武叔卿曰∶痞一 二，曰血曰食，而不及痰饮，何也？盖痞气之中，未尝无饮。而
血食 之内，未尝无痰，则痰食血，未有不因气病而后形病。故消积之中，兼行气消痰消瘀之药为是。
李氏曰∶善治 瘕者，调其气而破其血，消其食而豁其痰，衰其大半而止，不可猛攻，以伤元气。宁扶脾
胃正气，待其自化。凡攻击之药，病重病受之，病轻则胃气受伤矣。或云，待块消尽而后补养，则胃气之存也
几希。
武叔卿曰∶ 瘕积聚，并起于气，故有气积气聚之说。然谓瘕属血病者，气聚而后血凝也。其夹食夹痰，
又各随所积而变见矣。夫痰与血食，皆赖气以行化。故气行物生，气病物病。此百病所以皆生于气，破血消痰消
食之剂，必用气药者，以此也。
慎斋按∶以上三条，序治痞癖 瘕之大法也。夫痞癖 瘕，不外气之所聚，血之所凝。故治法不过破血行
气，《济阴》又推展痰食瘀血，兼以行气为主也。《内经》有石瘕、肠覃二证，前已载之“胎前鬼胎证”，故
兹不复赘。
《医暇卮言》曰∶女人产育哺养以乳，乳之体，居经络气血之间也。盖自寅时始，于手太阴肺经，出于云
门穴，穴在乳上，阴阳继续，以行周十二经，至丑时归于足厥阴肝经，入于期门穴，穴在乳下，出于上，入于
下，肺领气，肝藏血，乳正居于其间也。
慎斋按∶以上一条，序原妇人乳汁之所自出，属肺肝二经气血之化也。
武叔卿说：痞证分为一、二两类，分别对应血瘀和食积，而没有提及痰饮，这是为什么呢？大概是因为在痞气的病机中，并非没有饮邪存在。而在血瘀和食积的病理过程中，也并非没有痰浊产生。那么痰、食、血这三者，没有不是先因气机病变，然后才形成有形实邪的。所以在消除积滞的同时，兼用行气、消痰、化瘀的药物才是正确的治法。
李氏说：善于治疗瘕块的人，会调理气机并破除血瘀，消除食积并豁除痰浊，当病势衰减到一半以上时就停止攻伐，不可猛烈攻击，以免损伤元气。宁可扶持脾胃的正气，等待病邪自行化解。凡是具有攻击性的药物，重病时由病邪承受（即病重药轻或正能抗邪），若病情较轻却使用猛药，就会损伤胃气。有人说，等到肿块完全消除后再进行补养，那么存活的胃气就寥寥无几了。
武叔卿说：瘕和积聚，都起源于气机失调，所以有“气积”、“气聚”的说法。然而认为瘕属于血分病变的，是因为气机郁结之后导致血液凝滞。那些夹杂食积和痰浊的情况，又各自随着所积聚之物而表现出不同的变化。痰、血、食，都依赖气机的运行来消化转化。所以气行则物生，气病则物病。这就是百病皆生于气的原因，也是破血、消痰、消食的方剂中必须使用理气药物的原因所在。
慎斋按语：以上三条，阐述了治疗痞癖瘕的大法。所谓痞癖瘕，不外乎是气机聚集、血液凝滞的结果。所以治疗方法不过是破血行气，《济阴纲目》又进一步拓展到痰、食、瘀血，同时以行气为主要原则。《黄帝内经》中有石瘕、肠覃两种证候，此前已在“胎前鬼胎证”中记载过，所以这里不再赘述。
《医暇卮言》说：妇女通过产育哺乳来滋养婴儿，乳汁的生成，居于经络气血之间。大概在寅时开始，源于手太阴肺经，出于云门穴，该穴位位于乳房上方，阴阳之气相继不断，运行于十二经脉，到了丑时归于足厥阴肝经，进入期门穴，该穴位位于乳房下方。乳出在上部，入在下部，肺主领纳气，肝主贮藏血，乳汁正是产生于这两者之间。
Wu Shuqing stated: Pi (obstruction) is categorized into two types, corresponding to blood stasis and food retention, without mentioning phlegm-fluids. Why is this? It is because within the pathology of Qi obstruction, fluid retention is not absent. And within the pathologies of blood stasis and food retention, phlegm is also not absent. Therefore, phlegm, food, and blood do not manifest as tangible pathogens without first undergoing a Qi disorder. Thus, when eliminating accumulations, it is correct to simultaneously employ herbs that move Qi, resolve phlegm, and dispel blood stasis.
Li Shi said: One who excels in treating Jia masses regulates the Qi and breaks up blood stasis, eliminates food retention, and clears out phlegm. Treatment should cease when the pathogen has been reduced by more than half; one must not use harsh attacks that damage Yuan Qi (primordial Qi). It is better to support the righteous Qi of the Spleen and Stomach, waiting for the pathogen to transform spontaneously. Medicines with attacking properties are borne by the disease when the condition is severe; if the condition is mild but strong medicines are used, the Stomach Qi will be injured. Some argue that if tonification is delayed until the mass is completely eliminated, very little Stomach Qi will remain.
Wu Shuqing said: Jia and Ji Ju (accumulations) both originate from Qi disorders, hence the terms "Qi accumulation" and "Qi gathering." However, regarding the view that Jia belongs to blood diseases, it is because Qi stagnation leads subsequently to blood coagulation. Cases involving concurrent food retention or phlegm vary according to the nature of the accumulated material. Phlegm, blood, and food all rely on Qi movement for their transformation. Hence, when Qi moves, substances generate; when Qi is diseased, substances become diseased. This is why all diseases arise from Qi, and why formulas for breaking blood, resolving phlegm, and digesting food must include Qi-moving agents.
Shenzhai commented: The above three passages outline the general principles for treating Pi, Pi Xi, and Jia. These conditions essentially involve the gathering of Qi and the coagulation of blood. Therefore, treatment methods primarily involve breaking blood stasis and moving Qi. *Ji Yin Gang Mu* further extends this to include phlegm, food, and blood stasis, still emphasizing the regulation of Qi as the main principle. *Huang Di Nei Jing* describes two conditions: Shi Jia (Stone Jia) and Chang Qun (Intestinal Wart), which were previously recorded under the section on "Ghost Fetus during Pregnancy," so they are not repeated here.
*Yi Xia Zhi Yan* stated: Women produce milk for childbirth and nursing. The substance of milk resides between the meridians and Qi-Blood. Starting at Yin hour, it originates from the Hand Taiyin Lung Meridian, emerging from Yunmen acupoint, located above the breast. Yin and Yang energies continue sequentially, circulating through the twelve meridians, and return to the Foot Jueyin Liver Meridian at Chou hour, entering Qimen acupoint, located below the breast. Milk emerges from above and enters below; the Lung governs Qi, and the Liver stores Blood. Milk is thus generated between these two organs.
Shenzhai commented: The above passage outlines the origin of women's breast milk, attributing its formation to the transformation of Qi and Blood in the Lung and Liver meridians.