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Food stagnation (stagnation of food) patients inevitably present with a sensation of fullness and obstruction in the chest and diaphragm, aversion to eating accompanied by belching, with the belched air having an odor like rotten eggs. They exhibit body heat and sweating on the head, excessive heat in the palms, irritability and crying inability to lie supine, and aversion to seeing food. Simultaneously, headache and fever may occur, resembling Shaoyang disease (a syndrome caused by pathogenic factors affecting the Shaoyang channel), but distinguished by the absence of body pain. The pulse at the Qi Kou (pulse point at the wrist, corresponding to the Lung meridian) on the right hand is tight and vigorous. In treatment, for early-stage food stagnation, acrid-dispersing methods must be combined; bitter-cold medicines should not be used abruptly because food becomes more coagulated when exposed to cold and requires heat to decompose and digest. Therefore, it is appropriate to employ methods that guide out phlegm, resolve food stagnation, and strengthen the spleen. If the food has turned into feces and generated heat over time, one or two cooling herbs are needed to drain it downward; hence, Huangqin (Scutellariae Radix) is used in Mengshi Wan (Calamine Pill). There are also cases where anger, depression, or worry injures the Spleen, leading to loss of appetite; these are particularly suitable for qi-moving and middle-jiao-regulating methods. For stagnation caused by cold substances, Paojiang (Prepared Zingiberis Rhizoma) and Doukou (Amomi Fructus Rotundus), which are acrid-warm herbs, are used to guide digestion. When old food stagnation has been resolved but the Middle Jiao (middle burner/spleen and stomach) remains unharmonized, Liu Junzi Tang (Six Gentlemen Decoction) is used to nourish. For excessive intake causing stagnation, the stagnation should be resolved; for insufficient intake failing to digest, the Spleen function should be assisted. In cases where there is no intense fever, the pulse is not surging-large and solid, but only extreme chest distension, this is due to rootless and lost-anchoring Qi rushing upward, causing extreme distension; this is a severe deficiency syndrome. Since the chest is the residence of Qi and cannot store tangible objects, the method of "treating obstruction with obstruction" (using tonification for excess-type symptoms) should be applied, using major tonification to resolve the distension.

Li Dongyuan stated: When old food stagnates and fails to transform, only the Right Guan (position on the radial artery corresponding to the Spleen/Stomach) pulse is deep and slippery. He also said: A floating and slippery pulse indicates old food stagnation. And: A wiry pulse indicates food injury. The text further states: A tight and vigorous Ren Ying (pulse at the carotid artery, representing Yang/exterior) pulse indicates Cold injury; a tight and vigorous Qi Kou pulse indicates Food injury. The Ren Ying pulse is located at the Left Cun (position on the radial artery corresponding to Heart/Lung) and is a branch of the Foot-Yangming Stomach meridian. Why does Cold injury result in a tight Ren Ying pulse? The Qi Kou pulse is located at the Right Cun and is the arterial pulse of the Hand-Taiyin Lung meridian. Why does Food injury result in a tight Qi Kou pulse? This is because the Qi and Blood in the human body circulate endlessly, flowing into various meridians and manifesting as arterial pulses. If Cold injures the Lung, the skin and hair are bound externally, and evil fire blazes within the Lung Metal, causing the Taiyin Lung to fail to direct the hundred vessels and maintain balance. The Yangming meridian alone retains turbidity. Thus, where Qi and Blood flow, they only move towards the non-pathogenic parts in the Stomach for distribution. *Ling Shu* (Spiritual Pivot) holds that Ren Ying observes Yang and governs the exterior; thus, knowing Ren Ying is the Yangming Fu organ pulse, specifically governing the exterior, a tight Ren Ying pulse indicates Cold injuring the Lung. If Food injury injures the Stomach, essence and nutrients cannot be transported upward to the Lung, leaving Lung Metal un-nourished, losing its regulatory power, and disrupting the functions of irrigating organs and circulating through the San Jiao (Triple Burner). Consequently, blood accumulates excessively in one meridian and cannot circulate upwards. *Ling Shu* holds that Qi Kou observes Yin and governs the interior; thus, knowing Qi Kou is the Taiyin Zang organ pulse, governing the interior, a tight Qi Kou pulse indicates Food injuring the Stomach. Later generations divided the front one-fen of the Guan position on both left and right hands into Ren Ying and Qi Kou to distinguish internal and external injuries, leading to chaotic and inconsistent theories. Another question arises: What is meant by taking the pulse at the side of the Ren Ying throat? Cross-referencing various books prevents confusion between the left-exterior/right-interior theory and aligns with *Nei Jing* (Inner Canon). Li Shizhen stated: The six pulses of both hands are all Lung meridians. Pulse circulation starts from the Lung, ends at the Liver, and returns to the Lung. The Lung is the gate of Qi. The Cun Kou is called Qi Kou because the Lung governs Qi, and the prosperity or decline of Qi manifests here. All five Zang and six Fu organs, represented by the Cun, Guan, and Chi positions on both hands, belong to the single Hand-Taiyin Lung Metal meridian, merely divided by location to observe Qi of other organs. Hence, it is said that the Lung directs the hundred vessels, and the Cun Kou is the great assembly. However, Qibo asked: Why is Qi Kou also Taiyin? Because the five flavors enter the mouth, are stored in the Stomach, and nourish the five Zang organs. The Qi and flavor of all Zang and Fu organs emerge from the Stomach and manifest at the Qi Kou. Therefore, although Qi Kou is Hand-Taiyin, it is actually the destination of Foot-Taiyin, hence it is called Qi Kou also being Taiyin. Internal injury from diet also causes headache, fever, chest fullness, vomiting, belching like rotten eggs, pain upon pressing the heart region, and aversion to food, commonly known as "Food-clasping Cold Injury." The two Cun pulses must be wiry and tight, and the Right Guan pulse wiry and large. Or floating, slippery, and rapid. However, Drink (fluid retention) and Food must be distinguished. Drink is water, injuring formless Qi; Food is matter, injuring tangible Blood.

Since internal and external injuries are clearly distinguished, the severity of the injury must be carefully weighed before administering medicine to ensure accuracy. Thus, it is said: Using medicine without basis makes it a thief of Qi. *Jing* (Canon) states: Restricting a prescription is like tying a bag. If a bag is full and not tied, it leaks; if a prescription is formed but not restricted (dosage controlled), Shen (Spirit) and Qi will not remain together. Therefore, ancient texts using Guizhi Tang (Cinnamon Twig Decoction) or Chengqi Tang (Descending Qi Decoction) note: "If after one dose sweat occurs, stop immediately; if after changing clothes sweat continues, stop; do not finish the entire dose." Such caution reflects the wisdom of the sages regarding restricting bags. *Jing* states: Superior physicians regulate Qi, average physicians disrupt pulses, inferior physicians exhaust Qi. This is likely due to ignorance of interior/exterior and severity, leading to indiscriminate medication.

The Spleen governs the four limbs. Heat in the four limbs is equivalent to heat in the five hearts (palms, soles, and heart). Fire nature moves upward. If constrained and unable to diffuse, it consumes True Yin, making skin, muscles, bones, and tendons feel hot like fire. If food fills the Supreme Yin, clear Yang cannot ascend, thus failing to transform and transport. *Jing* states: For constrained fire, release it. The nature of fire is such that fanning it increases its light, while suppressing it reduces it. Now suppressed by diet, the path of life is nearly extinguished. If clear Yang exits through the upper orifices, turbid Yin naturally returns to the lower orifices, and food transformation proceeds without suppression hazards. Li Dongyuan was sage-like in his understanding of Spleen and Stomach; his treatments must prioritize raising Yang. Quack doctors know only to descend and not to raise, thereby extinguishing the "Lesser Fire" (vital warmth). How can they hope to preserve health?

Men primarily rely on Qi, so the Right hand pulse should be vigorous; women primarily rely on Blood, so the Left hand pulse should be vigorous. However, in the human body, Qi acts as Wei (Defensive) and Blood as Ying (Nutritive), regardless of gender, all depend on Stomach Qi. *Jing* states: The Stomach is the sea of water and grain, Qi and Blood, transforming Ying and Wei to moisten the Zong Jin (major tendons). It also says: Yin and Yang converge at the Zong Jin, with Yangming as their leader. Stomach Qi is Middle Qi. The Image of Hexagram Yi (*I Ching*) states: The gentleman is cautious in speech and moderate in diet. Caution in speech prevents Middle Qi from scattering and rising; moderation in diet prevents Middle Qi from stagnating and descending improperly.

*Yin Yang Ying Xiang Lun* (Treatise on Yin-Yang Correspondence to Phenomena) states: The cold and heat of water and grain, if felt, lodge in the six Fu organs. This means dietary injury involves harm from cold and heat. *Bi Lun* (Treatise on Bi Syndrome) states: If diet doubles, the intestines and stomach are injured. This means dietary injury involves harm from hunger and satiety. Ancient treatment methods were divided into upper, middle, and lower levels. For upper level, induce vomiting (e.g., Gouti San); for middle level, digest (e.g., Shenqu, Maiya, Shanzha, Sanleng, Ezhu); for lower level, drain thoroughly (e.g., Xiaoshi, Badou, Qianniu, Gansui). If food remains in the stomach, not yet steamed and rotted into feces, reckless purging injures Middle Qi, causes failure of transmission, worsens dryness-heat, and may lead to Jie Xiong (Chest Binding) complications. Ancients also treated based on cold and heat: Hot substances injured are treated with cold medicine; cold substances injured are treated with hot medicine. If two parts cold substance injury and one part hot substance injury exist, use two parts hot medicine and one part cold medicine, as in Beijji Wan (Emergency Prepared Pill). Dosages should be adjusted according to symptoms. However, among dietary diseases, injury from cold substances is most common, as heat promotes movement while cold easily causes coagulation.

Contemporary practitioners regard Pingwei San (Calm the Stomach Powder) as the standard for Spleen and Stomach disorders. Do they know that "Pingwei" means flattening the high mounds in the stomach (accumulations)? Once flat, stop; do not overdose. Overdosing turns flat ground into pits. Using it as a daily tonic by modern people is erroneous. Zijzhu Wan (Atractylodes and Immature Bitter Orange Pill) is superior. Created by Jiegu Laoren (Elder Jiegu), it uses one tael of Zhishi (Immature Bitter Orange Fruit) and two taels of Baizhu (Atractylodis Macrocephalae Rhizoma), with more tonifying than resolving herbs, tonifying first then resolving. Wrapped in lotus leaves with rice and roasted into pills, it takes advantage of the lotus leaf's green color (Zhen trigram structure, upward-opening vessel image), hollow center allowing clear Qi to rise, and roasted rice to obtain Grain Qi. Jiegu's formula inspired Li Dongyuan's later insights, leading to the creation of Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction). However, Jiegu designed it specifically for those with food injury. Modern people use it as a spleen tonic morning and night. Adding Chenpi, Banxia, Xiangfu, and Sharen makes it even worse. I fear Zhishi alone has the power to push down walls; if the intestines and stomach are already damaged and walls unstable, how many times can they withstand being pushed down? As for Shanzha (Hawthorn Fruit), Shenqu (Medicated Leaven), and Maiya (Germinated Hordeum Fructus), widely used globally, Shanzha resolves meat accumulations. Old sow meat that won't cook softens completely with a pinch of Shanzha. For postpartum "child pillow pain," twenty grains of Shanzha boiled with brown sugar resolve it instantly, showing its ability to break Qi and Blood; it should not be used lightly. Shenqu requires rice and water in a porcelain jar, relying on qu (leaven) to brew wine, and nie (sprouted barley) to brew sugar. The human Spleen and Stomach are not like porcelain jars; they inherently possess the ability to digest food. When food fails to digest, it is because this function is diseased. One should only assist its function, and food will digest naturally. Why use such resolving drugs? Once Spleen Qi is injured by food, then again by drugs, recovery to robust operation is rare.

Generally, individuals with complete and solid Yuan Qi (Original Qi) can eat much without injury and feel hungry only when overdue. If one initially lacks Ben Qi (Root Qi), leading to dietary injury, previous medicines may eliminate food, but since the Spleen is already injured, this further digestion exacerbates deficiency. Later, food fails to digest, yet one claims previous medicines were effective, combining soups and pills, causing mutual harm, increasing emaciation day by day—truly pitiable! I grieve this flaw and elaborate: Pills like Taiping Wan, Baohe Wan, Feier Wan have beautiful names, but beautiful names often mask harsh properties, deceiving the eyes and ears. They are not for master physicians. Doctors can be for the poor/low-status or the rich/high-status. Children of rich families differ from peasants of coarse food; peaceful citizens differ from wounded ones. Stubborn men and strong soldiers in villages suffer acute injuries cured by one dose. But for children of rich families with weak constitutions and delicate upbringing, applying such treatments causes significant harm. Regarding Spleen and Stomach, only Li Dongyuan was sage-like. Selecting and using his methods to regulate Middle Qi and Tonify Middle Augment Qi, adjusting formulas, truly addresses cold substance injury by adding ginger/cinnamon; heat substance injury by adding Coptis; meat injury by adding hawthorn; alcohol/food injury by adding Ge Hua (Puerariae Flos). This is Dongyuan's method, the standard for practitioners.

If food fills the Taiyin, named Shi Jue (Food Syncope), it is also Mu Yu (Wood Constraint). Upper pulse exists, lower pulse absent; if not vomited, death ensues. Urgently probe vomit with Yin-Yang Salt Soup; immediate relief follows. Jueyin and Shaoyang belong to Wood, corresponding to Spring, the generating Qi of the body. Food is Yin matter. Spleen and Stomach are Kun Earth. Food filling Taiyin prevents healthy transformation, so generating Qi cannot rise, causing Wood constraint. Vomiting tangible objects from the Upper Jiao allows Wood to stretch and follow its ascending nature, leading to cure. If food accumulation causes intestinal/abdominal colic, untouchable by hand, purging is necessary. Confirming cold accumulation, use Badou Ganying Wan; confirming heat accumulation, use Dahuang Chengqi Tang. Inappropriateness leads to immediate life/death judgment; be cautious! Accumulation and food injury involve tangible objects, suitable for resolution; severe cases require vomiting or purging. Drink and alcohol injury involve intangible objects致病, injuring intangible Yuan Qi. Drink is suitable for sweating or promoting urination; alcohol is suitable for sweating or tonifying Yuan Qi. Do not recklessly promote urination/purging, as it injures intangible Yuan Qi and damages tangible Yin Blood, worsening the condition. Moreover, *Jing* states: For major accumulations, attack them cautiously. Stop when reduced by more than half; exceeding this causes death. How much more so for drinks?

Creation generates things through Heaven, Earth, Water, and Fire. Heaven generates, Earth completes. Qian initiates, Kun forms. The interaction and change utilize Water and Fire. Heaven transports Water and Fire within Earth, generating things. Water and Fire must not be excessive. Severe drought stops growth (Fire excess); severe flood stops growth (Water excess). Warmth from sunlight, moisture from rain/dew, bring Water and Fire to peace, allowing things to grow—this is natural law. Human organs prioritize Spleen and Stomach, but their ability to transform substances relies on Water and Fire, not just Spleen/Stomach alone. Fire excess dries Spleen/Stomach; Water excess wets them; neither transforms substances, leading to disease. Xiao Ke (Wasting-Thirst) results from Fire excess unchecked by Water. Shui Zhong (Edema) results from Water excess unchecked by Fire. Regulating the imbalance to restore peace is the treatment method. "Regulating" does not mean removing Water or Fire. Human Water and Fire are originally balanced; imbalance is disease. Excess Fire: tonify Water to match Fire, do not remove Fire. Excess Water: tonify Fire to match Water, do not remove Water. Like a balance scale: if one side is heavy, add weight to the light side; never remove fixed weights. Those who wish to drain Water and descend Fire are removing weights.

Food injury necessarily stems from Spleen weakness. Treatment must aid Spleen and smooth Qi, waiting for decomposition and elimination. After stagnation clears, Spleen and Stomach must be nourished to prevent re-injury. Reckless purging consumes fluids, hardens stagnation, or even if cleared, leaves Spleen/Stomach weaker, with stagnation following closely. Once Middle Qi is injured, myriad diseases arise. Thus, *Jing* states: Healthy people derive Qi from the Stomach. *Ling Shu* states: Full stomach means empty intestines; full intestines mean empty stomach. Alternating emptiness and fullness allows Qi to move up and down, stabilizing five Zang organs, harmonizing blood vessels, so Spirit resides. Spirit is the refined Qi of water and grain. Can this be disregarded!

Drink injury injures intangible Yuan Qi. Suitable treatments include Shen Su Yin (Ginseng and Perilla Decoction) with doubled Ginseng and Muxiang for mild sweating, or Wuling San (Five-Ingredient Powder with Poria) plus Gegen (Puerariae Radix) for mild diuresis, dispersing from above and below, similar to treating Dampness. After waking, Dushen Tang (Single Ginseng Decoction) is best. For forced drinking causing fullness and nausea, rub salt flowers on teeth and rinse with warm water; like pouring soup on snow, instant relief follows, as salt descends and unblocks Water.