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I have examined the *Neijing* (Inner Canon), which, through thousands of words, earnestly teaches that Stomach Qi (Stomach Energy) is the root. The presence of Stomach Qi indicates life; its absence indicates death. A deficiency of Stomach Qi indicates disease. It also states: The Spleen and Stomach are the root of Qi and Blood. Li Dongyuan said: If the Original Qi in the Stomach is sufficient, one can eat without injury and not feel hungry past meal times. If both the Spleen and Stomach are vigorous, one can eat and become plump; if both are deficient, one cannot eat and becomes emaciated, or eats little yet becomes fat, though with limbs unable to lift due to movement. This is because Spleen deficiency leads to an excess of pathogenic factors. There are also those who eat well but remain thin; this occurs when latent fire pathogens reside in the Qi level within the Stomach, allowing for appetite, while Spleen deficiency causes muscle wasting, a condition known as "Shi Yi" (a type of Xiao Ke/Wasting-Thirst disorder). Wang Shuhe stated: Eating much yet feeling hungry is a sign of deficiency. Mr. Xue Lijia said: Humans rely on the Spleen and Stomach as their root, receiving the five grains and transforming them into essence and fluids. The clear portion enters the Ying (Nutrient) level, while the turbid portion remains in the Stomach. Yin and Yang achieve harmony through these, termed "Chong He" (Harmonious Balance). Thus, Yang Qi manifests in the four limbs, and Yin Qi circulates within the five Zang organs. Earth Qi prospers across the four seasons and supports all things. Humans rely on Earth to nourish the bones and skeleton; losing Earth's support causes the limbs to wither. I further observe: After severe illness, when grain is digested and water eliminated, Jing (Essence) scatters and Wei (Defensive) Qi perishes, often leading to dryness and obstruction of bowel movements and urination. In such cases, tonifying the Middle and augmenting Qi is essential. This is because the Spleen resides in the Central Province, irrigating the surroundings, and together with the Stomach, transports fluids. Moreover, the Large Intestine governs Jin (Fluids), and the Small Intestine governs Ye (Thick Fluids); both derive Qi from the Stomach. Once Stomach Qi is充盈 (full/abundant), fluids generate spontaneously. I privately believe that Stomach Qi is the functional expression of Yuan Qi (Original Qi), while Yuan Qi is the master of Stomach Qi. However, it must rely on Gu Qi (Grain Qi) to nourish Yuan Qi. Once Yuan Qi is robust, Stomach Qi naturally becomes abundant. Therefore, the concept of Qi has two aspects: Pre-Heaven Qi and Post-Heaven Qi. Pre-Heaven Qi is the True One Qi, generated from emptiness, transforming form from void; this Qi comes from non-being. Post-Heaven Qi is the Qi of Blood and Qi, generated from grain, transforming Qi from form; this Qi comes from regulation and preservation. Yet, transformation and regulation serve to preserve the original state of emptiness. How can Stomach Qi be disregarded?

I examine Zhang Zhongjing’s *Shanghan Lun* (Treatise on Cold Damage): It describes spontaneous diarrhea in the Three Yin meridians and dysentery accompanied by fever. Spontaneous diarrhea belongs to Yin-Cold and should be treated with acrid-hot warming methods; diarrhea resulting from transmitted heat should be treated with clearing and resolving methods. The pulse for spontaneous diarrhea is minute, slow, and weak, matching the syndrome. For diarrhea, the pulse is deep and forceful, or surging and full yet harmonious, indicating pathogenic heat entering the interior. As for dysentery (Li Ji), the *Neijing* calls it "Chang Pi" (Intestinal Turbidity), and the *Jingui Yaolue* calls it "Zhi Xia" (Stagnant Downward Flow), which differs significantly from the pathogenesis of cold damage diseases. Dysentery arises primarily from damp-heat and is a disease of excess accumulation in the intestines and stomach, commonly seen during humid and hot summer conditions. Therefore, treatment employs bitter-cold purgatives to cleanse, attacking accumulation and breaking stasis. Since it is a Yang disease, the pulse should be diagnosed according to Yang characteristics. In my clinical practice, this disease often presents with a surging, large, slippery, and rapid pulse, or a deep and solid pulse, making it easier to cure. Conversely, if the pulse is minute, small, slow, and weak, or floating, large, and powerless, it contradicts the expected pattern (indicating poor prognosis), requiring immense effort and intensive warming and tonification to gradually improve. Why does Gao Yangsheng’s *Mai Jue* (Pulse Classic) claim that a minute pulse in dysentery indicates life, while a surging, floating, and surging pulse indicates no hope of recovery? Is this not an excess disease of accumulated heat? If it is an excess heat disease, it is a Yang disease. If a Yang disease presents with a minute Yin pulse, and bitter-cold herbs are administered, can life truly be preserved? Ignorance of medical principles causes harm greater than anything else. Although dysentery is indeed an excess heat disease, if Stomach Qi is unharmed, the six pulses show spirit, diet is normal, and there are no other complicating symptoms, the severe illness will heal spontaneously after seven days as the meridian cycle completes. However, if both Yuan Qi and Stomach Qi are deficient while pathogenic Qi is rampant, one must carefully assess Qi before treating, prioritizing supporting the Original Qi, with slight adjuvants of heat-clearing agents, to expect subsequent efficacy. Even more critically, in deficiency-type dysentery where both pulse and syndrome indicate depletion, this corresponds to the "Five Deficiencies" described in the *Neijing*, representing a critical and desperate situation leaving practitioners helpless. One might ask: If the pathology is accumulated heat, does it still require cleansing? Thus, Xue Lijia stated: Humans rely on Stomach Qi as their mainstay; there are no cases where robust Spleen and Stomach function lead to malaria or dysentery. To exclusively advocate releasing the exterior, purging the interior, descending fire, or guiding out phlegm is to treat the branch while forgetting the root. The above remarks aim to correct the errors in Gao Yangsheng’s interpretation of pulses. Generally, in cold damage and miscellaneous diseases, one must inspect the deficiency or excess of Yuan Qi. Misidentifying the pathogenesis only leads to fragmented and absurd errors.