以木火土金水。配心肝脾肺肾。相生相克。素知之矣。诸书有云。五行唯一。独火有二。此言似是而非。
论五行俱各有二。奚独一火哉。若论其至。五行各有五。五五二十五。五行各具一太
极。此所以成变化而行鬼神也。今以五行之阴阳生死言之。木
有甲木属阳。乙木属阴。人身之胆是甲木。属足少阳。肝是乙木。属足厥阴。甲木生于亥而死于午。乙木生于
午而死于亥。火有丙火属阳。丁火属阴。人身之相火属手少阳。心火属手少阴。丙火生于寅而死于酉。丁火生
于酉而死于寅。水有壬水属阳。癸水属阴。人身之肾水属足少阴。膀胱属足太阳。壬水生于申而死于卯。癸水
生于卯而死于申。土有戊土属阳。己土属阴。人身之胃土属足阳明。脾土属足太阴。戊土生于寅而死于酉。己
土生于酉而死于寅。金有庚金属阳。辛金属阴。人身之肺金属手太阴。大肠金属手阳明。庚金生于巳而死于子。
辛金生于子而死于巳。欲察病情者。专以时日之生旺休囚。而验其阴阳之属。如胆火旺。则寅卯旺而午未衰。
肝火旺。则午未甚而亥子衰。五行各以其类推之。
独土金随母寄生。故欲补土金者。从寄生处而补其母。是以东垣有隔二之治。是从母也。有隔三之治。
又从母之外家也。土金惟寄生。故其死为真死。惟水火从真生。故其死不死。绝处逢生矣。归库者。绝其生气
而收藏也。返魂者。续其死气而变化也。况水火随处有生机。钻木可取。击石可取。圆珠可取。方诸取水。
掘地取水。承露取水。若金死不救。土死不救。木死不救。是以余于五行中。独重水火。而其生克之妙用。
又从先天之根。而与世论不同。
近世人皆曰。水克火。而余独曰水养火。世人皆曰金生水。而余独曰水生金。世人皆曰土克水。而余独于
水中补土。世人皆曰木克土。而余独升木以培土。若此之论。颠倒拂常。谁则信之。讵知君相二火。以肾为
宫。水克火者。后天有形之水火也。水养火者。先天无形之水火也。海中之金。未出沙土。不经锻
炼。不畏火。不克木。此黄钟根本。人之声音。出自肺金。清浊轻
重。丹田所系。不求其原。徒事于肺。抑末也。今之言补肺者。人
参黄 。清肺者。黄芩麦冬。敛肺者。五味诃子。泻肺者。葶苈枳壳。病之轻者。岂无一效。若本源亏损。毫
不相干。盖人肺金之气。夜卧则归藏于肾水之中。丹家谓之母藏子宫。子隐母胎。此一脏名曰娇脏。畏热畏寒。
肾中有火。则金畏火刑而不敢归。肾中无火。则水冷金寒而不敢归。或为喘胀。或为咳哕。或为不
寐。或为不食。如丧家之狗。斯时也。欲补土母以益子。喘胀愈甚。清之泻之。肺气日消。死期迫矣。惟收敛
者。仅似有理。然不得其门。从何而入。仁斋直指云。肺出气也。肾纳气也。肺为气之主。肾为气之本。凡气
从脐下逆奔而上者。此肾虚不能纳气归元也。毋徒从事于肺。或壮水之主。或益火之原。火向水中生矣。
若夫土者。随火寄生。即当随火而补。然而补火。有至妙之理。阳明胃土。随少阴心火而生。故补胃土
者补心火。而归脾汤一方。又从火之外家而补之。俾木生火。火生土也。太阴脾土。随少阳相火而生。故补脾
土者。补相火。而八味丸一方。合水火既济而蒸腐之。此一理也至理也。人所不知。人所不信。余持申
言之。盖混沌之初。一气而已。何尝有土。自天一生水。而水之凝成处始为土。此后天卦位。艮土居坎水之次
也。其坚者为石。而最坚者为金。可见水土金。先天之一原也。又有补子之义。盖肺为土之子。先补其子。
使子不食母之乳。其母不衰。亦见金生土之义。又有化生之妙。不可不知。甲木戊土所畏。畏其所胜。不
得已以己妹嫁之。配为夫妇。后归外氏成家。此甲己化土。其间遇龙则化。不遇龙则不化。凡化物以龙为主。
张仲景立建中汤。以健脾土。木曰曲直。曲直作酸。芍药味酸属甲木。土曰稼穑。稼穑作甘。甘草味甘属己
土。酸甘相合。甲己化土。又加肉桂。盖桂属龙火。使助其化也。仲景立方之妙类如此。又以见木生土之
义。盖土无定位。旺于四季。四季俱有生理故及之。至于木也者。
以其克土。举世欲伐之。余意以为木借土生。岂有反克之理。惟
木郁于下。故其根下克。盖木气者。乃生生之气。始于东方。盍不观之为政者。首重农事。先祀芒神。芒神者
木气也。春升之气也。阳气也。元气也。胃气也。同出而异名也。我知种树而已。雨以润之。风以散之。日
以暄之。使得遂其发生长养之天耳。及其发达既久。生意已竭。又当敛其生生之气。而归于水土之中。以
为来春发生之本。焉有伐之之理。此东垣脾胃论中用升柴以疏木气。谆谆言之详也。但未及雨润风散。与夫归
根复命之理。余于木郁论中备言之。总之申明五行之妙用。专重水火耳。
论五行各有五
以火言之。有阳火。有阴火。有水中之火。有土中之火。有金中之火。有木中之火。阳火者。天上日月
之火。生于寅而死于酉。阴火者。炳烛之火。生于酉而死于寅。此对待之火也。水中火者。霹雳火也。即龙雷之
火。无形而有声。不焚草木。得雨而益炽。见于季春而伏于季秋。原夫龙雷之见者。以五月一阴生。水底冷而
天上热。龙为阳物。故随阳而上升。至冬一阳来复。故龙亦随阳下伏。雷亦收声。人身肾中相火。亦犹是也。
平日不能节欲。以致命门火衰。肾中阴盛。龙火无藏身之位。故游于上而不归。是以上焦烦热咳嗽等证。善治
者。以温肾之药。从其性而引之归原。使行秋冬阳伏之令。而龙归大海。此至理也。奈何今之治阴虚火衰者。
以黄柏知母为君。而愈寒其肾。益速其毙。良可悲哉。若有阴虚火旺者。此肾水干枯而火偏盛。宜补水以配
火。亦不宜苦寒之品以灭火。壮水之主。以镇阳光。正谓此也。如灯烛火。亦阴火也。须以膏油养之。不得杂
一滴寒水。得水即灭矣。独有天上火入于人身。如河间所论六气暑热之病。及伤暑中暑之疾。可以凉水沃之。
可以苦寒解之。其余炉中火者。乃灰土中无焰之火。得木则烟。见湿则灭。须以炭培。实以温
烬。人身脾土中火。以甘温养其火。而火自退。经曰。劳者温之。
损者温之。甘能除大热。温能除大热。此之谓也。
空中之火。附于木中。以常有坎水滋养。故火不外见。惟干柴生火、燎原不可止遏。力穷方止。人身肝火内
炽。郁闷烦躁。须以辛凉之品发达之。经曰。木郁则达之。火郁则发之。使之得遂其炎上之性。若以寒药下
之。则愈郁矣。热药投之。则愈炽矣。
金中火者。凡山中有金银之矿。或五金埋瘗之处。夜必有火光。此金郁土中而不得越。故有光辉发见于
外。人身皮毛空窍中。自觉针刺蚊咬。及巅顶如火炎者。此肺金气虚。火乘虚而现。肺主皮毛也故也。经曰。
东方木实。因西方金虚也。补北方之水。即所以泻南方之火。虽曰治金中之火。而通治五行之火。无余蕴矣。
以水言之。有阳水。有阴水。有火中之水。有土中之水。有金中之水。有木中之水。阳水者。坎水也。
气也。希夷先生阴阳消息论曰。坎以一阳陷于二阴。水气潜行地中。为万物受命根本。盖润液也。气之液也。
月令于仲秋云。杀气浸盛。阳气日衰水始涸。是水之涸地之死也。于仲冬云。水泉动。是月一阳生。是水
之动地之生也。谓之火中之水可也。谓之土中之水可也。阴水者。兑泽也。形也。一阴上彻于二阳之上。以有
形之水。普施万物。下降为资生之利泽。在上即可谓雨露之水。在下即为大溪之水。人之饮食入胃。命门之火。
蒸腐水谷。水谷之气。上熏于肺。肺通百脉。水精四布。五经并行。上达皮毛。为汗为涕为唾为津。下濡膀胱。
为便为液。至于血亦水也。以其随相火而行。故其色独红。周而复始。滚滚不竭。在上即可为天河水。在下
即为长流水。始于西北天门。终于东南地户。正所谓黄河之水天上来。奔流到海不复回。故黄河海水。皆同色也。
金中之水。矿中之水银是也。在人身为骨中之髓。至精至
贵。人之宝也。木中水者。巽木入于坎水而上出。其水即木中之脂膏。人身足下有涌泉穴。肩上有肩井穴。此
暗水潜行之道。凡津液润布于皮肤之内者。皆井泉水也。夫水有如许之不同。总之归于大海。天地之水。以海
为宗。人身之水。以肾为源。而其所以能昼夜不息者。以其有一元之干气为太极耳。此水中之五
行也。明此水火之五行。而土木金可例推矣。经曰。纪于水火。余气可知。
以木、火、土、金、水五行，分别配属心、肝、脾、肺、肾五脏。它们之间相生相克的关系，人们早已知晓。各种医书说：“五行中只有一行是单一的，唯独‘火’有两个。”这种说法看似有理实则错误。
论述五行各自都包含两种属性，为何唯独说火是单一的呢？如果论及其极致深奥的道理，五行各有五种变化，五五相乘共二十五种变化。五行各自具备一个“太极”（宇宙万物的本源），这就是能够促成万物变化并发挥神奇作用的原因。现在从五行的阴阳生死角度来论述：
木有甲木属于阳，乙木属于阴。人体中的胆腑属于甲木，归属于足少阳经；肝脏属于乙木，归属于足厥阴经。甲木生于亥时（或亥月）而死于午时（或午月）；乙木生于午时（或午月）而死于亥时（或亥月）。
火有丙火属于阳，丁火属于阴。人体中的相火（寄居于三焦与命门的火）属于手少阳经；心火属于手少阴经。丙火生于寅时（或寅月）而死于酉时（或酉月）；丁火生于酉时（或酉月）而死于寅时（或寅月）。
水有壬水属于阳，癸水属于阴。人体中的肾水属于足少阴经；膀胱属于足太阳经。壬水生于申时（或申月）而死于卯时（或卯月）；癸水生于卯时（或卯月）而死于申时（或申月）。
土有戊土属于阳，己土属于阴。人体中的胃土属于足阳明经；脾土属于足太阴经。戊土生于寅时（或寅月）而死于酉时（或酉月）；己土生于酉时（或酉月）而死于寅时（或寅月）。
金有庚金属于阳，辛金属于阴。人体中的肺金属手太阴经；大肠金属手阳明经。庚金生于巳时（或巳月）而死于子时（或子月）；辛金生于子时（或子月）而死于巳时（或巳月）。
想要诊察病情的人，专门依据时日（天干地支）的生旺休囚状态，来验证其所属的阴阳属性。例如，胆火旺盛，则寅、卯时（月）旺盛而午、未时（月）衰弱；肝火旺盛，则午、未时（月）极盛而亥、子时（月）衰弱。其他四行都可以依此类推。
唯独土和金是随着母行寄生而存在的，所以想要补益土和金，要从寄生的源头去补益其母行。因此李东垣提出了“隔二之治”，这是从母行入手；还有“隔三之治”，这是从母行的外家（即母的姐妹或相关关联）入手。因为土和金只有寄生关系，所以它们的死是真正的死；唯独水和火是从真源而生，所以它们的死并非真死，而是在绝境中逢生。所谓“归库”，是指断绝其生气而进行收藏；所谓“返魂”，是指延续其死气而使其发生转化。况且水火随处都有生机，钻木可以取火，击石可以取火，圆珠可以取火，方诸（古代取露器）可以取水，掘地可以取水，承接露水可以取水。若金死了无法救治，土死了无法救治，木死了无法救治。因此我在五行之中，唯独重视水火，而它们生克的精妙作用，又源于先天的根本，这与世俗的议论不同。
近代人都说：“水克火。”而我唯独说：“水养火。”世人都说：“金生水。”而我唯独说：“水生金。”世人都说：“土克水。”而我唯独说：“在水中补土。”世人都说：“木克土。”而我唯独说：“升发木气以培补土。”像这样的言论，颠倒违背常理，谁会相信呢？哪里知道君火和相火，以肾脏为宫室。所谓“水克火”，指的是后天有形的水火；所谓“水养火”，指的是先天无形的水火。海中的金，尚未脱离沙土，未经过锻炼，不畏惧火，也不克制木。这是黄钟大吕的根本所在。人的声音出自肺金，清浊轻重，都与丹田有关。如果不探求其根源，仅仅在肺上下功夫，那是舍本逐末。现在谈论补肺的，用人参、黄芪；清肺的，用黄芩、麦冬；敛肺的，用五味子、诃子；泻肺的，用葶苈子、枳壳。病情轻浅的，难道没有一点疗效吗？但如果本源亏损，就完全无关了。大概人的肺金之气，夜间卧睡时回归藏纳于肾水之中。道家称之为“母藏子宫，子隐母胎”。这一脏称为“娇脏”，畏热畏寒。如果肾中有火，则金畏惧火的刑克而不敢回归；如果肾中没有火，则水冷金寒而不敢回归。或者出现喘胀，或者出现咳嗽呃逆，或者出现失眠，或者出现食欲不振，就像丧家之狗一样狼狈。在这个时候，想要通过补土（母）来益子（肺），喘胀会更加严重；清热泻火，肺气日渐消损，死期迫近了。只有收敛之法，看起来似乎有理，然而不得其门而入，从何进入呢？仁斋在《直指方》中说：“肺主出气，肾主纳气。肺为气之主，肾为气之本。”凡是气从脐下逆奔而上者，这是肾虚不能纳气归元。不要仅仅在肺上做工夫，或者壮水之主（滋补肾阴），或者益火之原（温补肾阳）。火便在水中产生了。
至于土，随着火而寄生，就应当随着火来补益。然而补火，有极其精妙的道理。阳明胃土，随着少阴心火而生，所以补胃土就是补心火，而归脾汤一方，又从火的外家（通过补脾益气以助心火，或理解为通过补土生金、金生水等间接关系，此处指通过补脾土以助心火之源，或指归脾汤补心血脾气，心属火，脾属土，火生土，此处原文意指通过补火之外家即土之源头或关联来补火，结合上下文“俾木生火，火生土也”，实则是通过补脾土来配合心火，或者更准确地说是通过补益心脾，使气血生化有源，进而达到水火既济的效果，但原文逻辑是“补胃土者补心火...又从火之外家而补之”，归脾汤主治心脾两虚，心属火，脾属土，火生土，故补心火可致脾土健运，反之亦然，此处强调通过调理相关联的脏腑来补益）。俾使木生火，火生土。太阴脾土，随着少阳相火而生，所以补脾土就是补相火，而八味丸（金匮肾气丸）一方，合水火既济之理而蒸腐水谷。这是一个至理。人们不知道，人们不相信，我坚持加以阐述。大概混沌之初，只有一气罢了，何曾有过土？自从“天一生水”，水凝结的地方才形成土。这是后天的卦位，艮土位于坎水之次。其中坚硬的是石头，最坚硬的是金。可见水、土、金，源自先天的同一本源。又有补子的意义。肺是土之子，先补其子，使子不消耗母的乳汁，母就不会衰败，这也体现了金生土的意义。又有化生的奇妙之处，不可不知。甲木和戊土所畏惧的，是其所胜之行，不得已将己土（己妹）嫁给它，配为夫妇，后来回归外家成家。这就是“甲己化土”，其间遇到龙（辰戌丑未中的辰，或指阳气变动之机）则化，不遇到龙则不化。凡是化物都以龙为主。张仲景创立建中汤，用来健脾土。木的特性是曲直，曲直产生酸味，芍药味酸属于甲木；土的特性是稼穑，稼穑产生甘味，甘草味甘属于己土。酸甘相合，甲己化土。又加入肉桂，因为桂属于龙火，帮助其转化。张仲景立方的精妙大多如此，这也体现了木生土的意义。大概土没有固定的方位，旺于四季（每季最后一个月），四季都有生理功能，所以提及它。至于木，因为它克制土，举世都想砍伐它。我的意见认为，木借土而生，哪有反而克制的道理？只是因为木郁结在下部，所以其根向下克制。木气，乃是生生不息的气，始于东方。何不观察执政者，首先重视农事，先祭祀芒神？芒神就是木气，春升之气，阳气，元气，胃气，同出而异名罢了。我只知道种树而已，用雨滋润它，用风疏散它，用日光温暖它，让它得以顺应其发生长养的天性罢了。等到它发育久了，生意已经竭尽，又应当收敛其生生之气，而回归到水土之中，作为来年春天发生的根本，哪里有砍伐它的道理？这就是李东垣《脾胃论》中使用升麻、柴胡来疏泄木气的详细论述。只是没有涉及到雨润风散，以及归根复命的道理，我在《木郁论》中详尽阐述了。总之，阐明五行的精妙作用，唯独重视水火罢了。
论述五行各有五种
以火而言，有阳火，有阴火，有水中之火，有土中之火，有金中之火，有木中之火。阳火，是天上的日月之火，生于寅而死于酉。阴火，是炳烛之火，生于酉而死于寅。这是对立的火。水中的火，是霹雳火，也就是龙雷之火，无形而有声，不焚烧草木，得雨而更加炽盛，见于季春而潜伏于季秋。起初龙雷的出现，是因为五月一阴生，水底冷而天上热，龙为阳物，所以随阳而上升。到了冬天一阳来复，所以龙也随阳而下伏，雷也收声。人身肾中的相火，也是如此。平日不能节制欲望，导致命门火衰，肾中阴盛，龙火没有藏身之位，所以游荡于上部而不回归。所以上焦出现烦热、咳嗽等症状。善于治疗的人，用温肾的药物，顺从其本性而引导它回归本源，使其执行秋冬阳气潜伏的命令，而龙归大海。这是至理。奈何现在治疗阴虚火衰的人，把黄柏、知母作为主药，而使肾更寒，加速死亡，实在可悲啊。如果有阴虚火旺的人，这是肾水干枯而火偏盛，应该补水以配火，也不宜用苦寒的药物来灭火。“壮水之主，以制阳光”，正是说的这个意思。如灯烛之火，也是阴火，需要用膏油滋养它，不能掺杂一滴寒水，得水就灭了。独有天上的火进入人身，如刘河间所论述的六气中暑热之病，以及伤暑、中暑的疾病，可以用凉水浇灌，可以用苦寒药物解除。其余炉中之火，是灰土中无焰的火，得到木头则冒烟，见到湿气则熄灭，需要用炭来培补，充实以温烬。人身脾土中的火，用甘温的药物滋养其火，而火自然消退。《内经》说：“劳者温之，损者温之。甘能除大热，温能除大热。”说的就是这个道理。
空中的火，依附于木中，因为有坎水滋养，所以火不外现。只有干柴生火，燎原不可遏制，力气穷尽才停止。人身肝火内炽，郁闷烦躁，需要用辛凉的药物发散它。《内经》说：“木郁则达之，火郁则发之。”使它得以顺应其炎上的本性。如果用寒药下之，则郁结更甚；投以热药，则火势更炽。
金中的火，凡山中有金银矿藏，或五金埋藏之处，夜晚必有火光。这是金郁结在土中而不能超越，所以有光辉发见于外。人身皮毛空窍中，自觉针刺蚊咬，以及头顶如火烧灼感，这是肺金气虚，火乘虚而显现。因为肺主皮毛的缘故。《内经》说：“东方木实，因西方金虚也。”补北方之水，就是泻南方之火。虽然说是治疗金中的火，而通治五行之火，就没有遗漏了。
以水而言，有阳水，有阴水，有火中之水，有土中之水，有金中之水，有木中之水。阳水，是坎水，是气。希夷先生《阴阳消息论》说：“坎以一阳陷于二阴，水气潜行地中，为万物受命根本。”大概是润泽的液体，气的液体。《月令》在仲秋时说：“杀气浸盛，阳气日衰，水始涸。”这是水枯竭、地死亡的时候。在仲冬时说：“水泉动。”这个月一阳生，是水运动、地生长的时刻。称它为火中之水也可以，称它为土中之水也可以。阴水，是兑泽，是形。一阴上彻于二阳之上，以有形之水，普遍施利于万物，下降为资生的利泽。在上就可以称为雨露之水，在下即为大溪之水。人的饮食进入胃，命门之火，蒸腐水谷，水谷之气，上熏于肺，肺通百脉，水精四布，五经并行，上达皮毛，成为汗、涕、唾、津，下濡膀胱，成为便、液。至于血也是水，因为它随相火而行，所以颜色独红。周而复始，滚滚不竭。在上就可以称为天河水，在下即为长流水。始于西北天门，终于东南地户。正所谓“黄河之水天上来，奔流到海不复回”。所以黄河海水，颜色都一样。金中的水，是矿中的水银。在人身是骨中的髓，至精至贵，是人的宝贝。木中的水，是巽木进入坎水而上出，其水就是木中的脂膏。人身足下有涌泉穴，肩上有肩井穴，这是暗水潜行的通道。凡是津液润布于皮肤之内的，都是井泉水。水有如此多的不同，总之归于大海。天地之水，以海为宗；人身之水，以肾为源。而其之所以能昼夜不息，是因为有一元之乾气作为太极罢了。这就是水中之五行。明白这水火之五行，而土、木、金就可以类推了。《内经》说：“纪于水火，余气可知。”
By matching Wood, Fire, Earth, Metal, and Water with the Heart, Liver, Spleen, Lung, and Kidney respectively, their mutual generation (Sheng) and restriction (Ke) are well known. Various texts state: "Among the Five Elements, only one is singular; uniquely, Fire has two." This statement seems plausible but is actually incorrect.
Discussing how each of the Five Elements possesses two aspects, why single out Fire as singular? If discussing its ultimate profundity, each of the Five Elements has five variations; five times five makes twenty-five variations. Each of the Five Elements embodies a Taiji (the primordial source of all things), which is how changes occur and spiritual transformations are effected. Now, speaking from the perspective of Yin-Yang life and death of the Five Elements:
Wood has Jia Wood belonging to Yang, and Yi Wood belonging to Yin. In the human body, the Gallbladder belongs to Jia Wood and corresponds to the Foot Shaoyang channel; the Liver belongs to Yi Wood and corresponds to the Foot Jueyin channel. Jia Wood is born in Hai and dies in Wu; Yi Wood is born in Wu and dies in Hai.
Fire has Bing Fire belonging to Yang, and Ding Fire belonging to Yin. In the human body, Xianghuo (Ministerial Fire, residing in the Sanjiao and Mingmen) belongs to the Hand Shaoyang channel; Heart Fire belongs to the Hand Shaoyin channel. Bing Fire is born in Yin and dies in You; Ding Fire is born in You and dies in Yin.
Water has Ren Water belonging to Yang, and Gui Water belonging to Yin. In the human body, Kidney Water belongs to the Foot Shaoyin channel; the Bladder belongs to the Foot Taiyang channel. Ren Water is born in Shen and dies in Mao; Gui Water is born in Mao and dies in Shen.
Earth has Wu Earth belonging to Yang, and Ji Earth belonging to Yin. In the human body, Stomach Earth belongs to the Foot Yangming channel; Spleen Earth belongs to the Foot Taiyin channel. Wu Earth is born in Yin and dies in You; Ji Earth is born in You and dies in Yin.
Metal has Geng Metal belonging to Yang, and Xin Metal belonging to Yin. In the human body, Lung Metal belongs to the Hand Taiyin channel; the Large Intestine belongs to the Hand Yangming channel. Geng Metal is born in Si and dies in Zi; Xin Metal is born in Zi and dies in Si.
Those who wish to examine pathological conditions should focus on the birth, prosperity, rest, and imprisonment states of the time factors (Heavenly Stems and Earthly Branches) to verify their Yin-Yang attributes. For instance, if Gallbladder Fire is prosperous, then Yin and Mao are prosperous while Wu and Wei are weak; if Liver Fire is prosperous, then Wu and Wei are extremely strong while Hai and Zi are weak. The other four elements can be deduced by analogy.
Only Earth and Metal exist through parasitic dependence on their generating element. Therefore, to tonify Earth and Metal, one must tonify their mother element at the point of parasitic origin. Thus, Li Dongyuan proposed the "Treatment Two Steps Away" (Ge Er Zhi Zhi), which acts from the mother element; and the "Treatment Three Steps Away" (Ge San Zhi Zhi), which acts from the mother's extended family (related connections). Because Earth and Metal rely solely on parasitism, their death is true death. Only Water and Fire are born from the true source, so their death is not true death; they find life in desperation. "Returning to the Storehouse" refers to cutting off vital energy for storage; "Returning the Soul" refers to continuing dead energy to facilitate transformation. Moreover, Water and Fire possess vitality everywhere: fire can be obtained by drilling wood, striking stone, or using spherical lenses; water can be obtained from Fangzhu (ancient dew collector), digging wells, or collecting dew. If Metal dies, it cannot be saved; if Earth dies, it cannot be saved; if Wood dies, it cannot be saved. Therefore, among the Five Elements, I emphasize Water and Fire alone. Their subtle interactions of generation and restriction stem from the congenital root, differing from worldly theories.
Contemporary people say: "Water restricts Fire." But I alone say: "Water nourishes Fire." People say: "Metal generates Water." But I alone say: "Water generates Metal." People say: "Earth restricts Water." But I alone say: "Tonify Earth within Water." People say: "Wood restricts Earth." But I alone say: "Ascend Wood Qi to cultivate Earth." Such arguments invert common sense; who would believe them? They do not realize that Monarch Fire and Ministerial Fire take the Kidney as their palace. What is called "Water restricts Fire" refers to postnatal, tangible Water and Fire; what is called "Water nourishes Fire" refers to prenatal, intangible Water and Fire. Gold in the sea, not yet separated from sand and soil, unrefined, fears no fire and restricts no wood. This is the root of the Huangzhong pitch pipe. Human voice originates from Lung Metal; its clarity, turbidity, lightness, and heaviness are related to the Dantian. Not seeking the source but merely attending to the Lung is focusing on the branch rather than the root. Currently, those discussing Lung tonification use Ginseng Radix et Rhizoma (Renshen) and Astragali Radix (Huangqi); Lung clearing uses Scutellariae Radix (Huangqin) and Ophiopogonis Radix (Maidong); Lung astringing uses Schisandrae Fructus (Wuweizi) and Terminalia Chebulae Fructus (Hezi); Lung purging uses Lepidii Semen (Tinglizi) and Aurantii Fructus Immaturus (Zhiqiao). For mild diseases, these may have some effect. But if the root source is deficient, they are irrelevant. Generally, Lung Metal Qi returns and stores in Kidney Water during sleep. Daoists call this "Mother hides in the uterus, child conceals in the mother's womb." This organ is called the "Delicate Organ," fearing both heat and cold. If there is Fire in the Kidney, Metal fears Fire's punishment and dares not return; if there is no Fire in the Kidney, Cold Water makes Metal cold, and it dares not return. This leads to wheezing and distension, coughing and hiccups, insomnia, or anorexia, leaving the patient like a stray dog. At this time, trying to tonify Earth (mother) to benefit the Lung (child) worsens wheezing; clearing and purging gradually depletes Lung Qi, hastening death. Astringent methods seem reasonable but lack an entry point. Renzhai stated in *Zhizhi Fang*: "The Lung governs exhalation; the Kidney governs inhalation. The Lung is the master of Qi; the Kidney is the root of Qi." When Qi rushes upward from below the umbilicus, it is due to Kidney deficiency failing to grasp Qi and return it to its origin. Do not merely treat the Lung; either strengthen the Master of Water (nourish Kidney Yin) or benefit the Origin of Fire (warm Kidney Yang). Fire will then arise from Water.
As for Earth, it parasitizes Fire and should be tonified along with Fire. However, tonifying Fire has profound principles. Yangming Stomach Earth is generated by Shaoyin Heart Fire; thus, tonifying Stomach Earth involves tonifying Heart Fire. The Guipi Decoction (Guipi Tang) tonifies from the Fire's extended family, ensuring Wood generates Fire and Fire generates Earth. Taoyin Spleen Earth is generated by Shaoyang Ministerial Fire; thus, tonifying Spleen Earth involves tonifying Ministerial Fire. The Bawei Wan (Eight-Ingredient Pill) harmonizes Water and Fire to steam and rot food. This is a supreme principle unknown and unbelieved by many, which I elaborate upon. In the beginning of chaos, there was only One Qi; where was Earth? Since "Heaven generates One Water," Earth formed where Water condensed. This is the postnatal trigram position, where Gen Earth follows Kan Water. The solid part is stone, and the hardest is Metal. Thus, Water, Earth, and Metal share a prenatal origin. There is also the meaning of tonifying the child. The Lung is the child of Earth; first tonify the child so it does not consume the mother's milk, preventing the mother from weakening, illustrating Metal generating Earth. There is also the wonder of transformation. Jia Wood and Wu Earth fear what they overcome. Reluctantly, Ji Earth (Ji's sister) is married to them, forming a couple, later establishing a home in the extended family. This is "Jia-Ji transforming into Earth." Transformation occurs when encountering the Dragon (Chen); otherwise, it does not. Transformations are primarily governed by the Dragon. Zhang Zhongjing established Jianzhong Decoction to fortify Spleen Earth. Wood's nature is bending and straightening, producing sourness; Paeoniae Radix Alba (Shaoyao) is sour and belongs to Jia Wood. Earth's nature is sowing and reaping, producing sweetness; Glycyrrhizae Radix (Gancao) is sweet and belongs to Ji Earth. Sour and Sweet combine, Jia-Ji transforms into Earth. Cinnamon Bark (Rougui) is added because it belongs to Dragon Fire, assisting transformation. Zhang Zhongjing's prescriptions are subtle in this way, also showing Wood generating Earth. Earth has no fixed position but prospers in the Four Seasons (last month of each season), having physiological functions in all seasons, hence mentioned. As for Wood, since it restricts Earth, the world wishes to cut it down. I believe Wood relies on Earth for growth; how could it reverse-restrict? It is because Wood is depressed below that its roots restrict downward. Wood Qi is the vitalizing Qi, starting in the East. Observe rulers prioritizing agriculture and worshipping Mangshen (God of Agriculture). Mangshen is Wood Qi, Spring Ascending Qi, Yang Qi, Yuan Qi, and Stomach Qi—same origin, different names. I know only tree planting: rain moistens it, wind disperses it, sun warms it, allowing it to follow its natural growth. When development is prolonged and vitality exhausted, one should gather its vital Qi back into Water and Earth as the basis for next spring's growth. Why cut it? This explains Li Dongyuan's use of Cimicifugae Rhizoma (Shengma) and Bupleuri Radix (Chaihu) to soothe Wood Qi in his *Piwei Lun*. He did not fully discuss rain/wind nourishment and returning to the root; I detailed this in my *Mu Yu Lun*. In summary, elucidating the Five Elements' subtleties emphasizes Water and Fire.
Discussing that each of the Five Elements has five types:
Speaking of Fire: there is Yang Fire, Yin Fire, Fire in Water, Fire in Earth, Fire in Metal, and Fire in Wood. Yang Fire is the fire of the sun and moon in heaven, born in Yin and dying in You. Yin Fire is candle fire, born in You and dying in Yin. These are opposing fires. Fire in Water is thunderbolt fire, i.e., Dragon-Thunder Fire, formless but audible, not burning vegetation, intensifying with rain, appearing in late spring and hiding in late autumn. Initially, Dragons appear because in the fifth month, one Yin arises; water bottom is cold, sky is hot. Dragons are Yang entities, rising with Yang. In winter, when one Yang returns, Dragons submerge with Yang, and Thunder silences. Similarly, Ministerial Fire in the human Kidney behaves thus. Indulgence in desires depletes Mingmen Fire, causing Kidney Yin excess. Dragon Fire has no place to hide, wandering upper jiao, causing irritability, fever, cough, etc. Skilled practitioners use warming Kidney herbs to guide it back to its origin, following the command of Winter/Yang submergence, letting the Dragon return to the sea. This is the supreme truth. Alas, modern treatments for Yin deficiency with Fire decline use Phellodendri Cortex (Huangbai) and Anemarrhenae Rhizoma (Zhimu) as sovereign drugs, further chilling the Kidney and hastening death. For Yin deficiency with Fire hyperactivity (Kidney Water dryness, Fire excess), one should tonify Water to balance Fire, avoiding bitter-cold extinguishing agents. "Strengthen the Master of Water to control Solar Flare" applies here. Candle fire is also Yin Fire; it needs oil nourishment, never mixed with cold water, or it extinguishes. Only Heavenly Fire entering the body, such as Liu Hejian's discussions on Summerheat-Heat from Six Qi, or Shangshu/Zhongshu diseases, can be cooled with cold water or resolved with bitter-cold herbs. Other furnace fires are smoldering embers in ash/soil; they smoke with wood and extinguish with dampness; they need charcoal to warm ashes. Human Spleen Earth Fire is nourished by sweet-warm herbs, retreating naturally. The Classic says: "For exhaustion, warm it; for damage, warm it. Sweet removes great heat; warm removes great heat." This refers to this principle.
Airborne Fire attaches to Wood, nourished by Kan Water, so it doesn't manifest. Dry wood catches fire, spreading uncontrollably until power fails. Human Liver Fire blazing internally causes depression and irritability; resolve with acrid-cool herbs to vent it. The Classic says: "If Wood is depressed, reach it; if Fire is depressed, emit it." Allow it to follow its flaming-upward nature. Cold purgatives increase depression; hot drugs increase intensity.
Fire in Metal: mines of gold/silver or buried metals glow at night. This is Metal depressed in Earth unable to escape, emitting brilliance externally. Prickling sensations in skin/pores or burning scalp indicate Lung Metal Qi deficiency, with Fire exploiting the void. Lung governs skin/hair. The Classic says: "Eastern Wood is full because Western Metal is deficient." Tonifying Northern Water clears Southern Fire. Though treating Fire in Metal, it universally treats Fire in all Five Elements without omission.
Speaking of Water: there is Yang Water, Yin Water, Water in Fire, Water in Earth, Water in Metal, and Water in Wood. Yang Water is Kan Water, Qi. Mr. Xiyi's *Yin Yang Xiao Xi Lun* states: "Kan traps one Yang within two Yins; Water Qi潜行s underground, the root of all life." It is lubricating fluid, liquid Qi. *Monthly Ordinances* in Mid-Autumn: "Killing Qi prevails, Yang Qi declines, Water dries." Water drying means Earth dying. In Mid-Winter: "Water springs move." One Yang arises; Water moves, Earth lives. Call it Fire-in-Water or Earth-in-Water. Yin Water is Dui Marsh, Form. One Yin penetrates above two Yangs. Tangible Water benefits all things, descending as fertile streams. Above, it is rain/dew; below, it is large streams. Food enters the Stomach; Mingmen Fire steams/rots it. Grain Qi ascends to Lung; Lung connects vessels; Water Essence spreads; Five Channels circulate; reaches skin/hair as sweat, mucus, saliva, fluids; descends to Bladder as urine, essence. Blood is also Water, red because it flows with Ministerial Fire. Cycle endlessly. Above, it is Heavenly River Water; below, Long-flowing Water. Starts at Northwest Heaven Gate, ends at Southeast Earth Door. "Yellow River water comes from heaven, rushing to sea never returns." Hence Yellow River and Sea water share color. Water in Metal is mercury in ore. In humans, it is bone marrow, precious treasure. Water in Wood: Xun Wood enters Kan Water and emerges; this water is Wood's fat/oil. Yongquan (KI1) on sole, Jianjing (GB21) on shoulder are channels for hidden water flow. Fluids moistening skin are well-spring water. Waters differ greatly but return to the sea. Heaven/Earth waters prioritize the Sea; Human waters prioritize the Kidney. Their ceaseless day-night flow exists because of One Primeval Qian Qi acting as Taiji. This is Water's Five Elements. Understanding Water/Fire's Five Elements allows deducing Earth/Wood/Metal. The Classic says: "Record Water and Fire; other Qi can be known."