经义
脾胃者，仓廪之官，五味出焉。○平人之常，气廪于胃。人无胃气曰逆，逆者死。○脾与胃，以膜相连耳，
而能为之行其津液。○饮食劳倦则伤脾。○脾病者，善饥，肉痿，身重，足不收，行善 ，脚下痛；虚则腹满，
肠鸣，飧泄，食不化。（《素问》）
人受气于谷，谷入于胃，以传于肺，五脏六腑，皆赖以受气；其清者为营，浊者为卫。（《灵枢》）
哲言
胃中元气盛，则能食而不伤，过时而不饥。脾胃俱旺，则能食而肥。脾胃俱虚，则不能食而瘦；或少食
而肥，虽肥而四肢不举，盖脾实而邪气盛也。又有善食而瘦者，胃伏火邪于气分则能食，脾虚则肌肉削，即食
也。夫饮食不节则胃病，胃病则气短，精神少而生热；胃既病，则脾无所禀受，故亦从而病焉。形体劳役则
脾病，脾病则怠惰嗜卧，四肢不收，大便泄泻；脾既病，则胃不能独行津液，故亦从而病焉。大抵脾胃虚弱，
阳气不能生长，是春夏之令不行，五脏之气不生，此阴盛阳虚之证。大法云∶汗之则愈。用辛甘之药，当升当
浮，使生长之气旺。言其汗者，非正发汗也，为助阳也。○《经》言∶人以胃气为本。盖人受水谷之气以生，
所谓清气、营气、卫气、春升之气，皆胃气之别称也。夫胃为水谷之海，饮食入胃，游溢精气。上输于脾，脾气
散精，上归于肺，通调水道，下输膀胱，水精四布，五经并行，合于四时五脏阴阳，揆度以为常也。若饮食失
节，寒温不适，则脾胃乃
伤。喜怒忧恐，损耗元气。脾胃既衰，元气不足，而心火独盛。心火者阴火也，起于下焦，其系系于心，心
不主令，相火代之。相火者，下焦包络之火，元气之贼也。火与元气不两立，一胜则一负。脾胃气虚，则下
流于肾，阴火得以乘其土位，故气高而喘，身热而烦，其脉洪大而头痛，或渴不止，其皮肤不任风寒而生寒热，
此皆脾胃之气不足所致也。然与外感风寒之证颇同而实异∶内伤脾胃，乃伤其气；外感风寒，乃伤其形。伤其
外为有余，有余者泻之；伤其内为不足，不足者补之。内伤不足，苟误认外感有余，而反泻之，则虚其虚也。
惟当以辛甘温之剂，补其中而升其阳，甘寒以泻其火则愈矣。《经》曰∶劳者温之，损者温之。又云∶甘温能
除大热。大忌苦寒，损其脾胃。（李东垣）
人以水谷为本，脾胃为养生之本，东垣独知其义，发为《脾胃论》，垂惠后世，开导末学之功诚非小矣。
独怪其论中有矛盾之谈，如曰∶饮食失节，寒温不适，脾胃乃伤。此因喜怒忧恐，损耗元气，资助心火，心不
主令，相火代之；相火者，下焦包络之火，元气之贼也；火与元气不两立，火胜则乘其土位，所以为病。若此
数语，则大见矛盾矣。观其前条，则虑阳气之受伤，故曰大忌苦寒之药。此节又云火胜之为病，更当何法以治
之？夫元气既损，多见生阳日缩，神气日消，何以反助心火？脾胃属土，得火则生，何谓火乘土位？且人之元
气，本贵清和，寒固能病，热亦能病。然热伤元气，而因劳动火者，固常有之。若因劳犯寒，而寒伤脾胃者，
尤酷尤甚。第热证显而寒证隐，故热证易见，而寒证不觉也。真热证犹易辨，而假热证尤不易辨也。矧元气属
阳，火其类也，而热为同气，邪犹可制；阴为阳贼，寒其仇也，而生机被伐，无不速亡。故《经》云少火生气，
未闻少寒生气也；又云避风如避箭，未闻避热如避箭也。由此观之，则何不曰寒与元气不两立，而反云火与元
气不两立呼？再考补中益气等方，每用升、柴，此即培养春生之意；而每用芩、连，亦即制火之意。
第以二、三分之芩、连，固未必即败阳气；而以五、七分之参、术，果即能斡旋元气呼？○脾胃有病，自宜治
脾胃。然脾为土脏，灌溉四旁，是以五脏中皆有脾气，而脾胃中，亦皆有五脏之气，此其互为相使，有可分而
不可分者在焉。故善治脾胃者，能调五脏，即所以治脾胃也。能治脾胃，而使食进胃强，即所以安五脏也。今
人止知参、苓、枳、术、山楂、麦芽、神曲、浓朴之类，乃为脾胃之药，而不知风寒湿热，皆能犯脾，饮食劳
倦，皆能伤脾。如∶风邪胜者，宜散之；寒邪胜者，宜温之；热邪胜者，宜寒之；湿邪胜者，宜燥之；饮食停积
者，宜行之；劳倦内伤者，宜补之。然脏腑虽分十一，而同有阴阳，同此血气。矧太阴常多血少气，阳明常多
血多气，使此中之血瘀，则承气、抵当之类，总属脾胃之药；使此中之血虚，则四物、五物、理阴、五福之类，
又孰非脾胃之药乎？再若五脏之邪，皆通脾胃，如肝邪之犯脾者，肝脾俱实，单平肝气可也；肝强脾弱，舍肝
而救脾可也；心邪之犯脾者，心火炽盛，清火可也；心火不足，补火以生土可也。肺邪之犯脾者，肺气壅塞，
当泄肺以苏脾之滞；肺气不足，当补肺以防脾之虚。肾邪之犯脾者，脾虚则水能反克，救脾为主；肾虚则启
闭无权，壮肾为先。至若胃司受纳，脾主运化，若能纳而不化，此脾虚之兆易见；若既不能纳，又不能运，此脾胃之气俱已大亏，即速用十全大补、六味回阳等剂，尤恐不及，而尚欲楂、苓、枳、术，冀为脾胃之永赖乎？
是以脾胃受伤，但使能去其伤者，即是脾胃之药。此中理奥机圆，诚有非言能尽悉者也。（张景岳）
脾胃之论，莫详于东垣。所着补中益气、调中益气、升阳益胃等汤，诚补前人之未备。察其立方之意，
因以内伤劳倦为主；又因脾乃太阴湿土，且胃阳衰者居多，故用参、 以补中，二术以燥湿，升、柴升下陷之
清阳，陈皮、木香理中宫之气滞，脾胃合治，用之得宜，效诚桴鼓。盖东垣之法，不过详于治脾，略于治胃耳。
后人宗其意，竟将脾胃总论，即以治脾之药笼统治胃。
今观叶氏书，始知脾胃当分析而论。盖胃属戊土，脾属己土，戊阳己阴，阴阳之性有别也。脏宜藏，腑宜通，
脏腑之体用有殊也。若脾阳不足，胃有寒湿，一脏一腑，皆宜于温燥升运者，自当恪遵东垣之法。若脾阳不亏，
胃有燥火，则当遵叶氏养胃阴之法。观其立论云∶纳食主胃，运化主脾；脾宜升则健，胃宜降则和。又云∶太
阴湿土，得阳始运，阳明燥土，得阴自安，以脾喜刚燥，胃喜柔润也。仲景急下存津，其治在胃；东垣大升阳
气，其治在脾。此等议论，实超出千古。故凡遇禀质木火之体，患燥热之证，或病后热伤津液，以致虚痞不食，
舌绛咽干，烦渴不寐，肌燥 热，便不通爽，此九窍不和，都属胃病，岂可以 、术、升、柴治之乎？所谓胃
宜降则和者，非辛开苦降，亦非苦寒下夺，以损胃气，不过甘平，或甘凉濡润，以养胃阴，则津液来复，使
之通降而已矣。此义即宗《内经》所谓六腑者，传化物而不藏，以通为用之理也。总之，脾胃之病，虚实寒热，
宜燥宜润，固当详别，其于升降二字，尤为紧要。盖脾气下陷固病，即不下陷，但不健运，已病矣。胃气上逆
固病，即不上逆，但不通降，亦病矣。（《临证指南》）
东垣治脾胃之法，莫精于升降。夫升降之法易知，而升降之理难明。《经》曰∶脾胃者，仓廪之官，五
味出焉。盖脾主运化，其用在于无形，其属土，地气上腾，然后能载物，故健行而不息，是脾之宜升也明矣。
胃者，水谷之海，容受糟粕，其主纳，纳则贵下行，譬如水之性莫不就下，是胃之宜降也又明矣。又曰∶清气
在下，则生飧泄；浊气在上，则生 胀。夫清气何？盖指脾气而言，不然何以在下则飧泄也？其浊气何？盖
指胃气而言，不然何以在上则 胀也？是非可为脾升胃降之一确证欤。由此而推，如仲圣所立青龙、越脾等方，
即谓升脾之清气也可；所立三承气诸方，即谓降胃之浊气也无不可。（《吴医汇讲》）
阴阳交而天地泰，精气合而入身安，人身一小天地，精气二
字从米，是精气皆生于米也。故曰∶得谷者昌，失谷者亡。人之所恃以生者，精气也，卫气也，营气也。精气
从肾所生，卫气从肺所生，营气从肝、心所生，三者之气，虽各有所自，然合而一之，则均以脾胃为本。
《经》曰∶脾者孤脏，以灌四旁。又曰∶五脏者，皆禀气于胃。故古人有补肾不如补脾之论也。（《冯氏锦囊》）
凡病颠倒难明，必从脾胃调理。○清阳下降，则水火不交而成痞；心肺为邪火所迫，渐至血枯。《经》
云∶地气上为云，天气下为雨。人身阳气升腾，则气降而为血，故补肾以滋阴，不若补脾以升阳。○东垣云∶
补肾不若补脾。论水生木而言，试观江、河、塘、海场，未见生木；木赖土生，土先克水，滋生元气，则木有
生生之意。（周慎斋）
脾虚少食，弗可克伐，补之自然能食。东方之仇木宜安，恐木实则侮土而厥张。西方之子金宜顾，恐子
虚则窃母气以自救。至若下焦少火，实为生气之元。中央土虚，必须补母。（罗谦甫）
余于脾胃，分别阴阳水火而调之。如不思食，此属阳明胃土受病，须补少阴心火，归脾汤补心火以生
胃土也。能食不化，此属太阴脾土受病，须补少阳相火，八味丸补相火以生脾土也。若理中汤用干姜，所以制
土中之水也。建中汤用白芍，所以制土中之木也。黄 汤所以益土之子，使其不食母气也。六味丸所以壮水之
主也，八味丸所以益火之原也。（赵养葵）
今人只知脾胃虚则当补，补之不应，则补其母，如是足矣。而不知更有妙处，补肾是也。脾土克肾水，
不相为用，如何反补其所胜，以滋肝木乎？曰∶不然，此其妙正在相克处也。五行以相克为用，今且以水与土
言之，水不得土，何处发生？何处安着？土不得水，却是一个燥坌物事，如何生出万物来？水土相滋，动植化
生，此造化相克之妙。而医家所以谓脾为太阴湿土，“湿”之一字，分明土全赖水为用也。故曰∶补脾必先补肾。
至于肾精
不足，则又须补之以味，故古人又谓补肾不若补脾。二言各有妙理，不可偏废也。（王宇泰）
水者，先天之本，水旺则阴精充而上奉，故可永年，则补肾宜急也。土为后天之本，土衰则阳精败而下陷，
故当夭折，则补脾宜急也。薛立斋深明此义，多以六味地黄汤壮水，为奉上之计，兼以补中益气汤扶土，为降
下之防。○今之明者，知保脾矣。然四君之甘温，能守而不能走，或以二陈燥湿，或以木香破滞，或以砂仁醒
脾，或以神曲去旧生新，补而兼之以行，则补者方可成功。若不明此，而一于补，则脾胃湿热，固结不散，呕
吐泻利，胸膈饱闷，其能免乎？（查了吾）
中州为元气之母。俗云气无补法，此为气实者言之。如脾虚正气不行，邪着为病，当调理中州，复其健运
之职，则浊气降而痞满除。如不补气，气何由行？○补脾胃药内，必用心经药者，以火能生土也，故古方用
益智仁，正合此意。（朱丹溪）
常见脾虚之人，大病之后，补以参、术则腹胀，消以枳、朴则便泻，惟用焦术以健脾，加丹参以生新血，
佐鸡内金、五谷虫、砂仁、陈皮、茯苓、麦芽、锅粑粉以化食，每每获效。（吴篁池）
阴虚火动，脾胃衰弱；阴者水也，脾胃者土也。土虽喜燥，然太燥则草木枯槁；水虽喜润，然太润则草
木湿烂。是以补脾滋肾之剂，务在燥湿得宜耳。○脾虚气短，不能以续，变作喘促，尚用降气定喘之药；脾虚
卫气不行，变为浮肿，尚用耗气利水之药；脾虚郁滞，变作寒热，尚用外感表散之药，虚而益虚，真气尽矣。
（喻嘉言）
脾旺则饮食运动，脾衰则运动迟难。凡人食后神倦欲睡者，脾气馁而不能运动故也。（《证治汇补》）
胃中之阳，能化津液以归肺者，全藉脾阴转输之力。脾阴不足，则胃中之火，莫非心火，壅而上行，
生金者从此刑金。脾阴得复，胃中之心火自平也。（程郊倩）
不问阴阳与冷热，先将脾胃与调和。（严用和）
百凡治病，胃气实者，攻之则去，而疾易愈。胃气虚者，攻之不去。盖胃本虚，攻之而胃气益弱，反不
能行其药力，而病所以自如也，非药不能去病也，胃气不行药力故也；若峻攻之，则元气伤而病益甚；若不知
机，攻尽元气则死矣。如虚热者，服寒凉之药，而热反盛，何也？《经》曰∶服寒而反热者奈何？岐伯曰∶不
味旺，是以反也。胃气实者，虽有病不攻自愈。故中医用药，亦常效焉。观夫藜藿常病不药自愈可知矣。故云∶
治病不察脾胃之虚实，不足以为太医。（《见闻录》）
脉候
脾气伤者，脉浮大而无力；胃气伤者，脉沉弱而难寻，此皆不足之脉，易于寻按者也。更有脉大、饱闷，
有似食滞，此乃脾虚而见假象，即洪大之脉阴必伤，坚强之脉胃必损也。（《证治汇补》）
附方
八仙糕 调理脾胃之仙方。茯苓、山药、苡仁、莲子、砂仁、芡实、扁豆、谷芽。八味制末，加炒陈米
一升，磨粉和入，再加洋糖，做成糕样，早晏随食。
【经典论述】
脾和胃，是负责饮食消化的器官，五味（酸、苦、甘、辛、咸）由此化生。○健康人的常态，水谷之气储藏于胃中。人如果没有胃气，就叫作“逆”，出现“逆”的情况就会死亡。○脾与胃，仅通过膜相连，但脾胃能共同协助输送津液。○饮食不节制或过度劳累会损伤脾脏。○脾发生病变时，会出现容易饥饿、肌肉萎缩无力、身体沉重、足部软弱不能收持、行走时常有掣痛感、脚底疼痛；若属脾虚，则表现为腹部胀满、肠鸣音亢进、完谷不化的泄泻、食物不消化。（出自《素问》）
人从谷物中获取精气，谷物进入胃中，进而传送给肺，五脏六腑都依赖它来获得精气；其中清轻的部分成为营气，浑浊厚重的部分成为卫气。（出自《灵枢》）
【名家言论】
胃中元气旺盛，就能进食而不受伤，过了饭点也不会感到饥饿。脾胃都强健，就能进食且身体丰满；脾胃都虚弱，就不能进食且身体消瘦；或者吃得少却发胖，虽然肥胖但四肢无力抬举，这是因为脾实而邪气盛。又有的人吃得多却消瘦，是因为胃中伏藏火邪在气分，所以能进食，但脾虚导致肌肉消削，这就是所谓的“食亦”病。大抵饮食不节制会损伤胃，胃受损则气短、精神减少并产生内热；胃既已病，脾就无所禀受，因此也会随之生病。形体劳役过度会损伤脾，脾受损则倦怠嗜卧、四肢软弱不收、大便泄泻；脾既已病，胃就不能独自运行津液，因此也会随之生病。大抵脾胃虚弱，阳气不能生长，这就好比春夏生长的时令无法施行，五脏的气机无法生发，这是阴盛阳虚的证候。大法说：用发汗的方法治疗就会痊愈。使用辛味和甘味的药物，应当具有升浮的特性，使生长的气机旺盛。所说的“汗”，并不是真正的发汗，而是为了助长阳气。○《内经》说：人以胃气为根本。大概人依靠水谷之气生存，所谓的清气、营气、卫气、春升之气，都是胃气的别称。胃是水谷之海，饮食进入胃中，游溢精气。向上输布给脾，脾气散精，向上归于肺，通调水道，向下输注膀胱，水精四布，五经并行，配合四时五脏阴阳的变化，作为正常的法则。如果饮食失节，寒温不适，就会损伤脾胃。喜怒忧恐等情绪，会损耗元气。脾胃既已衰弱，元气不足，而心火独盛。心火就是阴火，起于下焦，其脉络系于心，心如果不主令，就由相火代替。相火是下焦包络之火，是元气的贼害。火与元气不能两立，一方胜则另一方负。脾胃气虚，气就会下流于肾，阴火得以乘袭脾土之位，所以出现气高而喘、身热而烦、脉象洪大而头痛，或者口渴不止，皮肤不耐风寒而生寒热，这些都是脾胃之气不足所致。然而这与外感风寒的证候颇为相似但实际上不同：内伤脾胃，是损伤了气；外感风寒，是损伤了形。损伤外在形体属于有余实证，有余的应当泻之；损伤内在正气属于不足虚证，不足的应当补之。内伤不足，如果错误地认为是外感有余，反而用泻法，那就是使虚者更虚。只应当用辛甘温的药剂，补益中气并升举阳气，用甘寒的药物来清泻火邪，病就会痊愈。《内经》说：劳损的用温法，亏损的用温法。又说：甘温可以除大热。特别忌讳苦寒药物，以免损伤脾胃。（李东垣）
人们以水谷为根本，脾胃是养生的根本，李东垣独自领悟了这一义理，撰写了《脾胃论》，造福后世，开启后学之功确实不小。唯独奇怪的是他的论述中有自相矛盾的地方，比如他说：饮食失节，寒温不适，脾胃乃伤。这又说是因为喜怒忧恐，损耗元气，资助心火，心不主令，相火代之；相火是下焦包络之火，是元气的贼害；火与元气不两立，火胜则乘袭土位，所以致病。如果这几句话，就大大显示出矛盾了。看他的前一条论述，是担心阳气受伤，所以说特别忌讳苦寒药。这一节又说火胜导致的病，又该用什么方法治疗呢？既然元气已经受损，多见生机日渐萎缩，神气日渐消耗，为什么反而要助长心火？脾胃属土，得火则生，为什么说火乘土位？而且人的元气，本来贵在清和，寒固能致病，热也能致病。然而热伤元气，因劳动引发火邪的，固然常有。如果是因劳倦犯寒，寒伤脾胃的，尤其严重。只是热证表现明显而寒证隐蔽，所以热证容易看见，而寒证不易察觉。真热证还容易辨别，而假热证尤其难辨。况且元气属阳，火也是同类，热是同气，邪气尚可制约；阴是阳的贼害，寒是仇敌，生机被伐杀，无不迅速死亡。所以《内经》说少火生气，没听说过少寒生气；又说避风如避箭，没听说过避热如避箭。由此看来，为什么不说是寒与元气不两立，反而说火与元气不两立呢？再考察补中益气等方剂，每用升麻、柴胡，这就是培养春生之意；而每用黄芩、黄连，也是制火之意。只不过二三分的黄芩、黄连，固然未必败坏阳气；而以五七分的人参、白术，果真能斡旋元气吗？○脾胃有病，自然应该治脾胃。然而脾为土脏，灌溉四方，所以在五脏中都有脾气，而在脾胃中，也都有五脏之气，它们互为辅助，有可分而不可分的道理。所以善于治疗脾胃的人，能调理五脏，这就是在治疗脾胃。能治疗脾胃，使食欲增进、胃气强健，这就是安养五脏。现在的人只知道人参、茯苓、枳壳、白术、山楂、麦芽、神曲、厚朴之类，才是脾胃的药，却不知道风寒湿热，都能侵犯脾脏，饮食劳倦，都能损伤脾脏。比如：风邪盛的，宜疏散；寒邪盛的，宜温散；热邪盛的，宜寒凉；湿邪盛的，宜燥湿；饮食停积的，宜行导；劳倦内伤的，宜补益。然而脏腑虽然分为十一，但同有阴阳，同此血气。况且太阴脾经多血少气，阳明胃经多血多气，如果其中的血瘀滞，那么承气汤、抵当汤之类，总归是脾胃的药；如果其中的血虚，那么四物汤、五物汤、理阴煎、五福饮之类，又有谁不是脾胃的药呢？再者五脏的病邪，都通达脾胃，比如肝邪侵犯脾，肝脾俱实，单平肝气即可；肝强脾弱，舍去治肝而救脾即可；心邪侵犯脾，心火炽盛，清火即可；心火不足，补火以生土即可。肺邪侵犯脾，肺气壅塞，当泄肺以缓解脾的滞涩；肺气不足，当补肺以防脾的虚损。肾邪侵犯脾，脾虚则水能反克，以救脾为主；肾虚则启闭无权，以壮肾为先。至于胃主管受纳，脾主管运化，如果能纳而不能化，这是脾虚的征兆容易看见；如果既不能纳，又不能运，这是脾胃之气都已大亏，即使立即使用十全大补汤、六味回阳丹等药剂，恐怕都来不及，还想依靠山楂、茯苓、枳壳、白术，期望成为脾胃长久的依赖吗？因此脾胃受伤，只要能使伤害去除，就是脾胃的药。这其中道理深奥、机理圆融，确实不是言语能完全说尽的。（张景岳）
关于脾胃的论述，没有比李东垣更详尽的了。他所著的补中益气汤、调中益气汤、升阳益胃汤等，确实补充了前人的不足。观察他立方之意，是以内伤劳倦为主；又因为脾是太阴湿土，且胃阳衰者居多，所以用人参、甘草以补中气，苍术、白术以燥湿，升麻、柴胡升举下陷的清阳，陈皮、木香调理中焦气滞，脾胃合治，用得恰当，效果确实如桴鼓相应。大概东垣的方法，不过是详于治脾，略于治胃罢了。后人遵循他的意思，竟然将脾胃总论，就用治脾的药笼统地治胃。
如今看叶天士的书，才知道脾胃应当分析而论。胃属戊土，脾属己土，戊阳己阴，阴阳的性质有别。脏宜藏，腑宜通，脏腑的体用有所不同。如果脾阳不足，胃有寒湿，一脏一腑，都适宜用温燥升运的方法，自然应当严格遵守东垣的法度。如果脾阳不亏，胃有燥火，就应当遵循叶天士养胃阴的方法。看他的立论说：纳食主要靠胃，运化主要靠脾；脾宜升则健，胃宜降则和。又说：太阴湿土，得阳始运，阳明燥土，得阴自安，因为脾喜刚燥，胃喜柔润。仲景急下存津，其治疗重点在胃；东垣大升阳气，其治疗重点在脾。这些议论，实在超出千古。所以凡是遇到禀质木火之体，患燥热之证，或者病后热伤津液，以致虚痞不食、舌绛咽干、烦渴不寐、肌肤干燥发热、大便不通爽，这九窍不和，都属于胃病，怎么能用人参、白术、升麻、柴胡来治疗呢？所谓胃宜降则和，并非辛开苦降，也不是苦寒攻下，以免损伤胃气，不过是甘平，或甘凉濡润，以养胃阴，那么津液恢复，使之通降而已。这个义理即宗奉《内经》所说的六腑者，传化物而不藏，以通为用的道理。总之，脾胃的病，虚实寒热，宜燥宜润，固然应当详细辨别，但对于升降二字，尤为紧要。因为脾气下陷固然是病，即使不下陷，但不健运，已经是病了。胃气上逆固然是病，即使不上逆，但不通降，也是病了。（《临证指南医案》）
李东垣治疗脾胃的方法，没有比升降更精妙的。升降的方法容易知道，但升降的道理难以阐明。《内经》说：脾胃者，仓廪之官，五味出焉。大概脾主运化，它的作用在于无形，它属土，地气上腾，然后能承载万物，所以健行不息，这是脾宜升明的。胃是水谷之海，容纳糟粕，它主受纳，受纳贵在下行，譬如水的性质没有不就下的，这是胃宜降又明了。又说：清气在下，则生飧泄；浊气在上，则生胀满。什么是清气？大概指脾气而言，不然为什么在下则飧泄？什么是浊气？大概指胃气而言，不然为什么在上则胀满？这不是脾升胃降的一个确凿证据吗？由此推演，如张仲圣所立的青龙、越婢等方，可以说就是升脾的清气；所立的三承气诸方，可以说就是降胃的浊气，也没有不可以的。（《吴医汇讲》）
阴阳交泰则天地安泰，精气合和则人身安宁，人身是一小天地，精气二字从米而来，说明精气都生于米谷。所以说：得谷者昌，失谷者亡。人所依靠生存的，是精气、卫气、营气。精气从肾所生，卫气从肺所生，营气从肝、心所生，三者之气，虽然各有所自，但合而为一，都以脾胃为本。《内经》说：脾者孤脏，以灌四旁。又说：五脏者，皆禀气于胃。所以古人有补肾不如补脾的论点。（《冯氏锦囊秘录》）
凡是病情颠倒难明，必须从脾胃调理。○清阳下降，则水火不交而成痞证；心肺被邪火逼迫，渐至血枯。《内经》说：地气上为云，天气下为雨。人身阳气升腾，则气降而为血，所以补肾以滋阴，不如补脾以升阳。○李东垣说：补肾不如补脾。这是论水生木而言，试看江河塘海，未见生木；木赖土生，土先克水，滋生元气，则木有生生之意。（周慎斋）
脾虚少食，不可克伐，补之自然能食。东方之仇木宜安，恐木实则侮土而猖狂。西方之子金宜顾，恐子虚则窃母气以自救。至于下焦少火，实为生气之元。中央土虚，必须补母。（罗谦甫）
我对于脾胃，分别阴阳水火来调理。比如不思食，这属于阳明胃土受病，须补少阴心火，归脾汤补心火以生胃土。能食不化，这属于太阴脾土受病，须补少阳相火，八味丸补相火以生脾土。如果理中汤用干姜，是用来制约土中之水的。建中汤用白芍，是用来制约土中之木的。黄芪汤用来益土之子，使其不耗母气。六味丸用来壮水之主，八味丸用来益火之原。（赵养葵）
现在的人只知道脾胃虚则当补，补之不应，则补其母，这样就足够了。却不知道还有妙处，就是补肾。脾土克肾水，不相为用，怎么反而补其所胜，以滋肝木呢？回答说：不对，这妙处正在相克之处。五行以相克为用，现在且以水与土言之，水不得土，何处发生？何处安着？土不得水，却是一个燥坌物事，如何生出万物来？水土相滋，动植化生，这是造化相克的妙处。而医家所以谓脾为太阴湿土，“湿”之一字，分明土全赖水为用。所以说：补脾必先补肾。至于肾精不足，则又须补之以味，所以古人又谓补肾不如补脾。两句话各有妙理，不可偏废。（王宇泰）
水是先天之本，水旺则阴精充而上奉，故可永年，所以补肾宜急。土为后天之本，土衰则阳精败而下陷，故当夭折，所以补脾宜急。薛立斋深明此义，多以六味地黄汤壮水，为奉上之计，兼以补中益气汤扶土，为降下之防。○现在的明白人，知道保脾了。然而四君子的甘温，能守而不能走，或者用二陈汤燥湿，或者用木香破滞，或者用砂仁醒脾，或者用神曲去旧生新，补而兼之以行，则补者方可成功。如果不明白此理，而一味地补，则脾胃湿热，固结不散，呕吐泻利，胸膈饱闷，难道能避免吗？（查了吾）
中州是元气之母。俗语说气无补法，这是针对气实者说的。如脾虚正气不行，邪着为病，当调理中州，恢复其健运之职，则浊气降而痞满除。如不补气，气何由行？○补脾胃药内，必用心经药者，以火能生土也，所以古方用益智仁，正合此意。（朱丹溪）
常见脾虚之人，大病之后，补以人参、白术则腹胀，消以枳壳、厚朴则便泻，惟用焦白术以健脾，加丹参以生新血，佐鸡内金、五谷虫、砂仁、陈皮、茯苓、麦芽、锅粑粉以化食，每每获效。（吴篁池）
阴虚火动，脾胃衰弱；阴者是水，脾胃者是土。土虽喜燥，然太燥则草木枯槁；水虽喜润，然太润则草木湿烂。所以补脾滋肾之剂，务在燥湿得宜。○脾虚气短，不能以续，变作喘促，尚用降气定喘之药；脾虚卫气不行，变为浮肿，尚用耗气利水之药；脾虚郁滞，变作寒热，尚用外感表散之药，虚而益虚，真气尽矣。（喻嘉言）
脾旺则饮食运动，脾衰则运动迟难。凡人食后神倦欲睡者，脾气馁而不能运动故也。（《证治汇补》）
胃中之阳，能化津液以归肺者，全藉脾阴转输之力。脾阴不足，则胃中之火，莫非心火，壅而上行，生金者从此刑金。脾阴得复，胃中之心火自平也。（程郊倩）
百凡治病，胃气实者，攻之则去，而疾易愈。胃气虚者，攻之不去。盖胃本虚，攻之而胃气益弱，反不能行其药力，而病所以自如也，非药不能去病也，胃气不行药力故也；若峻攻之，则元气伤而病益甚；若不知机，攻尽元气则死矣。如虚热者，服寒凉之药，而热反盛，何也？《内经》说：服寒而反热者奈何？岐伯说：不味旺，是以反也。胃气实者，虽有病不攻自愈。所以中医用药，也常有效。看那藜藿常病不药自愈可知。所以说：治病不察脾胃之虚实，不足以为太医。（《见闻录》）
【脉候】
脾气受伤的，脉象浮大而无力；胃气受伤的，脉象沉弱而难寻，这都是不足的脉象，易于寻按。更有脉大、饱闷，有似食滞，这是脾虚而见假象，即洪大之脉阴必伤，坚强之脉胃必损也。（《证治汇补》）
【附方】
八仙糕 调理脾胃的仙方。茯苓、山药、苡仁、莲子、砂仁、芡实、扁豆、谷芽。八味制成粉末，加炒陈米一升，磨粉混合，再加白糖，做成糕样，早晚随意食用。
[Classic Discourse]
The Spleen and Stomach are the officials of the granary, from which the Five Flavors (Sour, Bitter, Sweet, Pungent, Salty) arise. ○ In a healthy person, Qi is stored in the Stomach. If a person lacks Stomach Qi, it is called "Ni" (Rebellion), and the appearance of "Ni" leads to death. ○ The Spleen and Stomach are connected by membranes, yet they cooperate to transport Body Fluids. ○ Irregular diet or overwork damages the Spleen. ○ When the Spleen is diseased, symptoms include easy hunger, muscle atrophy and weakness, heaviness of the body, inability to hold the feet steady, frequent pulling pain during walking, and pain under the soles; if deficiency, there is abdominal fullness, borborygmus, undigested food in stool (Sun Xie), and failure to digest food. (From *Su Wen*)
Humans obtain Qi from grain. Grain enters the Stomach, is transmitted to the Lungs, and all Zang-Fu organs rely on it to receive Qi; the clear portion becomes Ying (Nutritive) Qi, and the turbid portion becomes Wei (Defensive) Qi. (From *Ling Shu*)
[Masters' Opinions]
If Yuan Qi (Original Qi) in the Stomach is vigorous, one can eat without injury and not feel hungry past meal times. If both Spleen and Stomach are robust, one can eat and become plump; if both are deficient, one cannot eat and becomes thin; or eats little but gains weight, though limbs are weak and unable to lift, this is because Spleen Excess with pathogenic Qi is prevalent. Some people eat much but remain thin; this is due to Fire Evil hidden in the Qi level of the Stomach allowing for appetite, while Spleen Deficiency causes muscle wasting, known as "Shi Yi" disease. Generally, irregular diet damages the Stomach; Stomach damage leads to shortness of breath, reduced spirit, and internal heat; once the Stomach is diseased, the Spleen has nothing to receive, thus also becoming diseased. Physical overwork damages the Spleen; Spleen damage leads to lethargy, desire to lie down, limb weakness, and diarrhea; once the Spleen is diseased, the Stomach cannot independently transport fluids, thus also becoming diseased. Generally, Spleen-Stomach weakness prevents Yang Qi from growing, akin to the failure of Spring-Summer growth seasons, preventing the generation of Qi in the Five Zang organs; this is a syndrome of Yin Excess and Yang Deficiency. The great principle states: treatment via sweating will cure it. Use Pungent and Sweet herbs that ascend and float to promote vigorous growth Qi. The term "sweating" here does not mean actual diaphoresis, but rather assisting Yang Qi. ○ The *Classic* says: Humans take Stomach Qi as their root. Essentially, humans survive on water-grain Qi; so-called Clear Qi, Ying Qi, Wei Qi, and Spring-Ascending Qi are all alternative names for Stomach Qi. The Stomach is the Sea of Water and Grain; upon entry, essence and Qi overflow. They are transported upward to the Spleen; the Spleen scatters essence, sending it up to the Lungs, regulating water passages, and transporting downward to the Bladder. Water essence distributes everywhere, meridians run together, harmonizing with the Four Seasons and Five Zang Yin-Yang, establishing normalcy. If diet is irregular or cold/heat inappropriate, Spleen and Stomach are injured. Joy, anger, worry, fear deplete Yuan Qi. Once Spleen-Stomach decline, Yuan Qi is insufficient, and Heart Fire becomes solitary and excessive. Heart Fire is also Yin Fire, arising from the Lower Jiao, connected to the Heart; if the Heart does not govern, Xiang Huo (Ministerial Fire) takes over. Xiang Huo is the fire of the Pericardium in the Lower Jiao, the thief of Yuan Qi. Fire and Yuan Qi cannot coexist; when one wins, the other loses. Spleen-Stomach Qi deficiency causes Qi to flow downward to the Kidneys, allowing Yin Fire to invade the Earth position, resulting in high-pitched breathing and asthma, body heat and irritability, surging-large pulse with headache, or unquenchable thirst, skin intolerance to wind-cold causing chills and fever; these are all caused by insufficiency of Spleen-Stomach Qi. However, this differs significantly from exterior Wind-Cold invasion: Internal injury to Spleen-Stomach damages Qi; exterior Wind-Cold damages Form. Exterior damage is Excess, treated by purging; interior damage is Deficiency, treated by tonifying. Mistaking internal deficiency for exterior excess and purging it makes deficiency worse. One must use Pungent-Sweet-Warm formulas to tonify the Middle and raise Yang, and Sweet-Cold herbs to purge Fire, then the disease cures. The *Classic* says: Treat exhaustion with warmth, treat loss with warmth. Also: Sweet-Warm can remove great heat. Bitter-Cold herbs are strictly forbidden as they damage Spleen-Stomach. (Li Dongyuan)
Humans rely on water-grain as the root, and Spleen-Stomach as the foundation of health preservation. Li Dongyuan alone grasped this meaning, publishing *Pi Wei Lun* (Treatise on Spleen and Stomach), benefiting future generations, a merit indeed significant. I find his arguments contradictory, e.g., stating diet irregularity damages Spleen-Stomach, yet also attributing it to emotions depleting Yuan Qi, aiding Heart Fire, leading to Ministerial Fire taking over, where Fire and Yuan Qi conflict, and Fire invades Earth. This shows contradiction. In earlier sections, he feared Yang injury, forbidding Bitter-Cold. Here he discusses Fire excess; how to treat? If Yuan Qi is damaged, vitality shrinks daily; why aid Heart Fire? Spleen-Stomach is Earth, born by Fire; why say Fire invades Earth? Human Yuan Qi should be clear and mild; Cold causes disease, Heat causes disease. Heat damages Yuan Qi from labor-induced Fire, common. But Cold damaging Spleen-Stomach from labor-cold exposure is even more severe. Heat signs are obvious, Cold signs hidden; true Heat is easy to distinguish, false Heat difficult. Yuan Qi is Yang, Fire is similar, Heat is same Qi, pathogens controllable; Yin is Yang's thief, Cold is enemy, vitality destroyed rapidly. *Classic* says: Minor Fire generates Qi; never heard Minor Cold generates Qi. Avoid wind like avoiding arrows; never heard avoid heat like avoiding arrows. Thus, why not say Cold and Yuan Qi cannot coexist, instead saying Fire and Yuan Qi cannot coexist? Examining Bu Zhong Yi Qi Tang, using Sheng Ma and Chai Hu cultivates Spring growth; using Huang Qin and Huang Lian controls Fire. Small doses of Qin/Lian likely don't destroy Yang; large doses of Ren Shen/Bai Zhu, do they truly manage Yuan Qi? ○ Spleen-Stomach diseases should be treated in Spleen-Stomach. Spleen is Earth organ, irrigating four directions; thus Spleen Qi exists in all Zang, and Zang Qi exists in Spleen-Stomach, mutually assisting, divisible yet indivisible. Good Spleen-Stomach treatment regulates Zang, thereby treating Spleen-Stomach. Treating Spleen-Stomach improves appetite and Stomach strength, thereby calming Zang. People only know Ren Shen, Fu Ling, Zhi Ke, Bai Zhu, Shan Zha, Mai Ya, Shen Qu, Hou Po as Spleen-Stomach herbs, ignoring Wind-Cold-Damp-Heat invading Spleen, or diet/labor injuring Spleen. For Wind excess, disperse; Cold excess, warm; Heat excess, cool; Damp excess, dry; Food stagnation, move; Labor injury, tonify. Although eleven Zang-Fu differ, they share Yin-Yang and Blood-Qi. Taiyin has much Blood little Qi; Yangming has much Blood much Qi. If Blood stasis occurs, Cheng Qi Tang or Di Dang Tang belong to Spleen-Stomach meds; if Blood deficiency, Si Wu Tang or Wu Wu Tang belong to Spleen-Stomach meds. Furthermore, Zang pathogens affect Spleen-Stomach. Liver pathogen invading Spleen: if Liver-Spleen Excess, calm Liver; if Liver Strong-Spleen Weak, save Spleen. Heart pathogen invading Spleen: Heart Fire blazing, clear Fire; Heart Fire insufficient, tonify Fire to generate Earth. Lung pathogen invading Spleen: Lung Qi obstruction, drain Lung to relieve Spleen stagnation; Lung Qi insufficient, tonify Lung to prevent Spleen deficiency. Kidney pathogen invading Spleen: Spleen weak, Water counter-controls, focus on saving Spleen; Kidney weak, opening/closing powerless, strengthen Kidney first. Stomach receives, Spleen transforms. If receiving but not transforming, Spleen Deficiency is evident; if neither receiving nor transforming, Spleen-Stomach Qi greatly depleted, even immediate use of Shi Quan Da Bu Tang or Liu Wei Hui Yang Dan may fail; relying on Shan Zha, Fu Ling, Zhi Ke, Bai Zhu for long-term reliance is futile. Therefore, removing the cause of Spleen-Stomach injury constitutes Spleen-Stomach treatment. The principles are profound and circular, beyond words. (Zhang Jingyue)
Discussions on Spleen-Stomach are most detailed by Dongyuan. His formulas Bu Zhong Yi Qi Tang, Tiao Zhong Yi Qi Tang, Sheng Yang Yi Wei Tang supplement predecessors. His intent focuses on internal injury from labor; since Spleen is Taiyin Damp Earth and Stomach Yang often declines, he uses Ren Shen/Gan Cao to tonify Middle, Bai Zhu/Cang Zhu to dry Damp, Sheng Ma/Chai Hu to raise sunken Clear Yang, Chen Pi/Mu Xiang to regulate Middle Qi stagnation. Combined treatment works well. Dongyuan's method details Spleen treatment, neglects Stomach. Later followers generalized this, using Spleen meds for Stomach.
Ye Tianshi showed Spleen and Stomach should be analyzed separately. Stomach is Wu Earth, Spleen is Ji Earth; Wu is Yang, Ji is Yin, natures differ. Zang stores, Fu conducts; substance and function differ. If Spleen Yang insufficient, Stomach has Cold-Damp, both suit Warm-Dry-Rising methods, following Dongyuan. If Spleen Yang intact, Stomach has Dry-Fire, follow Ye's Stomach Yin-nourishing method. Ye stated: Digestion relies on Stomach, transformation on Spleen; Spleen prefers ascending for health, Stomach prefers descending for harmony. Taiyin Damp Earth needs Yang to operate; Yangming Dry Earth needs Yin to settle. Spleen likes firm-dry; Stomach likes soft-moist. Zhang Zhongjing's urgent purging preserves fluid, treating Stomach; Dongyuan's great raising of Yang treats Spleen. These views surpass ages. For Wood-Fire constitutions with Dry-Heat, or post-illness fluid injury causing empty fullness, anorexia, crimson tongue, dry throat, irritability, insomnia, dry hot skin, constipation—these nine orifices disharmonies belong to Stomach disease; using Ren Shen, Bai Zhu, Sheng Ma, Chai Hu is wrong. "Stomach prefers descending" means not Pungent-opening/Bitter-descending or Bitter-Cold purging damaging Stomach Qi, but Sweet-Pure or Sweet-Cool moistening to nourish Stomach Yin, restoring fluids and promoting descent. This follows *Nei Jing*: Fu organs transmit and transform, do not store, function through unobstructed flow. In summary, Spleen-Stomach diseases vary in Deficiency-Excess, Cold-Heat, Dry-Moist; Ascending-Descending is crucial. Spleen Qi sinking is disease; even if not sinking, poor transport is disease. Stomach Qi rebelling is disease; even if not rebelling, lack of descent is disease. (*Lin Zheng Zhi Nan*)
Dongyuan's Spleen-Stomach treatment excels in Ascending-Descending. Method is easy, principle hard. *Classic*: Spleen-Stomach are granary officials. Spleen transforms, function formless, belongs to Earth; earth qi rises to carry things, moving ceaselessly, hence Spleen ascends. Stomach is sea of grain, holds dregs, receives, reception favors descending, like water flows down, hence Stomach descends. Also: Clear Qi below causes Sun Xie (undigested stool); Turbid Qi above causes distension. Clear Qi refers to Spleen Qi; Turbid Qi refers to Stomach Qi. Is this not proof of Spleen ascending, Stomach descending? By inference, Zhang Zhongjing's Qing Long/Yue Bi formulas raise Spleen Clear Qi; San Cheng Qi formulas descend Stomach Turbid Qi. (*Wu Yi Hui Jiang*)
Yin-Yang interaction brings heaven-earth peace; Essence-Qi union ensures body safety. Body is small universe; Essence-Qi characters contain 'rice', showing Essence-Qi comes from grain. "Obtaining grain prospers, losing grain perishes." Humans rely on Essence Qi, Wei Qi, Ying Qi. Essence Qi from Kidney, Wei Qi from Lung, Ying Qi from Liver/Heart. Though origins differ, united, all root in Spleen-Stomach. *Classic*: Spleen is solitary organ, irrigating four sides. Five Zang all receive Qi from Stomach. Hence ancients said: Tonifying Spleen better than Tonifying Kidney. (*Feng Shi Jin Nang*)
For obscure diseases, always regulate Spleen-Stomach. ○ Clear Qi descending causes Water-Fire non-interaction and fullness; Heart-Lung forced by evil fire lead to blood depletion. *Classic*: Earth qi rises as clouds, Heaven qi descends as rain. Body Yang ascends, Qi descends as Blood; thus tonifying Kidney to nourish Yin is inferior to tonifying Spleen to raise Yang. ○ Dongyuan: Tonifying Spleen better than Kidney. Discussing Water generating Wood: rivers/seas don't grow wood; wood relies on Earth, Earth controls Water, generating Yuan Qi, giving Wood life. (Zhou Shenzhai)
Spleen Deficiency with poor appetite: do not attack, tonify naturally restores appetite. East (Wood) enemy should be pacified, fearing Wood Excess insulting Earth. West (Metal) child should be protected, fearing Child Deficiency stealing Mother Qi. Lower Jiao Minor Fire is source of life. Central Earth Deficiency requires tonifying Mother. (Luo Qianfu)
I regulate Spleen-Stomach by distinguishing Yin-Yang/Water-Fire. No appetite: Yangming Stomach Earth diseased, tonify Shaoyin Heart Fire, Gui Pi Tang tonifies Heart Fire to generate Stomach Earth. Appetite but no digestion: Taiyin Spleen Earth diseased, tonify Shaoyang Ministerial Fire, Ba Wei Wan tonifies Ministerial Fire to generate Spleen Earth. Li Zhong Tang uses Gan Jiang to control Water in Earth. Jian Zhong Tang uses Bai Shao to control Wood in Earth. Huang Qi Tang tonifies Son of Earth to prevent draining Mother. Liu Wei Wan strengthens Master of Water. Ba Wei Wan benefits Source of Fire. (Zhao Yangkui)
People know Spleen-Stomach Deficiency needs tonification; if ineffective, tonify Mother. They miss the subtlety: Tonifying Kidney. Spleen Earth controls Kidney Water, seemingly useless relation, why tonify controlled to nourish Liver Wood? Answer: Subtlety lies in control. Five Elements use control. Water without Earth, where arises? Where settles? Earth without Water, is dry dust, how generates myriad things? Water-Earth nourish each other, life evolves, this is creation's control subtlety. Spleen is Taiyin Damp Earth; "Damp" implies Earth relies on Water. Hence: Tonify Spleen必先 Tonify Kidney. For Kidney Essence Deficiency, tonify with flavor, hence ancients said Tonify Kidney better than Spleen. Both have merits, neither discard. (Wang Yutai)
Water is Pre-heaven Root; Water vigorous, Yin Essence fills and offers up, longevity achieved, Kidney tonification urgent. Earth is Post-heaven Root; Earth declines, Yang Essence fails and sinks, premature death results, Spleen tonification urgent. Xue Lizhai understood this: used Liu Wei Di Huang Wan to strengthen Water for offering up, combined with Bu Zhong Yi Qi Tang to support Earth for preventing sinking. ○ Modern experts know protecting Spleen. Si Jun Zi Tang's Sweet-Warm guards but doesn't move; add Er Chen Tang drying Damp, Mu Xiang breaking stagnation, Sha Ren awakening Spleen, Shen Qu removing old generating new; tonify with movement succeeds. Blind tonification causes Spleen-Stomach Damp-Heat consolidation, vomiting, diarrhea, chest fullness. (Cha Liaowu)
Middle State is Mother of Yuan Qi. Folk say "Qi has no tonification method," referring to Qi Excess. If Spleen Deficiency stops Zheng Qi, pathogen sticks, regulate Middle State, restore transport, Turbid Qi descends, fullness removes. Without tonifying Qi, how does Qi move? ○ Heart channel herbs added to Spleen-Stomach tonics because Fire generates Earth; ancient formula uses Yi Zhi Ren, matching this. (Zhu Danxi)
Commonly, Spleen Deficient patients post-major illness: tonify with Ren Shen/Bai Zhu causes bloating; reduce with Zhi Ke/Hou Po causes diarrhea. Only use Charred Bai Zhu to strengthen Spleen, add Dan Shen to generate new blood, assist with Ji Nei Jin, Wu Gu Chong, Sha Ren, Chen Pi, Fu Ling, Mai Ya, rice crust powder to transform food, often effective. (Wu Huangchi)
Yin Deficiency with Fire agitation, Spleen-Stomach weakness; Yin is Water, Spleen-Stomach is Earth. Earth likes Dry, too dry kills plants; Water likes Moist, too moist rots plants. Tonifying Spleen/Nourishing Kidney agents must balance Dry-Moist. ○ Spleen Deficiency shortness of breath turning to asthma: still using Qi-descending asthma meds? Spleen Deficiency Wei Qi stagnation turning to edema: still using Qi-consuming diuretics? Spleen Deficiency stagnation turning to chills/fever: still using exterior-dispersing meds? Deficiency adding to deficiency, True Qi exhausted. (Yu Jiayan)
Spleen vigorous, food moves; Spleen weak, movement slow. Post-meal sleepiness due to Spleen Qi fatigue failing to move. (*Zheng Hui Hui Bu*)
Stomach Yang transforms fluids to Lungs, relying on Spleen Yin transport. Spleen Yin insufficient, Stomach Fire becomes Heart Fire, obstructs and ascends, harming Metal. Spleen Yin restored, Stomach Heart Fire calms. (Cheng Jiaoqian)
Regardless of Yin-Yang/Cold-Heat, first harmonize Spleen-Stomach. (Yan Yonghe)
In all treatments, if Stomach Qi is Solid, attacking removes disease, curing easily. If Stomach Qi is Deficient, attacking fails. Stomach originally weak, attacking weakens Qi further, unable to move drug power, disease remains. Not drugs failing, but Stomach Qi failing to move drugs; harsh attack injures Yuan Qi, worsening disease; ignorance leads to death by exhausting Qi. Deficient Heat taking Cold-Cool meds increases Heat? *Classic*: Why does Cold intake increase Heat? Qibo: Flavor not prosperous, hence reversal. Stomach Qi Solid, disease self-cures without attack. Hence Chinese medicine often effective. Common folk illnesses self-cure without meds. Thus: Treating disease without examining Spleen-Stomach Deficiency-Excess is insufficient for Imperial Physician. (*Jian Wen Lu*)
[Pulse Diagnosis]
Spleen Qi injury: Pulse floating-large and forceless. Stomach Qi injury: Pulse deep-weak and hard to find; these are Deficient pulses, easy to locate. Larger pulse with fullness resembles food stagnation, but is Spleen Deficiency false sign; surging-large pulse indicates Yin injury, firm pulse indicates Stomach damage. (*Zheng Hui Hui Bu*)
[Attached Formula]
Ba Xian Gao (Eight Immortals Cake): Immortal formula for regulating Spleen-Stomach. Fu Ling, Shan Yao, Yi Yi Ren, Lian Zi, Sha Ren, Qian Shi, Bian Dou, Gu Ya. Eight ingredients powdered, mixed with one sheng of fried aged rice powder, plus white sugar, made into cakes, eaten morning/evening as desired.