少师曰；请问肾水之义。岐伯曰：肾属水，先天真水也。水生于金，故肺金为肾母。然而肺不能竟生肾水也，必得睥土之气薰蒸，肺始有生化之源，少师曰：土克水者也，何以生水?岐伯曰：土贪生金，全忘克水矣。，少师曰；金生水而水养于金，何也?岐伯曰：肾水非肺金不生，肺金非肾水不润。盖肺居上焦，诸脏腑之火，咸来相逼，苟非肾水灌注，则肺金立化矣。所以二经子母最为关切。无时不交相生，亦无时不交相养也。是以补肾者必须益肺，补肺者必须润肾，始既济而成功也。少师曰：肾得肺之生即得肺之损，又何以养各脏腑乎?岐伯曰：肾交肺而肺益生肾，则肾有生化之源。山下出泉涓涓正不竭也。肾既优渥，乃分其水以生肝。肝木之中本自藏火，有水则木且生心，无水则火且焚木，木得水之济，则木能自养矣。木养于水，木有和平之气，自不克土。而脾胃得遂其升发之性，则心火何至躁动乎。自然水不畏火之炎，乃上润而济心矣。少师曰：水润心固是水火之既济，但恐火炎而水不来济也。岐伯曰：水不润心，故木无水养也。木无水养肝必干燥，火发木焚，烁尽脾胃之液，肺金救土之不能，何暇生肾中之水。水涸而肝益加燥，肾无沥以养肝，安得余波以灌心乎!肝木愈横，心火愈炎，肾水畏焚，因不上济于心，此肾衰之故，非所谓肾旺之时也。少师曰：肾衰不能济心，独心受其损乎?岐伯曰：心无水养，则心君不安，乃迁其怒于肺金，遂移其．火以逼肺矣。肺金最畏火炎，随移其热于肾，而肾因水竭，水中之火正无所依，得心火之相会，翕然升木变出龙雷，由下焦而腾中焦，由中焦而腾上焦，有不可止遏之机矣。是五脏七腑均受其害，宁独心受损乎！少师曰：何火祸之酷乎?岐伯曰：非火多为害，乃水少为炎也。五脏有脏火，七腑有腑火，火到之所，同气相亲，故其势易旺，所异者，水以济之也。而水止肾脏之独有，且水中又有火也。水之不足，安敌火之有余。此肾脏所以有补无泻也。少师曰；各脏腑皆取资于水，宜爱水而畏火矣。何以多助火以增焰乎?岐伯曰：水少火多，一见火发，惟恐火之耗水，竟来顾水，谁知反害水乎。此祸生于爱，非恶水而爱火也。少师曰：火多水少，泻南方之火，非即补北方之水乎?岐伯曰：水火又相根也。无水则火烈，无火则水寒，火烈则阴亏也，水寒则阳消也。阴阳两平，必水火既济矣。少师曰：火水既济独不畏土之侵犯乎?岐伯曰：土能克水，而土亦能生水也。水得土以相生，则土中出水，始足以养肝木而润各脏腑也。第不宜过于生之，则水势汪洋亦能冲决堤岸，水无土制，变成洪水之逆流，故水不畏土之克也。少师曰：善。
陈士铎曰：五行得水则润，失水则损。况取资多而分散少乎。 故水为五行之所窈，不可不多也。说得水之有益，有此可悟永矣。
心火篇
少师曰：心火，君火也。何故宜静不宜动?岐伯曰：君主无为，心为君火，安可有为乎!君主有力，非生民之福也。所以心静则火息，心动则火炎。息则脾胃之土受其益，炎则脾胃之土受其灾。少师曰：何谓也?岐伯曰：脾胃之土喜温火之养，恶烈火之逼也。温火养则土有生气而成活土，烈火逼则土有死气而成焦土矣。焦火何以生金，肺金干燥，必求济于肾水，而水不足以济之也。少师曰：肾水本济心火者也，何以救之无裨乎?岐伯曰：人身之肾水原非有余。况见心火之太旺，虽济火甚切，独不畏火气之烁乎。故避火之炎，不敢上升于心中也。心无水济则心火更烈，其克肺益甚。肺畏火刑，必求援于肾子，而肾子欲救援而无水，又不忍肺母之凌烁，不得不出其肾中所有，倾国以相助。于是水火两腾，升于上焦，而与心相战。心因无水以克肺，今见水不济心火来助肺，欲取其水而转与火，相合则火势更旺。于是肺不受肾水之益，反得肾火之虐矣。斯时肝经之木，见肺金太弱，亦出火以焚心明助肾母，以称于实报肺仇而加刃也，。少师曰：何以解氛乎?岐伯曰：心火动极矣，安其心而火可息也。少师曰：可用寒凉直折其火乎?岐伯曰：寒凉可暂用，不可久用也。暂用则火化为水，久用则水变为火也。少师曰：斯又何故欤?岐伯曰：心火必得肾水以济之也。滋肾安心则心火永静，舍肾安心则心火仍动矣。少师曰：凡水火未有不相克也，而心肾水火何相交而相济乎?岐伯曰：水不同耳。肾中邪水最克心火，肾中真水最养心火，心中之液即肾内真水也。肾之真水旺，而心火安。肾之真水衰，而心火沸。是以心肾交而水火既济，心肾开而水火未济也。少师曰：心在上，肾在下，地位悬殊，何彼此乐交无间乎?岐伯曰：心肾之交，虽胞胎导之，实肝木介之也。肝木气通，肾无阻隔，肝木气郁，心肾即闭塞也。少师曰：然则肝木又何以养之?岐伯曰；肾水为肝木之母，补肾即所以通肝木。非水不旺火，非木不生欲，心液之不枯，必肝血之常足。欲肝血之不乏，必肾水之常盈，补肝木要不外补肾水也。少师曰：善。
陈士铎曰：心火，君火也。君心为有形之火，可以水折。不若肾中之火，为无形之火也。无形之火，可以水养。知火之有形、无形，而虚火，实火可明矣。
外经微言四卷
脾土篇
少师问曰：脾为湿土，土生于火，是火为脾土之父母乎?岐伯曰：脾土之父母，不止一火也。心经之君火，包络、三焦、命门之相火，皆生之。然而君火之生，脾土甚疏；相火之生，脾土甚切，而相火之中命门之火，尤为最亲。少师曰：其故何欤?岐伯曰：命门盛衰，即脾土盛衰。命门生绝即脾土生绝也。盖命门
为脾土之父母，实关死生。非若他火之可旺、可微、可有、可无也。少师曰：命门火过旺，多非脾土之宜，又何故乎?岐伯曰：火少则土湿，无发生之机；火多则土干，有燥裂之害。盖脾为湿土，土中有水。命门者，水中之火也。火藏水中则火为既济之火。自无亢焚之祸，与脾土相宜，故火盛亦盛，火衰亦衰，火生则生，火绝则绝也。若火过于旺，是火胜于水矣。水不足以济火，乃未济之火也。火似旺，而实衰，假旺而非真旺也。与脾土不相宜耳。非惟不能生脾，转能耗土之生气，脾土无生气则赤地干枯，欲化精微以润各脏腑难矣。且火气上炎与三焦包络之火直冲而上与心火相合。火愈旺而土愈耗，不成为焦火得乎。少师曰：焦土能生肺金乎?岐伯曰：肺金非土不生。今土成焦土，中鲜润泽之气，何以生金哉。且不特不生金也，更且嫁祸于肺矣，盖肺乏土气之生，又多火气之逼，金弱木强，必至之势也。木强凌土而土败更难生金，肺金绝而肾水亦绝也，水绝则木无以养，木枯自焚益添火焰，土愈加燥矣。少师曰：治何经以救之?岐伯曰：火之有余水之不足也，补水则火自息。然而徒补水则水不易生，补肺金火气则水有化源，不患乎无本也。肾得水以制火，则水火相济，火无偏旺之害。此治法之必先补水也。少师曰：善。
陈士铎日：脾土与胃土不同。生脾土与胃土生不同，虽生土在于火也，然火各异。生脾土必须于心，生胃土必须于包络。心为君火，包络为相火也。二火断须补肾，以水能生火耳。
胃土篇
少师问曰：脾胃皆土也，有所分乎？岐伯曰：脾，阴土也；胃，阳土也。阴土逢火则生，阳土必生于君火。君火者，心火也。少师曰：土生于火，火来生土，两相亲也，岂胃土遇三焦命门之相火，辞之不受乎?岐伯曰：相火与胃不相合也，故相火得之而燔，不若君火得之而乐也。少师曰：心包亦是相火，何与胃亲乎?岐伯曰：心包络代君火以司令者也，故心包相火即与君火无异，此胃上之所以相亲也。少师曰：心包代心之职，胃土取资心包，无异取资心火矣。但二火生胃，土则受益；二火助胃，火则受祸者，何也?岐伯曰：胃土衰则喜火之生，胃火盛则恶火之助也。少师曰：此又何故欤?岐伯曰：胃阳土宜弱不宜强。少师曰：何以不宜强也?岐伯曰：胃多气多血之府，其火易动，动则燎原而不可制，不特烁肺以杀子，且焚心以害母矣，且火之盛者，水之涸也。火沸上腾必至有焚林竭泽之虞，烁肾水烧肝木，其能免乎了少师曰：治之奈何?岐伯曰：火盛必济之水，然水非外水也，外水可暂救以止炎，非常治之法也。必大滋其内水之匮。内水者，肾水也。然而火盛之时，滋肾之水不能泻胃之火，以火旺不易灭，水衰难骤生也。少师曰：又将奈何?岐伯曰：救焚之法，先泻胃火，后以水济之。少师曰：五脏六腑皆藉胃气为生，泻胃火不损各脏腑乎?吾恐水未生，肾先绝矣。岐伯曰：火不息则土不安，先息火后济水，则甘霖优渥，土气升腾，自易发生万物。此泻胃正所以救胃，是泻火非泻土也。胃土有生机，各脏腑岂有死法乎。此救胃又所以救肾，并救各脏腑也。少师曰：胃气安宁，肝木来克奈何?岐伯曰：肝来克胃，亦因肝木之燥也，木燥则肝气不平矣，不平则木郁不伸，上克胃土，土气自无生发之机，故调胃之法以平肝为重。肝气平矣又以补水为急，水旺而木不再郁也，惟是水不易旺仍须补肺金，旺则生水，水可养木，金旺则制木，木不克土，胃有不得其生发之性者乎。少师曰：善。
陈士铎曰：胃土以养永为主，养水者助胃也。胃中有水，则冒火不沸。故补肾正所以益；胃也。
可见胃火之盛由于肾永之衰，朴肾水正补胃土也。故胃火可杀，胃火宜培，不可紊也。
包络火篇
少师曰：心包之火无异心火，其生克同乎?岐伯曰：言同则同，言异则异。心火生胃，心包之火不止生胃也。心火克肺，心包之火不止克肺也。少师曰：何谓也?岐伯曰：心包之火生胃，亦能死胃。胃土衰得心包之火而土生，胃火盛得心包之火而土败。土母既败，肺金之子何能生乎!少师曰；同一火也，何生克之异?岐伯曰：心火，阳火也。其势急而可避，心包之火，阴火也。其势缓而可亲。故心火之克肺一时之刑，心包之克肺，实久远之害。害生于刑者，势急而患未大害。生于思者，势缓而患渐深也。少师曰：可救乎?岐伯曰：亦在制火之有余而已。少师曰：制之奈；何?岐伯曰：心包阴火窃心之阳气以自养之，必得肾之阴气以自存。心欲温肾，肾欲润心，皆先交心包以通之，使肾水少衰，心又分其水气，肾且供心火之不足，安能分余惠以慰心包。心包干涸，毋怪其害胃土也。补肾水之枯，则水足灌心而化液，即足注心包而化津，此不救胃，正所以救胃也。少师曰：包络之火可泻乎?岐伯曰：胃土过旺，必泻心包之火。然心包之火可暂泻而不可久泻也。心包逼近于心，泻包络则心火不宁矣。少师曰：然则奈何?岐天师曰：肝经之木，包络之母也。泻肝则心包络之火必衰矣。少师曰：肝亦心之母也，泻肝而心火不寒乎?岐天师曰：暂泻肝则包络损其焰，而不至于害心。即久泻肝则心君减其炎，亦不至于害包络，犹胜于直泻包络也。少师曰：诚若师言，泻肝经之木，可救急而不可图缓，请问善后之法?岐伯曰：水旺则火衰，既济之道也。安能舍补肾水别求泻火哉。少师曰：善。
陈士铎曰：包络之火为相火，相火宜补不宜泻也。宜补而用泻必害心包矣。
三焦火篇
少师曰：三焦无形，其火安生乎?岐伯曰：三焦称腑，虚腑也。无腑而称腑，有随寓为家之义。故逢木则生、逢火则旺。即逢金，逢土亦不相仇而相得。总欲窃各脏腑之气以自旺也。少师曰：三焦耗脏腑之气，宜为各脏腑之所绝矣，何以反亲之也?岐伯曰，各脏腑之气非三焦不能通达上下，故乐其来亲而益之以气，即有偷窃亦安焉而不问也。少师曰：各脏腑乐与三焦相亲，然三焦乐与何脏腑为更亲乎?岐伯臼：最亲者，胆木也。胆与肝为表里，是肝胆为三焦之母，即三焦之家也。无家而寄生于母家，不无府而有府乎。然而三焦之性喜动恶静，上下同流，不乐安居于母宅，又不可谓肝胆之宫竟是三焦之府也。少师曰：三焦火也，火必畏水，何故与水亲乎?岐伯曰：三焦之火最善制水，非亲水而喜入于水也，盖水无火气之温则水成寒水矣。寒水何以化物。故肾中之水，得三焦之火而生；膀胱之水，得三焦之火而化。火与水合实有既济之欢也。但恐火过于热，制水太甚，水不得益而得损，必有干燥之苦也。少师曰：然则何以治之?岐伯曰：泻火而水自流也。少师曰：三焦无腑，泻三焦之火，何从而泻之?岐伯曰：视助火之脏腑以泻之，即所以泻三焦也。少师曰；善。
陈士铎曰：三焦之火附于脏腑，脏腑旺而三焦旺，脏腑衰而三焦衰，故助三焦在于助各脏腑也，泻三焦火可置脏腑于不问乎。
然则三焦盛衰全在视腑也。
胆木篇
少师说：请问肾水的含义。岐伯说：肾属于水，是先天真水。水由金所生，所以肺金是肾水的母亲。然而肺并不能独自生成肾水，必须得到脾土之气的熏蒸，肺才有生化之源。少师说：土是克制水的，为什么又能生水呢？岐伯说：土贪恋于生金，完全忘记了克水的事。少师说：金生水而水滋养金，这是为什么呢？岐伯说：肾水不是肺金就不能生成，肺金不是肾水就不能滋润。因为肺居上焦，各脏腑的火都来逼迫它，如果不是肾水灌注，肺金就会立刻化为灰烬。所以这两条经脉的子母关系最为密切，无时无刻不在相互相生，也无时无刻不在相互滋养。因此补肾必须益肺，补肺必须润肾，这样才能达到水火既济而成功。少师说：肾得到肺的滋生也就得到了肺的损害，又靠什么来滋养各脏腑呢？岐伯说：肾与肺相交而肺益生肾，那么肾就有生化之源。就像山下流出泉水，涓涓细流永不枯竭。肾既然优渥丰富，就分出水分来生肝。肝木之中本来藏着火，有水则木能生心，无水则火会焚烧木头，木得到水的济助，就能自我滋养了。木被水滋养，木具有和平之气，自然就不会克制土。而脾胃得以顺应其升发的本性，那么心火怎么会躁动呢？自然水就不畏惧火的炎上，反而向上滋润并济助心了。少师说：水润心固然是水火既济，但恐怕火炎上而水不来济助。岐伯说：水不润心，是因为木没有水的滋养。木没有水的滋养，肝必然干燥，火发出来焚烧木头，烧尽脾胃的津液，肺金想救土却无能为力，哪有空闲去生肾中的水。水干涸而肝更加燥，肾没有余力来养肝，怎么会有余波来灌心呢！肝木越发横逆，心火越发炎上，肾水畏惧焚烧，因而不上济于心，这是肾衰的缘故，不是所谓肾旺的时候。少师说：肾衰不能济心，难道只有心受到损害吗？岐伯说：心没有水滋养，心君就不安宁，于是将怒气迁怒于肺金，随即转移火势来逼迫肺。肺金最畏惧火炎，随即把热转移到肾，而肾因此水枯竭，水中的火正无所依托，得到心火的相会，突然升起变化出龙雷之火，由下焦腾跃到中焦，由中焦腾跃到上焦，有不可遏制之势。这样五脏六腑都受到危害，难道只是心受损吗！少师说：为什么火祸如此残酷呢？岐伯说：不是火多为害，是水少导致炎上。五脏有脏火，六腑有腑火，火到达的地方，同气相求，所以火势容易旺盛，不同的是，用水来济助它。而水只肾脏独有，且水中又有火。水不足，怎能抵挡火的有余。这就是肾脏只有补法而没有泻法的原因。少师说：各脏腑都取资于水，应该爱惜水而畏惧火了。为什么多帮助火来增加火焰呢？岐伯说：水少火多，一见火发，只怕火耗损水，竟然来顾惜水，谁知反而伤害水。这灾祸生于爱水，并非厌恶水而喜爱火。少师说：火多水少，泻南方的火，不就是补北方的水吗？岐伯说：水火又是互相根本的。无水则火烈，无火则水寒，火烈则阴亏，水寒则阳消。阴阳两平，必定水火既济了。少师说：火水既济，唯独不畏惧土的侵犯吗？岐伯说：土能克水，而土也能生水。水得到土以相生，则土中出水，才足以养肝木而润各脏腑。只是不宜过于生它，否则水势汪洋也能冲决堤岸，水没有土的制约，变成洪水逆流，所以水不畏惧土的克制。少师说：好。
陈士铎说：五行得水则滋润，失水则受损。何况取水多而分散少。所以水是五行的深奥所在，不可以不多。说得水有益，由此可以领悟永远的道理。
心火篇
少师说：心火，是君火。为什么宜静不宜动？岐伯说：君主无为，心为君火，怎么可以有作为呢！君主有力，不是百姓的福气。所以心静则火熄灭，心动则火炎上。熄灭则脾胃之土受其益处，炎上则脾胃之土受其灾害。少师说：这是什么意思？岐伯说：脾胃之土喜欢温火的滋养，厌恶烈火的逼迫。温火滋养则土有生气而成活土，烈火逼迫则土有死气而成焦土。焦火怎么能生金，肺金干燥，必然寻求肾水的济助，而水不足以济助它。少师说：肾水本是济助心火的，为什么救助它没有益处呢？岐伯说：人身上的肾水原本就不是有余的。况且见到心火太旺，虽然济助火很急切，难道不怕火气灼烁吗。所以避开火的炎上，不敢上升到心中。心没有水济助则心火更猛烈，它克制肺更加厉害。肺畏惧火刑，必然寻求肾子的援助，而肾子想要救援却没有水，又不忍心看肺母被凌辱灼烁，不得不拿出肾中所有的，倾尽国力来相助。于是水火两股热气腾腾，升于上焦，而与心相战。心因为没有水来克肺，现在见水不济心火而来助肺，想要夺取那水转而与火结合，相合则火势更旺。于是肺不接受肾水的益处，反而遭受肾火的虐待。这时肝经的木，见肺金太弱，也出火来焚烧心，明里帮助肾母，暗中为了报肺仇而加刃。少师说：如何化解这种气氛？岐伯说：心火动极了，安顿好心，火就可以熄灭。少师说：可以用寒凉药直接折服它的火吗？岐伯说：寒凉可以暂时使用，不可以长期使用。暂时使用则火转化为水，长期使用则水变为火。少师说：这又是什么缘故呢？岐伯说：心火必须得到肾水的济助。滋肾安心则心火永远安静，除了肾安心，心火仍然会动。少师说：凡水火没有不相克的，而心肾水火为什么相交而相济呢？岐伯说：水不同罢了。肾中邪水最克心火，肾中真水最养心火，心中的液体就是肾内的真水。肾的真水旺，而心火安。肾的真水衰，而心火沸腾。所以心肾交而水火既济，心肾开而水火未济。少师说：心在上，肾在下，地位悬殊，为什么彼此乐于交往无间呢？岐伯说：心肾之交，虽然有胞胎引导，实际上是肝木介导的。肝木气通，肾无阻隔，肝木气郁，心肾即闭塞。少师说：那么肝木又靠什么来滋养呢？岐伯说：肾水为肝木之母，补肾就是通肝木的方法。不是水不旺火，不是木不生欲，心液的枯不干，必须是肝血常足。想要肝血不缺乏，必须是肾水常盈，补肝木不外乎补肾水。少师说：好。
陈士铎说：心火，是君火。君心是有形的火，可以用水折服。不如肾中之火，是无形的火。无形的火，可以用水滋养。知道火的有形、无形，而虚火、实火就可以明白了。
外经微言四卷
脾土篇
少师问：脾为湿土，土生于火，是火为脾土的父母吗？岐伯说：脾土的父母，不止一个火。心经的君火，包络、三焦、命门的相火，都生它。然而君火的生，脾土很疏远；相火的生，脾土很亲切，而相火之中的命门之火，尤为最亲近。少师说：其中的原因是什么呢？岐伯说：命门的盛衰，就是脾土的盛衰。命门的生绝就是脾土的生绝。盖命门是脾土的父母，实在关乎生死。不像其他火可以旺、可以微、可有、可无。少师说：命门火过旺，大多不是脾土所适宜的，又是什么原因呢？岐伯说：火少则土湿，没有发生之机；火多则土干，有燥裂的危害。盖脾为湿土，土中有水。命门者，是水中之火。火藏在水中则火为既济之火，自然没有亢奋焚烧的祸患，与脾土适宜，所以火盛亦盛，火衰亦衰，火生则生，火绝则绝。如果火过于旺，是火胜于水了。水不足以济火，乃未济之火。火似旺，而实衰，假旺而非真旺。与脾土不适宜。不仅不能生脾，反而消耗土的生气，脾土没有生气则赤地干枯，想要化精微以润各脏腑很难了。而且火气上炎与三焦包络之火直冲而上与心火相合。火愈旺而土愈耗，不成为焦火了吗。少师说：焦土能生肺金吗？岐伯说：肺金非土不生。现在土成焦土，中间缺少润泽之气，怎么生金呢。而且不仅不生金，更且嫁祸于肺了，盖肺缺乏土气的生，又多火气的逼迫，金弱木强，必至之势。木强凌土而土败更难生金，肺金绝而肾水亦绝，水绝则木无以养，木枯自焚益添火焰，土愈加燥了。少师说：治什么经来救它？岐伯说：火有余水不足，补水则火自息。然而徒补水则水不易生，补肺金火气则水有化源，不愁没有本。肾得水以制火，则水火相济，火无偏旺的危害。这是治法必须先补水。少师说：好。
陈士铎说：脾土与胃土不同。生脾土与生胃土不同，虽然生土在于火，然而火各异。生脾土必须于心，生胃土必须于包络。心为君火，包络为相火。二火断须补肾，以水能生火耳。
胃土篇
少师问：脾胃皆土，有所分别吗？岐伯说：脾，阴土；胃，阳土。阴土逢火则生，阳土必生于君火。君火者，心火。少师说：土生于火，火来生土，两相亲也，难道胃土遇到三焦命门的相火，推辞不接受吗？岐伯说：相火与胃不相合，所以相火得到它而燃烧，不如君火得到它而快乐。少师说：心包也是相火，为什么与胃亲近？岐伯说：心包络代君火以司令，所以心包相火即与君火无异，这是胃之所以相亲。少师说：心包代心之职，胃土取资心包，无异取资心火。但二火生胃，土则受益；二火助胃，火则受祸，为什么呢？岐伯说：胃土衰则喜火之生，胃火盛则恶火之助。少师说：这又是什么原因？岐伯说：胃阳土宜弱不宜强。少师说：为什么不宜强？岐伯说：胃是多气多血的府库，其火易动，动则燎原而不可制，不仅烁肺以杀子，且焚心以害母。而且火盛的，是水的干涸。火沸上腾必至有焚林竭泽的忧虑，烁肾水烧肝木，能免乎？少师说：治疗怎么办？岐伯说：火盛必济之水，然而水非外水，外水可暂救以止炎，非常治之法。必须大滋其内水之匮乏。内水者，肾水。然而火盛之时，滋肾之水不能泻胃之火，以火旺不易灭，水衰难骤生。少师说：又将怎么办？岐伯说：救焚之法，先泻胃火，后以水济之。少师说：五脏六腑皆藉胃气为生，泻胃火不损各脏腑吗？我恐水未生，肾先绝。岐伯说：火不息则土不安，先息火后济水，则甘霖优渥，土气升腾，自易发生万物。此泻胃正所以救胃，是泻火非泻土。胃土有生机，各脏腑岂有死法。此救胃又所以救肾，并救各脏腑。少师说：胃气安宁，肝木来克怎么办？岐伯说：肝来克胃，也因肝木之燥，木燥则肝气不平，不平则木郁不伸，上克胃土，土气自无生发之机，所以调胃之法以平肝为重。肝气平了又以补水为急，水旺而木不再郁。惟是水不易旺仍须补肺金，旺则生水，水可养木，金旺则制木，木不克土，胃有不得其生发之性吗。少师说：好。
陈士铎说：胃土以养永为主，养水者助胃。胃中有水，则冒火不沸。故补肾正所以益胃。可见胃火之盛由于肾水之衰，补肾水正补胃土。故胃火可杀，胃火宜培，不可乱。
包络火篇
少师说：心包之火无异心火，其生克相同吗？岐伯说：言同则同，言异则异。心火生胃，心包之火不止生胃。心火克肺，心包之火不止克肺。少师说：什么意思？岐伯说：心包之火生胃，也能死胃。胃土衰得心包之火而土生，胃火盛得心包之火而土败。土母既败，肺金之子何能生！少师说：同一火，为何生克之异？岐伯说：心火，阳火。其势急而可避，心包之火，阴火。其势缓而可亲。故心火之克肺一时之刑，心包之克肺，实久远之害。害生于刑者，势急而患未大害。生于思者，势缓而患渐深。少师说：可救吗？岐伯说：也在制火之有余而已。少师说：制之奈何？岐伯说：心包阴火窃心之阳气以自养，必得肾之阴气以自存。心欲温肾，肾欲润心，皆先交心包以通之，使肾水少衰，心又分其水气，肾且供心火之不足，安能分余惠以慰心包。心包干涸，毋怪其害胃土。补肾水之枯，则水足灌心而化液，即足注心包而化津，此不救胃，正所以救胃。少师说：包络之火可泻吗？岐伯说：胃土过旺，必泻心包之火。然心包之火可暂泻而不可久泻。心包逼近于心，泻包络则心火不宁。少师说：然则奈何？天师说：肝经之木，包络之母。泻肝则心包络之火必衰。少师说：肝亦心之母，泻肝而心火不寒乎？天师说：暂泻肝则包络损其焰，而不至于害心。即久泻肝则心君减其炎，亦不至于害包络，犹胜于直泻包络。少师说：诚若师言，泻肝经之木，可救急而不可图缓，请问善后之法？岐伯说：水旺则火衰，既济之道。安能舍补肾水别求泻火哉。少师说：好。
陈士铎说：包络之火为相火，相火宜补不宜泻。宜补而用泻必害心包。
三焦火篇
少师说：三焦无形，其火怎么生？岐伯说：三焦称腑，虚腑。无腑而称腑，有随寓为家之义。故逢木则生、逢火则旺。即逢金，逢土亦不相仇而相得。总欲窃各脏腑之气以自旺。少师说：三焦耗脏腑之气，宜为各脏腑之所绝，何以反亲之？岐伯说：各脏腑之气非三焦不能通达上下，故乐其来亲而益之以气，即有偷窃亦安焉而不问。少师说：各脏腑乐与三焦相亲，然三焦乐与何脏腑为更亲？岐伯说：最亲者，胆木。胆与肝为表里，是肝胆为三焦之母，即三焦之家。无家而寄生于母家，不无府而有府。然而三焦之性喜动恶静，上下同流，不乐安居于母宅，又不可谓肝胆之宫竟是三焦之府。少师说：三焦火，火必畏水，何故与水亲？岐伯说：三焦之火最善制水，非亲水而喜入于水，盖水无火气之温则水成寒水。寒水何以化物。故肾中之水，得三焦之火而生；膀胱之水，得三焦之火而化。火与水合实有既济之欢。但恐火过于热，制水太甚，水不得益而得损，必有干燥之苦。少师说：然则何以治之？岐伯说：泻火而水自流。少师说：三焦无腑，泻三焦之火，何从而泻？岐伯说：视助火之脏腑以泻之，即所以泻三焦。少师说：好。
陈士铎说：三焦之火附于脏腑，脏腑旺而三焦旺，脏腑衰而三焦衰，故助三焦在于助各脏腑，泻三焦火可置脏腑于不问。然则三焦盛衰全在视腑。
胆木篇
Shaoshi said: I would like to ask about the meaning of Kidney Water. Qibo said: The Kidney belongs to Water, which is the primordial true water. Water is generated by Metal, so Lung Metal is the mother of Kidney Water. However, the Lung cannot independently generate Kidney Water; it must receive the steaming and warming qi of Spleen Earth for the Lung to have a source of generation and transformation. Shaoshi said: Earth overcomes Water, so how can it generate Water? Qibo said: Earth is greedy for generating Metal and completely forgets overcoming Water. Shaoshi said: Metal generates Water, and Water nourishes Metal, why is this? Qibo said: Kidney Water cannot be generated without Lung Metal, and Lung Metal cannot be moistened without Kidney Water. Since the Lung resides in the Upper Jiao, the fire of all zang-fu organs presses upon it. If it were not for the infusion of Kidney Water, Lung Metal would instantly transform into ash. Therefore, these two meridians, as mother and child, are most closely related, interacting in mutual generation at all times, and mutual nourishment at all times. Thus, to tonify the Kidney, one must benefit the Lung; to tonify the Lung, one must moisten the Kidney. Only then can one achieve the state of Water and Fire both jì (harmonious interaction) and succeed. Shaoshi said: If the Kidney receives generation from the Lung, it also receives damage from the Lung. How does it then nourish the other zang-fu organs? Qibo said: When the Kidney interacts with the Lung, and the Lung benefits the Kidney, the Kidney has a source of generation and transformation. It is like a spring emerging from a mountain, flowing continuously and inexhaustibly. Once the Kidney is abundant, it distributes its water to generate Liver Wood. Within Liver Wood, there is inherently hidden Fire. With water, Wood can generate Heart Fire; without water, Fire will burn the Wood. When Wood receives the assistance of Water, it can self-nourish. When Wood is nourished by Water, it possesses a peaceful qi and naturally does not overcome Earth. Consequently, the Spleen and Stomach can follow their nature of ascending and developing, so how could Heart Fire become agitated? Naturally, Water does not fear the flaming upward of Fire but instead moistens and assists the Heart from above. Shaoshi said: Water moistening the Heart is indeed the harmonious interaction of Water and Fire, but I fear that if Fire flares up, Water may not come to assist. Qibo said: If Water does not moisten the Heart, it is because Wood lacks Water nourishment. Without Water nourishment, the Liver becomes dry; Fire erupts and burns the Wood, scorching away the fluids of the Spleen and Stomach. Lung Metal, unable to save Earth, has no leisure to generate Water in the Kidney. As Water dries up, the Liver becomes even drier. With the Kidney having no surplus to nourish the Liver, how can there be residual waves to irrigate the Heart! The more rampant Liver Wood becomes, the more intense Heart Fire flares up. Fearing being burned, Kidney Water therefore does not ascend to assist the Heart. This is the cause of Kidney decline, not what is referred to as a time of Kidney prosperity. Shaoshi said: If Kidney decline prevents it from assisting the Heart, is only the Heart damaged? Qibo said: Without Water nourishment, the Heart Monarch is unsettled, transferring its anger to Lung Metal, thereby shifting Fire to press upon the Lung. Lung Metal fears Fire most; it transfers heat to the Kidney, causing Kidney Water to dry up. The Fire within the Water, having no support, meets Heart Fire, suddenly rising and transforming into Dragon-Thunder Fire. It ascends from the Lower Jiao to the Middle Jiao, and from the Middle Jiao to the Upper Jiao, presenting an unstoppable momentum. In this way, all five zang and six fu organs suffer harm; is it only the Heart that is damaged? Shaoshi said: Why is the disaster of Fire so cruel? Qibo said: It is not that excessive Fire causes harm, but rather insufficient Water leads to flaming upward. The five zang organs have zang fire, and the six fu organs have fu fire. Wherever Fire reaches, similar energies attract each other, making the momentum easy to flourish. The difference lies in using Water to assist it. However, Water is unique to the Kidney, and within Water, there is also Fire. If Water is insufficient, how can it withstand excess Fire? This is why the Kidney has only tonification methods and no purgation methods. Shaoshi said: All zang-fu organs draw resources from Water; they should cherish Water and fear Fire. Why do they often aid Fire to increase the flames? Qibo said: When Water is scarce and Fire is abundant, once Fire erupts, people fear Fire consuming Water and try to protect Water, who knew it would反而 (instead) harm Water? This disaster arises from loving Water, not from hating Water and loving Fire. Shaoshi said: When Fire is abundant and Water is scarce, purging the Southern Fire is equivalent to tonifying the Northern Water, is it not? Qibo said: Water and Fire are mutually foundational. Without Water, Fire is fierce; without Fire, Water is cold. Fierce Fire leads to Yin deficiency; cold Water leads to Yang consumption. When Yin and Yang are balanced, Water and Fire will achieve harmony. Shaoshi said: When Water and Fire are harmonious, do they not fear invasion by Earth? Qibo said: Earth can overcome Water, but Earth can also generate Water. When Water is generated by Earth, water emerges from the Earth, sufficient to nourish Liver Wood and moisten all zang-fu organs. However, one should not generate it excessively, otherwise the water volume will overflow and breach the banks. Without Earth's control, Water becomes a reverse flood. Therefore, Water does not fear Earth's overcoming. Shaoshi said: Excellent.
Chen Shiduo said: The Five Elements are moistened by Water and damaged by losing Water. Moreover, since they take much from it and distribute little, Water is the profound essence of the Five Elements and should not be lacking. Understanding the benefits of obtaining Water allows one to comprehend eternal principles.
Heart Fire Chapter
Shaoshi said: Heart Fire is the Sovereign Fire. Why should it prefer stillness over movement? Qibo said: The Sovereign acts through non-action. Since the Heart is Sovereign Fire, how can it act with purposeful action! If the Sovereign exerts force, it is not a blessing for the people. Therefore, when the Heart is still, Fire extinguishes; when the Heart moves, Fire flares up. Extinguishing benefits the Earth of the Spleen and Stomach; flaring up brings disaster to the Earth of the Spleen and Stomach. Shaoshi said: What do you mean? Qibo said: The Earth of the Spleen and Stomach prefers the nourishment of warm Fire and detests the pressure of fierce Fire. Warm Fire nourishes, giving Earth vital qi to become living soil; fierce Fire pressures, giving Earth dead qi to become scorched soil. How can scorched Fire generate Metal? Lung Metal becomes dry and must seek assistance from Kidney Water, but the Water is insufficient to assist. Shaoshi said: Kidney Water originally assists Heart Fire; why does its rescue yield no benefit? Qibo said: The Kidney Water in the human body is originally not in surplus. Furthermore, seeing Heart Fire too vigorous, although assisting the Fire is urgent, does one not fear the scorching of Fire qi? Thus, avoiding the flaming upward of Fire, it dares not ascend to the Heart. Without Water to assist, Heart Fire becomes more intense, and its overcoming of Lung increases significantly. Fearful of Fire punishment, Lung seeks aid from its child, the Kidney. But the Kidney, wanting to rescue, has no Water. Reluctant to see its mother, Lung, suffer oppression and scorching, it must exhaust all it has in the Kidney to assist. Thus, Water and Fire both surge, rising to the Upper Jiao to battle with the Heart. Because the Heart lacked Water to overcome Lung, now seeing Water not assisting Heart Fire but coming to help Lung, it desires to take that Water but finds it combined with Fire, making the Fire momentum even stronger. Thus, Lung does not benefit from Kidney Water but suffers from Kidney Fire. At this time, Liver Wood, seeing Lung Metal too weak, also emits Fire to burn the Heart, ostensibly helping the Kidney mother but secretly seeking revenge on Lung by adding blades. Shaoshi said: How to resolve this atmosphere? Qibo said: Heart Fire has moved to the extreme; calming the Heart allows Fire to extinguish. Shaoshi said: Can we use cold and bitter herbs to directly subdue the Fire? Qibo said: Cold and bitter herbs can be used temporarily, but not long-term. Temporary use transforms Fire into Water; long-term use transforms Water into Fire. Shaoshi said: Why is this? Qibo said: Heart Fire must be assisted by Kidney Water. Nourishing the Kidney to calm the Heart ensures Heart Fire remains quiet forever; apart from the Kidney, calming the Heart leaves Heart Fire prone to movement. Shaoshi said: Generally, Water and Fire do not fail to overcome each other, so why do Heart and Kidney Water and Fire interact and assist each other? Qibo said: It depends on the type of Water. Evil Water in the Kidney most overcomes Heart Fire; True Water in the Kidney most nourishes Heart Fire. The fluids in the Heart are the True Water inside the Kidney. When True Water of the Kidney is vigorous, Heart Fire is calm. When True Water of the Kidney declines, Heart Fire boils. Therefore, when Heart and Kidney interact, Water and Fire achieve harmony; when Heart and Kidney separate, Water and Fire do not achieve harmony. Shaoshi said: The Heart is above, the Kidney is below; their positions are vastly different. Why do they happily interact without obstruction? Qibo said: The interaction between Heart and Kidney, while guided by the Chong and Ren vessels (or reproductive system context), is actually mediated by Liver Wood. When Liver Wood qi flows freely, there is no obstruction for the Kidney; when Liver Wood qi is stagnant, Heart and Kidney become blocked. Shaoshi said: Then how is Liver Wood nourished? Qibo said: Kidney Water is the mother of Liver Wood; tonifying the Kidney is the way to unblock Liver Wood. Without Water, Fire does not flourish; without Wood, desire does not arise. For heart fluids not to dry up, Liver Blood must be constantly sufficient. For Liver Blood not to lack, Kidney Water must be constantly full. Tonifying Liver Wood essentially amounts to tonifying Kidney Water. Shaoshi said: Excellent.
Chen Shiduo said: Heart Fire is Sovereign Fire. The Sovereign Heart is tangible Fire, which can be subdued by Water. Unlike the Fire in the Kidney, which is intangible Fire. Intangible Fire can be nourished by Water. Knowing whether Fire is tangible or intangible clarifies the distinction between deficient Fire and excess Fire.
Waijing Weiyan, Volume Four
Spleen Earth Chapter
Shaoshi asked: The Spleen is damp Earth. Earth is generated by Fire; is Fire the parent of Spleen Earth? Qibo said: The parents of Spleen Earth are not just one Fire. The Sovereign Fire of the Heart meridian, and the Minister Fire of the Pericardium, San Jiao, and Mingmen all generate it. However, the generation by Sovereign Fire is distant to Spleen Earth; the generation by Minister Fire is close to Spleen Earth, and among Minister Fires, the Fire of Mingmen is especially intimate. Shaoshi said: What is the reason? Qibo said: The prosperity or decline of Mingmen corresponds to the prosperity or decline of Spleen Earth. The life or death of Mingmen determines the life or death of Spleen Earth. Mingmen is the parent of Spleen Earth, truly concerning life and death. It is unlike other Fires that can be vigorous, weak, present, or absent. Shaoshi said: When Mingmen Fire is overly vigorous, it is mostly unsuitable for Spleen Earth. Why is this? Qibo said: Too little Fire makes Earth damp, lacking the mechanism of generation; too much Fire makes Earth dry, causing the harm of cracking and desiccation. Spleen is damp Earth, containing Water within Earth. Mingmen is Fire within Water. When Fire is hidden in Water, it is the Fire of both jì (harmony), naturally free from the disaster of excessive burning, suitable for Spleen Earth. Thus, when Fire is prosperous, Earth is prosperous; when Fire declines, Earth declines; when Fire lives, Earth lives; when Fire dies, Earth dies. If Fire is overly vigorous, Fire surpasses Water. Water is insufficient to assist Fire, resulting in Fire of neither jì nor wei ji (disharmony). Fire seems vigorous but is actually declining; it is false vigor, not true vigor. It is unsuitable for Spleen Earth. Not only can it not generate Spleen, it consumes the vital qi of Earth. Without vital qi, Spleen Earth becomes barren and dry, making it difficult to transform essences and nutrients to moisten all zang-fu organs. Moreover, Fire qi flares upward, combining with the Fire of San Jiao and Pericardium rushing up to merge with Heart Fire. The more vigorous the Fire, the more depleted the Earth, becoming scorched Fire. Shaoshi said: Can scorched Earth generate Lung Metal? Qibo said: Lung Metal cannot be generated without Earth. Now Earth has become scorched Earth, lacking moistening qi internally, how can it generate Metal? Furthermore, it not only fails to generate Metal but also brings disaster to Lung. Lung lacks the generation of Earth qi and suffers from the pressure of Fire qi. Metal being weak and Wood being strong is an inevitable trend. Strong Wood oppresses Earth, making Earth's failure to generate Metal even harder. When Lung Metal perishes, Kidney Water also perishes. When Water perishes, Wood has nothing to nourish it; Wood withers and burns itself, adding more flames, making Earth even drier. Shaoshi said: Which meridian should be treated to rescue it? Qibo said: There is excess Fire and insufficient Water. Tonifying Water causes Fire to subside naturally. However, merely tonifying Water makes Water hard to generate. Tonifying Lung Metal provides a source for Water transformation, ensuring there is a root. When Kidney receives Water to control Fire, Water and Fire interact harmoniously, preventing the harm of biased Fire excess. This is why the treatment method must prioritize tonifying Water first. Shaoshi said: Excellent.
Chen Shiduo said: Spleen Earth differs from Stomach Earth. Generating Spleen Earth differs from generating Stomach Earth. Although generating Earth relies on Fire, the Fires differ. Generating Spleen Earth must rely on the Heart; generating Stomach Earth must rely on the Pericardium. The Heart is Sovereign Fire, and the Pericardium is Minister Fire. Both Fires must tonify the Kidney, as Water can generate Fire.
Stomach Earth Chapter
Shaoshi asked: The Spleen and Stomach are both Earth; is there a distinction? Qibo said: The Spleen is Yin Earth; the Stomach is Yang Earth. Yin Earth is generated when encountering Fire; Yang Earth must be generated by Sovereign Fire. Sovereign Fire is Heart Fire. Shaoshi said: Earth is generated by Fire; Fire comes to generate Earth, showing mutual affection. Does Stomach Earth reject the Minister Fire of San Jiao and Mingmen? Qibo said: Minister Fire does not combine with the Stomach; thus, receiving Minister Fire causes combustion, unlike receiving Sovereign Fire which brings joy. Shaoshi said: The Pericardium is also Minister Fire; why is it close to the Stomach? Qibo said: The Pericardium Meridian commands on behalf of Sovereign Fire, so Pericardium Minister Fire is no different from Sovereign Fire; this is why the Stomach feels affinity. Shaoshi said: The Pericardium assumes the duties of the Heart. Stomach Earth draws resources from the Pericardium, which is no different from drawing from Heart Fire. But when the two Fires generate the Stomach, Earth benefits; when the two Fires assist the Stomach, Fire suffers disaster. Why? Qibo said: When Stomach Earth is deficient, it welcomes the generation by Fire; when Stomach Fire is vigorous, it detests the assistance by Fire. Shaoshi said: Why is this? Qibo said: Stomach Yang Earth should be weak, not strong. Shaoshi said: Why should it not be strong? Qibo said: The Stomach is a residence of abundant Qi and Blood; its Fire moves easily. When it moves, it spreads like a prairie fire and cannot be controlled. It not only scorches Lung to kill its child but also burns Heart to harm its mother. Moreover, where Fire is vigorous, Water is dried up. Boiling Fire surges upward, risking the destruction of forests and drying of ponds, scorching Kidney Water and burning Liver Wood. How can it avoid this? Shaoshi said: How to treat it? Qibo said: Vigorous Fire must be assisted by Water. However, this Water is not external Water. External Water can temporarily stop inflammation but is not a standard treatment. One must greatly nourish the deficiency of internal Water. Internal Water refers to Kidney Water. However, during times of vigorous Fire, nourishing Kidney Water cannot purge Stomach Fire, because vigorous Fire is hard to extinguish, and deficient Water is hard to rapidly generate. Shaoshi said: What then? Qibo said: The method to rescue from burning is to first purge Stomach Fire, then assist with Water. Shaoshi said: All five zang and six fu organs rely on Stomach Qi for life. Will purging Stomach Fire damage the other zang-fu organs? I fear Water will not be generated, and the Kidney will perish first. Qibo said: If Fire does not cease, Earth cannot be at peace. First ceasing Fire and then assisting Water brings generous rain, allowing Earth qi to rise and easily generate all things. Purging the Stomach is precisely saving the Stomach; purging Fire is not purging Earth. If Stomach Earth has vitality, how can the other zang-fu organs have a method of death? Saving the Stomach saves the Kidney and all other zang-fu organs. Shaoshi said: If Stomach Qi is peaceful, and Liver Wood comes to overcome, what then? Qibo said: Liver overcoming the Stomach is due to Liver Wood dryness. Dry Wood means Liver Qi is uneven. Unevenness leads to stagnation and inability to extend, pressing upward on Stomach Earth, leaving Earth with no mechanism for generation and development. Therefore, the method to regulate the Stomach prioritizes calming the Liver. Once Liver Qi is calm, urgently tonifying Water is next. Abundant Water prevents Wood from stagnating again. However, since Water is hard to make abundant, one must still tonify Lung Metal. Abundant Lung Metal generates Water; Water nourishes Wood. Vigorous Metal controls Wood; Wood does not overcome Earth. Would the Stomach lack its nature of generation and development? Shaoshi said: Excellent.
Chen Shiduo said: Stomach Earth prioritizes nourishment and longevity. Nourishing Water assists the Stomach. If there is Water in the Stomach, it will not boil despite Fire. Thus, tonifying the Kidney is precisely benefiting the Stomach. It is evident that the abundance of Stomach Fire stems from the decline of Kidney Water. Tonifying Kidney Water is precisely tonifying Stomach Earth. Therefore, Stomach Fire can be killed, but Stomach Earth should be cultivated; one must not act chaotically.
Pericardium Fire Chapter
Shaoshi said: Pericardium Fire is no different from Heart Fire; are its generation and overcoming interactions the same? Qibo said: Speaking of sameness, they are the same; speaking of differences, they are different. Heart Fire generates the Stomach, but Pericardium Fire does more than just generate the Stomach. Heart Fire overcomes Lung, but Pericardium Fire does more than just overcome Lung. Shaoshi said: What do you mean? Qibo said: Pericardium Fire generates the Stomach but can also destroy the Stomach. When Stomach Earth is deficient, receiving Pericardium Fire allows Earth to be generated; when Stomach Fire is vigorous, receiving Pericardium Fire causes Earth to fail. Once the mother of Earth fails, how can the child of Lung Metal be generated? Shaoshi said: It is the same Fire; why the difference in generation and overcoming? Qibo said: Heart Fire is Yang Fire. Its momentum is urgent and can be avoided. Pericardium Fire is Yin Fire. Its momentum is slow and approachable. Thus, Heart Fire overcoming Lung is a temporary punishment; Pericardium Fire overcoming Lung is a long-lasting harm. Harm arising from punishment involves urgent momentum but minor initial disaster. Harm arising from contemplation involves slow momentum but deepening disaster. Shaoshi said: Can it be rescued? Qibo said: It depends on controlling the excess of Fire. Shaoshi said: How to control it? Qibo said: Pericardium Yin Fire steals Yang Qi from the Heart to nourish itself and must obtain Yin Qi from the Kidney to exist. The Heart desires to warm the Kidney, and the Kidney desires to moisten the Heart; both must first interact through the Pericardium to connect. This causes Kidney Water to slightly decline. The Heart further distributes its Water qi, and the Kidney supplies the insufficiency of Heart Fire. How can it spare surplus grace to comfort the Pericardium? When the Pericardium becomes dry, do not blame it for harming Stomach Earth. Tonifying the withered Kidney Water ensures Water is sufficient to irrigate the Heart and transform fluids, and sufficient to flow into the Pericardium and transform thin fluids. This seemingly not saving the Stomach is precisely saving the Stomach. Shaoshi said: Can Pericardium Fire be purged? Qibo said: When Stomach Earth is overly vigorous, one must purge Pericardium Fire. However, Pericardium Fire can be purged temporarily but not long-term. The Pericardium is close to the Heart; purging the Pericardium Meridian disturbs Heart Fire. Shaoshi said: Then what? Tian Shi said: Liver Wood is the mother of the Pericardium. Purging the Liver will inevitably weaken Pericardium Fire. Shaoshi said: The Liver is also the mother of the Heart; will purging the Liver make Heart Fire cold? Tian Shi said: Temporarily purging the Liver reduces the flame of the Pericardium without harming the Heart. Even long-term purging of the Liver reduces the blaze of the Heart Monarch without harming the Pericardium; this is still superior to directly purging the Pericardium. Shaoshi said: If your words are true, purging Liver Wood can save emergencies but not plan for the long term. Please ask for the method of aftermath care? Qibo said: When Water is vigorous, Fire declines; this is the way of both jì. How can one abandon tonifying Kidney Water to seek another way to purge Fire? Shaoshi said: Excellent.
Chen Shiduo said: Pericardium Fire is Minister Fire. Minister Fire should be tonified, not purged. Using purgation when tonification is appropriate will surely harm the Pericardium.
San Jiao Fire Chapter
Shaoshi said: San Jiao is formless; how does its Fire arise? Qibo said: San Jiao is called a Fu organ, but it is a hollow Fu. Being called a Fu without a solid form implies the meaning of making a home wherever one resides. Thus, it generates when encountering Wood, flourishes when encountering Fire. Even when encountering Metal or Earth, it does not enmity but gets along. It always desires to steal the Qi of various zang-fu organs to make itself vigorous. Shaoshi said: San Jiao consumes the Qi of zang-fu organs; shouldn't all zang-fu organs reject it? Why do they instead welcome it? Qibo said: The Qi of all zang-fu organs cannot circulate up and down without San Jiao. Therefore, they welcome its approach and add Qi to it. Even if there is theft, they remain content and do not inquire. Shaoshi said: All zang-fu organs are happy to be close to San Jiao, but which zang-fu organ does San Jiao feel closest to? Qibo said: The closest is Gallbladder Wood. The Gallbladder and Liver are exterior-interior pairs; thus, Liver and Gallbladder are the mothers of San Jiao, i.e., the home of San Jiao. Having no home and parasitizing in the mother's home, it is not without a Fu yet has a Fu. However, the nature of San Jiao likes movement and dislikes stillness, flowing up and down together. It does not enjoy settling permanently in the mother's house, so one cannot say the palace of Liver and Gallbladder is truly the Fu of San Jiao. Shaoshi said: San Jiao is Fire; Fire must fear Water. Why is it close to Water? Qibo said: The Fire of San Jiao is best at controlling Water. It is not that it loves Water and likes to enter Water, but rather that without the warmth of Fire qi, Water becomes cold Water. How can cold Water transform substances? Thus, Water in the Kidney is generated by the Fire of San Jiao; Water in the Bladder is transformed by the Fire of San Jiao. Fire combining with Water truly has the joy of both jì. But one must fear Fire being too hot, controlling Water too severely, causing Water to suffer loss instead of gain, leading to certain dryness and bitterness. Shaoshi said: Then how to treat it? Qibo said: Purge Fire, and Water will flow naturally. Shaoshi said: San Jiao has no solid Fu; from where does one purge the Fire of San Jiao? Qibo said: Observe which zang-fu organs assist Fire and purge them; this is how one purges San Jiao. Shaoshi said: Excellent.
Chen Shiduo said: The Fire of San Jiao attaches to the zang-fu organs. When zang-fu organs are vigorous, San Jiao is vigorous; when zang-fu organs decline, San Jiao declines. Thus, assisting San Jiao lies in assisting all zang-fu organs. Can one disregard the zang-fu organs when purging San Jiao Fire? Therefore, the prosperity and decline of San Jiao entirely depend on observing the Fu organs.
Gallbladder Wood Chapter