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Human life begins with the initial formation of the two Kidneys, gradually extending to the Zang-Fu organs. The five Zang organs are complete internally, each fulfilling its function; the five manifestations (referring to the external expressions corresponding to the Heart, Liver, Spleen, Lung, and Kidney) distribute externally, thereby forming the five sense organs. The body manifests as sinews, bones, muscles, skin, and hair, while the eyes, ears, mouth, nose, and trunk constitute the physical form. However, investigating their source, all of these are condensed from a tiny amount of Essence-Qi through the progressive transformation of Spirit.

This is akin to the state before heaven and earth were differentiated, which was purely Water. Where Water condenses, it becomes Earth, Stone, and Metal; all originate from the same Qi-transforming source. Therefore, Water is the source of all things, and Earth is the mother of all things. Yet, without Yang, Yin cannot be generated; thus, in human generation, Fire precedes Water. Without Yin, Yang cannot transform; thus, in human generation, Water assisting Fire follows subsequently. This is what the *Classic* (*Huangdi Neijing*) refers to when stating "Yang generates, Yin grows," and that Fire is the father of all things.

Therefore, what maintains the entire body and nourishes the hundred bones is governed by the Essence-Qi of the Zang-Fu organs. What enriches the Zang-Fu organs and secures the Primordial Qi is governed by the two Kidneys. The function of the two Kidneys, generating endlessly and offering boundlessly upwards, relies solely on the True Yin and True Yang Qi. When these two Qi are sufficient, one lives long; when they are weak, one dies young; when they are harmonious, one is free from disease; when they are imbalanced (one prevailing over the other), one falls ill frequently; when they are extinguished, one dies. Thus, it is evident that True Yin and True Yang serve as the root of the Pre-Heaven constitution and the destiny of the Post-Heaven life. The root of the two Kidneys, and the safety or peril of diseases, all depend于此 (hereon).

Practitioners who only know the Root Qi but fail to understand how pathogens exploit internal deficiency; who only know how to treat pathogens but fail to regulate the Root Qi; who only know about external invasions but fail to investigate the Zang-Fu organs; who only know the Zang-Fu organs but fail to trace them back to the two Kidneys; and even those who know the two Kidneys but fail to recognize their reliance on the two Qi (True Yin and True Yang)—all of these have not yet learned to seek the root. How much more so for those who merely deal with the physical shell, treating the head when it hurts and the foot when it hurts, without knowing that the root of the head and feet lies within the Zang-Fu organs? Such individuals cannot assume the responsibility of managing life or embody the Way of cherishing life. This is indeed like climbing a tree to catch fish.

Thus, the sages of old said: "When seeing phlegm, do not merely treat phlegm; when seeing blood, do not merely treat blood; when there is no sweat, do not forcibly induce sweating; when there is heat, do not aggressively clear heat; when wheezing arises, do not consume Qi; when seminal emission occurs, do not merely use astringents." To understand the profound interest within these principles is to be an outstanding physician; this is truly what is meant by seeking the root.