症者、证也。病有于内，而证验于外。治者，必内景经络，传次胜克，是阴是阳，
或虚或实，认病的确，然后议药。药者、所以胜病者也。故既贵乎识病，尤贵乎识药，
药之阴阳，性之善恶，功之缓急，气之升降，味之浓薄，有毒无毒，有情无情，既得
病情之至理，复知药性之玄微，则焉用而不中病情也。奈迩来习医者众，惟读本草，更
记成方，以方合病，偶中为奇，而夭枉不可胜数，遂成议药不识病之世界，岂天道好杀
恶生使然耶！至于脏腑内景，各有区别。咽喉二窍，同出一脘，异途施化，喉在前主
出，咽在后主吞。喉系坚空，连接肺本，为气息之路，呼吸出入，下通心肝之窍，以激
诸脉之行，气之要道，以行肌表脏腑者也。咽系柔空，下接胃，本为饮食之路，水谷同
下，并归胃中，乃粮运之关津，以司六腑之出纳者也。二道并行，各不相犯。盖饮食必
历气口而下，气口有一会厌，当饮食方咽，会厌即垂，厥口乃闭，故水谷下咽，了不犯
喉。若言语呼吸，则会厌开张，故当言语，
则水谷乘气送入喉脘，遂呛而咳矣。喉下为肺，两叶白莹，谓之华盖，以覆诸脏，虚如
蜂窝，下无透窍，故吸之则满，呼之则虚，一吸一呼，本之有源无有穷也。乃清浊之交
运，人身之橐龠。肺之下为心，心有系络，上系于肺，肺受清气，下乃灌注，其象尖长
而圆，其色赤，其中窍数，多寡不同，上通于舌，下无透窍。心之下有心包络，即膻中
也。象如仰盂，心即居于其中，九重端拱，寂然不动，凡脾、胃、肝、胆、两肾、膀
胱，各有一系，系于包络之内，以通于心，此间有宗气积于胸中，出于喉龙，以贯心脉
而行呼吸，即如雾者是也。如外邪干犯，则犯包络，心不能犯，犯即死矣。此下有膈
膜，与脊胁周回相着，遮蔽浊气，使不得上熏心肺。膈膜之下有肝，肝有独叶者，有二
三叶者，其系亦上络于心包，为血之海，上通于目，下亦无窍。肝短叶中有胆附焉，胆
有汁，藏而不泻，此喉之一窍也。施气运化，熏蒸流行，以成脉络者如此。咽至胃长
一尺六寸，通谓之咽门。咽下是膈膜，膈膜之下有胃，盛受饮食，而腐熟之，其左有
脾，与胃同膜，而附其上，色如马肝赤紫，形如刀铁，闻声则动，动则磨胃，食乃消
化。胃之左有少肠，后附脊膂，左环回周叠积，其注于回肠者，外附脐上，其盘十六
曲，右有大肠，即回肠，当脐左回周叠积而下，亦盘十六曲，广肠附脊，以受回肠，左
环叠积下辟，乃出滓秽之路。广肠左侧为膀胱，乃津液之腑，五味入胃，其津液上升，
精者化为血脉以成骨髓，津液之余，流入下部，得三焦之气施化，小肠渗出，膀胱渗
入，而溲便注泄矣。凡胃中腐熟水谷，其精气自胃口之上口曰贲门，传于肺，肺播于诸
脉，其滓秽自胃之下口曰幽门，传于小肠，至于小肠下口曰阑门，泌别其汁，精者渗出
小肠，而渗入膀胱，滓秽之物，转入大肠，膀胱赤白莹净，上无所入之窍，只有下口，
其出其入，全假三焦之气化施行，气不能化，则闭格不通而为病。如入气不化，则水
归大肠而泄泻；出气不化，则闭塞下窍而为癃肿矣。此咽之一窍，资生气血，转化糟
粕，而出入者如此。三焦者，上焦如雾，中焦如沤，下焦如渎，有名无形，主持诸气，
以象三才，故呼吸升降，水谷腐熟，皆待此通达，与命门相为表里。上焦出于胃口，并
咽以上，贯膈而布胸中，走腋，循太阴之分而行，传胃中谷味之精气于肺，肺播于诸
脉，即膻中、气海所留宗气是也。中焦在中脘，不上不下，主腐熟水谷，泌糟粕，蒸津
液，化其精微，上注于肺脉，乃化为血液，以奉生身，莫贵于此，即肾中动气，非有非
无，如浪花泡影是也。下焦如渎，其气起于胃下脘，别回肠，注于膀胱，主出而不纳，
即州都之官，气化则能出者，下焦化之也。肾有二精所舍也，生于脊膂十四椎下，两旁
相去各一寸五分，形如豇豆，相并而曲附于脊外，有黄脂包裹，里白外黑，各有带二
条，上条系于心包，下条过屏肾穴，后趋脊骨。两肾俱属水，但一边属阴，一边属阳，
越人谓左为肾，右为命门，非也，命门即在两肾各一寸五分之间，当一身之中。《易》
所谓∶一阳陷于二阴之中。《内经》曰∶七节之旁有小心是也。名曰命门，是为真君
主，乃一身之太极，无形可见，两肾之中，是其安宅也。其右旁有一小窍，即三焦之窍
穴也。三焦者，是其臣使之官，禀命而行，周流于五脏六腑之间而不息，名曰相火。相
火者，言如天君无为而治，宰相代天行化。此先天无形之火，与后天有形之心火不同。
其左旁有一小窍，乃真阴真水气也，亦无形，上行夹脊，至脑中，为髓海，泌其律
液，注之于脉，以荣四末，内注五脏六腑，以应刻数，随相火而潜行于周身，与两肾所
主，后天有形之不不同，但命门无形之火，在两肾有形之中，为黄庭，故曰五脏之真，
惟肾为根。人之初生受胎，始于任之兆，惟命门之一点先具，而后有肾，则与命门合，
二数备，是以肾有两歧，而命门居其于中也。由是肝、心、脾、肺，相继相生，五脏
成而百骸备矣。可见，命门真火者，立命之本，为十二经之主。肾无此则无以作强，而
技巧不出矣；膀胱无此，则三焦之气不化，而水道不行矣；脾胃无此，则不能蒸腐水
谷，而五味不出矣∶肝胆无此，则将军无决断，而谋虑不出矣；大小肠无此，则变化不
行，而二便闭矣；心无此，则神明昏，而万事不能应矣。譬之元宵之鳌山走马灯。拜
者、舞者、飞者、走者，无一不具也，其中间惟是一火耳，火旺则动速，火微则动缓，
火熄则寂然不动。治病者，的以命门真火为君主，而加意于火之一字，夫既曰立命之
门，火乃人身之至宝，何世之养身者，不知保养节欲，而日夜戕贼此火，既病矣。治病
者，不知温养此火，而日用寒凉，以直灭此火，焉望其有生气耶？然命门之火，乃水中
之火相根据，而永不相离也，火之有余，缘真水之不足也，毫不敢去火，只补水以配火，
壮水之主，以镇阳光火之不足。因见水之有余也，亦不必泻水，就于水中补火，益火之
源，以消阴翳。所谓原与主者，皆属先天无形之妙，非曰心为火，而其原在肝，肾为水
而其主属肺，盖肾、心、脾、肝、肺，皆后天有形之物也，须以无形之火，配无形之
水，直探其根本之穴宅而求之，于是为同气相求，斯易以入也、所谓知其要者，一言而
终也。若夫风寒暑湿燥火，六者之入于入身，此客气也，非主气也，主气固，客气不
能入。今之谈医者，徒知客者除之，慢不加意，于主气何哉！纵有言固主气者，专以脾
胃为一身之主，焉知坤土是离火所生，而艮土又属坎水所生耶！即为仙为佛、不过克全
此火而归之耳！
病症，即证候。疾病存在于体内，而证候表现于体外。治疗时，必须明了体内的经络景象，分析传变次序及五行生克关系，辨别是阴证还是阳证，或是虚证还是实证，准确诊断病情后，才能商议用药。药物，是用来战胜疾病的工具。因此，既重视识别疾病，更重视识别药物，了解药物的阴阳属性、性味的善恶、功效的缓急、气机的升降、味道的浓薄、有毒无毒、有情无情。既然掌握了病情的至深道理，又知晓药性的玄妙细微，那么使用什么药不能击中病情呢？无奈近来学习医学的人众多，只读《本草》，死记成方，用方剂去凑合病情，偶然治愈便视为奇迹，而因误治导致夭折的人数不胜数，于是形成了议论药物却不认识疾病的局面，这难道是天道喜好杀戮、厌恶生存造成的吗！至于脏腑的内部景象，各有区别。咽喉两个窍道，同出于一个脘部，但路径不同，功能各异：喉在前主呼气排出，咽在后主吞咽摄入。喉体坚实中空，连接肺的根本，是气息通行的道路，呼吸出入，向下连通心肝的窍道，以激发各条经脉的运行，是气机的重要通道，用以运行于肌表和脏腑之间。咽体柔韧中空，向下连接胃，是饮食通行的道路，水和食物一同下行，并归入胃中，是粮食运输的关键关卡，用来主管六腑的纳进与排出。这两条道路并行，互不侵犯。大概饮食必须经过气口下行，气口处有一会厌，当饮食正要吞咽时，会厌就垂下，气口便关闭，所以水谷咽下时，完全不侵犯喉部。如果是言语或呼吸，则会厌张开，所以当说话时，水谷会随着气流送入喉脘，就会呛咳。喉下面是肺，有两叶，洁白晶莹，称为华盖，覆盖在诸脏之上，空虚如同蜂窝，下面没有透穿的孔窍，所以吸气时充满，呼气时虚空，一吸一呼，本源有根，无穷无尽。这是清浊之气交替运行的枢纽，人身的气囊。肺下面是心，心有系络，向上连接肺，肺受纳清气，向下灌注于心，心的形状尖长而圆，颜色赤红，中间有多个窍孔，多少不一，向上连通舌头，下面没有透穿的孔窍。心下面有心包络，也就是膻中。形状像倒扣的盂，心就居住在其中，九重端坐，寂静不动，凡是脾、胃、肝、胆、两肾、膀胱，各有一条系带，系在心包络之内，以通达于心，这里积聚着宗气于胸中，出于喉咙，贯通心脉而行呼吸，就像雾露一样弥漫。如果外邪侵犯，则侵犯包络，心不能被侵犯，一旦侵犯心就会死亡。这下面有膈膜，与脊柱和肋骨周围相连，遮蔽浊气，使其不能向上熏蒸心肺。膈膜之下有肝，肝有的只有一叶，有的有两三叶，其系带也向上联络心包，是血的海洋，向上连通眼睛，下面也没有窍孔。肝的短叶中有胆囊附着，胆有胆汁，藏而不泻，这是喉的一个窍道。施放气机运化，熏蒸流行，从而形成脉络，情况就是这样。从咽到胃长一尺六寸，通称为咽门。咽下面是膈膜，膈膜之下有胃，盛受饮食并腐熟它，胃的左边有脾，与胃同在一层膜内，附着在胃上，颜色像马肝呈赤紫色，形状像刀铁，听到声音就会动，一动就磨擦胃，食物才能消化。胃的左边有小肠，后面附着脊柱，向左环绕回叠堆积，其注入回肠的部分，外面附着在脐上，盘绕十六个弯曲；右边是大肠，就是回肠，正当脐左环绕回叠堆积而下，也盘绕十六个弯曲；广肠附着脊柱，接受回肠，向左环叠堆积向下开辟，是排出渣滓秽物的道路。广肠左侧是膀胱，是津液之腑，五味进入胃中，其津液上升，精华部分化为血脉以生成骨髓，津液的剩余部分，流入下部，得到三焦之气的施化，小肠渗出，膀胱渗入，从而小便排泄。凡胃中腐熟的水谷，其精气自胃的上口叫贲门，传送给肺，肺散布到各条经脉；其渣滓秽物自胃的下口叫幽门，传送给小肠，到了小肠下口叫阑门，分别清浊汁液，精华部分从小肠渗出，渗入膀胱；渣滓秽物，转入大肠。膀胱赤白晶莹洁净，上面没有进入的窍孔，只有下口，其出和入，完全依靠三焦的气化作用施行，气如果不能气化，就会闭塞不通而成为疾病。如果进气不能气化，则水液归入大肠而泄泻；如果出气不能气化，则闭塞下窍而形成癃肿。这就是咽的一个窍道，资助生成气血，转化糟粕，而出入的情况就是这样。三焦，上焦如雾，中焦如沤，下焦如渎，有名无形，主持诸气，以象征天、地、人三才，所以呼吸升降，水谷腐熟，都等待此气通达，与命门互为表里。上焦出于胃口，并沿着咽向上，贯穿膈膜而布散于胸中，走腋下，循行太阴经的分野，将胃中谷物的精气传送给肺，肺散布到各条经脉，这就是膻中、气海所留存的宗气。中焦在中脘，不上不下，主要腐熟水谷，分泌糟粕，蒸发津液，化生精微，向上注入肺脉，进而化为血液，以供养身体，没有比这更宝贵的了，这就是肾中的动气，非有非无，像浪花泡影一样。下焦如渎，其气起于胃的下脘，别出回肠，注入膀胱，主要排出而不收纳，这就是州都之官，气化后才能排出的，是由下焦气化而成的。肾有两个，是精气居住的处所，生于脊柱第十四椎下方，两旁相距各一寸五分，形状像豇豆，并列而弯曲附着于脊骨外侧，有黄脂包裹，里面白色外面黑色，各有两条带子，上面的带子系于心包，下面的带子经过屏肾穴，向后趋向脊骨。两肾都属于水，但一边属阴，一边属阳，越人（扁鹊）说左边是肾，右边是命门，这是不对的，命门就在两肾各一寸五分之间，处于一身之中。《易经》所谓：“一阳陷于二阴之中”。《内经》说：“七节之旁有小心”，就是这个意思。名叫命门，是真君主，是一身的太极，无形可见，两肾之中，就是它的安身之所。其右旁有一个小窍，就是三焦的窍穴。三焦，是臣使之官，禀承命令而行事，周流于五脏六腑之间不停息，名叫相火。相火，意思是像天君无为而治，宰相代天施行教化。这是先天的无形之火，与后天有形的心火不同。其左旁有一个小窍，是真阴真水之气，也是无形的，上行夹着脊柱，到达脑中，成为髓海，分泌津液，注入脉中，以滋养四肢末端，向内注入五脏六腑，以应合刻漏之数，随着相火潜行于周身，与两肾所主的后天有形之物不同，但命门的无形之火，在两肾有形之中，作为黄庭，所以说五脏的真气，唯独肾为根本。人初生受胎，始于任脉的征兆，唯有命门的一点先具备，然后才有肾，则与命门合并，二数具备，所以肾有两歧，而命门居于其中间。由此肝、心、脾、肺，相继相生，五脏形成而百骸完备了。由此可见，命门真火，是立命的根本，为十二经的主宰。肾没有它就无法作强有力，技巧也就出不来了；膀胱没有它，三焦之气就不能气化，水道就不行了；脾胃没有它，就不能蒸腐水谷，五味的变化也就出不来了；肝胆没有它，将军就没有决断，谋虑也就出不来了；大小肠没有它，变化就不行，二便就会闭塞；心没有它，神明就会昏昧，万事就不能应对了。譬如元宵节的鳌山走马灯，拜的、舞的、飞的、走的，无一不齐全，其中间仅仅是一团火罢了，火旺则动作快，火微则动作慢，火熄则寂静不动。治病的人，确实要以命门真火为君主，而特别注意“火”这一字，既然叫做立命之门，火乃是人身至宝，为什么世上养生的人，不知道保养节制欲望，而日夜残害这团火，已经生病了，治病的人，不知道温养这团火，而日用寒凉药物，直接灭掉这团火，哪里指望它有生机呢？然而命门之火，是水中之火，相互依据，永远不相分离。火的有余，是因为真水的不足，丝毫不敢去火，只补水以配火，壮水之主，以镇阳光。火的不足，是因为见水的有余，也不必泻水，就于水中补火，益火之源，以消阴翳。所谓原与主，都属于先天无形的妙理，不是说心为火，而其原在肝，肾为水而其主属肺，盖肾、心、脾、肝、肺，都是后天有形之物，必须以无形之火，配无形之水，直探其根本的宅穴而求之，这才是同气相求，这样容易进入。所谓知道要领的人，一句话就能终结。至于风寒暑湿燥火，这六种侵入人体，这是客气，不是主气，主气坚固，客气不能侵入。现在的谈论医学的人，只知道去除客邪，慢慢不加意于主气，为什么呢！纵然有说要固护主气的，专门以脾胃为一身之主，哪里知道坤土是离火所生，而艮土又是坎水所生呢！即使是仙佛，也不过是保全这团火而归之罢了！
Syndrome (Zheng) is manifestation. Disease resides internally, while syndrome manifests externally. In treatment, one must understand the internal landscape of meridians and collaterals, analyze the sequence of transmission and the relationships of generation and restriction among the Five Phases, distinguish between Yin and Yang, and determine whether it is deficiency or excess. Only after accurately identifying the disease can one discuss medication. Medicines are used to overcome diseases. Therefore, it is crucial not only to recognize diseases but even more so to recognize medicines: understanding their Yin-Yang attributes, the goodness or badness of their properties, the slowness or urgency of their effects, the ascending or descending nature of their Qi, the thickness or thinness of their flavors, whether they are toxic or non-toxic, and whether they have affinity or not. Once the profound principles of the disease are grasped and the subtle mysteries of medicinal properties are known, what use would there be for a remedy that does not hit the mark? Alas, nowadays many study medicine, yet they merely read the *Materia Medica* and memorize established prescriptions, forcing prescriptions to fit diseases, regarding accidental cures as miracles, while countless people suffer premature death due to misdiagnosis and mistreatment. This has created a world where people discuss medicines without recognizing diseases. Is this really caused by the Heavenly Dao favoring killing and disliking life! As for the internal landscapes of the Zang-Fu organs, each has its distinctions. The throat and pharynx share two openings originating from the same region but follow different paths with distinct functions: the throat (Hou) is anterior, governing exhalation; the pharynx (Yan) is posterior, governing swallowing. The throat is firm and hollow, connecting to the root of the Lung, serving as the pathway for breath. Respiration enters and exits here, connecting downward to the orifices of the Heart and Liver, stimulating the flow of all vessels. It is a vital channel for Qi, distributing it to the muscle surface and Zang-Fu organs. The pharynx is soft and hollow, connecting downward to the Stomach, serving as the pathway for food and drink. Water and grain descend together into the Stomach, acting as the critical pass for grain transport, managing the intake and discharge of the Six Fu organs. These two pathways run parallel without interfering with each other. Generally, food and drink must pass through the Qi mouth (Qikou) downward. At the Qikou lies the epiglottis; when swallowing begins, the epiglottis drops, closing the airway, so that food and drink enter the esophagus without invading the throat. However, during speech or respiration, the epiglottis opens. Thus, if speaking while eating, food and drink may be carried by airflow into the throat, causing choking and coughing. Below the throat is the Lung, consisting of two lobes, white and lustrous, called the "Canopy" (Huagai), covering the other organs. It is hollow like a honeycomb, with no perforations at the bottom; thus, it fills upon inhalation and empties upon exhalation. Each breath has a source and is endless. It is the pivot for the exchange of clear and turbid Qi, resembling the bellows of the body. Below the Lung is the Heart. The Heart has ligaments connecting upward to the Lung. The Lung receives clear Qi and pours it downward into the Heart. The Heart is pointed, long, and round, red in color, with multiple orifices varying in number. It connects upward to the tongue and has no perforation at the bottom. Below the Heart is the Pericardium (Xinbaoluo), also known as Danzhong. Its shape resembles an inverted bowl, housing the Heart within nine layers, sitting upright and motionless. The Spleen, Stomach, Liver, Gallbladder, both Kidneys, and Bladder each have a ligament connecting within the Pericardium to reach the Heart. Here, Zong Qi (Gathering Qi) accumulates in the chest, emerges from the throat, penetrates the Heart vessels to govern respiration, spreading like mist. If external pathogens invade, they attack the Pericardium; the Heart itself cannot be attacked, and if it is, death ensues. Below this lies the diaphragm, attached around the spine and ribs, shielding turbid Qi from rising to smoke the Heart and Lung. Below the diaphragm is the Liver. The Liver may have a single lobe or two to three lobes. Its ligaments connect upward to the Pericardium. It is the "Sea of Blood," connecting upward to the eyes, with no orifice below. Attached to the shorter lobes of the Liver is the Gallbladder, which stores bile and does not drain directly; this constitutes one of the throat's orifices. Through the distribution of Qi and transformation, steaming and circulating, meridians are formed. From the pharynx to the Stomach is one chi six cun, collectively called the Pharyngeal Gate. Below the pharynx is the diaphragm, and below the diaphragm is the Stomach, which receives and ripens food and drink. To the left of the Stomach is the Spleen, attached to its upper surface within the same membrane. It is dark red-purple like horse liver, shaped like a knife or iron, and moves upon hearing sound, grinding against the Stomach to aid digestion. To the left of the Stomach is the Small Intestine, attached posteriorly to the spine, looping and stacking to the left. Its connection to the Large Intestine attaches externally above the navel, coiling sixteen times. To the right is the Large Intestine (also referred to as the returning intestine in some contexts here, though typically distinct), located at the left of the navel, looping and stacking downward, also coiling sixteen times. The Rectum (Guangchang) attaches to the spine, receiving contents from the intestines, looping left and stacking downward to open, serving as the path for waste expulsion. To the left of the Rectum is the Bladder, the organ of fluids. When the five flavors enter the Stomach, their fluid essence rises. The refined part transforms into blood vessels and marrow. The surplus fluid flows downward, undergoing transformation via the Sanjiao Qi. The Small Intestine filters outward, the Bladder filters inward, resulting in urination. Regarding digested food in the Stomach, its essence exits the upper opening, the贲门 (Benmen/Cardia), transmits to the Lung, which distributes it to all vessels. The dregs exit the lower opening, the 幽门 (Youmen/Pylorus), transmit to the Small Intestine. At the lower opening of the Small Intestine, the 阑门 (Lanmen/Ileocecal valve), fluids are separated. The refined part filters out of the Small Intestine into the Bladder, while dregs turn into the Large Intestine. The Bladder is red-white and clean, with no upper inlet, only a lower outlet. Its entry and exit rely entirely on the Qi transformation of the Sanjiao. If Qi fails to transform, obstruction occurs, leading to disease. If incoming Qi fails to transform, water enters the Large Intestine causing diarrhea; if outgoing Qi fails to transform, the lower orifices block, causing retention and swelling. Thus, the pharyngeal orifice aids in generating Qi and Blood, transforming dregs, managing entry and exit. The Sanjiao (Triple Burner): Upper Jiao is like mist, Middle Jiao like foam/fermentation, Lower Jiao like a ditch. It has name but no form, governs all Qi, symbolizing Heaven, Earth, and Man. Respiration, ascent/descent, and food ripening depend on its communication, interacting with the Mingmen (Gate of Life). The Upper Jiao originates from the stomach opening, ascends with the pharynx, pierces the diaphragm, spreads in the chest, travels down the axilla, follows the Taiyin pathway, transmitting the essence of grain from the Stomach to the Lung, which distributes it to vessels. This is the Zong Qi retained in Danzhong and Qihai. The Middle Jiao is at Zhongwan, neither high nor low, primarily ripening food and drink, separating dregs, evaporating fluids, refining essences, which ascend to Lung vessels to become blood, nourishing the body—nothing is more precious. This is the moving Qi of the Kidney, neither existing nor non-existing, like waves and bubbles. The Lower Jiao is like a ditch. Its Qi originates from the lower Stomach, separates from the intestines, injects into the Bladder, governing excretion without retention. It is the Official of the Capital (Zhou Du), capable of excretion only through Qi transformation by the Lower Jiao. There are two Kidneys, dwelling places of essence, born below the 14th thoracic vertebra of the spine, one and half cun apart on each side. They resemble kidney beans, lying side-by-side curved against the outer spine, wrapped in yellow fat, white inside, black outside, each with two ligaments. The upper ligament ties to the Pericardium; the lower passes through the Ping Shen acupoint, heading toward the spine. Both Kidneys belong to Water, but one is Yin and the other Yang. Yue Ren (Bian Que) claimed the Left is Kidney and Right is Mingmen, which is incorrect. Mingmen lies between the two Kidneys, one and half cun apart, at the center of the body. As the *I Ching* states: "One Yang trapped within two Yins." The *Neijing* says: "Beside the seventh joint lies the 'Small Heart'," referring to this. Named Mingmen, it is the True Monarch, the Taiji of the body, invisible, residing within the two Kidneys. To its right is a small orifice, the gate of the Sanjiao. Sanjiao is the Minister Envoy, executing orders, flowing endlessly among the Zang-Fu, named Xiang Huo (Minister Fire). Xiang Huo implies the Sovereign acts without action, while the Chancellor executes heaven's transformation. This is innate Formless Fire, distinct from post-natal Formful Heart Fire. To its left is a small orifice, the Qi of True Yin and True Water, also formless, ascending along the spine to the brain, becoming the Sea of Marrow, secreting fluids into vessels to nourish the four extremities, internally injecting Zang-Fu, corresponding to time cycles,潜行 (secretly traveling) throughout the body with Xiang Huo. Unlike the post-natal formful matters governed by the Kidneys, the formless Fire of Mingmen resides within the formful Kidneys, serving as the Huang Ting (Yellow Court). Thus, the true essence of the Five Zang organs roots in the Kidney. Human conception begins with the Ren Mai, but the point of Mingmen forms first, then the Kidney merges with Mingmen, completing the numbers. Hence, the Kidney has two divisions, with Mingmen in the center. Consequently, Liver, Heart, Spleen, and Lung generate each other sequentially; once the Five Zang are formed, the hundred bones are complete. Thus, the True Fire of Mingmen is the foundation of life and master of the twelve meridians. Without it, the Kidney cannot exert strength or produce skill; without it, the Bladder's Sanjiao Qi cannot transform, and water passages fail; without it, the Spleen and Stomach cannot steam and rot food, and the five flavors do not emerge; without it, the Liver and Gallbladder lack decision-making and planning; without it, the Small and Large Intestines cannot transform, leading to constipation; without it, the Heart loses spirit clarity, failing to respond to affairs. Consider the lantern parade at the Lantern Festival: bowing, dancing, flying, running figures are all present, driven solely by a central fire. Strong fire means fast movement; weak fire means slow movement; extinguished fire means stillness. Healers must take the True Fire of Mingmen as the monarch, focusing intently on "Fire." Since it is the Gate of Establishing Life, and Fire is the body's greatest treasure, why do those who cultivate health fail to preserve desire and day-night harm this Fire? Once ill, healers fail to warm and nourish this Fire, instead using cold-cooling herbs daily to extinguish it, how can they expect vitality? However, the Fire of Mingmen is Fire within Water, relying on each other, never separating. Excess Fire stems from insufficiency of True Water; one dare not eliminate Fire, but rather tonify Water to harmonize Fire, strengthening the Master of Water to suppress excessive Yang. Insufficiency of Fire appears as Excess Water; one need not drain Water, but rather tonify Fire within Water, benefiting the Source of Fire to dissipate Yin shadows. The terms "Source" and "Master" refer to innate formless wonders. It is not that Heart is Fire with origin in Liver, or Kidney is Water with master in Lung. Kidney, Heart, Spleen, Liver, and Lung are post-natal formful entities. One must match Formless Fire with Formless Water, probing directly to the root residence. This is seeking similar energies, making entry easy. Those who know the essentials need but one word to conclude. Regarding Wind, Cold, Summer-heat, Dampness, Dryness, and Fire entering the body, these are Guest Qi (Ke Qi), not Host Qi (Zhu Qi). If Host Qi is solid, Guest Qi cannot enter. Current medical discussions focus only on removing guests, neglecting Host Qi. Even those advocating strengthening Host Qi focus solely on Spleen and Stomach as the body's master, unaware that Kun Earth is generated by Li Fire, and Gen Earth by Kan Water! Even immortals and Buddhas merely preserve this Fire and return to it!