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The *Ling Shu: Treatise on the Distinctions of the Five Zang Organs* states: The Stomach, Large Intestine, Small Intestine, San Jiao (Triple Burner), and Bladder—these five organs—are generated by Heaven's Qi (clear Yang Qi of nature). Their form resembles Heaven; therefore, their function is to discharge without storing. They receive turbid Qi from the Five Zang Organs and are named "Fu Organs of Transmission and Transformation." These organs cannot retain contents for long but must transmit and discharge them. The so-called Five Zang Organs store Essence and Qi without leaking; thus, they are full (with Essence) but not solid (with food/water). The Six Fu Organs transmit and transform substances without storing; thus, they can be solid (with food/water) but not full (with Essence). This is because when food and water enter the mouth, the Stomach becomes solid while the Intestines are empty; when food moves down, the Intestines become solid while the Stomach becomes empty. Hence, it is said that Fu Organs are "solid but not full," while Zang Organs are "full but not solid."

The *Ling Shu: Great Discussion on the Correspondence of Yin and Yang* says: Grain Qi connects with the Spleen. The Six Meridians are like rivers, the Gastrointestinal tract is like a sea, and the Nine Orifices (eyes, ears, nostrils, mouth, urethra, and anus) are vessels into which water flows. The Nine Orifices are the external orifices of the Five Zang Organs; they require Stomach Qi to function smoothly. The *Ling Shu: Comprehensive Review of Deficiency and Excess* states: Headache, tinnitus, and dysfunction of the Nine Orifices arise from disorders of the Gastrointestinal tract. If Stomach Qi is deficient, the ears, eyes, mouth, and nose will all suffer. The *Ling Shu: Distinctions of the Meridians* explains: When dietary Qi enters the Stomach, its essence is dispersed to the Liver, moistening the sinews. Dietary Qi entering the Stomach sends turbid Qi to the Heart, where essence nourishes the vessels. Vessel Qi flows through the meridians, and meridian Qi returns to the Lung. The Lung governs all vessels, transmitting essence to the skin and hair. Hair and vessel essence combine, circulating Qi through the Fu Organs. Spirit becomes bright, residing in the Four Zang Organs. Qi returns to balance and equilibrium. The Cun Kou pulse forms at the radial artery, allowing one to determine life and death. When drinks enter the Stomach, clear Qi overflows and is transported upward to the Spleen. The Spleen disperses essence upward to the Lung, which regulates water passages and transports fluids downward to the Bladder. Water essence distributes throughout the body, and the Five Meridians run in parallel, harmonizing with the Four Seasons and the Yin-Yang of the Five Zang Organs. This is the normal physiological state. It further states: The generation of Yin Essence originates from the Five Flavors; injury to the Five Orifices associated with Yin also stems from the Five Flavors. Although one may crave and desire certain flavors, one must exercise self-restraint and avoid excess, as excess damages healthy Qi. Carefully harmonizing the Five Flavors ensures straight bones and flexible sinews, flowing Qi and Blood, and dense interstices (Cou Li). In this way, bone Qi becomes refined. Following these methods aligns one with the Mandate of Heaven.

The *Ling Shu: Normal People and Phenomenological Theory* states: Humans rely on water and grain as their foundation; thus, humans die when deprived of water and grain. A pulse lacking Stomach Qi also indicates death. "Lacking Stomach Qi" does not mean the absence of the string-like pulse of the Liver or the stone-like pulse of the Kidney. Reviewing various chapters confirms that sufficient Yuan Qi (Original Qi) depends on the undamaged Qi of the Spleen and Stomach, which subsequently nourish Yuan Qi. If Stomach Qi is inherently weak and diet is excessive, Spleen and Stomach Qi are injured, Yuan Qi cannot be replenished, and diseases arise. The principles of the *Nei Jing* are as clear as the sun and stars. Fearing later generations might not fully understand, the *Ling Shu* reiterates these concepts. The classic states: Food and drink enter the mouth, yielding five flavors that each enter their respective "Sea" (organs). Fluids follow their own pathways. The Stomach is the Sea of Water and Grain; its acupoints include Qichong (ST 30) above and Zusanli (ST 36) below. Excess in the Sea of Water and Grain causes abdominal fullness; deficiency causes hunger but an inability to eat. Humans derive Qi from grain; grain enters the Stomach; the Stomach is the Sea of Water, Grain, Qi, and Blood. Just as clouds and wind circulate in the world, Qi and Blood exit the Stomach via the Jing-Sui (Meridian-Tunnels). The Jing-Sui are the great collaterals of the Five Zang and Six Fu Organs. Furthermore, when grains enter the Stomach, their dregs, fluids, and Zong Qi (Pectoral Qi) divide into three pathways. Zong Qi accumulates in the chest, exits through the throat, penetrates the Heart and Lung, and governs respiration. Ying Qi (Nutritive Qi) secretes fluids, injects them into the vessels, transforms them into Blood, and nourishes the four extremities, internally supplying the Five Zang and Six Fu Organs in rhythm with timekeeping. Wei Qi (Defensive Qi) issues forth its fierce and rapid energy, circulating through the four extremities, muscle intervals, and skin without rest. Additionally, Qi issued from the Middle Jiao also originates in the Stomach, emerging after the Upper Jiao. Here, Qi separates dregs, steams fluids, transforms them into fine essence, injects them into the Lung vessels, and transforms into Blood to sustain life. Nothing is more precious than this. The sages repeated these teachings tirelessly out of benevolence for future generations. Therefore, irregular diet and inappropriate temperature injure the Spleen and Stomach. Anger, joy, worry, and fear deplete Yuan Qi and assist Heart Fire. Fire and Yuan Qi cannot coexist; if Fire prevails, it attacks the Earth position (Spleen/Stomach), causing disease. The *Tiao Jing Pian* states: Diseases arising from Yin result from diet, living habits, Yin-Yang imbalance, and emotions. It also states: Yin deficiency leads to internal heat. Fatigue deforms Qi and reduces vitality; Grain Qi fails to flourish. The Upper Jiao ceases to function, and the lower Wan (pylorus/abdomen) becomes obstructed. Stomach Qi generates heat, which steams the chest, causing internal heat. Once the Spleen and Stomach are injured, the "Five Chaos" interact. Initially, there is generalized fever, headache, vertigo, heavy limbs, inability to control the limbs, lethargy, and drowsiness. This is due to heat injury preventing Yuan Qi from functioning, resulting in limb fatigue. The sages recorded in the classics that humans rely on Stomach Earth as their foundation, elaborating on this repeatedly. Unskilled physicians fail to interpret this correctly and apply treatments arbitrarily, intending to save lives but instead harming them. Here, I list conditions arising from Spleen and Stomach disorders and health preservation methods to strengthen Yuan Qi.

The *Sheng Qi Tong Tian Lun* states: When the Qi of Heaven is pure and clear, human will and intent are regulated. Adhering to this secures Yang Qi; even if pathogenic factors attack, they cannot cause harm. This follows the order of seasons. Thus, sages conserve spirit, align with Heaven's Qi, and achieve spiritual clarity. Deviation causes internal closure of the Nine Orifices, external blockage of muscles, and dispersion of Wei Qi. This is self-injury and depletion of Qi. Overexertion causes Yang Qi to hyperactive; exhaustion of Essence accumulating in summer leads to Jian Jue (Frying Collapse), characterized by blindness, deafness, and confusion resembling a collapsing city. Thus, Heaven's Qi values purity, and Yang Qi abhors overexertion. Disease arising from Spleen and Stomach is the first point. The *Wu Chang Zheng Da Lun* states: Those whose Yin Essence is upheld live long; those whose Yang Essence descends die young. "Yin Essence upheld" means Spleen and Stomach are harmonious, Grain Qi ascends, and Spring/Summer functions operate, leading to longevity. "Yang Essence descends" means Spleen and Stomach are disharmonious, Grain Qi flows downward, and Autumn/Winter functions dominate, leading to early death. Disease arising from Spleen and Stomach is the second point. The *Liu Jie Zang Xiang Lun* states: The Spleen, Stomach, Large Intestine, Small Intestine, San Jiao, and Bladder are the root of granaries, the residence of Ying Qi, named "vessels." They transform dregs and transport flavors in and out. Their brilliance manifests in the white skin around the lips; their substance fills the muscles. Their flavor is sweet, color yellow. They belong to extreme Yin and connect with Earth Qi. All eleven Zang-Fu organs depend on the Gallbladder. The Gallbladder possesses the Shaoyang Spring-ascending Qi. When Spring Qi ascends, all transformations are peaceful. If Gallbladder Qi ascends, other organs follow; if it fails to ascend, diarrhea and intestinal rumbling arise. Disease arising from Spleen and Stomach is the third point. The classic states: Heaven feeds humans with Five Qi, Earth with Five Flavors. Five Qi enter via the nose, store in the Heart and Lung, and manifest as clear complexion and distinct voice. Five Flavors enter the interior, store in the Gastrointestinal tract, and nourish Five Qi. Harmonized Qi generates life; fluids complement each other; Spirit arises naturally. Qi refers to the Upper Jiao opening and disseminating grain flavors, warming the skin, filling the body, and moistening hair like mist and dew. If Qi is disordered, how can life exist? Disease arising from Spleen and Stomach is the fourth point. Moreover, pathogenic Qi of Heaven and Earth harms the Five Zang and Six Fu Organs only when both Form and Qi are deficient. Without Spleen-Stomach weakness, pathogenic factors cannot attack alone. Thus, the principle that disease arises from Spleen and Stomach is clarified. The sages' intentions are reiterated clearly, warning: "Model yourself on Yin and Yang, harmonize with techniques and numbers, regulate diet, maintain regular起居 (daily routine), and do not exert yourself improperly. Thus, Form and Spirit remain united, allowing you to complete your natural lifespan and pass away after a hundred years." From this, one sees how crucial caution must be regarding diet and daily life.