五(wu)(wu)行首(shou)先(xian)出于《尚書(shu)》洪范：“五(wu)(wu)行一曰(yue)水，二曰(yue)火，三曰(yue)木，四曰(yue)金(jin)(jin)，五(wu)(wu)曰(yue)土。”并說五(wu)(wu)行的性況和屬(shu)(shu)性是(shi)：“水曰(yue)潤(run)下，火曰(yue)炎(yan)(yan)上(shang)，木曰(yue)曲(qu)直，金(jin)(jin)曰(yue)從(cong)革，土爰稼穡(se)。”這已從(cong)五(wu)(wu)行的屬(shu)(shu)行，抽象(xiang)概念化，言(yan)其功能作用，說明具有曲(qu)伸(shen)功能的屬(shu)(shu)于木，具有向上(shang)炎(yan)(yan)熱特性的功能屬(shu)(shu)于火，能種植和收獲萬(wan)物屬(shu)(shu)于土，金(jin)(jin)可以溶(rong)化變形(xing)，水向下濕潤(run)。　

五行歸類

即將(jiang)宇(yu)宙萬(wan)事(shi)萬(wan)物(wu)，按其五行屬性歸(gui)類，使千頭萬(wan)緒(xu)的事(shi)物(wu)成有序的相關(guan)(guan)學，是說明萬(wan)事(shi)萬(wan)物(wu)之間關(guan)(guan)系的五大元素，因(yin)此以便于理解(jie)說明事(shi)物(wu)之間的關(guan)(guan)系。

樸素的(de)(de)(de)辯證法思想，其(qi)歸類(lei)(lei)的(de)(de)(de)方法，即從(cong)事物的(de)(de)(de)形(xing)態(tai)、性(xing)(xing)質、作(zuo)用(yong)、運動方式上具有(you)同一(yi)(yi)性(xing)(xing)、相(xiang)似性(xing)(xing)而用(yong)取(qu)象(xiang)比類(lei)(lei)法，這既包括有(you)現象(xiang)相(xiang)同或本質相(xiang)似的(de)(de)(de)不同事物歸于一(yi)(yi)大類(lei)(lei)；另外(wai)，也可(ke)以(yi)(yi)用(yong)推(tui)演變化方法，如早(zao)晨太陽東升，陽光初曉，如木(mu)之初生(sheng)(sheng)，枝葉柔嫩易伸(shen)曲，其(qi)開花結(jie)果為(wei)青(qing)色，其(qi)果味(wei)酸(suan)(suan)(suan)，于身體(ti)(ti)則象(xiang)征(zheng)肝(gan)(gan)氣初生(sheng)(sheng)，其(qi)性(xing)(xing)質柔潤，性(xing)(xing)喜(xi)條達(da)，肝(gan)(gan)又(you)相(xiang)合于筋之柔和伸(shen)展(zhan)，曲伸(shen)又(you)象(xiang)征(zheng)膽(dan)汁疏泄，易消化，又(you)象(xiang)征(zheng)兩(liang)目之精明，視物之清晰等(deng)。《素問·陰陽應象(xiang)大論》中有(you)五(wu)(wu)(wu)行歸類(lei)(lei)，如 “東方生(sheng)(sheng)風，風勝木(mu)，木(mu)生(sheng)(sheng)酸(suan)(suan)(suan)，酸(suan)(suan)(suan)生(sheng)(sheng)肝(gan)(gan)，肝(gan)(gan)生(sheng)(sheng)筋，筋生(sheng)(sheng)心，肝(gan)(gan)主目，其(qi)在(zai)(zai)(zai)(zai)(zai)天(tian)為(wei)玄，在(zai)(zai)(zai)(zai)(zai)人為(wei)道(dao)，在(zai)(zai)(zai)(zai)(zai)地為(wei)化，化生(sheng)(sheng)五(wu)(wu)(wu)味(wei)，道(dao)生(sheng)(sheng)智，玄生(sheng)(sheng)神，神在(zai)(zai)(zai)(zai)(zai)天(tian)為(wei)風，在(zai)(zai)(zai)(zai)(zai)地為(wei)木(mu)，在(zai)(zai)(zai)(zai)(zai)體(ti)(ti)為(wei)筋，在(zai)(zai)(zai)(zai)(zai)藏為(wei)肝(gan)(gan)，在(zai)(zai)(zai)(zai)(zai)色為(wei)蒼，在(zai)(zai)(zai)(zai)(zai)音為(wei)角，在(zai)(zai)(zai)(zai)(zai)聲為(wei)呼，在(zai)(zai)(zai)(zai)(zai)變動為(wei)握，在(zai)(zai)(zai)(zai)(zai)竅為(wei)目，在(zai)(zai)(zai)(zai)(zai)味(wei)為(wei)酸(suan)(suan)(suan)，在(zai)(zai)(zai)(zai)(zai)志(zhi)為(wei)怒。”這就包括自(zi)然界的(de)(de)(de)五(wu)(wu)(wu)音、五(wu)(wu)(wu)味(wei)、五(wu)(wu)(wu)色、五(wu)(wu)(wu)化、五(wu)(wu)(wu)氣、五(wu)(wu)(wu)方、五(wu)(wu)(wu)季(ji)，在(zai)(zai)(zai)(zai)(zai)人體(ti)(ti)包括五(wu)(wu)(wu)臟(zang)、五(wu)(wu)(wu)腑、五(wu)(wu)(wu)官、形(xing)體(ti)(ti)（五(wu)(wu)(wu)體(ti)(ti)）、情(qing)志(zhi)、五(wu)(wu)(wu)聲、變動（病態(tai)），其(qi)他四行可(ke)類(lei)(lei)推(tui)，這就將萬物貫穿起來，以(yi)(yi)五(wu)(wu)(wu)行的(de)(de)(de)生(sheng)(sheng)態(tai)規律類(lei)(lei)推(tui)演變其(qi)的(de)(de)(de)變化，就形(xing)成天(tian)人一(yi)(yi)體(ti)(ti)的(de)(de)(de)統(tong)一(yi)(yi)觀(guan)(guan)。人體(ti)(ti)以(yi)(yi)五(wu)(wu)(wu)臟(zang)為(wei)中心，內系五(wu)(wu)(wu)腑（六腑）、五(wu)(wu)(wu)體(ti)(ti)、五(wu)(wu)(wu)官、五(wu)(wu)(wu)聲、七(qi)情(qing)等(deng)的(de)(de)(de)五(wu)(wu)(wu)個功(gong)能(neng)(neng)活(huo)(huo)動體(ti)(ti)系，可(ke)以(yi)(yi)從(cong)五(wu)(wu)(wu)臟(zang)功(gong)能(neng)(neng)看(kan)外(wai)在(zai)(zai)(zai)(zai)(zai)表現，也可(ke)以(yi)(yi)從(cong)外(wai)在(zai)(zai)(zai)(zai)(zai)五(wu)(wu)(wu)個功(gong)能(neng)(neng)表現推(tui)測(ce)五(wu)(wu)(wu)臟(zang)的(de)(de)(de)功(gong)能(neng)(neng)如何，來展(zhan)示人體(ti)(ti)生(sheng)(sheng)命活(huo)(huo)動的(de)(de)(de)整(zheng)體(ti)(ti)觀(guan)(guan)。

五行運作規律

1.相(xiang)(xiang)(xiang)(xiang)(xiang)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)相(xiang)(xiang)(xiang)(xiang)(xiang)克(ke)(ke)(ke)關系(xi)(xi)：相(xiang)(xiang)(xiang)(xiang)(xiang)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)是(shi)說五(wu)(wu)行(xing)(xing)之(zhi)間(jian)在正(zheng)常生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)理功能(neng)(neng)上(shang)是(shi)相(xiang)(xiang)(xiang)(xiang)(xiang)互(hu)(hu)(hu)資生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，相(xiang)(xiang)(xiang)(xiang)(xiang)互(hu)(hu)(hu)促進，相(xiang)(xiang)(xiang)(xiang)(xiang)互(hu)(hu)(hu)助(zhu)長的(de)(de)(de)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)理關系(xi)(xi)。五(wu)(wu)行(xing)(xing)的(de)(de)(de)相(xiang)(xiang)(xiang)(xiang)(xiang)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)次序：木(mu)(mu)(mu)(mu)(mu)(mu)(mu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)火(huo)(huo)，火(huo)(huo)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)土，土生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)金(jin)，金(jin)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)水(shui)(shui)(shui)，水(shui)(shui)(shui)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)木(mu)(mu)(mu)(mu)(mu)(mu)(mu)。相(xiang)(xiang)(xiang)(xiang)(xiang)克(ke)(ke)(ke)即(ji)指某一事(shi)務對另一事(shi)物(wu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)長、發(fa)育或其(qi)功能(neng)(neng)具有(you)抑制(zhi)和約束制(zhi)約作(zuo)用，這也(ye)是(shi)正(zheng)常功能(neng)(neng)，即(ji)防范(fan)其(qi)太過。五(wu)(wu)行(xing)(xing)相(xiang)(xiang)(xiang)(xiang)(xiang)克(ke)(ke)(ke)次序是(shi)：木(mu)(mu)(mu)(mu)(mu)(mu)(mu)能(neng)(neng)克(ke)(ke)(ke)土，土能(neng)(neng)克(ke)(ke)(ke)水(shui)(shui)(shui)，水(shui)(shui)(shui)能(neng)(neng)克(ke)(ke)(ke)火(huo)(huo)，火(huo)(huo)能(neng)(neng)克(ke)(ke)(ke)金(jin)，金(jin)能(neng)(neng)克(ke)(ke)(ke)木(mu)(mu)(mu)(mu)(mu)(mu)(mu)。其(qi)所發(fa)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)互(hu)(hu)(hu)相(xiang)(xiang)(xiang)(xiang)(xiang)制(zhi)約作(zuo)用，最(zui)初(chu)可能(neng)(neng)原(yuan)于木(mu)(mu)(mu)(mu)(mu)(mu)(mu)火(huo)(huo)土金(jin)水(shui)(shui)(shui)的(de)(de)(de)原(yuan)發(fa)物(wu)質(zhi)(zhi)的(de)(de)(de)關系(xi)(xi)，如(ru)《白虎正(zheng)義(yi)》中說：“木(mu)(mu)(mu)(mu)(mu)(mu)(mu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)火(huo)(huo)者，木(mu)(mu)(mu)(mu)(mu)(mu)(mu)性(xing)溫暖，火(huo)(huo)伏其(qi)中，鉆(zhan)灼(zhuo)而出故木(mu)(mu)(mu)(mu)(mu)(mu)(mu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)火(huo)(huo)”，這就(jiu)(jiu)是(shi)自(zi)然的(de)(de)(de)五(wu)(wu)行(xing)(xing)相(xiang)(xiang)(xiang)(xiang)(xiang)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)關系(xi)(xi)，但應用于臨床(chuang)提(ti)高其(qi)認識(shi)水(shui)(shui)(shui)平，即(ji)將五(wu)(wu)行(xing)(xing)概念上(shang)升(sheng)為(wei)(wei)抽(chou)象化(hua)理論，因此不(bu)能(neng)(neng)以(yi)(yi)(yi)自(zi)然物(wu)質(zhi)(zhi)直(zhi)接變(bian)化(hua)，而以(yi)(yi)(yi)促進物(wu)質(zhi)(zhi)的(de)(de)(de)互(hu)(hu)(hu)相(xiang)(xiang)(xiang)(xiang)(xiang)運(yun)動(dong)變(bian)化(hua)的(de)(de)(de)功能(neng)(neng)作(zuo)用即(ji)所謂五(wu)(wu)行(xing)(xing)之(zhi)間(jian)“以(yi)(yi)(yi)氣(qi)不(bu)以(yi)(yi)(yi)質(zhi)(zhi)”，若(ruo)以(yi)(yi)(yi)質(zhi)(zhi)則不(bu)能(neng)(neng)變(bian)化(hua)，如(ru)木(mu)(mu)(mu)(mu)(mu)(mu)(mu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)火(huo)(huo)，即(ji)以(yi)(yi)(yi)相(xiang)(xiang)(xiang)(xiang)(xiang)互(hu)(hu)(hu)而生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，木(mu)(mu)(mu)(mu)(mu)(mu)(mu)屬東方肝(gan)(gan)木(mu)(mu)(mu)(mu)(mu)(mu)(mu)，肝(gan)(gan)木(mu)(mu)(mu)(mu)(mu)(mu)(mu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)氣(qi)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)機旺盛(sheng)，在人(ren)體(ti)相(xiang)(xiang)(xiang)(xiang)(xiang)為(wei)(wei)主(zhu)(zhu)(zhu)肝(gan)(gan)，以(yi)(yi)(yi)肝(gan)(gan)氣(qi)情(qing)志調(diao)順則易生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)心(xin)火(huo)(huo)，心(xin)為(wei)(wei)陽性(xing)主(zhu)(zhu)(zhu)火(huo)(huo)，其(qi)功能(neng)(neng)為(wei)(wei)主(zhu)(zhu)(zhu)神與調(diao)節情(qing)志之(zhi)主(zhu)(zhu)(zhu)，故疏肝(gan)(gan)氣(qi)可調(diao)心(xin)火(huo)(huo)（情(qing)況過急），心(xin)火(huo)(huo)主(zhu)(zhu)(zhu)陽氣(qi)旺，可以(yi)(yi)(yi)溫暖脾土，助(zhu)其(qi)消化(hua)，脾土主(zhu)(zhu)(zhu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)化(hua)主(zhu)(zhu)(zhu)氣(qi)血，脾土之(zhi)氣(qi)旺可以(yi)(yi)(yi)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)津(jin)液(ye)以(yi)(yi)(yi)養肺(fei)金(jin)，肺(fei)津(jin)潤澤(ze)，肺(fei)金(jin)主(zhu)(zhu)(zhu)肅(su)殺收斂，主(zhu)(zhu)(zhu)陽氣(qi)內(nei)潛(qian)而養腎陽，腎氣(qi)伏藏，腎陰積(ji)盈以(yi)(yi)(yi)可滋養肝(gan)(gan)木(mu)(mu)(mu)(mu)(mu)(mu)(mu)，此即(ji)五(wu)(wu)行(xing)(xing)以(yi)(yi)(yi)氣(qi)化(hua)而相(xiang)(xiang)(xiang)(xiang)(xiang)互(hu)(hu)(hu)滋養，故見滋生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)之(zhi)意，就(jiu)(jiu)提(ti)高了五(wu)(wu)行(xing)(xing)之(zhi)間(jian)相(xiang)(xiang)(xiang)(xiang)(xiang)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)互(hu)(hu)(hu)克(ke)(ke)(ke)的(de)(de)(de)高層(ceng)次的(de)(de)(de)變(bian)化(hua)關系(xi)(xi)。

五(wu)行的(de)相(xiang)制約關系(xi)也(ye)是以“氣”功(gong)能制約，不能以原生(sheng)物(wu)質的(de)變化(hua)(hua)。如(ru)木(mu)克土(tu)(tu)(tu)是指肝木(mu)疏泄脾(pi)土(tu)(tu)(tu)，脾(pi)土(tu)(tu)(tu)則勿郁抑(yi)，勿壅滯，火(huo)(huo)(huo)克金即心火(huo)(huo)(huo)旺盛可制約肺(fei)之(zhi)(zhi)過(guo)寒，過(guo)于肅殺(sha)之(zhi)(zhi)氣，土(tu)(tu)(tu)克水(shui)即脾(pi)土(tu)(tu)(tu)疏泄以利水(shui)而(er)水(shui)道暢通，水(shui)能克火(huo)(huo)(huo)即腎陰防(fang)止心火(huo)(huo)(huo)過(guo)亢，金克木(mu)是肺(fei)金肅殺(sha)之(zhi)(zhi)氣，防(fang)止肝氣升(sheng)(sheng)發太過(guo)。《素問(wen)·寶(bao)命全形(xing)論(lun)》中說“木(mu)得(de)(de)金而(er)伐，火(huo)(huo)(huo)得(de)(de)水(shui)而(er)滅，土(tu)(tu)(tu)得(de)(de)木(mu)而(er)達(da)，金得(de)(de)火(huo)(huo)(huo)而(er)缺，水(shui)得(de)(de)土(tu)(tu)(tu)而(er)絕(jue)，萬(wan)物(wu)盡然，不可勝竭。”再以寒暑變化(hua)(hua)而(er)言，《素問(wen)·脈要精微論(lun)》：“彼春之(zhi)(zhi)暖(nuan)為夏之(zhi)(zhi)暑，彼秋(qiu)之(zhi)(zhi)忿(fen)為冬之(zhi)(zhi)怒。”即春暖(nuan)為夏暑之(zhi)(zhi)漸，夏暑為春暖(nuan)之(zhi)(zhi)盛，故春暖(nuan)資生(sheng)夏火(huo)(huo)(huo)；秋(qiu)忿(fen)為冬怒之(zhi)(zhi)漸，冬怒為秋(qiu)忿(fen)之(zhi)(zhi)盛，故秋(qiu)氣之(zhi)(zhi)忿(fen)，資生(sheng)冬水(shui)之(zhi)(zhi)怒，這(zhe)是氣候變化(hua)(hua)存在內的(de)變化(hua)(hua)條件或因(yin)素。這(zhe)都提升(sheng)(sheng)了五(wu)行生(sheng)克的(de)理論(lun)意義，反(fan)應五(wu)行的(de)氣化(hua)(hua)功(gong)能，自我克制化(hua)(hua)關系(xi)，將復雜(za)的(de)外界事物(wu)變成簡單(dan)易以理解的(de)相(xiang)互關系(xi)，可闡(chan)述事物(wu)間關系(xi)。

相(xiang)(xiang)生(sheng)(sheng)相(xiang)(xiang)克是事(shi)(shi)物(wu)(wu)發(fa)展(zhan)(zhan)不(bu)(bu)可(ke)(ke)分割的(de)(de)(de)(de)(de)兩個方(fang)(fang)面，沒(mei)有生(sheng)(sheng)也就沒(mei)有事(shi)(shi)物(wu)(wu)的(de)(de)(de)(de)(de)發(fa)生(sheng)(sheng)和發(fa)展(zhan)(zhan)；沒(mei)有克就不(bu)(bu)能維持正常(chang)協調下(xia)的(de)(de)(de)(de)(de)變化(hua)和發(fa)展(zhan)(zhan)，因此(ci)，必須(xu)是生(sheng)(sheng)中(zhong)有克，克中(zhong)有生(sheng)(sheng)，才是事(shi)(shi)物(wu)(wu)發(fa)展(zhan)(zhan)的(de)(de)(de)(de)(de)正常(chang)現(xian)象。張(zhang)介賓說(shuo)：“造化(hua)之機，不(bu)(bu)可(ke)(ke)無(wu)生(sheng)(sheng)亦不(bu)(bu)可(ke)(ke)無(wu)制，無(wu)生(sheng)(sheng)則(ze)發(fa)育無(wu)由(you)(you)，無(wu)制則(ze)亢而(er)為害。”事(shi)(shi)物(wu)(wu)的(de)(de)(de)(de)(de)運動(dong)(dong)狀態(tai)是生(sheng)(sheng)生(sheng)(sheng)不(bu)(bu)息的(de)(de)(de)(de)(de)，而(er)且從五行關系是相(xiang)(xiang)反(fan)相(xiang)(xiang)成，如(ru)一方(fang)(fang)失常(chang)，會導致(zhi)生(sheng)(sheng)克關系的(de)(de)(de)(de)(de)動(dong)(dong)態(tai)失衡(heng)(heng)(heng)，影響事(shi)(shi)物(wu)(wu)的(de)(de)(de)(de)(de)正常(chang)發(fa)展(zhan)(zhan)，《素問(wen)·六微旨大(da)(da)論(lun)》：“亢則(ze)害，承乃制，制則(ze)生(sheng)(sheng)化(hua)，外列盛衰，害則(ze)敗(bai)亂，生(sheng)(sheng)化(hua)大(da)(da)病。”反(fan)應(ying)事(shi)(shi)物(wu)(wu)發(fa)展(zhan)(zhan)動(dong)(dong)態(tai)平(ping)(ping)衡(heng)(heng)(heng)，由(you)(you)平(ping)(ping)衡(heng)(heng)(heng)可(ke)(ke)導致(zhi)不(bu)(bu)平(ping)(ping)衡(heng)(heng)(heng)，在(zai)不(bu)(bu)平(ping)(ping)衡(heng)(heng)(heng)中(zhong)再求動(dong)(dong)態(tai)平(ping)(ping)衡(heng)(heng)(heng)，而(er)平(ping)(ping)衡(heng)(heng)(heng)又被新的(de)(de)(de)(de)(de)不(bu)(bu)平(ping)(ping)衡(heng)(heng)(heng)所取代，這種從平(ping)(ping)衡(heng)(heng)(heng)→不(bu)(bu)平(ping)(ping)衡(heng)(heng)(heng)→平(ping)(ping)衡(heng)(heng)(heng)，正說(shuo)明事(shi)(shi)物(wu)(wu)發(fa)展(zhan)(zhan)的(de)(de)(de)(de)(de)各(ge)方(fang)(fang)面的(de)(de)(de)(de)(de)因素互相(xiang)(xiang)作用，而(er)推進事(shi)(shi)物(wu)(wu)的(de)(de)(de)(de)(de)發(fa)展(zhan)(zhan)，反(fan)應(ying)事(shi)(shi)物(wu)(wu)發(fa)展(zhan)(zhan)的(de)(de)(de)(de)(de)基本(ben)規律，無(wu)論(lun)應(ying)用于醫(yi)學和社會關系都是如(ru)此(ci)。

2.相(xiang)(xiang)乘相(xiang)(xiang)侮關系：相(xiang)(xiang)乘相(xiang)(xiang)侮是(shi)五行之間(jian)的太過(guo)不及(ji)引起的屬于反常現(xian)象，在臨床(chuang)也是(shi)病理狀態。

相(xiang)乘(cheng)(cheng)就(jiu)(jiu)是乘(cheng)(cheng)虛而(er)襲(xi)，持強凌(ling)弱，指五行中某一(yi)行對(dui)其所(suo)勝(sheng)的(de)一(yi)行過(guo)度(du)克(ke)制，其相(xiang)乘(cheng)(cheng)次(ci)序即(ji)木(mu)(mu)(mu)乘(cheng)(cheng)土(tu)(tu)(tu)(tu)，土(tu)(tu)(tu)(tu)乘(cheng)(cheng)火，火乘(cheng)(cheng)金(jin)，金(jin)乘(cheng)(cheng)木(mu)(mu)(mu)，與(yu)五行相(xiang)克(ke)的(de)次(ci)序一(yi)樣，只(zhi)是乘(cheng)(cheng)襲(xi)太過(guo)而(er)致被克(ke)者出(chu)(chu)現(xian)病(bing)態(tai)(tai)，失去動態(tai)(tai)平衡。相(xiang)侮(wu)(wu)就(jiu)(jiu)是持強凌(ling)弱，本(ben)來(lai)就(jiu)(jiu)是相(xiang)克(ke)關(guan)系，由于(yu)一(yi)方過(guo)強出(chu)(chu)現(xian)反(fan)(fan)(fan)克(ke)現(xian)象，也是一(yi)種病(bing)理狀態(tai)(tai)。《素問·五運行大論(lun)》中說：“氣(qi)有余(yu)，則(ze)制己所(suo)勝(sheng)而(er)侮(wu)(wu)所(suo)不(bu)勝(sheng)；其不(bu)及，則(ze)己所(suo)不(bu)勝(sheng)侮(wu)(wu)而(er)乘(cheng)(cheng)之(zhi)，己所(suo)勝(sheng)輕(qing)而(er)侮(wu)(wu)之(zhi)。”如以木(mu)(mu)(mu)氣(qi)太過(guo)則(ze)克(ke)制己所(suo)勝(sheng)者一(yi)為土(tu)(tu)(tu)(tu)，即(ji)木(mu)(mu)(mu)克(ke)土(tu)(tu)(tu)(tu)太過(guo)，木(mu)(mu)(mu)氣(qi)犯脾(pi)，脾(pi)土(tu)(tu)(tu)(tu)受制，又反(fan)(fan)(fan)過(guo)來(lai)侮(wu)(wu)其所(suo)不(bu)勝(sheng)（木(mu)(mu)(mu)不(bu)勝(sheng)金(jin)）克(ke)又出(chu)(chu)現(xian)木(mu)(mu)(mu)火刑金(jin)的(de)現(xian)象，即(ji)反(fan)(fan)(fan)侮(wu)(wu)；若木(mu)(mu)(mu)氣(qi)不(bu)足出(chu)(chu)現(xian)己所(suo)勝(sheng)（木(mu)(mu)(mu)克(ke)土(tu)(tu)(tu)(tu)）輕(qing)而(er)侮(wu)(wu)，木(mu)(mu)(mu)虛反(fan)(fan)(fan)侮(wu)(wu)，即(ji)肝虛而(er)脾(pi)土(tu)(tu)(tu)(tu)反(fan)(fan)(fan)侮(wu)(wu)，如臨床上脾(pi)胃壅滯而(er)犯肝，造成脂肪肝，或飲食(shi)不(bu)節而(er)造成肝硬化(hua)等。

五行在中醫學中的應(ying)用

五(wu)行學說作(zuo)為哲(zhe)學概念，它包(bao)括范圍很(hen)廣，滲(shen)透(tou)到中(zhong)醫學的各方面中(zhong)去，首先反(fan)映內外環境的統一，在自然界有五(wu)方、五(wu)時、五(wu)季、五(wu)色、五(wu)味、五(wu)氣和(he)人體的五(wu)臟、六腑、五(wu)體、五(wu)官，如腎(shen)應(ying)北方，氣候嚴(yan)冬為封藏(zang)，五(wu)臟應(ying)于腎(shen)臟為藏(zang)精之本，骨(gu)髓、頭發相(xiang)聯系。

1．說(shuo)明臟腑之間的生理病理關系(xi)：五(wu)行的屬性可說(shuo)明五(wu)臟的特征，如肝(gan)(gan)(gan)屬木，木性條(tiao)柔(rou)(rou)暢達可曲可伸(shen)，以說(shuo)明肝(gan)(gan)(gan)氣和平(ping)使人(ren)(ren)心(xin)情開(kai)朗，性格調柔(rou)(rou)能屈能伸(shen)，易于(yu)近人(ren)(ren)，征象膽氣之疏泄助消(xiao)化，肝(gan)(gan)(gan)在(zai)五(wu)體(ti)主(zhu)筋，肝(gan)(gan)(gan)氣使筋脈調柔(rou)(rou)，機關骨節易于(yu)伸(shen)曲調順，它可以生心(xin)血(xue)，疏肝(gan)(gan)(gan)健肝(gan)(gan)(gan)（木制木），又將全身各臟腑、五(wu)體(ti)、七情氣血(xue)的關系(xi)統(tong)(tong)一(yi)起來，形(xing)成統(tong)(tong)一(yi)體(ti)，便于(yu)臨(lin)床(chuang)解釋生理、病理。

2．五行的克(ke)(ke)制(zhi)乘侮說明病理關系(xi)(xi)：五行關系(xi)(xi)破裂克(ke)(ke)制(zhi)太過或不及而說明病理關系(xi)(xi)如(ru)(ru)(ru)腎(shen)消(xiao)（糖尿病）出現(xian)口渴、口干(gan)、心煩為心火亢盛反(fan)乘腎(shen)水，造(zao)成腎(shen)水不足口腔干(gan)燥等癥(zheng)，治(zhi)療應清(qing)心火滋腎(shen)水；再如(ru)(ru)(ru)木克(ke)(ke)土，木為正(zheng)常制(zhi)約，但制(zhi)約太過則(ze)造(zao)成肝賊(zei)犯土，由肝木旺而克(ke)(ke)制(zhi)脾土，出現(xian)飲(yin)食不化反(fan)胃，膽汁胃液反(fan)流(liu)，兩脅(xie)脹滿，脾土壅滯等癥(zheng)狀，如(ru)(ru)(ru)按其五臟生克(ke)(ke)規律(lv)傳(chuan)變(bian)時相乘傳(chuan)變(bian)較(jiao)重，而相侮傳(chuan)變(bian)病情(qing)較(jiao)輕，如(ru)(ru)(ru)《難經經釋》所(suo)(suo)說：“所(suo)(suo)不勝克(ke)(ke)我者也(ye)，臟氣本已相制(zhi)，而邪(xie)氣挾其力而來，殘削必(bi)甚，故可賊(zei)物。”“所(suo)(suo)勝，我所(suo)(suo)克(ke)(ke)也(ye)，臟氣既(ji)受制(zhi)于我，則(ze)邪(xie)氣亦不能(neng)激(ji)，故為微(wei)邪(xie)。”

五臟的傳(chuan)(chuan)(chuan)(chuan)變(bian)也常依生克(ke)乘侮次序相(xiang)傳(chuan)(chuan)(chuan)(chuan)，如《素(su)問·玉機真(zhen)臟論(lun)(lun)》中說：“今風寒(han)客于(yu)(yu)人，使(shi)人毫毛畢直(zhi)，皮(pi)膚閉而(er)(er)(er)(er)為(wei)熱，當是之(zhi)(zhi)(zhi)時(shi)，可(ke)汗而(er)(er)(er)(er)發(fa)也，或(huo)痹(bi)(bi)不(bu)(bu)(bu)(bu)仁腫痛，當是之(zhi)(zhi)(zhi)時(shi)，可(ke)湯熨及火灸刺而(er)(er)(er)(er)去之(zhi)(zhi)(zhi)，弗(fu)(fu)治(zhi)(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)入舍肺(fei)(fei)，名(ming)曰肺(fei)(fei)痹(bi)(bi)，發(fa)咳(ke)上(shang)(shang)氣(qi)，弗(fu)(fu)治(zhi)(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)即(ji)傳(chuan)(chuan)(chuan)(chuan)而(er)(er)(er)(er)行(xing)(xing)(xing)之(zhi)(zhi)(zhi)肝(gan)(gan)(gan)，病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)名(ming)曰肝(gan)(gan)(gan)痹(bi)(bi)，一名(ming)厥，脅(xie)痛出(chu)(chu)(chu)食……”，“弗(fu)(fu)治(zhi)(zhi)(zhi)(zhi)(zhi)肝(gan)(gan)(gan)傳(chuan)(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)脾(pi)，病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)名(ming)曰脾(pi)風，發(fa)癉，腹(fu)(fu)中熱煩(fan)心(xin)出(chu)(chu)(chu)黃(huang)，……弗(fu)(fu)治(zhi)(zhi)(zhi)(zhi)(zhi)脾(pi)傳(chuan)(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)腎(shen)，病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)名(ming)曰疝(shan)瘕，少(shao)腹(fu)(fu)冤熱而(er)(er)(er)(er)痛，出(chu)(chu)(chu)白一名(ming)曰蠱，……弗(fu)(fu)治(zhi)(zhi)(zhi)(zhi)(zhi)腎(shen)傳(chuan)(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)心(xin)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)，筋脈(mo)相(xiang)引而(er)(er)(er)(er)急，病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)名(ming)曰瘛，……弗(fu)(fu)治(zhi)(zhi)(zhi)(zhi)(zhi)滿十日(ri)，法當死。”此(ci)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)本(ben)來較輕微，屬于(yu)(yu)外感病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)，因為(wei)失(shi)治(zhi)(zhi)(zhi)(zhi)(zhi)誤治(zhi)(zhi)(zhi)(zhi)(zhi)，其傳(chuan)(chuan)(chuan)(chuan)變(bian)日(ri)益嚴重，由外感變(bian)肺(fei)(fei)痹(bi)(bi)咳(ke)嗽而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)治(zhi)(zhi)(zhi)(zhi)(zhi)療(liao)，病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)邪傳(chuan)(chuan)(chuan)(chuan)入于(yu)(yu)肝(gan)(gan)(gan)出(chu)(chu)(chu)現(xian)肝(gan)(gan)(gan)痹(bi)(bi)，脅(xie)痛吐食，再不(bu)(bu)(bu)(bu)治(zhi)(zhi)(zhi)(zhi)(zhi)則出(chu)(chu)(chu)現(xian)脾(pi)風病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)，發(fa)熱出(chu)(chu)(chu)黃(huang)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)，再不(bu)(bu)(bu)(bu)治(zhi)(zhi)(zhi)(zhi)(zhi)出(chu)(chu)(chu)現(xian)疝(shan)瘕、蠱脹之(zhi)(zhi)(zhi)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)，最(zui)后(hou)(hou)傳(chuan)(chuan)(chuan)(chuan)到(dao)腎(shen)出(chu)(chu)(chu)現(xian)氣(qi)痙攣，再過10天即(ji)死亡，從(cong)(cong)(cong)其傳(chuan)(chuan)(chuan)(chuan)變(bian)次遞來看是肝(gan)(gan)(gan)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)由外感而(er)(er)(er)(er)最(zui)后(hou)(hou)到(dao)蠱脹，出(chu)(chu)(chu)現(xian)腹(fu)(fu)水肝(gan)(gan)(gan)硬化，最(zui)后(hou)(hou)到(dao)全身肌肉痙攣而(er)(er)(er)(er)死亡。說明對(dui)于(yu)(yu)某些疾(ji)(ji)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)的傳(chuan)(chuan)(chuan)(chuan)變(bian)很符合(he)疾(ji)(ji)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)發(fa)展規律的，故治(zhi)(zhi)(zhi)(zhi)(zhi)療(liao)方(fang)(fang)法應該“見肝(gan)(gan)(gan)之(zhi)(zhi)(zhi)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)當先實脾(pi)”，脾(pi)旺(wang)不(bu)(bu)(bu)(bu)受邪而(er)(er)(er)(er)阻斷其傳(chuan)(chuan)(chuan)(chuan)變(bian)過程，這種治(zhi)(zhi)(zhi)(zhi)(zhi)療(liao)方(fang)(fang)法有非常現(xian)實意義。因此(ci)，五行(xing)(xing)(xing)學說對(dui)于(yu)(yu)指導(dao)診(zhen)斷和(he)治(zhi)(zhi)(zhi)(zhi)(zhi)療(liao)很有意義，如《素(su)問·脈(mo)要(yao)精微大(da)論(lun)(lun)》中說：“微妙在脈(mo)，不(bu)(bu)(bu)(bu)可(ke)不(bu)(bu)(bu)(bu)察(cha)，察(cha)之(zhi)(zhi)(zhi)有紀，從(cong)(cong)(cong)陰陽始，始之(zhi)(zhi)(zhi)有經，從(cong)(cong)(cong)五行(xing)(xing)(xing)生，生之(zhi)(zhi)(zhi)有度，四時(shi)為(wei)宜(yi)。”說明脈(mo)診(zhen)望診(zhen)均可(ke)以(yi)用五行(xing)(xing)(xing)觀氣(qi)解釋病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)疾(ji)(ji)，從(cong)(cong)(cong)望診(zhen)可(ke)以(yi)推斷病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)情，如《靈樞·五閱五使(shi)》篇中說了 “肺(fei)(fei)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)者，喘息(xi)鼻張；肝(gan)(gan)(gan)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)者眥青(qing)；脾(pi)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)者唇黃(huang)；心(xin)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)者舌卷短，顏赤；腎(shen)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)者，顴與顏黑。”即(ji)從(cong)(cong)(cong)望診(zhen)所得(de)而(er)(er)(er)(er)推斷五臟之(zhi)(zhi)(zhi)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)。在治(zhi)(zhi)(zhi)(zhi)(zhi)療(liao)上(shang)(shang)可(ke)以(yi)根(gen)據五臟的虛實應用五行(xing)(xing)(xing)生克(ke)規律制定治(zhi)(zhi)(zhi)(zhi)(zhi)療(liao)方(fang)(fang)法，如《難經》曰“虛則實其母，實則瀉其子。”《素(su)問·玉機真(zhen)臟論(lun)(lun)》：“五臟相(xiang)通，移(yi)皆有次，五臟有病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)，則各傳(chuan)(chuan)(chuan)(chuan)其所勝。”說明對(dui)于(yu)(yu)疾(ji)(ji)病(bing)(bing)(bing)(bing)(bing)(bing)(bing)(bing)傳(chuan)(chuan)(chuan)(chuan)變(bian)方(fang)(fang)式(shi)(shi)多以(yi)五臟相(xiang)克(ke)制方(fang)(fang)式(shi)(shi)而(er)(er)(er)(er)傳(chuan)(chuan)(chuan)(chuan)變(bian)，為(wei)治(zhi)(zhi)(zhi)(zhi)(zhi)療(liao)提供(gong)思路，后(hou)(hou)世(shi)根(gen)據五行(xing)(xing)(xing)相(xiang)生方(fang)(fang)式(shi)(shi)推出(chu)(chu)(chu)“滋水涵木(mu)(mu)”“培土生金”“金水相(xiang)生”，按相(xiang)克(ke)方(fang)(fang)式(shi)(shi)提出(chu)(chu)(chu)“壯水制火”“扶土抑水”“伏金平木(mu)(mu)”“疏肝(gan)(gan)(gan)健(jian)脾(pi)”等治(zhi)(zhi)(zhi)(zhi)(zhi)療(liao)原則，大(da)大(da)豐(feng)富了五行(xing)(xing)(xing)指導(dao)下的治(zhi)(zhi)(zhi)(zhi)(zhi)療(liao)方(fang)(fang)法。

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