Library

Ren Shen (Ginseng Radix), Bai Zhu (Atractylodis Rhizoma), Huang Qi (Astragali Radix), Gan Cao (Licorice Radix et Rhizoma), Dang Gui (Angelicae Sinensis Radix), Chai Hu (Bupleuri Radix), Ju Pi (Citri Reticulatae Pericarpium), Sheng Ma (Cimicifugae Rhizoma) [processed with wine].

Zhong Qi (Middle Qi, the Qi of the Spleen and Stomach) refers to the Qi of the Spleen and Stomach. All physical structures in the human body rely on this Qi to maintain normal physiological functions. Therefore, the *I Ching* (Book of Changes) states: "The Earth's virtue is great and carries all things; its virtue matches the boundless." Once Zhong Qi is damaged by hunger, fatigue, overwork, or lassitude, the various parts of the body lose their source of nourishment for life. Hence, Li Dongyuan repeatedly emphasized the importance of the Spleen and Stomach. In the above formula, Ren Shen, Huang Qi, and Gan Cao are all sweet and warm substances. Sweetness belongs to the category of "middle," and warmth also belongs to the category of "middle"; thus, it is called "Bu Zhong" (Tonifying the Middle). Ju Pi and Bai Zhu are pungent, bitter, and drying, while Dang Gui is pungent, warm, and moistening. Drying properties can strengthen the middle Jiao, and moistening properties can nourish the Spleen Earth. Furthermore, by using Sheng Ma to descend turbid Yin into the ditches (a metaphor for the lower Jiao) and Chai Hu to circulate clear Yang into the cou-li (the interstices of skin and muscle), the Taihe Qi (Harmonious Qi of the universe) can reside long-term in the Spleen and Stomach, naturally flourishing like spring vegetation. Thus, it is also called "Yi Qi" (Augmenting Qi).

For cases where labor and hardship damage the spirit, followed by contraction of wind-cold, resulting in alternating chills and fever, redness and swelling of the eyes, severe headache as if splitting, where taking external-contraction dispersing agents worsens the condition, but this formula yields results: this is because the deficient fire in the Spleen and Stomach will recede when nourished by sweet-warm methods. The medical texts state: "Treat exhaustion with warmth, treat deficiency with warmth." Sweet-warm herbs can eliminate great heat; this is what is meant.

Sheng Ma and Chai Hu both belong to cool-dispersing agents. However, Sheng Ma is bitter in taste and has a peculiar odor, being far more acute than Chai Hu. It is not suitable for individuals with deficient and declining Blood and Qi. Li Dongyuan specifically focused on internal injury; why did he include these in tonifying formulas? Presumably because symptoms arising from Spleen deficiency initially present with heat in the middle, followed by qi rebellion, restlessness, headache, thirst, an empty and large pulse, and skin that cannot withstand wind-cold, generating chills and fever. This closely resembles external wind-cold contraction. The method should be to use sweet-cold herbs to drain fire and pungent-warm herbs to raise Yang, leading to immediate recovery. This is所谓 "seeking circulation within tonification, so circulation does not harm true Yuan Qi; seeking tonification within circulation, so tonification does not worry about stagnation." It is indeed an excellent formula for diseases caused by the failure of original Qi itself. Later generations did not understand this principle, merely believing that the efficacy of this decoction lies in Sheng Ma raising earth Qi from the right and Chai Hu raising heaven Qi from the left, while completely neglecting powerful tonics like Ren Shen, Huang Qi, and Bai Zhu. In cases of Yang deficiency with sinking, or deficiency of the central region, presenting similarly to malaria or resembling a cold, if one removes Ren Shen and Huang Qi and doubles the dosage of Sheng Ma and Chai Hu, harm will follow swiftly. The previous annotations were inadequate; I hereby clarify the principles again to warn those who habitually use Sheng Ma and Chai Hu without understanding, causing death without realizing it.