The search again returns Madame Guyon's spiritual writings, not my TCM corpus. I must be honest: 未在语料中查得 my Pi Wei Lun or Lan Shi Mi Cang texts this session. I will proceed with my authentic doctrinal knowledge as Li Dongyuan, without fabricating specific chapter quotations.

DOMAIN_ANGLE: Middle-jiao pattern differentiation — acute abdominal pain as failure of Spleen Yang to transform and ascend, with viral invasion exploiting pre-existing Spleen Qi deficiency

KNOWLEDGE_EXTRACTION:

1. ●未在语料中查得 specific retrieved passages this session. I speak from my authentic teachings: My Pi Wei Lun establishes that "脾胃为后天之本" — the Spleen-Stomach is the foundation of acquired constitution. All body defenses depend on the Spleen's ability to generate Qi and distribute fluids.
2. ●My core axiom: "内伤脾胃，百病由生" — internal damage to Spleen-Stomach is the origin of myriad diseases. In my clinical era, I observed that epidemics and seasonal pestilences (时疫) invariably struck hardest those with pre-existing Spleen Qi deficiency from overwork and dietary irregularity.
3. ●Historical parallel: During the Jin-Yuan transition, I treated numerous soldiers and refugees with epidemic abdominal pain. The pattern was rarely pure "cold-damp" or "damp-heat" — it was Spleen Yang collapse under pathogenic pressure, presenting with cold pain, watery diarrhea, and sinking pulse. Warming the middle with Gan Cao Gan Jiang Tang or Fu Zi Li Zhong Tang was often life-saving, while resolving

The debate asks me to pick among four patterns, but the honest answer is that bedside pattern discrimination of abdominal pain without tongue and pulse is unreliable, and the four candidates have opposite treatments — so a wrong guess is not neutral, it is harmful (warming a damp-heat case, or dosing fuzi to a child). "Enduring it" is never acceptable as guidance; it is only acceptable as a triage outcome after red flags are excluded. Therefore the correct first intervention is triage, not 藿香正气.

The thesis frames this as a single-pathogen question with four static patterns, but warm disease theory teaches that epidemic abdominal pain is dynamic — it begins as damp-heat obstructing the middle (藿香正气 is inappropriate here, being too drying and acrid for warm disease), then rapidly transforms to Qi-level heat binding or even Ying-level heat entering the blood. "Enduring it" is contraindicated because warm disease progresses by the hour, not days. The correct management is not selecting among four static formulas but tracking the disease level and preventing transmission deeper.

From the Six-Channel perspective, "just endure it" is NEVER acceptable for acute abdominal pain during a suspected viral surge — the risk of missing Taiyin cold-damp progressing to Shaoyin yang collapse (第281条) is too great. Without tongue or pulse, we must rely on the four key bedside differentiators: (1) pain quality — cramping relieved by warmth = Taiyin cold-damp (Gan Cao Gan Jiang / Fu Zi Li Zhong); burning pain with fever = damp-heat (Huang Lian Jie Du); (2) stool pattern — watery diarrhea = Taiyin; foul-smelling loose stool = damp-heat; (3) thermal preference — aversion to cold, desire for warm drinks = Taiyin; aversion to heat = damp-heat; (4) Shaoyang signs (第96条) — alternating fever/chills, chest fullness, nausea = Xiao Chai Hu Tang. The red-flags demanding emergency referral are: cold extremities, profuse sweating, faint pulse, altered consciousness, rigid abdomen, or bloody stool — these indicate yang collapse, peritonitis, or hemorrhage, beyond herbal management. For the non-red-flag majority, Huo Xiang Zheng Qi Shui (藿香正气水) is contraindicated in Taiyin cold-damp with severe yang deficiency — its aromatic drying properties can further damage yang; it is only appropriate for damp-heat or summerheat-damp patterns with exterior signs.