经义
相火之下，水气承之；水位之下，土气承之，土位之下，风气承之；风位之下，金气承之；金位之下，
火气承之；君火之下，阴精承之。亢则害，承乃制也。○五脏受气于其所生，传之于其所胜，气舍于其所生，
死于其所不胜。病之且死，必先传，行至其所不胜，病乃死。肝受气于心，传之于脾，气舍于肾，至肺而死；
心受气于脾，传之于肺，气舍于肝，至肾而死；脾受气于肺，传之于肾，气舍于心，至肝而死；肺受气于肾，
传之于肝，气舍于脾，至心而死；肾受气于肝，传之于心，气舍于肺，至脾而死。○木得金而伐，火得水而灭，
土得木而达，金得火而缺，水得土而绝。（《素问》）
《经言》∶东方实，西方虚。泻南方，补北方。何谓也？然∶金、木、水、火、土，当更相平。东方
木也，西方金也。木欲实，金当平之；火欲实，水当平之；土欲实，木当平之；金欲实，火当平之；水欲实，
土当平之。东方者，肝也，则知肝实。西方者，肺也，则知肺虚。泻南方火，补北方水。火者，木之子也。水
者，木之母也。水胜火，子能令母实，母能令子虚。故泻火补水，欲令金不得平木也。○《经》言∶七传者死，
间脏者生。何谓也？然∶七传者，传其所胜也。间脏者，传其子也。何以言之？假令心病传肺，肺传肝，肝传
脾，脾传肾，肾传心。一脏不再伤，故言七传者死也。间脏者，传其所生也。假令心病传脾，脾传肺，肺传肾，
肾传肝，肝传心。子母相传，周而复始，如环无端，故言生也。（《难经》）
哲言
五行所以相害者，众胜寡，故水胜火；精胜坚，故火胜金；刚胜柔，故金胜木；专胜散，故木胜土；实
胜虚，故土胜水也。（《白虎通》）
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。（《石室秘录》）
凡有所胜，必有所败。有所败，必有所复。母之败也，子必救之。如水之太过，火受伤矣，火之子土，
出而制焉；火之太过，金受伤矣，金之子水，出而制焉；金之太过，木受伤矣，木之子火，出而制焉；木之太
过，土受伤矣，土之子金，出而制焉；土之太过，水受伤矣，水之子木，出而制焉。盖造化之机，不可无生，
亦不可无制。无生则发育无由，无制则亢而为害。人知生之为生，不知生中有克；知克之为克，不知克中有用。
知五之为五，不知五者之中，五五二十五，而复有互藏之妙焉。所谓生中有克者，如木以生火，火胜则木乃灰
烬；火以生土，土胜则火为扑灭；土以生金，金胜则土无发生；金以生水，水胜则金为沉溺；水以生木，木胜
则水为壅滞。此其所以相生者，实亦有所相残也。所谓克中之用者，如火之炎炽，得水克而成既济之功；金之
顽钝，得火克而成锻炼之器；木之曲直，得金克而成芟削之材；土之旷墁，得木克而见发生之化；水之泛滥，
得土克而成堤障之用。此其所以相克者，实又所以相成也。所谓五者之中，有互藏者，如木之有津，木中水也；
土之有泉，土中水也；金之有液，金中水也；火之熔物，火中水也。木钻之而火，金击之而火，石击之而火。
惟水中之火，人多不知。而油能生火，酒能生火，雨大生雷，皆是也。木非土不长，火非土不荣，金非土不生，
水非土不蓄。木生于水，植于土，荣于火，成于金。金产于山石，生诸土也。淘于河沙，隐诸水也。草有汞，
木有蜡，藏于木也。散可结，柔可刚，化于火也。由此而观，则五行之理，交互无穷，然总不出
乎阴阳。阴阳之用，亦不离乎水火耳。（《类经》）
水生木，水泛则木浮，必得土克，水而后能生木；木生火，木盛则自焚，必得金克，木而后能生火，火生
土，火炎则土燥，必得水克，火而后能生土；土生金，土重则金埋，必得木克，土而后能生金；金生水，金寒
则水冷，必得火克，金而后能生水。此生克制化之道也。○伤风用温肺汤，是金位之下，火气承之；肝病用白芍，
是木位之下，金气承之；脾病用柴胡、防风，是土位之下，木气承之，肾病用白术，是水位之下，土气承之；
心病用地黄，是火位之下，水气承之。故不克则不生，五脏皆然。人徒知克我者为贼邪，而不知克我者为夫也。
盖女无夫则不生，五脏无克亦不生。如水生木是矣，而江湖河海之中不见木生，以其无土克也。故相生之道，
人皆知之，相克之义，举世莫知。《经》云∶承乃制，制则生化。有志者，宜详味焉。（周慎斋）
五行水生木，此云木自土中生者，何也？凡物皆有先后天，皆有标本。水生木者，先天之木，木之本也；
土生木者，后天之木，木之标也。（许宣治）
有形之火，水之所克；无形之火，水之所生。然取水者，迎月之光，而不迎其魄，何也？魄，阴也，而借
光于日，则阳也。水不生于水，而生于火，明矣。是故土蒸而润，肤燠而汗，酿醅而溢，釜炊而泽，丹砂硫磺
之所韫于汤也，水之生于火也益信。（《冯氏锦囊》）
世人皆曰水克火，而予独曰水养火；世人皆曰金生水，而予独曰水生金，世人皆曰土克水，予独于水中
补土；世人皆曰木克土，予独升木以培土。○举世皆曰木克土，欲伐之。予意以为木藉土生，岂有反克之理？惟
木郁于下，故其根下克。盖木气者，乃生生之气，始于东方。盍不观之为政者，首重农事，先祀芒神。芒神者，
木气也，春升之气也，阳气也，元气也，胃气也，同出而异名也。我知种树，雨以润之，风以散之，日以暄之，
使得遂其
发生长养之天耳。及其发达既久，生意已竭，又当敛其生气，而归于水土之中，以为来春发生之本，焉有伐之
之理！东垣《脾胃论》，用升、柴以疏木气，但未及雨润风散，与夫归根复命之理。○混沌之初，一气而已，
何常有土？自天一生水，而水之凝处始为土。其坚者为石，而最坚者为金。可见水、土、金，先天之一原也。
补子益母者，肺为脾之子，先补其子，使子不食母气，其母不衰，亦见金生土之义，又有化生之妙也。○土金随
母寄生，故欲补土金者，从寄生处而补其母，为隔二之治，是从母也。隔三之治，又从母之外家也。土金惟寄
生，故其死为真死。水火从真生，故其死不死。随处有生机，钻木可取，击石可取，圆珠可取。方诸取水，掘地
取水，承露取水。若金死不救，土死不救，木死不救。予于五行中独重水火，而其生克之妙用，又从先天之原，
而与世论不同。（《赵氏医贯》）
夫肝之伤脾，人所知也。肝能损肾，人所不知。盖肝为木，肾为水。水生木，是肾为肝之母。子窃母气以
自强，子强则母弱。譬如折花枝插瓶中，花枝过盛，瓶中之水日被吸干，以瓶中无源之水，能堪木枝之日吸乎？
夫肾水生于肺金，固非无源之水也。无如肝木克脾，脾不能受食，则土虚不能生金，而肺气益虚。肺金为肾水
之母，肺既虚，金不能自保，又安能生水？金不生水，肾为无源之水矣。（吴天士）
经文原义
在相火之下，有肾水之气来制约它；在水位之下，有脾土之气来制约它；在土位之下，有肝木之风气来制约它；在风位（木位）之下，有肺金之气来制约它；在金位之下，有心火之气来制约它；在君火之下，有肾阴精血来制约它。当某一行气机亢盛时，就会造成危害，只有有相应的制约力量跟随其后，才能维持平衡。○五脏接受病气是从其所生的脏腑传来，然后传给它所克的脏腑，病气停留于生它的脏腑，最终死于它所不胜（即克它）的脏腑。病情发展到即将死亡时，病气必定先传变，运行到它所不胜的脏腑，病人就会死亡。例如：肝病受气于心（心为肝之子），传之于脾（脾为肝之所胜），气舍于肾（肾为肝之母），至肺（肺为肝之所不胜）而死；心病受气于脾，传之于肺，气舍于肝，至肾而死；脾病受气于肺，传之于肾，气舍于心，至肝而死；肺病受气于肾，传之于肝，气舍于脾，至心而死；肾病受气于肝，传之于心，气舍于肺，至脾而死。○木遇到金就会被砍伐，火遇到水就会熄灭，土遇到木就能疏通通达，金遇到火就会缺损，水遇到土就会被阻断。（出自《素问》）
《内经》说：东方实（肝木实证），西方虚（肺金虚证）。应当泻南方（心火），补北方（肾水）。这是什么意思呢？回答说：金、木、水、火、土五行，应当相互平衡。东方属木，西方属金。如果木气要充实，金应当加以平抑；如果火气要充实，水应当加以平抑；如果土气要充实，木应当加以平抑；如果金气要充实，火应当加以平抑；如果水气要充实，土应当加以平抑。东方对应肝，所以知道是肝实；西方对应肺，所以知道是肺虚。治疗上泻南方心火，补北方肾水。因为火是木之子，水是木之母。水能胜火，根据“子能令母实，母能令子虚”的原理，通过泻火补水，目的是让金气无法去平抑木气（从而保护肝木，间接补益肺气，因金本虚，若再被木侮则更虚，故不使金平木，实为护金之意，此处原文逻辑侧重调节五行制化关系以恢复平衡）。○《内经》说：七传者死，间脏者生。这是什么意思呢？回答说：七传，是指传给它所克的脏腑（相克相传）。间脏，是指传给它所生的脏腑（相生相传）。为什么这样说呢？假如心病传肺（火克金），肺传肝（金克木），肝传脾（木克土），脾传肾（土克水），肾传心（水克火）。每一脏不再次受伤，所以称为七传，主死。间脏，是指传给它所生的脏腑。假如心病传脾（火生土），脾传肺（土生金），肺传肾（金生水），肾传肝（水生木），肝传心（木生火）。子母相传，周而复始，如环无端，所以称为生。（出自《难经》）
哲理名言
五行之所以相互侵害，是因为众胜寡，所以水胜火；精胜坚，所以火胜金；刚胜柔，所以金胜木；专胜散，所以木胜土；实胜虚，所以土胜水也。（出自《白虎通》）
生中有克，克中有生。生不是完全的生，克也不是完全的克。生畏惧克，所以不敢肆意生发；克畏惧生，所以不敢肆意克制。（出自《石室秘录》）
凡是有所胜，必然有所败。有所败，必然有所复（报复/制约）。母行败坏时，子行必定救助它。例如：水气太过，火就受伤了，火之子土，出来制约水；火气太过，金就受伤了，金之子水，出来制约火；金气太过，木就受伤了，木之子火，出来制约金；木气太过，土就受伤了，土之子金，出来制约木；土气太过，水就受伤了，水之子木，出来制约土。大概造化的机理，不可没有生，也不可没有制。没有生，就没有发育的途径；没有制，就会亢盛而为害。人们只知道生是生，不知道生中有克；只知道克是克，不知道克中有用。只知道五行的表象，不知道五行之中，五五二十五，还有互藏的奥妙。所谓生中有克，比如木生火，火太胜则木成为灰烬；火生土，土太胜则火被扑灭；土生金，金太胜则土无法发生；金生水，水太胜则金沉溺；水生木，木太胜则水壅滞。这就是所谓的相生，其实也有相残的一面。所谓克中之用，比如火炎炽烈，得水克制而成既济之功；金顽钝，得火克制而成锻炼之器；木曲直，得金克制而成修剪之材；土旷漫，得木克制而见发生之化；水泛滥，得土克制而成堤障之用。这就是所谓的相克，其实又是相成的一面。所谓五行之中有互藏，比如木中有津液，这是木中的水；土中有泉源，这是土中的水；金中有液质，这是金中的水；火熔物，这是火中的水。钻木取火，击金取火，击石取火。只有水中的火，人们大多不知道。油能生火，酒能生火，大雨生雷，都是这个道理。木非土不长，火非土不荣，金非土不生，水非土不蓄。木生于水，植于土，荣于火，成于金。金产于山石，生于各种土中。淘于河沙，隐于水中。草有汞，木有蜡，藏在木中。散可结，柔可刚，化于火。由此看来，五行的道理，交互无穷，但总不出乎阴阳。阴阳的作用，也不离乎水火罢了。（出自《类经》）
水生木，水泛则木浮，必须得到土的克制，水才能正常生木；木生火，木盛则自焚，必须得到金的克制，木才能正常生火；火生土，火炎则土燥，必须得到水的克制，火才能正常生土；土生金，土重则金埋，必须得到木的克制，土才能正常生金；金生水，金寒则水冷，必须得到火的克制，金才能正常生水。这就是生克制化的道理。○伤风使用温肺汤，这是金位之下，火气承之（温肺助火以制金寒）；肝病使用白芍，这是木位之下，金气承之（白芍敛肝以防金克）；脾病使用柴胡、防风，这是土位之下，木气承之（疏肝以防木克土）；肾病使用白术，这是水位之下，土气承之（健脾以制水）；心病使用地黄，这是火位之下，水气承之（滋肾水以济心火）。所以不克则不生，五脏都是这样。人们只知道克我的是贼邪，却不知道克我的是夫（配偶/制约者）。因为女子没有丈夫就不能生育，五脏没有克制也不能生化。就像水生木，但在江湖河海中不见木生长，就是因为没有土来克制水。所以相生的道理，人人都知道，相克的含义，举世无人知晓。《内经》说：承乃制，制则生化。有志于医者，应该仔细体味。（周慎斋）
五行说是水生木，这里说木自土中生，为什么呢？回答是：凡物都有先天和后天，都有本和标。水生木，是先天之木，是木的本；土生木，是后天之木，是木的标。（许宣治）
有形的火，是水所克的；无形的火，是水所生的。然而取水，是迎取月光，而不迎取其月魄，为什么呢？魄属阴，但借日光而显，则是阳。水不生于水，而生于火，这很明白。所以土蒸而湿润，皮肤暖而出汗，酿酒而溢出，釜炊而润泽，丹砂硫磺蕴于汤中，这些都证明水生于火。（《冯氏锦囊》）
世人都说水克火，而我独说水养火；世人都说金生水，而我独说水生金；世人都说土克水，而我独于水中补土；世人都说木克土，而我独升木以培土。○举世都说木克土，想要伐木。我认为木借助土而生，哪有反而克土的道理？只是木郁结在下，所以其根向下克土。盖木气，是生生之气，始于东方。何不观察执政者，首重农事，先祭祀芒神。芒神，就是木气，春升之气，阳气，元气，胃气，同出而异名。我知道种树，雨来滋润它，风来吹散它，太阳来温暖它，让它得以遂其发生长养的天性。等到它发达久了，生意已竭，又应当收敛其生气，而归于水土之中，作为来年发生的根本，哪里有伐它的道理！东垣《脾胃论》，用升麻、柴胡来疏泄木气，但未提及雨润风散，以及归根复命的道理。○混沌之初，只有一气而已，哪里常有土？自从天一生水，而水凝聚之处才成为土。其中坚硬的是石，最坚硬的是金。可见水、土、金，是先天的一源。补子益母的，肺为脾之子，先补其子，使子不消耗母气，其母不衰，这也体现了金生土的意义，又有化生的奥妙。○土金随母寄生，所以想补土金，从寄生处而补其母，这叫隔二之治，是从母。隔三之治，又从母的外家。土金唯寄生，所以其死是真死。水火从真生，所以其死不死。随处有生机，钻木可取火，击石可取火，圆珠可取火。方诸取水，掘地取水，承露取水。如果金死不能救，土死不能救，木死不能救。我在五行中独重水火，而其生克的妙用，又源于先天之本，与世俗议论不同。（《赵氏医贯》）
肝脏伤害脾脏，是人们所知道的。肝脏损伤肾脏，是人们所不知道的。盖肝属木，肾属水。水生木，所以肾是肝之母。子窃取母气以自强，子强则母弱。譬如折花枝插在瓶中，花枝过盛，瓶中的水每天被吸干，因为瓶中是无源之水，怎能承受木枝每天的吸取呢？肾水生于肺金，固然不是无源之水。无奈肝木克脾，脾不能受纳食物，则土虚不能生金，而肺气更加虚弱。肺金为肾水之母，肺既虚，金不能自保，又怎能生水？金不生水，肾就成为无源之水了。（吴天士）
Scriptural Principles
Below the Ministerial Fire (Xianghuo), there is Kidney Water Qi to restrain it; below the position of Water, there is Spleen Earth Qi to restrain it; below the position of Earth, there is Liver Wood Wind Qi to restrain it; below the position of Wind (Wood), there is Lung Metal Qi to restrain it; below the position of Metal, there is Heart Fire Qi to restrain it; below the Sovereign Fire (Junhuo), there is Kidney Yin Essence to restrain it. When a certain element becomes excessive, it causes harm; only when there is a restraining force following can balance be maintained. ○ The Five Zang organs receive pathogenic qi from the organ that generates them, then transmit it to the organ they control (overact upon); the pathogenic qi stays in the organ that generates them, and death occurs when it reaches the organ that controls them. When the disease progresses to imminent death, the pathogenic qi must first transmit, moving to the organ that controls it, at which point the patient dies. For example: Liver disease receives qi from the Heart (Heart is the Son of Liver), transmits to the Spleen (Spleen is what Liver controls), the qi stays in the Kidney (Kidney is the Mother of Liver), and death occurs at the Lung (Lung is what Liver cannot overcome/control); Heart disease receives qi from the Spleen, transmits to the Lung, the qi stays in the Liver, and death occurs at the Kidney; Spleen disease receives qi from the Lung, transmits to the Kidney, the qi stays in the Heart, and death occurs at the Liver; Lung disease receives qi from the Kidney, transmits to the Liver, the qi stays in the Spleen, and death occurs at the Heart; Kidney disease receives qi from the Liver, transmits to the Heart, the qi stays in the Lung, and death occurs at the Spleen. ○ Wood is felled by Metal, Fire is extinguished by Water, Earth is dredged by Wood, Metal is deficiented by Fire, and Water is cut off by Earth. (From *Suwen*)
The *Classic* states: East is Excess (Liver Wood Excess), West is Deficiency (Lung Metal Deficiency). One should drain the South (Heart Fire) and tonify the North (Kidney Water). What does this mean? The answer is: Metal, Wood, Water, Fire, and Earth should mutually balance each other. The East belongs to Wood, the West to Metal. If Wood qi desires to be substantial, Metal should level it; if Fire qi desires to be substantial, Water should level it; if Earth qi desires to be substantial, Wood should level it; if Metal qi desires to be substantial, Fire should level it; if Water qi desires to be substantial, Earth should level it. The East corresponds to the Liver, so we know it is Liver Excess. The West corresponds to the Lung, so we know it is Lung Deficiency. Treatment involves draining the Southern Heart Fire and tonifying the Northern Kidney Water. Because Fire is the Son of Wood, and Water is the Mother of Wood. Water overcomes Fire. According to the principle "the Son can make the Mother substantial, and the Mother can make the Son empty," by draining Fire and tonifying Water, the aim is to prevent Metal from leveling Wood (thereby protecting Liver Wood and indirectly supporting Lung Metal, as Metal is originally deficient and would be further weakened if attacked by Wood; thus, preventing Metal from controlling Wood restores balance). ○ The *Classic* states: Seven transmissions lead to death, intervening organs lead to life. What does this mean? The answer is: Seven transmissions refer to transmission to the organ one controls (mutual overcoming transmission). Intervening organs refer to transmission to the organ one generates (mutual generating transmission). Why say this? Suppose Heart disease transmits to the Lung (Fire overcomes Metal), Lung to the Liver (Metal overcomes Wood), Liver to the Spleen (Wood overcomes Earth), Spleen to the Kidney (Earth overcomes Water), and Kidney to the Heart (Water overcomes Fire). Each organ is injured only once, hence called seven transmissions, indicating death. Intervening organs involve transmission to the organ one generates. Suppose Heart disease transmits to the Spleen (Fire generates Earth), Spleen to the Lung (Earth generates Metal), Lung to the Kidney (Metal generates Water), Kidney to the Liver (Water generates Wood), and Liver to the Heart (Wood generates Fire). Mother and Son transmit in turn, cycling endlessly like a ring without end, hence indicating life. (From *Nanjing*)
Philosophical Sayings
The reason Five Elements harm each other is that the many overcome the few, hence Water overcomes Fire; the refined overcomes the solid, hence Fire overcomes Metal; the rigid overcomes the flexible, hence Metal overcomes Wood; the concentrated overcomes the scattered, hence Wood overcomes Earth; the substantial overcomes the empty, hence Earth overcomes Water. (From *Baihu Tong*)
Generation contains restriction, restriction contains generation. Generation is not complete generation, restriction is not complete restriction. Generation fears restriction, so it dares not generate freely; restriction fears generation, so it dares not restrict freely. (From *Shishi Milu*)
Wherever there is overcoming, there is necessarily defeat. Wherever there is defeat, there is necessarily recovery (retribution/restraint). When the Mother element is defeated, the Son element will surely rescue it. For example: If Water qi is excessive, Fire is injured; the Son of Fire, Earth, comes out to restrain Water; if Fire qi is excessive, Metal is injured; the Son of Metal, Water, comes out to restrain Fire; if Metal qi is excessive, Wood is injured; the Son of Wood, Fire, comes out to restrain Metal; if Wood qi is excessive, Earth is injured; the Son of Earth, Metal, comes out to restrain Wood; if Earth qi is excessive, Water is injured; the Son of Water, Wood, comes out to restrain Wood. Essentially, the mechanism of creation cannot lack generation, nor can it lack restraint. Without generation, there is no way for development; without restraint, excess leads to harm. People know that generation is generation, but do not know that generation contains restriction; they know that restriction is restriction, but do not know that restriction has utility. They know the five elements superficially, but do not know that within the five, there are twenty-five interactions, and further, the subtlety of mutual containment. So-called generation containing restriction: e.g., Wood generates Fire, but if Fire is too strong, Wood turns to ash; Fire generates Earth, but if Earth is too strong, Fire is extinguished; Earth generates Metal, but if Metal is too strong, Earth cannot produce; Metal generates Water, but if Water is too strong, Metal sinks; Water generates Wood, but if Wood is too strong, Water stagnates. This is why so-called generation actually involves some mutual destruction. So-called utility in restriction: e.g., blazing Fire is cooled by Water to achieve the state of Ji Ji (successful interaction); stubborn Metal is tempered by Fire to become a useful tool; flexible Wood is pruned by Metal to become timber; expansive Earth is cultivated by Wood to show productive transformation; flooding Water is contained by Earth to serve as a dike. This is why so-called restriction is actually mutual completion. So-called mutual containment within the five: e.g., moisture in Wood is Water within Wood; springs in Earth is Water within Earth; fluid in Metal is Water within Metal; melting power in Fire is Water within Fire. Drilling Wood produces Fire, striking Metal produces Fire, striking Stone produces Fire. Only Fire within Water is unknown to most. Oil produces fire, wine produces fire, heavy rain produces thunder, all are examples. Wood does not grow without Earth, Fire does not flourish without Earth, Metal does not generate without Earth, Water does not accumulate without Earth. Wood is born from Water, planted in Earth, flourishes with Fire, matures with Metal. Metal is produced in mountains and stones, born from various soils. Washed in river sand, hidden in water. Grass contains mercury, Wood contains wax, hidden in Wood. Scattered can knot, soft can become hard, transformed by Fire. From this, we see that the principles of Five Elements interact infinitely, but ultimately do not go beyond Yin and Yang. The function of Yin and Yang also does not depart from Water and Fire. (From *Leijing*)
Water generates Wood, but if Water floods, Wood floats; it must be restrained by Earth before Water can properly generate Wood. Wood generates Fire, but if Wood is too abundant, it self-immolates; it must be restrained by Metal before Wood can properly generate Fire. Fire generates Earth, but if Fire blazes, Earth dries; it must be restrained by Water before Fire can properly generate Earth. Earth generates Metal, but if Earth is heavy, Metal is buried; it must be restrained by Wood before Earth can properly generate Metal. Metal generates Water, but if Metal is cold, Water freezes; it must be restrained by Fire before Metal can properly generate Water. This is the way of generation, restriction, transformation, and regulation. ○ For wind injury, use Wenfei Tang (Warm Lung Decoction); this illustrates "below the position of Metal, Fire Qi restrains it" (warming Lung to assist Fire to counteract Metal cold). For Liver disease, use Baishao (White Peony Root); this illustrates "below the position of Wood, Metal Qi restrains it" (astringing Liver to prevent Metal from overcoming). For Spleen disease, use Chaihu (Bupleurum Root) and Fangfeng (Saposhnikovia Root); this illustrates "below the position of Earth, Wood Qi restrains it" (soothing Liver to prevent Wood from overcoming Earth). For Kidney disease, use Baizhu (Atractylodes Macrocephala Rhizome); this illustrates "below the position of Water, Earth Qi restrains it" (strengthening Spleen to control Water). For Heart disease, use Dihuang (Rehmannia Root); this illustrates "below the position of Fire, Water Qi restrains it" (nourishing Kidney Water to harmonize Heart Fire). Thus, without restriction, there is no generation; this applies to all five Zang organs. People only know that the one that restricts me is a thief pathogen, but do not know that the one that restricts me is a husband (spouse/restrainer). Just as a woman cannot give birth without a husband, the five Zang organs cannot generate and transform without restriction. Like Water generating Wood, but in rivers, lakes, and seas, we do not see Wood growing, because there is no Earth to restrain the Water. Thus, the principle of generation is known by all, but the meaning of restriction is unknown to the world. The *Classic* says: Restriction follows containment, and through restriction, generation and transformation occur. Those with ambition should savor this carefully. (Zhou Shenzhai)
Five Elements theory says Water generates Wood, but here it says Wood is born from Earth. Why? The answer is: All things have pre-heaven and post-heaven, root and branch. Water generating Wood is Pre-heaven Wood, the root of Wood; Earth generating Wood is Post-heaven Wood, the branch of Wood. (Xu Xuanzhi)
Formal Fire is overcome by Water; Formless Fire is generated by Water. However, when collecting water, one welcomes the moonlight, not the moon's shadow (Po). Why? Po is Yin, but borrows light from the Sun, thus becoming Yang. Water is not born from Water, but from Fire, which is clear. Therefore, earth steams and moistens, skin warms and sweats, brewing wine overflows, cooking pots become glossy, cinnabar and sulfur are contained in soup; these confirm that Water is born from Fire. (*Fengshi Jinnang*)
People all say Water overcomes Fire, but I alone say Water nourishes Fire; people all say Metal generates Water, but I alone say Water generates Metal; people all say Earth overcomes Water, but I alone tonify Earth within Water; people all say Wood overcomes Earth, but I alone raise Wood to cultivate Earth. ○ The world says Wood overcomes Earth and wants to fell it. I think Wood relies on Earth to grow; how could it reverse and overcome Earth? It is only when Wood is depressed below that its roots overcome Earth downward. Wood Qi is the Qi of continuous generation, starting in the East. Why not observe that rulers prioritize agriculture and first worship Mangshen (God of Agriculture)? Mangshen is Wood Qi, Spring ascending Qi, Yang Qi, Yuan Qi (Original Qi), Stomach Qi; they are the same origin with different names. I know planting trees: rain moistens them, wind disperses them, sun warms them, allowing them to fulfill their natural growth. When they develop for too long and vitality is exhausted, one should gather their vital Qi and return it to Earth and Water to serve as the root for next spring's generation. Where is the logic in felling them? Dongyuan's *Piwei Lun* uses Shengma and Chaihu to soothe Wood Qi, but fails to mention rain/wind nourishment and the principle of returning to the root. ○ In the beginning of chaos, there was only one Qi; where was Earth? Since Heaven generated One Water, the condensed part of Water became Earth. The firm parts are Stones, the hardest are Metals. Thus, Water, Earth, and Metal share a pre-heaven origin. Tonifying the Son to benefit the Mother: Lung is the Son of Spleen. Tonify the Son first, so the Son does not consume the Mother's Qi, keeping the Mother robust. This also shows the meaning of Metal generating Earth and the subtlety of transformation. ○ Earth and Metal parasitize on their Mother; thus, to tonify Earth and Metal, one tonifies the Mother from the parasitic site. This is called treating two steps away (Ge Er Zhi), following the Mother. Treating three steps away (Ge San Zhi) follows the Mother's maternal relatives. Earth and Metal only parasitize, so their death is true death. Water and Fire are truly born, so their death is not death. Vitality exists everywhere: drill wood for fire, strike stone for fire, round pearl for fire. Fangzhu collects water, dig ground for water, catch dew for water. If Metal dies, it cannot be saved; if Earth dies, it cannot be saved; if Wood dies, it cannot be saved. Among the Five Elements, I emphasize Water and Fire alone, and their subtle generation/restriction originates from the pre-heaven source, differing from worldly theories. (*Zhoushi Yiguan*)
Liver injuring Spleen is known by people. Liver damaging Kidney is unknown by people. Liver is Wood, Kidney is Water. Water generates Wood, so Kidney is the Mother of Liver. The Son steals the Mother's Qi to strengthen itself; when the Son is strong, the Mother is weak. For example, break a flower branch and insert it into a vase. If the branch is too lush, the water in the vase is sucked dry daily. Since the water in the vase is sourceless, how can it withstand the daily absorption by the Wood branch? Kidney Water is born from Lung Metal, so it is indeed not sourceless. However, Liver Wood overacts on Spleen, Spleen cannot accept food, so Earth is deficient and cannot generate Metal, making Lung Qi more deficient. Lung Metal is the Mother of Kidney Water. Since Lung is deficient, Metal cannot protect itself, let alone generate Water. If Metal does not generate Water, Kidney becomes sourceless Water. (Wu Tianshi)