Library

Ren Shen (Ginseng Radix), Zhi Gan Cao (Honey-fried Licorice Root) [each 1 qian], Huang Qi (Astragali Radix) [1.5 qian], Chen Pi (Citri Reticulatae Pericarpium), Bai Zhu (Atractylodis Macrocephalae Rhizoma), Dang Gui (Angelicae Sinensis Radix), Chai Hu (Bupleuri Radix) [each 0.5 qian], Sheng Ma (Cimicifugae Rhizoma) [0.3 qian].

This formula is indicated for cases of Middle Qi Deficiency (Deficiency of Spleen and Stomach Qi) caused by hunger, fatigue, or overexertion.

Middle Qi refers to the Qi of the Spleen and Stomach. The five zang organs, six fu organs, and all bodily structures and orifices receive their Qi from the Spleen and Stomach before they can function properly; therefore, it is said that Earth (representing the Spleen/Stomach) is the mother of all things. If the Spleen and Stomach are damaged by hunger, fatigue, or overexertion, the various parts of the body will be unable to receive Qi and will become diseased. Thus, Li Dongyuan repeatedly emphasized the importance of the Spleen and Stomach. In this formula, Ren Shen and Huang Qi are sweet and warm, capable of tonifying Middle Qi; Bai Zhu is bitter, warm, and slightly drying, thus able to strengthen the Spleen; Dang Gui is moist and acrid-warm, thus able to nourish the Earth element. By using the drying nature of Bai Zhu and the moistening nature of Dang Gui, the medicinal properties are neither too harsh nor too cloying, thereby harmonizing Spleen Qi. Furthermore, Sheng Ma and Chai Hu are used to ascend the Clear Yang Qi. Generally, when the Qi of Heaven and Earth ascends, all things grow; when it descends, all things die. Observing the ascending and descending of Heaven and Earth allows one to understand the rationale behind using Sheng Ma and Chai Hu. One might ask: Li Dongyuan stated that when the Spleen and Stomach are deficient, Lung Qi fails first; hence, Huang Qi is used to benefit the skin and hair, preventing spontaneous sweating which would leak Lung Qi. His words were precise. Why do I examine ancient formulas and alter his theory? I reply: Li Dongyuan regarded the Spleen and Stomach as the mother of the Lungs. I regard the Spleen and Stomach as the mother of all bodily parts; every zang and fu organ, bone, and orifice receives Qi from them and treats them as its mother. This elaborates on points Li Dongyuan had not yet expounded and expands upon his ideas; how could this be considered altering his theory!

Huang Qi (1 qian), Sheng Ma (0.3 qian), Chen Pi (0.6 qian), Mu Xiang (Vladimiriae Radix) (0.2 qian), Ren Shen, Zhi Gan Cao (Honey-fried Licorice Root), Cang Zhu (Atractylodis Rhizoma), Chai Hu [each 0.5 qian].

This formula is indicated for cases where the Spleen and Stomach are disharmonious and Qi is weak.

Spleen and Stomach disharmony refers to conditions such as borborygmus (intestinal rumbling), stool containing undigested food (unformed diarrhea), and abdominal distension. Weakness of Qi refers to a faint voice and lassitude of the hands and feet. Tonification can counteract weakness; therefore, Ren Shen, Huang Qi, and Gan Cao are used. Their sweet and warm properties act to prevent Middle Qi from becoming weak and to prevent lassitude in the limbs. Cang Zhu is acrid and drying, capable of pacifying the excessive Qi in the Stomach. Sheng Ma and Chai Hu are light and clear, capable of raising the sinking Qi of the Stomach. Mu Xiang and Chen Pi are acrid and aromatic, capable of eliminating stale and stagnant Qi in the Stomach. When excessive Qi is pacified, sinking Qi is raised, and stale Qi is eliminated, how could there still be disharmony in the Spleen and Stomach?