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The Spleen resides in the Kun Palace (Earth), serving as the foundation for nourishing all things; it abhors dampness and favors warmth to benefit the Middle Jiao (Middle Burner); it is the source of Qi and Blood generation, and the congenital transformation relies on it as the patriarch. Earth (Spleen) is regarded as the mother of all things; when relevant conditions arise, using herbs such as *Amomi Fructus Rotundus* (Cardamom), *Citri Reticulatae Pericarpium* (Tangerine Peel), and *Dioscoreae Rhizoma* (Chinese Yam) for treatment yields profound tonifying effects. The Qi and Blood generated from both the congenital and postnatal sources are transformed here. In treating all diseases, one must first observe the presence or absence of Stomach Qi (Stomach's digestive vitality), and subsequently examine changes indicating life or death. Among these, the Middle Qi (Central Qi) is of utmost importance; how can one not be cautious?

A trace of True Yang resides within Kan (Kidney); securing the root requires effective and unobstructed medicinal intervention. Sweet-warm substances offer benefits, whereas cold substances provide no tonification; I laugh at Zhu Danxi for misinterpreting this merit. Fire within Water refers to the congenital True One Qi, hidden within Kan. This Qi moves upward from below, connecting with postnatal Stomach Qi to generate vitality, representing the body's supreme treasure. Excessive labor and injury deplete True Yin, causing Essence to fail to generate Qi, and Qi to fail to calm Shen (Spirit), leading to the reckless movement and soaring of Ministerial Fire (Xiang Huo). This manifests as symptoms appearing to indicate excess, but this is not true excess; rather, it stems from deficiency in the Lower Yuan (Lower Origin). Fire and Original Qi are mutually exclusive. If one adheres strictly to Zhu Danxi’s method of descending fire and nourishing Yin, using *Phellodendri Cortex* (Huangbai) and *Anemarrhenae Rhizoma* (Zhimu), it is feared that the condition will worsen with each administration. (Wang Xushan stated: Zhu Danxi used Siwu Tang added with Huangbai and Zhimu as an excellent formula for nourishing Yin and descending fire, which is indeed a valid method. However, applying Zhu Danxi’s method to the specific syndrome described by Shenzhai is highly inappropriate. Bingzhang notes: The statement is profound, but using it to disparage Zhu Danxi is unjustified; Wang’s commentary is very apt.) When encountering such a syndrome, warming and tonifying the lower region is appropriate, allowing the fire to return to its origin, and the disease will heal. If Original Qi suddenly collapses, Ministerial Fire also declines, presenting with faint pulse, cold feet, and cold limbs (Jue Ni)—various signs of Yang collapse—then large doses of warming and tonifying agents are urgently required; delay renders rescue impossible.

The Lung acts as the Imperial Canopy covering the organs above, governing the skin and hair; the nature of Metal inherently fears burning. If fluids exhaust and skin withers due to dryness, the efficacy of moistening dryness becomes apparent. Formulas for moistening treatment operate on the principle of nourishing Yin, moistening dryness, and promoting the circulation of Qi and Blood. Within the human body, Water is one and Fire is five; Yang is substantial while Yin is deficient. Unrestrained desires injure Kidney Water, causing Deficient Fire to become pathological. Kidney deficiency dislikes dryness, potentially leading to constipation of both bowels, or phlegm stuck in the throat with dryness and difficulty expectorating; all these result from insufficient Body Fluids. Furthermore, if Fire agitates and damages Original Yang, how can transformation and generation be preserved? It is proper to tonify Lung Metal, enabling Metal and Water to generate each other. (Lung Metal, in Qian’s version, is annotated as Metal within the Kidney.) Naturally, this facilitates the ascending, descending, exiting, and entering physiological functions.