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The *Chapter on the Similarity and Dissimilarity of Patterns* states: When the physical form is weak and Qi is deficient, death ensues. (This indicates insufficiency both internally and externally.) When the physical form and Qi appear abundant, but the pulse Qi is insufficient, death ensues. (This is due to the decline of the Zang organs, hence the insufficiency in the pulse.) When the pulse Qi is abundant, but the physical form and Qi are insufficient, life is maintained. (This is because the Zang organs are vigorous, hence the abundance of pulse Qi.) Therefore, diagnosis has its great principles; sitting and rising have their regularities. (Regular sitting and rising ensure that breath and strength are harmonious and appropriate, thus this must be applied first as a method of diagnosis.) Entering and exiting have their routines, thereby transforming and illuminating the Shen (Spirit). (Why is it emphasized that sitting and rising must be regular? Because entering, exiting, and movement are all guided by the turning of the Shen.) One must be clear and quiet, observing above and below, monitoring the pathogens of the Eight Regularities (Ba Zheng), distinguishing the regions of the Five Zang, and pressing the pulse to perceive its dynamics. ("Observing above" refers to inspecting the complexion and Qi color; "observing below" refers to inspecting the physical form and Qi. The "Eight Regularities" refer to the climatic characteristics of the eight solar terms. The "Five Zang regions" refer to the corresponding areas of the Five Zang organs on the body surface. Then, by pressing the dynamic changes at the Cun and Chi positions of the pulse, one determines life and death.)

Why does man live? He lives through Fire. Man originates from Yin (the third Earthly Branch, associated with early morning and the beginning of Yang), and Yin corresponds to Fire. Fire is the substance of Yang. Creation takes Yang as the root of life, and man takes Fire as the gate of destiny. Confucian scholars say: Heaven opened through Water, and Zi (the first Earthly Branch) is the origin. Physicians say: Man is born from Water, and the Kidney is the root of Yuan Qi. Who realizes that Zi represents the initial emergence of Yang, and the Kidney is actually the organ containing Fire? Yin is born from Yang; therefore, Water and Fire are paired names, but Fire does not constitute a paired entity with Water. What pairs with Water is the Post-Heaven Fire, namely Li Fire; what does not pair with Water is the Pre-Heaven Fire, namely Qian Fire. Qian is pure Yang; Yang is the master of Fire; Water is the source of Fire. Post-Heaven Fire has form, whereas Pre-Heaven Fire is formless. Formless Fire is generated by Water, while Form Fire is controlled by Water. However, when drawing water, one welcomes the light of the moon, not its dark side (Po). Why? Po belongs to Yin, while Light becomes Yang only by borrowing from the Sun. Thus, it is clear that Water is not born from Water but from Fire. Consequently, soil steams and becomes moist, skin feels warm and lustrous, fermented wine overflows, cooking pots sweat, and Cinnabar (Cinnabaris) and Sulfur transform into liquid within. This further confirms that Water is born from Fire. Fire is born from Water and also hides within Water. Its manifestation hiding in Water is represented by the Kan trigram, where one Yang line is trapped between two Yin lines, establishing the Mingmen (Gate of Life). Although it is Fire, it resides within Kidney Water. Its manifestation in generation is represented by the Qian trigram, where pure Yang stands before the Li trigram; rotating left, Kan Water emerges; rotating right, Dui Water is absorbed. Although it is Water, the Fire of Yin and Yang is distributed and housed within it. This is referred to as the Pre-Heaven within the Post-Heaven. Yang generates, Yin houses, they operate through the Sanjiao (Triple Burner), Water ascends and Fire descends, which is the state of Ji Ji (Already Fording). Therefore, in health preservation, nothing is more important than nourishing Fire. This Pre-Heaven Fire is not merely Fire; it is that by which man establishes his life. Thus, the root of human life lies entirely here. Alas, modern practitioners of health preservation do not investigate its origin; they only know Qi and Blood, stating that Qi is Yang and Blood is Yin; they only know the Zang-Fu, stating that Zang organs are Yin and Fu organs are Yang. Even those who understand Water and Fire limit themselves to the Heart and Kidney. Who realizes that Qi and Blood have their own roots, Yin and Yang have their true locations of True Yin and True Yang, and Water and Fire have their original sources of True Water and True Fire? Cases of sudden illness leading to abrupt death, or survival from desperate situations, all depend on grasping the root and true essence, not merely dealing with superficial Qi and Blood. How can people reduce Qi and Blood to Yin and Yang, and Yin and Yang to Qi and Blood, and Water and Fire to the Heart and Kidney? Thus, they use Si Wu Tang (Four Substances Decoction) to tonify Blood and regulate Yin, Si Jun Zi Tang (Four Gentlemen Decoction) to tonify Qi and regulate Yang, and Kan Li Wan (Kan-Li Pill) to regulate the Water and Fire of the Heart and Kidney, yet they fail to pay serious attention to the True Yin and True Yang, True Water and True Fire, which are the roots of Qi and Blood. Their medication and regulation are merely perfunctory treatments of Qi and Blood. Even when regulating Water and Fire, they rely solely on acrid-warm and bitter-cold herbs, much like a tree planter who only prunes branches and leaves without attending to the roots—how can there be substantial tonification? Therefore, my students should understand that Water and Fire are the roots of Qi and Blood, and the abodes of True Yin and True Yang. Xiong Gui (Chuanxiong Rhizome and Angelicae Sinensis Radix) are acrid and penetrating; they can only harmonize Ying (Nutritive) Qi but cannot tonify True Yin and True Water. Ling Zhu Gan Cao (Poria, Atractylodis Macrocephalae Rhizoma, and Glycyrrhizae Radix et Rhizoma Praeparata cum Melle) can only harmonize Wei (Defensive) Qi but cannot tonify True Yang and True Fire. Even Pao Jiang (Prepared Zingiberis Rhizoma) and Zhi Gan Cao (Honey-fried Glycyrrhizae Radix et Rhizoma) can only warm the Middle Jiao but cannot reach the Kidney meridian. The true treasure for the True Yin and True Yang of Water and Fire is none other than Zhang Zhongjing's Ba Wei Di Huang Wan (Eight-Ingredient Rehmannia Root Pill). Therefore, anyone seeking longevity without valuing True Yin and True Yang, and attempting to tonify them with Si Jun Zi Tang and Si Wu Tang, fails to grasp the fundamental principle of establishing life through Water and Fire and the profound truth of True Yin and True Yang. As the ancients said: "Man inherits the body of his ancestors, possessing an eight-chi stature, yet if he does not understand medical affairs, he is but a wandering soul! Even if he possesses a heart of loyalty and filial piety, and a nature of kindness and compassion, when his ruler or father faces danger and distress, or when infants fall into the mud, he will be unable to save them." These are the profound thoughts and extreme arguments of former sages, exhausting the principles of the matter.