雷公真君曰∶五行火木土金水，配心肝脾肺肾，人尽知之也。然而，生中有克，克中有生，生不
全生，克不全克，生畏克而不敢生，克畏生而不敢克，人未必尽知之也。何以见生中有克？肾生肝也，肾
之中有火存焉，肾水干枯，肾不能生肝木矣，火无水制，则肾火沸腾，肝木必致受焚烧之祸，非生中
有克乎。治法当急补其肾中之水，水足而火息，肾不克木，而反生木矣。肝生心也，肝之中有水存焉，
肝火燥烈，肝不能生心火矣，木无水养，则肝木焦枯，心火必有寒冷之虞，非生中有克乎。治法当急
补其肝中之水，水足而木旺，肝不克火，而反生火矣。心中之火，君火也，心包之火，相火也，二火之
中，各有水焉。二火无水，则心燔灼而包络自焚矣，又何能火生脾胃之土乎。火无所养，则二火炽盛，必
有燎原之害，此生中有克，不信然乎。治法当补其心中之水，以生君火，更当补其肾中之水，以滋相火。
水足而二火皆安，不去克脾胃之土，而脾胃之土自生矣。脾土克水者也，
然土必得水以润之，而后可以生金。倘土中无水，则过于亢热，必有赤地千里、炼石流金之灾，不生金而
反克金矣。治法当补其脾阴之水，使水足以润土，而金之气有所资，庶几金有生而无克也。肺金生水
者也，然金亦必得水以濡之，而后可以生水，倘金中无水，则过于刚劲，必有 炼太甚，崩炉飞汞之
忧，不生水而反克水矣。治法当补其肺中之水，使水足以济金，而水之源有所出，庶几水有生而无
克也。以上五者，言生中有克，实有至理，非漫然立论。倘肾中无水，用六味地黄丸汤，大剂与之。
肝中无水、用四物汤。心中无水，用天王补心丸。心包无水，用归脾汤。脾胃无水，用六君、四君。肺
经无水，用生脉散。举一而类推之可也。
何以见克中有生乎？肝克土也。而肝木非土，又何以生。然而肝木未尝不能生土，土得木以疏通，
则土有生气矣。脾克水也，而脾土非水，又何以生。然而脾土未尝不生水，水得土而蓄积，则水有根基
矣。肾克火也，而肾水非火不能生，无火则肾无温暖之气矣。然而心火必得肾水以生之也，水生火，而
火无自焚之祸。心克金也，而心火非金不能生，无金则心无清肃之气矣。然而肺金必得心火以生之也，
火生金，而金无寒冷之忧。肺克木也，而肺金非木不能生，无木则金无舒发之气矣。然而肝木必得肺金以
生之也，金生木，而木无痿废之患。以上五者，亦存至理，知其颠倒之奇，则治病自有神异之效。
何以见生不全生乎？肾生肝也，而不能全生肝木。盖肾水无一脏不取资也。心得肾水，而神明始焕
发也；脾得肾水，而精微始化导也；肺得肾水，而清肃始下行也∶肝得肾水，而谋虑始决断也∶六腑亦
无不得肾水，而后可以分布之。此肾经之不全生，而无乎不生也。
何以见克不全克乎？肾克火也，而不至全克心火。盖肾火无一脏不焚烧也。心得肾火，而躁烦
生焉；脾得肾火，而津液干焉；肺得肾火，而喘嗽病焉；肝得肾火，而龙雷出焉；六腑亦无不得肾火，
而燥渴枯竭之症见矣。此肾经之不全克，而无乎不克也。
何以见生畏克而不敢生乎？肝木本生心火也，而肝木畏肺金之克，不敢去生心火，则心气愈弱，不
能制肺金之盛，而金愈克木矣。心火本生胃土也，而心火畏肾水之侵，不敢去生胃土，则胃气转虚，不能
制肾水之胜，而水益侵胃土矣。心包之火本生脾土也，而心包之火畏肾水之泛，不敢去生脾土，则脾气更
困，不能伏肾水之凌，而水益欺脾土矣。脾胃之土，所以生肺金也，而脾胃之土畏肝木之旺，不敢去生肺
金，则肺金转衰，不敢制肝木之犯，而木愈侮土矣。肾经之水，所以生肝木也，而肾水畏脾胃之土
燥，不敢去生肝木，则肝木更凋，不能制脾胃二土之并，而上愈制水矣。见其生而制其克，则生可全生，
忘其克而助其生，则克且更克。此医道之宜知，而用药者所宜究心也。
何以见克畏生而不敢克乎？金克木也，肺金之克肝，又何畏于肾之生肝乎？不知肾旺则肝亦旺，肝
旺则木盛，木盛则肺金必衰，虽性欲克木，见茂林而自返矣，故木衰者，当补肾以生肝、不必制肺以扶肝。
木克土也，肝之克脾，又何畏于心之生脾乎？不知心旺则脾亦旺，脾旺则土盛，土盛则肝木自弱，虽性思
克土，遇焦土而自颓矣，故土衰者，当补心以培土，不必制木以救土。土制水者也，脾之克肾，又何
畏于肺之生肾乎？不知肺旺则肾亦旺，肾旺则水盛，水盛则脾土自微，虽性欲制水，见长江而自失矣，故
水衰者，当补肺以益水，不必制土以蓄水。水制火者也，肾水之克心，又
何畏肝之生心乎？不知肝旺则心亦旺，心旺则火盛，火盛则肾水必虚，虽性喜克火，见车薪而自
退矣，故火衰者，当补肝以助心，不必制水以援心。火制金者也，心之克肺，又何畏脾之生肺乎？不知
脾旺则肺亦旺，肺旺则金盛，金盛则心火自衰，虽性欲克金，见顽金而难 矣，故金衰者，当补土以
滋金，不必息火以全金也。此五行之妙理，实医道之精微。能于此深造之，医不称神，未之前闻也。
长沙守张真人曰∶阐发至此，精矣神矣。自有轩岐之书，从未有谈五脏之五行，颠倒神奇至
此。实有至理存乎其中，用之却有效。莫惊言过创辟可喜，而难见施行也。
雷公真君说：五行中的火、木、土、金、水，分别配属心、肝、脾、肺、肾，这是人人都知道的道理。然而，相生之中包含相克，相克之中蕴含相生，生不是完全的生，克也不是完全的克；生因为畏惧克而不敢尽情生，克因为畏惧生而不敢尽情克，这些道理人们未必全都知晓。
怎么看出相生之中包含相克呢？肾水生肝木，但肾中存有火，如果肾水干枯，肾就不能生养肝木了；火如果没有水的制约，就会沸腾，导致肝木遭受焚烧之祸，这不是相生之中包含相克吗？治疗方法应当紧急补充肾中的水，水充足则火熄灭，肾不再克制木，反而能生养木了。肝木生心火，但肝中存有阴液（水），如果肝火燥烈，肝就不能生养心火了；木如果没有水的滋养，就会焦枯，心火必然会有寒冷之虞，这不是相生之中包含相克吗？治疗方法应当紧急补充肝中的阴液，阴液充足则木气旺盛，肝不再克制火，反而能生养火了。心中的火是君火，心包络的火是相火，这两者之中，各自都含有水。如果这两者没有水，心就会燔灼，心包络就会自焚，又怎么能用火去生养脾胃的土呢？火如果没有水的涵养，就会炽盛，必然造成燎原的危害，这确实是相生之中包含相克，难道不是这样吗？治疗方法应当补充心中的水以生养君火，更应当补充肾中的水以滋助相火。水充足则两火都安宁，不去克制脾胃的土，脾胃的土自然就能生养了。脾土本是克制肾水的，但是土必须得到水的滋润，然后才能生养肺金。如果土中没有水，就会过于亢热，必然造成千里赤地、炼石流金的灾难，不生养金反而克制金了。治疗方法应当补充脾阴之水，使水足以滋润土，那么金的气机就有资生了，差不多金就只有生而没有克了。肺金本是生养肾水的，但是金也必须得到水的濡润，然后才能生养水，如果金中没有水，就会过于刚劲，必然有过度锻炼、崩炉飞汞的忧虑，不生养水反而克制水了。治疗方法应当补充肺中的水，使水足以济助金，那么水的源头就有了出处，差不多水就只有生而没有克了。以上五种情况，讲的是相生之中包含相克，确实有至深的道理，并非随意立论。如果肾中没有水，使用六味地黄丸汤，大剂量给予。肝中没有水，使用四物汤。心中没有水，使用天王补心丸。心包络中没有水，使用归脾汤。脾胃中没有水，使用六君子汤或四君子汤。肺经中没有水，使用生脉散。举一反三类推即可。
怎么看出相克之中蕴含相生呢？肝木克制脾土，但肝木本身不是土，又怎么能生土呢？然而肝木未尝不能生土，土得到木的疏通，土就有了生气。脾土克制肾水，但脾土本身不是水，又怎么能生水呢？然而脾土未尝不能生水，水得到土的蓄积，水就有了根基。肾水克制心火，但肾水本身不是火，不能生火，没有火则肾就没有温暖之气了。然而心火必须得到肾水的生养，水生火，火就不会有自焚的祸患。心火克制肺金，但心火本身不是金，不能生金，没有金则心就没有清肃之气了。然而肺金必须得到心火的生养，火生金，金就不会有寒冷的忧虑。肺金克制肝木，但肺金本身不是木，不能生木，没有木则金就没有舒发之气了。然而肝木必须得到肺金的生养，金生木，木就不会有痿废的病患。以上五种情况，也存有至深的道理，知道这种颠倒变化的奇妙，治病自然会有神异的效果。
怎么看出生不是完全的生呢？肾水生肝木，但不能完全生养肝木。因为肾水无一脏不从中取资。心得到肾水，神明才开始焕发；脾得到肾水，精微物质才开始化导；肺得到肾水，清肃之气才开始下行；肝得到肾水，谋虑决断才开始产生；六腑也没有不得肾水，然后才可以分布运行的。这就是肾经的不完全生，但又无处不在生。
怎么看出克不是完全的克呢？肾水克制心火，但不至于完全克制心火。因为肾火无一脏不焚烧。心得到肾火，就会产生躁烦；脾得到肾火，津液就会干燥；肺得到肾火，就会产生喘嗽病症；肝得到肾火，龙雷之火就会发作；六腑也没有不得肾火，而出现燥渴枯竭的症状。这就是肾经的不完全克，但又无处不在克。
怎么看出生因为畏惧克而不敢生呢？肝木本应生心火，但肝木畏惧肺金的克制，不敢去生心火，那么心气更加虚弱，不能制约肺金的盛势，而金就更加克制木了。心火本应生胃土，但心火畏惧肾水的侵扰，不敢去生胃土，那么胃气转而虚弱，不能制约肾水的胜势，而水更加侵扰胃土了。心包络之火本应生脾土，但心包络之火畏惧肾水的泛滥，不敢去生脾土，那么脾气更加困顿，不能降伏肾水的凌犯，而水更加欺侮脾土了。脾胃之土本应生肺金，但脾胃之土畏惧肝木的旺盛，不敢去生肺金，那么肺金转而衰弱，不敢制约肝木的侵犯，而木就更加侮土了。肾经之水本应生肝木，但肾水畏惧脾胃之土的燥热，不敢去生肝木，那么肝木更加凋零，不能制约脾胃二土的并立，而上游更加制约水了。见到生而制约其克，生就可以完全生；忘记克而帮助其生，克就会更加厉害。这是医道应该知晓的，用药的人所应该用心研究的。
怎么看出克因为畏惧生而不敢克呢？金克木，肺金克制肝木，又何必畏惧肾对肝的生养呢？不知道肾旺则肝也旺，肝旺则木盛，木盛则肺金必然衰弱，虽然本性想克木，看到茂密的树林也会自动返回，所以木衰者，应当补肾以生肝，不必制肺以扶肝。木克土，肝木克制脾土，又何必畏惧心对脾的生养呢？不知道心旺则脾也旺，脾旺则土盛，土盛则肝木自然减弱，虽然本性想克土，遇到焦枯的土壤也会自行颓败，所以土衰者，应当补心以培土，不必制木以救土。土制水，脾土克制肾水，又何必畏惧肺对肾的生养呢？不知道肺旺则肾也旺，肾旺则水盛，水盛则脾土自然微弱，虽然本性想制水，看到长江大河也会自行失据，所以水衰者，应当补肺以益水，不必制土以蓄水。水制火，肾水克制心火，又何必畏惧肝对心的生养呢？不知道肝旺则心也旺，心旺则火盛，火盛则肾水必然虚损，虽然本性喜欢克火，看到车薪大火也会自行退却，所以火衰者，应当补肝以助心，不必制水以援心。火制金，心火克制肺金，又何必畏惧脾对肺的生养呢？不知道脾旺则肺也旺，肺旺则金盛，金盛则心火自然衰弱，虽然本性想克金，看到顽铁也难以熔化，所以金衰者，应当补土以滋金，不必息火以全金。这是五行的妙理，确实是医道的精微之处。能在此处深造，医生如果不被称为神妙，是从未听说过的。
长沙守张真人说：阐发到了这个地步，真是精妙神奇啊。自从轩辕、岐伯的书籍以来，从未有过谈论五脏五行，颠倒神奇达到这种程度的。其中确实存有至深的道理，使用它确有疗效。不要惊讶言论过于创辟可喜，而难以见诸施行。
The True Lord Leigong said: The Five Elements—Fire, Wood, Earth, Metal, and Water—are matched with the Heart, Liver, Spleen, Lung, and Kidney respectively. This is known by everyone. However, within generation there is restriction, and within restriction there is generation; generation is not complete generation, and restriction is not complete restriction. Generation fears restriction and dares not generate fully; restriction fears generation and dares not restrict fully. These principles are not necessarily known by everyone.
How can we see that restriction exists within generation? The Kidney generates the Liver (Wood). However, Fire resides within the Kidney. If Kidney Water dries up, the Kidney cannot generate Liver Wood. If Fire is unrestrained by Water, it boils, causing the disaster of Liver Wood being burned. Is this not restriction within generation? The treatment method should urgently tonify the Water in the Kidney. When Water is sufficient, Fire subsides; the Kidney no longer restricts Wood but instead generates it. The Liver generates the Heart (Fire). However, Yin-fluid (Water) resides within the Liver. If Liver Fire is dry and fierce, the Liver cannot generate Heart Fire. If Wood lacks nourishment from Water, it becomes scorched and withered, and Heart Fire will inevitably face the danger of coldness. Is this not restriction within generation? The treatment method should urgently tonify the Yin-fluid in the Liver. When Yin-fluid is sufficient, Wood flourishes; the Liver no longer restricts Fire but instead generates it. The Fire in the Heart is the Ministerial Fire (Jun Huo), and the Fire in the Pericardium is the Ministerial Fire (Xiang Huo). Within these two Fires, each contains Water. If these two Fires lack Water, the Heart will scorch and the Pericardium will burn itself, how then can Fire generate the Earth of the Spleen and Stomach? If Fire lacks nourishment, the two Fires will blaze fiercely, inevitably causing the harm of a prairie fire. Is this not restriction within generation? Indeed so. The treatment method should tonify the Water in the Heart to generate the Ministerial Fire, and furthermore tonify the Water in the Kidney to nourish the Ministerial Fire. When Water is sufficient, both Fires are at peace; they do not restrict the Earth of the Spleen and Stomach, and the Earth of the Spleen and Stomach naturally generates itself. The Spleen Earth restricts Water, yet Earth must be moistened by Water before it can generate Metal. If Earth lacks Water, it becomes excessively hyperactive and hot, inevitably causing the disaster of barren lands for a thousand miles and smelting stones and flowing metals, generating Metal not but restricting it instead. The treatment method should tonify the Yin-Water of the Spleen, allowing Water to sufficiently moisten Earth, so that the Qi of Metal has resources, and thus Metal may have generation without restriction. The Lung Metal generates Water, yet Metal must also be moistened by Water before it can generate Water. If Metal lacks Water, it becomes excessively rigid, inevitably leading to the worry of over-smelting and mercury flying from the furnace, generating Water not but restricting it instead. The treatment method should tonify the Water in the Lung, allowing Water to sufficiently assist Metal, so that the source of Water has an outlet, and thus Water may have generation without restriction. The above five cases discuss restriction within generation; they contain profound truth and are not arbitrary theories. If there is no Water in the Kidney, use Liuwei Dihuang Wan Decoction (Six-Ingredient Rehmannia Pill Decoction) in large doses. If there is no Water in the Liver, use Siwu Tang (Four-Substance Decoction). If there is no Water in the Heart, use Tianwang Buxin Wan (Heavenly Emperor's Heart-Nourishing Pill). If there is no Water in the Pericardium, use Guipi Tang (Restore the Spleen Decoction). If there is no Water in the Spleen and Stomach, use Liujunzi Tang (Six-Gentleman Decoction) or Sijunzi Tang (Four-Gentleman Decoction). If there is no Water in the Lung Meridian, use Shengmai San (Generate the Pulse Powder). One case can be used to infer others.
How can we see that generation exists within restriction? The Liver Wood restricts Spleen Earth, yet Liver Wood is not Earth, so how can it generate Earth? However, Liver Wood has never failed to generate Earth; when Earth receives the dredging action of Wood, Earth gains vital energy. The Spleen Earth restricts Kidney Water, yet Spleen Earth is not Water, so how can it generate Water? However, Spleen Earth has never failed to generate Water; when Water receives accumulation from Earth, Water gains a foundation. The Kidney Water restricts Heart Fire, yet Kidney Water is not Fire and cannot generate Fire; without Fire, the Kidney lacks warm energy. However, Heart Fire must be generated by Kidney Water; Water generates Fire, and Fire avoids the disaster of self-immolation. The Heart Fire restricts Lung Metal, yet Heart Fire is not Metal and cannot generate Metal; without Metal, the Heart lacks clear and肃 (descending/purifying) energy. However, Lung Metal must be generated by Heart Fire; Fire generates Metal, and Metal avoids the worry of coldness. The Lung Metal restricts Liver Wood, yet Lung Metal is not Wood and cannot generate Wood; without Wood, Metal lacks expansive and venting energy. However, Liver Wood must be generated by Lung Metal; Metal generates Wood, and Wood avoids the affliction of flaccidity and paralysis. The above five cases also contain profound truth; understanding this strange inversion allows one to treat diseases with miraculous efficacy.
How can we see that generation is not complete generation? The Kidney generates the Liver, but it does not completely generate Liver Wood. This is because Kidney Water is utilized by every Zang organ. The Heart obtains Kidney Water, and its Spirit (Shen) begins to shine forth; the Spleen obtains Kidney Water, and its essence and subtle substances begin to be transformed and guided; the Lung obtains Kidney Water, and its clear and descending nature begins to move downward; the Liver obtains Kidney Water, and its planning and decision-making begin; the Six Fu organs also all obtain Kidney Water before they can distribute it. This is the incomplete generation of the Kidney Meridian, yet there is nowhere it does not generate.
How can we see that restriction is not complete restriction? The Kidney Water restricts Heart Fire, but it does not completely restrict Heart Fire. This is because Kidney Fire burns every Zang organ. The Heart obtains Kidney Fire, and restlessness arises; the Spleen obtains Kidney Fire, and body fluids dry up; the Lung obtains Kidney Fire, and wheezing and coughing diseases arise; the Liver obtains Kidney Fire, and Dragon-Lei fire erupts; the Six Fu organs also all obtain Kidney Fire, presenting symptoms of dryness, thirst, and exhaustion. This is the incomplete restriction of the Kidney Meridian, yet there is nowhere it does not restrict.
How can we see that generation fears restriction and dares not generate? Liver Wood originally generates Heart Fire, but Liver Wood fears the restriction of Lung Metal and dares not generate Heart Fire. Then Heart Qi becomes weaker, unable to control the excess of Lung Metal, and Metal restricts Wood even more. Heart Fire originally generates Stomach Earth, but Heart Fire fears the invasion of Kidney Water and dares not generate Stomach Earth. Then Stomach Qi turns deficient, unable to control the superiority of Kidney Water, and Water invades Stomach Earth even more. The Fire of the Pericardium originally generates Spleen Earth, but Pericardium Fire fears the flooding of Kidney Water and dares not generate Spleen Earth. Then Spleen Qi becomes more troubled, unable to subdue the bullying of Kidney Water, and Water bullies Spleen Earth even more. Spleen-Stomach Earth originally generates Lung Metal, but Spleen-Stomach Earth fears the flourishing of Liver Wood and dares not generate Lung Metal. Then Lung Metal turns weak, daring not control the infringement of Liver Wood, and Wood insults Earth even more. Kidney Water originally generates Liver Wood, but Kidney Water fears the dryness of Spleen-Stomach Earth and dares not generate Liver Wood. Then Liver Wood becomes more withered, unable to control the joint action of Spleen-Stomach Earth, and the upper part restricts Water even more. Seeing generation and controlling its restriction allows generation to be complete; forgetting restriction and assisting generation makes restriction even stronger. This is what the medical Dao should know, and what those using medicine should study carefully.
How can we see that restriction fears generation and dares not restrict? Metal restricts Wood. Why does Lung Metal's restriction of the Liver fear the Kidney's generation of the Liver? It is unknown that if the Kidney is flourishing, the Liver is also flourishing; if the Liver is flourishing, Wood is abundant; if Wood is abundant, Lung Metal must decline. Although its nature desires to restrict Wood, seeing a dense forest, it returns on its own. Therefore, when Wood is deficient, one should tonify the Kidney to generate the Liver, rather than restrict the Lung to support the Liver. Wood restricts Earth. Why does Liver Wood's restriction of the Spleen fear the Heart's generation of the Spleen? It is unknown that if the Heart is flourishing, the Spleen is also flourishing; if the Spleen is flourishing, Earth is abundant; if Earth is abundant, Liver Wood naturally weakens. Although its nature desires to restrict Earth, encountering scorched earth, it collapses on its own. Therefore, when Earth is deficient, one should tonify the Heart to cultivate Earth, rather than restrict Wood to save Earth. Earth controls Water. Why does Spleen Earth's restriction of the Kidney fear the Lung's generation of the Kidney? It is unknown that if the Lung is flourishing, the Kidney is also flourishing; if the Kidney is flourishing, Water is abundant; if Water is abundant, Spleen Earth naturally diminishes. Although its nature desires to control Water, seeing the Yangtze River, it loses its footing on its own. Therefore, when Water is deficient, one should tonify the Lung to benefit Water, rather than restrict Earth to retain Water. Water controls Fire. Why does Kidney Water's restriction of the Heart fear the Liver's generation of the Heart? It is unknown that if the Liver is flourishing, the Heart is also flourishing; if the Heart is flourishing, Fire is abundant; if Fire is abundant, Kidney Water must be deficient. Although its nature likes to restrict Fire, seeing a cartload of firewood burning, it retreats on its own. Therefore, when Fire is deficient, one should tonify the Liver to assist the Heart, rather than restrict Water to aid the Heart. Fire controls Metal. Why does Heart Fire's restriction of the Lung fear the Spleen's generation of the Lung? It is unknown that if the Spleen is flourishing, the Lung is also flourishing; if the Lung is flourishing, Metal is abundant; if Metal is abundant, Heart Fire naturally declines. Although its nature desires to restrict Metal, seeing stubborn metal, it finds it difficult to melt. Therefore, when Metal is deficient, one should tonify Earth to nourish Metal, rather than extinguish Fire to preserve Metal. This is the wonderful principle of the Five Elements, truly the subtlety of the medical Dao. To deepen one's understanding here, if a physician is not called divine, it has never been heard of before.
Zhang Zhenren, the Guardian of Changsha, said: Having expounded to this extent, it is exquisite and divine. Since the books of Xuanyuan and Qibo, there has never been talk of the Five Elements of the Five Zang organs reaching such inversion and wonder. There is indeed profound truth within it, and using it yields results. Do not be surprised that the words are too innovative and delightful, yet difficult to implement.