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(Recorded in the Middle Category of *Bie Lu*)

"The Emperor originates from Zhen" should not be viewed as a rigid dogma. All things grow by receiving the vital Qi of the Emperor, which is termed "Zhen." This implies that no thing is without bestowed vitality, and no moment lacks this state; it is the mechanism of self-strengthening and ceaseless motion.

To say "The Emperor originates from Zhen" is how lively and dynamic it is. One trigram encompasses the other five, integrating the five back into one; the six roots (senses) interoperate, responding to endless changes.

**Wheat Sprout (Mai Nie)**
[Flavor and Nature] Salty, Warm, Non-toxic.
[Indications] Promotes digestion and harmonizes the middle jiao.

**Millet Sprout (Su Nie)**
[Flavor and Nature] Bitter, Warm, Non-toxic.
[Indications] Treats cold damaging the interior, directs Qi downward, clears heat.

[Analysis] It is said: For sprouts of various grains, one selects the respective grain, moistens it with water daily, waits for the sprout to emerge, dries it in the sun, removes the radicles, takes the central grain, and grinds it into powder for use.

[Discussion] It is said: Rice, Foxtail Millet, Broomcorn Millet, Wheat, and Beans are called the Five Grains, all of which can be induced to sprout. The term "Nie" (sprout) refers to growth out of season, achievable only through human effort. This follows the transition from Gen to Zhen, from Gui Water to Jia Wood, moving from termination to beginning. The Classics state: "The Five Grains serve as nourishment, each having its specific jurisdiction." One must distinguish the Five Grains, aligning them with the Spirits of the Five Zang Organs, as things follow their own kind. *Bie Lu* only lists Wheat Sprout and Millet Sprout, incidentally including Millet Sprout. Li Shizhen supplemented Rice Sprout in his work but omitted Foxtail Millet Sprout, Broomcorn Millet Sprout, and Bean Sprout.

Millet belongs to the category of Foxtail Millet. *Erya Yi* states: In ancient times, "Su" was not used as a general name for grains, but referred to any rice with husks. Today, people call the finest, smallest, and roundest grain "Su." Confucius said: "Su" implies continuation. It is the chief among land crops; here, it refers to the small, round variety. Since Su is used as a sprout, it would be better to use Foxtail Millet as a sprout, because Foxtail Millet receives the Emperor's Qi and holds the proper command of Southern Fire, specifically governing the Heart. In recent times, only Wheat Sprout is used, while the four sprouts of Foxtail Millet, Broomcorn Millet, Rice, and Beans are discarded. Furthermore, calling Wheat Sprout merely "Mai Ya" has caused its original name to fall out of common knowledge.

Wheat is the grain corresponding to the Eastern Wood Zang. It is called "Mai" because it connects what is severed and replenishes what is lacking. Although it receives the Emperor's Qi to emerge and reach, it is the precursor of the Five Elements and Five Qi. It constitutes both the beginning and the end. However, since each has its specific jurisdiction, they inevitably possess specific directional natures. Nevertheless, the Stomach, which receives and contains the Five Grains, inherently possesses the Five Elements of Wood, Fire, Earth, Metal, and Water, and the Five Qi of ascending, exiting, centralizing, descending, and entering. Only thus can it distribute transformation and nurturing, disseminate the flavors of the Five Grains, and open the Upper Jiao. This differs in principle from the phrase "The Upper Jiao opens, disseminating the flavors of the Five Grains," although the action appears similar.

Therefore, Wood and Water, Metal and Water, should establish Earth as the root. Earth is the leader of movement; Ascending/Exiting and Descending/Entering should take the Center as the pivot. The Center is the mechanism of Qi. What serves as the root and pivot, dominating the exit of Yang and entry of Yin, is the generating Qi of the Central Yellow within our body. This is identical in mechanism to the Heavenly Pivot's Eight Directions' Emperor Qi, measuring the emergence of things as Zhen and their return as Gen. Commentaries on the I Ching only explain that the birth of all things is called "The Emperor originates from Zhen," failing to explain that "The Emperor originates from Zhen, and all things growing by receiving the Emperor's Qi constitute Zhen." Li Dongyuan's *Pi Wei Lun* only explains that the Stomach possesses the Four Elements of Wood, Fire, Metal, and Water, and the Four Qi of ascending, exiting, descending, and entering; it fails to explain that these Four Elements are rooted in Earth, these Four Qi pivot around the Center, and that which serves as root and pivot, dominating the exit of Yang and entry of Yin, is precisely the generating Qi of the Central Yellow within us. Thus, when the generating Qi of the Central Yellow emerges, the flavor of grains is disseminated; if suitable, it opens the Upper Jiao, steaming the skin, filling the body, and moistening hair like mist and dew.

When the generating Qi of the Central Yellow enters, the flavor of grains is formed; once formed, it distributes excessive Qi to the Five Zang Organs, keeping them peaceful, and scatters essence to the Five Forms, sustaining them. Thus, the spirit and brightness of the Fu Organs remain, residing in the Four Zang Organs, with Qi returning to balance. When balanced, the radial pulse at the Qi Kou forms the Cun position. Essentially, the generating Qi of the Central Yellow is indeed the master of the Five Elements and Five Qi, but it also requires uniform distribution of moving Qi to receive the emergence of generating Qi and the entry of generating Qi, acting as mutual keys. If moving Qi slackens slightly, generating Qi also rests slightly. Therefore, one must observe which element or Qi is deficient and nourish and fill it with the specific grain sprout governing it; this completes both its beginning and its end.

For instance, Wheat fruit has a husk and shell, making it the grain of the Liver; Foxtail Millet spreads easily, making it the grain of the Heart; Broomcorn Millet is the chief of the Five Grains, making it the grain of the Spleen; Rice grains resemble autumn frost, making it the grain of the Lungs; Bean fruits have hard husks and shells, making it the grain of the Kidneys. Thus, the Five Grains nourish the Five Zang Organs, and the Five Sprouts fill the physical forms and Qi. Filling and nourishing them serves to receive the generating Qi of the Central Yellow within our body, allowing it to exit and enter, imitating the Emperor Qi of the Heavenly Pivot's eight directions, measuring the emergence of things as Zhen and their return as Gen.

Regarding the treatment of diseases, this is a secondary concern; by detailing the indications for physical syndromes, one grasps the essence. If one can further expand the efficacy of the Five Grains and Five Sprouts, their application becomes an inexhaustible treasure.

If Shaoyang does not generate, and Liver Qi undergoes internal transformation, use it to generate; opposing this harms the Liver; if there is a cold transformation in summer, comply with it; generating and complying suit Wheat Sprout.
If Taiyang does not grow, and Heart Qi suffers internal emptiness, use it to grow; opposing this harms the Heart; if malaria occurs in autumn, comply with it; growing and complying suit Foxtail Millet Sprout.
If Zhuyin is unbalanced, leading to the exhaustion of Jing Essence, use it to continue; opposing this harms the Spleen; if the four corners alternate in dysfunction, comply with it; continuing and complying suit Broomcorn Millet Sprout.
If Taiyin does not collect, and Lung Qi becomes dry and full, use it to collect; opposing this harms the Lungs; if undigested food diarrhea occurs in winter, comply with it; collecting and complying suit Rice Sprout.
If Shaoyin does not store, and Kidney Qi sinks alone, use it to store; opposing this harms the Kidneys; if flaccidity and cold limbs occur in spring, comply with it; storing and complying suit Bean Sprout.

Thus, the efficacy of the Five Grains is not merely about benefiting the Spleen, strengthening the Stomach, promoting digestion, and resolving accumulation. *Bie Lu* states that Millet Sprout treats Cold in the Middle. Cold in the Middle is equivalent to internal emptiness, obtaining the mechanism of Fire in the Five Elements and the exit of Five Qi. Millet belongs to Foxtail Millet, the grain of the Southern Fire Zang. Li Shizhen states that Rice Sprout directs Qi downward. Qi descending is equivalent to equilibrium, obtaining the mechanism of Metal in the Five Elements and the descent of Five Qi. Rice is the grain of the Western Metal Zang. *Bie Lu* states that Wheat Sprout harmonizes the Middle. Harmonizing the Middle is equivalent to bringing forth the old, obtaining the mechanism of Wood in the Five Elements and the ascent of Five Qi. Wheat is the grain of the Eastern Wood Zang. The principles for Bean and Broomcorn Millet Sprouts can be inferred analogously. If the Five Grain Sprouts abandon the task of nourishing the generating Qi of the Central Yellow within our body, they cannot possess the Five Elements and Five Qi, let alone serve as the root, the pivot, the leader of the root, or the mechanism of the pivot.