经云∶胃者，五脏六腑之大源也。人自有生之后，惟赖五谷以滋养。谷入于胃，流行于
脏腑，化津化液，熏肤、充身、泽毛，莫不以胃气为本。人有胃气则生，无胃气则死。故仲景
《伤寒论》阳明症最多。阳明者，胃也。变化五谷滋生之大源，七情六淫皆以胃气强弱为转
移，推而至于温热、暑湿、疟痢、咳嗽、呕泻、肿胀、胸闷、气痛等症，均出于胃也。夫胃为水谷
之海，生化之源，内而脏腑、气血，外而筋骨、皮肉，无不赖以灌溉，万物所归者也。经以胃
为多气多血，一身之关键。人身七情之感，怒盛伤肝，肝动则气逆上冲，怒息则肝自平，而
所病者，乃被冲之胃耳。假使邪入五脏，其人立死，虽轻邪亦为痼疾矣。
市医不知生化之理，谬称风伏于肺，又云脾为生痰之本、肺为贮痰之器，或谓痰迷心
窍，殊觉喷饭，不思之甚。盖肺为娇脏，何能留风、贮痰？试问其风、其痰，从何道入内耶？至
于心为一身之主，其窍更何能容痰？况心、肺居至高之位，不能入痰，即脾亦为清净之脏，
亦不能容痰。每见痰由食管吐出，即知痰生于胃矣。余临症研究，历验心得而阐明之，以启
后进而免再误也。大抵人身以胃为总司，其用烦杂，其位冲要，凡内外诸病无不归之于胃。
余每用治胃方法以疗诸病，功效捷应。今特揭明，以备采择，不致为古书所惑。孟子云∶“尽
信书不如无书”一语，推而至于《内》、《难》经文，其中谬误，不可枚举。余为活人计，不得不
直言之欤。
澜按∶万物莫不归于胃，故胃为五脏六腑之海也。今先生阐发胃之功用，博考治胃诸
方，以疗温热、湿温危 ；又扩充肝、肺诸病，亦因于胃病者，于是专以治胃，功效昭着。藉
以启后进之智识，不致仍惑于阴阳五行、八味六味汤丸可治一切病患之遗害，挽回温补之
颓风，先生之济世苦心，昭然若揭矣。
《黄帝内经》说：胃，是五脏六腑的大源头。人自从出生以后，只依靠五谷来滋养身体。谷物进入胃中，在脏腑间流行，转化为津液，熏蒸皮肤、充实形体、润泽毛发，没有一样不是以胃气作为根本的。人有胃气就能生存，没有胃气就会死亡。所以张仲景的《伤寒论》（Treatise on Cold Damage Disorders）中阳明病（Yangming Disease，主要指胃肠实热证）最多。阳明经，就是胃。它是变化五谷、滋生精微物质的巨大源头，七情（喜、怒、忧、思、悲、恐、惊）和六淫（风、寒、暑、湿、燥、火六种外感病邪）的影响，都以胃气的强弱为转移，推演开来，至于温热病、暑湿病、疟疾、痢疾、咳嗽、呕吐腹泻、肿胀、胸闷、气痛等症状，都源于胃。胃是水谷汇聚的海，生化精微的源头，内而脏腑、气血，外而筋骨、皮肉，无不依赖它来灌溉，万物最终都要归附于它。经典认为胃是多气多血的经络，是人体生命活动的关键。人体受到七情的影响，愤怒过盛会损伤肝（Liver），肝气发动则气逆上冲，愤怒平息后肝气自然平和，但此时所患的病，却是被冲击的胃。假如邪气侵入五脏，病人会立即死亡，即使是轻微的邪气也会变成顽固的疾病。
现在的医生不了解生化运行的道理，荒谬地声称风邪潜伏在肺（Lung），又说脾（Spleen）是生痰的根本、肺是贮存痰液的容器，或者说是痰迷乱了心窍（Heart orifice），这实在让人觉得可笑，思考得太不深入了。肺是娇嫩的脏器，怎么能留驻风邪、贮存痰液呢？试问那风邪和痰液，是从什么途径进入体内的呢？至于心，作为一身的主宰，它的窍穴又怎么能容纳痰液呢？况且心、肺居于身体的最高位置，不能容纳痰液，即使脾也是清净的脏器，也不能容纳痰液。经常见到痰从食管吐出，就知道痰是产生于胃的了。我临症研究，经过多次验证并心得体会后阐明这一观点，以此来启发后学，避免再次误诊。大抵人体以胃为总司，其功能繁杂，其地位重要，凡是内外各种疾病，无不归结于胃。我每次用治疗胃的方法去治疗各种疾病，功效迅速显现。现在特意揭示阐明，以备参考选择，不至于被古书所迷惑。孟子说：“完全相信书本不如没有书本”，这句话推演到《内经》（Nei Jing, The Yellow Emperor's Classic of Internal Medicine）、《难经》（Nan Jing, The Classic of Difficult Issues）的经文，其中的谬误，不可胜数。我是为了救人，不得不直言不讳罢了。
澜按语：万物没有不归向于胃的，所以胃是五脏六腑的大海。如今先生阐发胃的功能，广泛考证治疗胃的各种方剂，用来治疗温热病、湿温病等危重病症；又扩充了对肝、肺等疾病的研究，指出这些病也往往因胃病引起，于是专门通过治疗胃来取得显著疗效。借此启发后进者的知识，不致仍然受阴阳五行理论以及八味丸、六味丸可以治疗一切病患这种遗留危害的迷惑，挽回温补疗法衰败的风气，先生的济世苦心，昭然若揭了。
The *Classic of Acupuncture and Moxibustion* (Jing Yun) states: The Stomach is the great source of the five zang organs and six fu organs. Since birth, humans rely solely on the five grains for nourishment. When grains enter the Stomach, they circulate through the zang-fu organs, transforming into body fluids (Jin-Ye), steaming the skin, filling the body, and moistening the hair; none of these functions occur without the Stomach Qi as the foundation. A person lives with Stomach Qi and dies without it. Therefore, in Zhang Zhongjing’s *Treatise on Cold Damage Disorders* (Shanghan Lun), Yangming diseases are the most numerous. Yangming refers to the Stomach. It is the great source that transforms grains and generates nutrients. The influence of the seven emotions (Qi Qing) and the six pathogenic factors (Liu Yin) shifts according to the strength or weakness of Stomach Qi. Extending this logic, conditions such as warm-heat disorders, summer-dampness disorders, malaria, dysentery, cough, vomiting and diarrhea, swelling, chest fullness, and qi pain all originate from the Stomach. The Stomach is the sea of water and grain, the source of bio-transformation. Internally, it irrigates the zang-fu organs and qi-blood; externally, it nourishes sinews, bones, skin, and flesh. All things ultimately return to it. The classics describe the Stomach as having abundant qi and blood, serving as the key to the entire body.
When the human body is affected by the seven emotions, excessive anger damages the Liver. When Liver qi becomes active, it rebels and rushes upward; once the anger subsides, the Liver naturally calms down, but the disease manifested is actually in the Stomach that was struck. If pathogenic factors invade the five zang organs, death occurs immediately; even mild pathogens can become chronic, stubborn diseases.
Modern physicians do not understand the principles of bio-transformation. They absurdly claim that wind lingers in the Lung, or that the Spleen is the root of phlegm production while the Lung is the vessel storing phlegm, or that phlegm confuses the Heart orifices. This is laughable and shows a profound lack of thought. The Lung is a delicate organ; how can it retain wind or store phlegm? One must ask: through what pathway do wind and phlegm enter the interior? As for the Heart, which is the master of the body, how can its orifices accommodate phlegm? Moreover, the Heart and Lung reside at the highest position and cannot accept phlegm; even the Spleen, being a pure and clear organ, cannot tolerate phlegm. Frequently observing that phlegm is expectorated through the esophagus, one knows that phlegm is generated in the Stomach. Through clinical research and repeated verification, I have elucidated this point to enlighten future generations and prevent further errors. Generally speaking, the Stomach serves as the general manager of the body. Its functions are complex, and its position is crucial. All internal and external diseases ultimately归结 (converge) to the Stomach. Whenever I use methods to treat the Stomach to cure various diseases, the efficacy is rapid. I hereby reveal this clearly for reference, so as not to be confused by ancient texts. Mencius said, "To believe everything in books is better than having no books at all." Applying this to the scriptures of the *Inner Canon* (Nei Jing) and the *Classic of Difficult Issues* (Nan Jing), their errors are too numerous to enumerate. For the sake of saving lives, I feel compelled to speak plainly.
Commentary by Lan: All things return to the Stomach; thus, the Stomach is the sea of the five zang and six fu organs. In this text, the author elucidates the functions of the Stomach, extensively examines formulas for treating the Stomach, and applies them to critical conditions such as warm-heat and damp-warmth disorders. He also expands upon liver and lung diseases, noting that many arise from stomach pathology. By focusing specifically on treating the Stomach, he achieves remarkable efficacy. This aims to enlighten the knowledge of junior practitioners, preventing them from remaining misled by theories of yin-yang and five elements, or the fallacy that Ba Wei Wan and Liu Wei Wan can cure all ailments. He seeks to reverse the decadent trend of indiscriminate warming and tonification. The author’s sincere intention to benefit the world is clearly evident.