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Human beings rely on water and grain as their foundation; therefore, the Spleen and Stomach are the root of nourishing life. Only Li Dongyuan alone comprehended this principle, leading him to compose *Pi Wei Lun* (Treatise on the Spleen and Stomach). He drew upon the principles of the *Huangdi Neijing* (Yellow Emperor's Inner Canon), such as from the *Shengqi Tongtian Lun* (Treatise on Vital Energy Connecting with Heaven): "The Qi of the blue sky, if pure and clear, brings order to one's will and spirit; complying with it consolidates Yang Qi, so that even if pathogenic evils exist, they cannot cause harm." It also states: "Yang Qi in the body becomes hyperactive when subjected to excessive toil and fatigue." Thus, the Qi of heaven values purity and clarity, while Yang Qi abhors excessive toil. This constitutes the first reason why diseases arise from the Spleen and Stomach.

He further cites the *Wuchang Zheng Dalun* (Great Treatise on the Five Constant Policies): "Those whose Yin Essence is offered upward live long; those whose Yang Essence descends downward die young." The phrase "Yin Essence is offered upward" refers to a state where the Spleen and Stomach are harmonious, Grain Qi ascends, and the seasonal commands of Spring and Summer prevail, thus ensuring longevity. The phrase "Yang Essence descends downward" refers to a state where the Spleen and Stomach are disharmonious, Grain Qi flows downward, and the storage commands of Autumn and Winter prevail, thus leading to premature death. This constitutes the second reason why diseases arise from the Spleen and Stomach.

He again cites the *Liujie Zangxiang Lun* (Treatise on the Six Nodes and Viscera Manifestations): "The Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder are the foundations of the granary and the dwelling place of Ying Qi (Nutritive Qi). These belong to the category of Extreme Yin and connect with Earth Qi. However, the functions of all eleven viscera depend on the Gallbladder." The Gallbladder possesses the Qi of early Spring and spring-like generation. When Spring Qi ascends, all things remain peaceful. Therefore, when Gallbladder Qi generates in spring, the remaining viscera follow suit; if Gallbladder Qi fails to ascend, conditions such as Sund Xie (diarrhea with undigested food) and Chang Pi (dysentery) arise without exception. This constitutes the third reason why diseases arise from the Spleen and Stomach.

He further cites his own treatise: "Heaven provides humans with Five Qi, and Earth provides humans with Five Flavors; this is what is called Qi. The Upper Jiao opens and develops, disseminating the flavors of the five grains, steaming the skin, filling the body, and moistening the hair, much like mist and dew irrigating [the earth]. This is called Qi. If Qi becomes disordered or erroneous, how can human life be sustained?" This constitutes the fourth reason why diseases arise from the Spleen and Stomach. Such discussions represent Li Dongyuan's unique insights.

Upon examining his statement that "the blue sky values purity and clarity, and Yang Qi abhors excessive toil," this refers to illness caused by fatigue and overwork. His statement that "when the storage command prevails, people die young" refers to pathological conditions of Excess Yin and Deficiency of Yang. His statement that "when Spring generates, all things are at peace" refers to illness caused by failure to descend, resulting in a lack of generative vitality. His statement that "if Qi is disordered, how can life exist" refers to illness caused by injury to Yang Qi. Li Dongyuan's contributions to posterity and his guidance for future scholars are indeed significant.

However, it is peculiar that in his discussion he stated: "Joy, anger, worry, and fear deplete Yuan Qi (Primal Qi) and assist Heart Fire. Fire and Yuan Qi cannot coexist; if Fire prevails, it attacks the Earth position, thereby causing disease." These few sentences appear largely contradictory.

If Yuan Qi is already damaged, it typically manifests as a daily shrinkage of Sheng Yang (Generative Yang) and a daily decline of Shen Qi (Spiritual Qi); how could it instead assist Heart Fire? The Spleen and Stomach belong to Earth, which is generated by Fire; how can it be said that prevailing Fire attacks the Earth position? Moreover, human Yuan Qi inherently values purity and harmony. Cold certainly causes disease, but Heat also causes disease. Cases of Fire arising from labor are common, necessitating clearing and tonifying methods. However, cases of contracting Cold due to labor, where Cold injures the Spleen and Stomach, are even more severe. Although Heat syndromes are obvious and Cold syndromes are hidden, True Heat is easy to distinguish, whereas False Heat is particularly difficult to identify. Furthermore, Yuan Qi belongs to Yang, and Heat shares the same nature as Yang; thus, pathogenic factors can still be controlled. Yin is the thief of Yang, and Cold is its enemy. If the Generative Qi is attacked, death follows swiftly. From this perspective, Cold and Yuan Qi are especially incompatible. If Li Dongyuan's earlier remarks lead later generations to recklessly speak of Fire, while forgetting the four maxims mentioned previously and solely adhering to the doctrine that "Fire and Yuan Qi cannot coexist" as a fixed case, this is a flaw in an otherwise perfect jade. I truly cannot help but feel regret for Li Dongyuan.

Upon further examination of Li Dongyuan's prescriptions, such as *Buzhong Yiqi Tang* (Tonify the Middle and Augment the Qi Decoction), *Shengyang Yiwet Tang* (Raise Yang and Benefit the Stomach Decoction), *Huangqi Renshen Tang* (Astragalus and Ginseng Decoction), and *Qingshu Yiqi Tang* (Clear Summerheat and Augment Qi Decoction), each frequently uses Shengma (Cimicifugae Rhizoma) and Chaihu (Bupleuri Radix), which serves to cultivate the Qi of Spring generation. Each also frequently uses Huangqin (Scutellariae Radix) and Lianzi (Coptidis Rhizoma), which serves to subdue pathogenic factors. The small doses (two or three fen) of Huangqin and Lianzi certainly do not necessarily damage Yang Qi; however, do large doses (five or seven qian) of Renshen (Ginseng Radix et Rhizoma) and Baizhu (Atractylodis Macrocephalae Rhizoma) truly manage to regulate Yuan Qi? Reflecting on the principles of prescription formulation by Zhang Zhongjing in ancient times, he used no more than three or four herbs per formula, with dosages often reaching two or three liang per herb. Since human Qi and Blood are fundamentally similar, and diseases are often comparable, Zhang Zhongjing's formulas were grand yet simple, whereas Li Dongyuan's formulas were minute yet complex. Why is the disparity so extreme? There must be profound Dao within this. As junior scholars dare not make rash judgments, yet hold private admiration, one inevitably perceives a chasm between the two approaches.