Therefore, it is said that treating with Eupatorium (Lancao) removes stale Qi. Stale Qi refers to the stale and rotten Qi brewed by sweet and fatty foods. Eupatorium is Peilan (Eupatorium fortunei), commonly known as Shengtoucao. Women insert it into their hairpins to ward off the oily and foul odor of hair. Its shape resembles Malan (Kalimeris indica) but is taller and sturdier; its aroma is fragrant, its taste pungent, and its nature cool. It is similar to Malan. It is used to awaken Spleen Qi and cleanse the greasiness of sweet and fatty foods. Although these two case records did not use Eupatorium directly, using Ginseng to assist righteous Qi, employing bitter-pungent-cold herbs to open Qi and drain heat, and using Aurantii Fructus Immaturus to regulate Qi stagnation, all follow the intent of Eupatorium, i.e., removing stale Qi. If this condition persists for a long time, it transforms into dryness-heat and evolves into Xiaoke (Wasting-Thirst). Thus, ancient sages argued: excessive indulgence in rich and fine foods leads to carbuncles and sores due to heat-dryness; while extreme poverty and bland diets lead to edema due to cold-dampness. From the syndrome of internal heat generated by sweet and fatty foods, I deduced a method for treating Stomach Cold. For poor people who consume bland vegetarian diets, without external pathogenic invasion or stagnation from cold drinks, if they inherently suffer from Stomach Cold, people usually use Alpiniae Officinarum Rhizoma (Liangjiang), Symplocos Racemosae Fructus (Dingxiang), Piperis Longi Fructus (Bibo), Evodiae Fructus (Wuyu), Zingiberis Rhizoma (Ganjiang), and Aconiti Lateralis Radix Praeparata (Fuzi) to warm them. They do not realize that pungent-hot and rigid-dry herbs disperse Qi, merely forcing the Yang Qi of the Stomach to leak outward. Thus, initial use seems effective, but subsequent use yields no results. It is better to gradually administer sweet and fatty foods, or slightly add salty-warm or sour-warm substances to consolidate Stomach Yang, making Stomach fluids and Qi thick day by day. This is what is meant by "food supplementation is superior to drug supplementation." There are also cases where both Kidney Yang and Stomach Yang are deficient; I have seen patients cured after long-term consumption of Cervi Cornu Colla (Deer Antler Glue). This illustrates the same principle. I wonder if experts agree. (Commentary by Hua Xiuyun)