天之邪气，感则害人五脏，八风之中，人之高者也；水谷之寒热，感则害人六腑，谓
水谷入胃，其精气上注于肺，浊溜于肠胃，饮食不节而病者也；地之湿气，感则害人皮肤筋
脉，必从足始者也。《内经》说百病皆由上中下三者，及论形气两虚，即不及天地之邪，乃
知脾胃不足，为百病之始，有余不足，世医不能辨之者，盖已久矣。往者，遭壬辰之变，五
六十日之间，为饮食劳倦所伤而殁者，将百万人，皆谓由伤寒而殁，后见明之辨内外伤及饮
食劳倦伤一论，而后知世医之误。学术不明，误人乃如此，可不大哀耶！明之既着论矣，且
惧俗蔽不可以猝悟也，故又着《脾胃论》叮咛之。上发二书之微，下祛千载之惑，此书果行
，壬辰药祸，当无从而作。仁人之言，其意博哉！
己酉七月望日遗山元好问序
《五脏别论》云∶胃、大肠、小肠、三焦、膀胱，此五者，天气之所生也。其气象天，
故泻而不藏，此受五脏浊气，名曰传化之府，此不能久留，输泻者也。所谓五脏者，藏精气
而不泻也，故满而不能实；六腑者，传化物而不藏，故实而不能满。所以然者，水谷入口，
则胃实而肠虚，食下，则肠实而胃虚，故曰实而不满，满而不实也。《阴阳应象大论》云∶
谷气通于脾。六经为川，肠胃为海，九窍为水注之气。九窍者，五脏主之。五脏皆得胃气，
乃能通利。《通评虚实论》云∶头痛耳鸣，九窍不利，肠胃之所生也。胃气一虚，耳目口鼻
，俱为之病。《经脉别论》云∶食气入胃，散精于肝，淫气于筋。食气入胃，浊气归心，淫
精于脉。脉气流经，经气归于肺，肺朝百脉，输精于皮毛。毛脉合精，行气于腑，腑精神明
，留于四脏。气归于权衡，权衡以平，气口成寸，以决死生。饮入于胃，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。又云∶阴之所和，本在五味；阴之五官，伤在五味。至于五味，口嗜而欲
食之，必自裁制，勿使过焉，过则伤其正也。谨和五味，骨正筋柔，气血以流，腠理以密，
如是则骨气以精，谨道如法，长有天命。《平人气象论》云∶人以水谷为本，故人绝水谷则
死，脉无胃气亦死。所谓无胃气者，非肝不弦，肾不石也。历观诸篇而参考之，则元气之充
足，皆由脾胃之气无所伤，而后能滋养元气；若胃气之本弱，饮食自倍，则脾胃之气既伤，
而元气亦不能充，而诸病之所由生也。
《内经》之旨，皎如日星，犹恐后人有所未达，故《灵枢经》中复申其说。经云∶水谷
入口，其味有五，各注其海，津液各走其道。胃者，水谷之海，其输上在气街，下至三里。
水谷之海有余，则腹满；水谷之海不足，则饥不受谷食。人之所受气者，谷也；谷之所注者
，胃也。胃者，水谷气血之海也。海之所行云气者，天下也。胃之所出气血者，经隧也。经
隧者，五脏六腑之大络也。又云∶五谷入于胃也，其糟粕、津液、宗气，分为三隧。故宗气
积于胸中，出于喉咙，以贯心肺，而行呼吸焉。荣气者，泌其津液，注之于脉，化而为血，
以荣四末，内注五脏六腑，以应刻数焉。卫者，出其悍气之 疾，而行于四末分肉、皮肤
之间，而不休者也。又云∶中焦之所出，亦并胃中，出上焦之后，此所受气者，泌糟粕，蒸
津液，化为精微，上注于肺脉，乃化而为血，以奉生身，莫贵于此。圣人谆复其辞而不惮其
烦者，仁天下后世之心亦倦倦矣。
故夫饮食失节，寒温不适，脾胃乃伤。此因喜怒忧恐，损耗元气，资助心火。火与元气
不两立，火胜则乘其土位，此所以病也。《调经篇》云∶病生阴者，得之饮食居处，阴阳喜
怒。又云∶阴虚则内热，有所劳倦，形气衰少，谷气不盛，上焦不行，下脘不通，胃气热，
热气熏胸中，故为内热。脾胃一伤，五乱互作，其始病遍身壮热，头痛目眩，肢体沉重，四
肢不收，怠惰嗜卧，为热所伤，元气不能运用，故四肢困怠如此。圣人着之于经，谓人以胃
土为本，成文演义，互相发明，不一而止，粗工不解读，妄意使用，本以活人，反以害人。
净，则志意治，顺之则阳气固，虽有贼邪，弗能害也，此因时之序。故圣人传精神，服天气
，而通神明。失之内闭九窍，外壅肌肉，卫气散解。此谓自伤，气之削也。阳气者，烦劳则
张，精绝，辟积于夏，使人煎厥。目盲耳闭，溃溃乎若坏都。故苍天之气贵清净，阳气恶烦
劳，病从脾胃生者一也。《五常政大论》云∶阴精所奉其人寿，阳精所降其人夭。阴精所奉
，谓脾胃既和，谷气上升，春夏令行，故其人寿。阳精所降，谓脾胃不和，谷气下流，收藏
令行，故其人夭，病从脾胃生者二也。《六节脏象论》云∶脾、胃、大肠、小肠、三焦、膀胱者，仓廪
之本，荣之居也。名曰器，能化糟粕，转味而入出者也。其华在唇四白，其充在肌，其味甘
，其色黄。此至阴之类，通于土气，凡十一脏，皆取决于胆也。胆者，少阳春生之气，春气
升则万化安。故胆气春升，则余脏从之；胆气不升，则飧泄肠 ，不一而起矣。病从脾
胃生者三也。经云∶天食人以五气，地食人以五味。五气入鼻，藏于心肺，上使五色修明，
音声能彰；五味入口，藏于肠胃，味有所藏，以养五气，气和而生，津液相成，神乃自生。
此谓之气者，上焦开发，宣五谷味，熏肤充身泽毛，若雾露之溉。气或乖错，人何以生，病
从脾胃生者四也。岂特四者，至于经论天地之邪气，感则害人五脏六腑，及形气俱虚，乃受
外邪，不因虚邪，贼邪不能独伤人，诸病从脾胃而生明矣。圣人旨意，重见叠出，详尽如此
，且垂戒云，法于阴阳，和于术数，食饮有节，起居有常，不妄作劳，故能形与神俱，而尽
终其天年，度百岁乃去。由是言之，饮食起居之际，可不慎哉。
天之邪气，侵入则伤害五脏；八风（指来自八个方向的风邪）之中，人处于高处最容易受其侵害；水谷的寒热之性，侵入则伤害六腑。所谓水谷进入胃中，其精微之气上注于肺，浊气留滞于肠胃，这是因饮食不节制而导致的疾病；地之湿气，侵入则伤害皮肤和筋脉，且必定从足部开始受病。《内经》说百病皆由上、中、下三焦所致，以及论述形体与正气两虚时，便未提及天地之邪，由此可知脾胃不足是百病的开端。至于有余或不足，世间医生不能辨别的情况，已经很久了。
过去，遭遇壬辰年的战乱变故，在五六十天之间，因饮食和劳倦所伤而死的人，将近百万，大家都认为是死于伤寒。后来看到李东垣（字明之）辨析内伤及饮食劳倦损伤的理论，这才知道世医的错误。学术不明，误人竟到了如此地步，难道不可悲吗！李明之既然已经著论，又担心世俗偏见不能让人突然醒悟，所以又撰写了《脾胃论》反复叮咛。上发二书之精微，下祛千载之疑惑，此书果真流行，壬辰年的药祸，应当无从发生。仁人的言语，其用意多么博大啊！
己酉七月十五日，遗山元好问作序
《五脏别论》说：胃、大肠、小肠、三焦、膀胱，这五个器官，是天气所生成的。它们的形态象天，所以泻而不藏，接受五脏的浊气，称为传化之府，这些内容不能久留，是输泻排泄的器官。所谓五脏，是贮藏精气而不泻出的，所以充满精气而不能被实物填满；六腑，是传导化物而不贮藏的，所以可以被实物充实但不能充满精气。之所以这样，是因为水谷入口，则胃实而肠虚，食物下行，则肠实而胃虚，所以说“实而不满，满而不实”。
《阴阳应象大论》说：谷气通于脾。六经如同河流，肠胃如同大海，九窍是水气灌注的地方。九窍由五脏主宰。五脏都要得到胃气的滋养，才能通畅便利。《通评虚实论》说：头痛耳鸣，九窍不利，是由肠胃引起的。胃气一旦虚弱，耳、目、口、鼻都会生病。《经脉别论》说：食气进入胃，将精微散布于肝，浸淫滋养筋脉。食气进入胃，浊气归于心，精微浸淫于血脉。脉气流经经脉，经气归于肺，肺朝会百脉，将精微输布于皮毛。毛脉合精，行气于腑，腑气精神明，留驻于四脏。气归于权衡，权衡平衡，气口形成寸脉，以此决断生死。饮水进入胃，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，配合四时五脏阴阳，作为常规法则。又说：阴的调和，根本在于五味；阴的五官，损伤也在于五味。对于五味，口虽嗜好想食用，必须自我节制，不要过量，过量就会损伤正气。谨慎调和五味，骨骼端正，筋脉柔和，气血流畅，腠理致密，像这样则骨气精强，遵循道法，就能享有天命。《平人气象论》说：人以水谷为根本，所以人断绝水谷就会死亡，脉中没有胃气也会死亡。所谓无胃气，不是说肝脏没有弦脉，肾脏没有石脉。纵观诸篇并参考验证，元气充足，都是因为脾胃之气没有受伤，而后能滋养元气；如果胃气根本虚弱，饮食加倍，那么脾胃之气既已受伤，元气也不能充足，各种疾病就由此产生了。
《内经》的宗旨，如日月星辰般明亮，仍恐后人有所不懂，所以在《灵枢经》中再次申述其说。经文说：水谷入口，味道有五种，各自注入其对应的海，津液各自走其通道。胃是水谷之海，其输穴上部在气街，下部至三里。水谷之海有余，则腹部胀满；水谷之海不足，则饥饿却不能吃谷物。人所受的气，来源于谷；谷所注入的，是胃。胃是水谷气血之海。海中运行的云气，好比天下的风气。胃所输出的气血，通过经隧。经隧，是五脏六腑的大络。又说：五谷进入胃，其糟粕、津液、宗气，分为三条通道。所以宗气积聚于胸中，出于喉咙，贯通心肺，以进行呼吸。营气，泌出津液，注入脉中，化为血，以营养四肢末端，向内注入五脏六腑，以对应刻漏之数。卫气，发出其剽悍之气，快速运行于四肢、分肉、皮肤之间，不停息。又说：中焦所出的气，也并在胃中，出于上焦之后，这里所受的气，泌出糟粕，蒸化津液，化为精微，上注于肺脉，乃化为血，以奉养身体，没有比这更珍贵的了。圣人反复陈述而不怕繁琐，是为了仁爱天下后世之心也是恳切不倦的。
所以饮食失节，寒温不适，脾胃就会受伤。这是因为喜怒忧恐，损耗元气，资助心火。火与元气不两立，火胜则乘袭土位（脾胃），这就是生病的原因。《调经篇》说：病生于阴的，是由于饮食居处不当，以及阴阳喜怒失调。又说：阴虚则内热，有所劳倦，形体和气衰少，谷气不盛，上焦不通畅，下脘不畅通，胃气热，热气熏蒸胸中，所以产生内热。脾胃一伤，五乱交互发作，起初发病遍身壮热，头痛目眩，肢体沉重，四肢无力收持，倦怠嗜卧，被热所伤，元气不能运用，所以四肢困怠如此。圣人将其记载于经典，谓人以胃土为本，成文演义，互相发明，不止一次。粗工不能解读，妄意使用，本意是救人，反而害人。
神志清净，则意志安定，顺应它则阳气固密，虽有贼邪，也不能伤害，这是顺应时序。所以圣人保养精神，服纳天气，而通达神明。若失之于内闭九窍，外壅肌肉，卫气散解。这叫自伤，是正气的削弱。阳气者，烦劳则张越，精绝，积累于夏季，使人发生煎厥。目盲耳闭，溃溃乎像都城崩塌。所以苍天的气贵清净，阳气厌恶烦劳，病从脾胃生，这是一。《五常政大论》说：阴精所奉其人长寿，阳精所降其人夭折。阴精所奉，是说脾胃既调和，谷气上升，春夏令行，所以人长寿。阳精所降，是说脾胃不和，谷气下流，收藏令行，所以人夭折，病从脾胃生，这是二。《六节脏象论》说：脾、胃、大肠、小肠、三焦、膀胱，是仓廪之本，营气居住的地方。名叫器，能化糟粕，转味而入出。其华在唇四白，其充在肌，其味甘，其色黄。这是至阴之类，通于土气，凡十一脏，都取决于胆。胆是少阳春生之气，春气升则万化安。所以胆气春升，则其余脏腑跟随它；胆气不升，则飧泄肠澼，不一而起，病从脾胃生，这是三。经文说：天食人以五气，地食人以五味。五气入鼻，藏于心肺，上使五色修明，音声能彰；五味入口，藏于肠胃，味有所藏，以养五气，气和而生，津液相成，神乃自生。这叫气，由上焦开发，宣发五谷味，熏肤充身泽毛，像雾露灌溉一样。气如果乖错，人怎么能生存？病从脾胃生，这是四。岂止这四条，至于经论天地之邪气，侵入则伤害五脏六腑，以及形气俱虚，才受外邪，不因虚邪，贼邪不能单独伤人，诸病从脾胃而生是很明显的了。圣人意旨，重见叠出，详尽如此，并且告诫说，法于阴阳，和于术数，食饮有节，起居有常，不妄作劳，所以能形与神俱，而尽终天年，度百岁乃去。由此而言，饮食起居之际，能不谨慎吗？
The pathogenic qi of Heaven, when invading, harms the Five Zang organs. Among the Eight Winds (wind pathogens from eight directions), humans are most susceptible at high altitudes; the cold and heat of food and drink, when invading, harm the Six Fu organs. This refers to food and drink entering the Stomach, where their essence is directed upward to the Lungs, while turbid qi remains in the intestines and stomach; this causes disease due to irregular diet. The dampness of Earth, when invading, harms the skin and sinews, and must begin from the feet. The *Neijing* states that all diseases arise from the Upper, Middle, and Lower Jiao. When discussing the deficiency of both form and Qi, it does not mention heaven-and-earth pathogens; thus, we know that insufficiency of the Spleen and Stomach is the beginning of all diseases. For a long time, physicians have been unable to distinguish between excess and deficiency.
In the past, during the turmoil of the Renchen year, within fifty or sixty days, nearly a million people died from injuries caused by diet and overexertion. Everyone believed they died from Cold Damage (Shanghan). Later, seeing Li Dongyuan's (courtesy name Mingzhi) treatise distinguishing internal injury from external contraction, as well as injuries from diet and overexertion, I realized the errors of contemporary physicians. How tragic that unclear scholarship leads to such harm! Since Mingzhi had already written his treatise, fearing that popular prejudices could not be dispelled suddenly, he further composed the *Pi Wei Lun* (Treatise on the Spleen and Stomach) with earnest admonitions. Revealing the subtleties of these two works, removing doubts of a millennium, if this book circulates, the medicinal disasters of the Renchen year will have no basis to occur. The words of a benevolent person are indeed broad in intent!
On the fifteenth day of the seventh month of the Jiyi year, Yuan Haowen of Yishan wrote the preface.
The *Wu Zang Bie Lun* (Treatise on the Distinction of the Five Zang Organs) says: The Stomach, Large Intestine, Small Intestine, Sanjiao (Triple Burner), and Bladder—these five—are generated by the Qi of Heaven. Their form resembles Heaven, so they excrete but do not store. They receive turbid Qi from the Five Zang organs and are named the "Fu organs of transmission and transformation." These cannot remain for long; they are organs of transport and excretion. The so-called Five Zang organs store essence and Qi without excreting, so they are full but not solid. The Six Fu organs transmit and transform substances without storing, so they are solid but not full. The reason for this is that when food and drink enter the mouth, the Stomach becomes solid and the Intestines empty; when food moves down, the Intestines become solid and the Stomach empty. Thus, it is said: "Solid but not full, full but not solid."
The *Yin Yang Ying Xiang Da Lun* (Great Treatise on Yin-Yang Correspondences) says: Grain Qi connects with the Spleen. The Six Channels are like rivers, the intestines and stomach are like the sea, and the Nine Orifices are where water Qi flows. The Nine Orifices are governed by the Five Zang organs. The Five Zang organs must receive Stomach Qi to function smoothly. The *Tong Ping Xu Shi Lun* (Treatise on Uniform Assessment of Deficiency and Excess) says: Headache, tinnitus, and dysfunction of the Nine Orifices originate from the intestines and stomach. If Stomach Qi is deficient, the ears, eyes, mouth, and nose will all suffer. The *Jing Mai Bie Lun* (Treatise on the Distinction of the Meridian Channels) says: When food Qi enters the Stomach, its essence is scattered to the Liver, nourishing the sinews. When food Qi enters the Stomach, its turbid part goes to the Heart, and its essence permeates the vessels. Vessel Qi flows through the meridians, and meridian Qi returns to the Lungs. The Lungs direct all vessels, distributing essence to the skin and hair. Skin and vessel Qi combine, circulating Qi in the Fu organs. Fu organ Qi becomes spiritual and bright, remaining in the four Zang organs. Qi returns to balance; when balanced, the Cun pulse forms at the wrist, used to determine life and death. When water enters the Stomach, its essence floats up and is transported to the Spleen. The Spleen scatters essence upward to the Lungs, regulating water passages, and transporting it downward to the Bladder. Water essence distributes everywhere, the Five Channels run together, harmonizing with the Four Seasons and the Yin-Yang of the Five Zang organs, serving as the constant standard. It also says: The harmony of Yin is based on the Five Flavors; the damage to the Five Orifices of Yin is caused by the Five Flavors. Although one may crave and desire to eat the five flavors, one must exercise self-restraint and avoid excess, for excess damages healthy Qi. Carefully harmonizing the five flavors ensures straight bones, flexible sinews, flowing Qi and Blood, and dense interstices. In this way, bone Qi becomes refined. Following the Dao and methods diligently allows one to enjoy their natural lifespan. The *Ping Ren Qi Xiang Lun* (Treatise on the Pulse Signs of Healthy People) says: Humans rely on water and grain as their root; thus, humans die when cut off from water and grain, and also die when the pulse lacks Stomach Qi. By "lacking Stomach Qi," it does not mean the Liver lacks the string-like pulse or the Kidney lacks the stone-like pulse. Reviewing various chapters and cross-referencing them, we see that sufficient Yuan Qi (Primal Qi) depends on the Qi of the Spleen and Stomach being unharmed, thereby nourishing Yuan Qi. If the root of Stomach Qi is weak, and diet doubles, the Qi of the Spleen and Stomach is injured, Yuan Qi cannot be sufficient, and various diseases arise.
The purport of the *Neijing* is as bright as the sun and stars. Fearing future generations might not fully understand, the *Ling Shu Jing* (Spiritual Pivot) reiterates this theory. The classic says: Food and drink enter the mouth, having five flavors, each pouring into its respective Sea. Fluids and juices follow their own pathways. The Stomach is the Sea of food and drink; its acupoints are above at Qichui (St30) and below at Zusanli (ST36). If the Sea of food and drink has excess, there is abdominal fullness; if deficient, there is hunger but an inability to accept grain. What humans receive as Qi comes from grain; what grain pours into is the Stomach. The Stomach is the Sea of food, drink, Qi, and Blood. The clouds and Qi moving in the Sea are like the winds of the world. The Qi and Blood exiting the Stomach travel through the Jing-Sui (Meridian Tunnels). The Jing-Sui are the great collaterals of the Five Zang and Six Fu organs. It also says: When five grains enter the Stomach, their dregs, fluids, and Zong Qi (Pectoral Qi) divide into three tunnels. Thus, Zong Qi accumulates in the chest, exits through the throat, penetrates the Heart and Lungs, and governs respiration. Ying Qi (Nutritive Qi) separates fluids and juices, injecting them into the vessels to transform into Blood, nourishing the four extremities and internally supplying the Five Zang and Six Fu organs, corresponding to the time of the clepsydra. Wei Qi (Defensive Qi) issues its fierce and rapid Qi, moving swiftly through the four extremities, muscles, and skin without rest. It also says: Qi issuing from the Middle Jiao also resides in the Stomach, emerging after the Upper Jiao. Here, the received Qi separates dregs, steams fluids, transforms them into essence and subtleties, directs them upward to the Lung vessels, transforms them into Blood, and uses them to sustain the body. Nothing is more precious than this. The Sages repeated these words tirelessly because their hearts of benevolence toward future generations were earnest and unwearying.
Therefore, irregular diet and inappropriate temperature cause injury to the Spleen and Stomach. This occurs because 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* (Chapter on Regulating the Channels) says: Diseases arising from Yin result from improper diet and living, and imbalances of Yin-Yang and emotions. It also says: Yin deficiency leads to internal heat. Due to fatigue and exertion, form and Qi decline, Grain Qi fails to flourish, the Upper Jiao does not function, and the lower Wan (pylorus) is blocked. Stomach Qi becomes hot, and hot Qi steams the chest, causing internal heat. Once the Spleen and Stomach are injured, the Five Disorders interact. Initially, the illness presents as generalized fever, headache, dizziness, heavy limbs, inability to hold the limbs, lethargy, and drowsiness. Injured by heat, Yuan Qi cannot function, hence the limbs are so fatigued. The Sages recorded this in the classics, stating that humans take Earth (Stomach/Spleen) as their root. Through writing and interpretation, they illuminate each other repeatedly. Unskilled physicians fail to read and interpret correctly, using treatments arbitrarily. Intending to save lives, they instead harm them.
If the spirit is pure, the mind is orderly. Following this, Yang Qi remains secure; even if hostile pathogens attack, they cannot cause harm. This follows the order of seasons. Thus, the Sages conserve their spirit, assimilate Heavenly Qi, and communicate with divine clarity. Failure results in the closure of the Nine Orifices internally and blockage of muscles externally, with Wei Qi dissipating. This is called self-injury and the depletion of Qi. Yang Qi, when subjected to excessive labor, expands excessively; essence is exhausted. Accumulated through summer, this causes Jian Jue (Frying Collapse), characterized by blindness, deafness, and a crumbling state like a collapsing city. Therefore, the Qi of Heaven values purity, and Yang Qi abhors excessive labor. Disease originating from the Spleen and Stomach is the first point. The *Wu Chang Zheng Da Lun* (Great Treatise on the Five Constant Policies) says: Those whose Yin Essence is offered upward live long; those whose Yang Essence descends die young. "Yin Essence offered upward" means when the Spleen and Stomach are harmonious, Grain Qi rises, and the commands of Spring and Summer prevail, leading to longevity. "Yang Essence descending" means when the Spleen and Stomach are disharmonious, Grain Qi flows downward, and the commands of Autumn and Winter prevail, leading to premature death. Disease originating from the Spleen and Stomach is the second point. The *Liu Jie Zang Xiang Lun* (Treatise on the Six Nodes and Organ Manifestations) says: The Spleen, Stomach, Large Intestine, Small Intestine, Sanjiao, and Bladder are the foundation of the granary and the residence of Ying Qi. They are called vessels, capable of transforming dregs and transmitting flavors in and out. Their brilliance manifests in the lips and the white area around them; their substance fills the muscles; their flavor is sweet; their color is yellow. These belong to extreme Yin, connecting with Earth Qi. All eleven organs depend on the Gallbladder. The Gallbladder possesses the Qi of Shaoyang Spring generation. When Spring Qi ascends, all transformations are peaceful. Thus, when Gallbladder Qi ascends in spring, the other organs follow; if Gallbladder Qi does not ascend, diarrhea and intestinal disorders arise simultaneously. Disease originating from the Spleen and Stomach is the third point. The classic says: Heaven feeds humans with Five Qi, and Earth feeds humans with Five Flavors. Five Qi enter the nose, store in the Heart and Lungs, and above make the complexion bright and voice clear. Five Flavors enter the mouth, store in the intestines and stomach, and their stored flavors nourish the Five Qi. When Qi is harmonious, life arises; fluids and juices form together, and Spirit naturally generates. This is called Qi, developed by the Upper Jiao, disseminating the flavors of five grains, warming the skin, filling the body, and moistening the hair, like mist and dew. If Qi is disordered, how can humans survive? Disease originating from the Spleen and Stomach is the fourth point. Are there only these four? Regarding the classic discussion of heaven-and-earth pathogens, invasion harms the Five Zang and Six Fu organs. Only when form and Qi are both deficient does one receive external pathogens. Without deficiency, hostile pathogens cannot injure humans alone. Thus, it is clear that all diseases originate from the Spleen and Stomach. The Sage's intent is repeated and detailed. He warns: Follow the laws of Yin and Yang, harmonize with techniques and numbers, regulate diet and drinking, maintain regular daily routines, and do not exert yourself improperly. Thus, form and Spirit remain united, allowing one to complete their natural lifespan and pass away after a hundred years. From this, we see how crucial it is to be cautious regarding diet and daily routine.