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按照他的五行理論，五德與人的五臟相應。如果在倫常上的五德有缺陷，那麼人的心、肝、脾、肺、腎，就會有各種病發生。你把書中的病例拿出來排一下，就會發現從五臟的角度看，它們是相當完整的。
明白了這些道理，你就會知道，自己平時如果不能誠實面對自己的習氣毛病，卻依貪瞋癡心態做事會有多糟，因為心境和內臟密切相關。壞心境會阻礙內臟的正常運作，把很多不好的能量儲存進去。如果你白天生著氣，你晚上打坐，這點功夫恐怕連消你白天的煩惱業都不夠呢，更談不上消宿業了。這不是自己和自己打架嗎？
最後講一句，王善人講的雖是天道，但其要把性格化掉，也需相當的願力才行。他有句話，叫「死心化性」，裡面雖有不少改掉性格的例子，可多數人是被疾病或生活逼到極點，才拿出願力來改變性格。佛教徒講願力，我們最好不要等到色身壞時才真發願，要在沒死時就好好用功，早日成為習性的主人，不要永遠做習性的奴隸。阿彌陀佛！
（全文完）
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According to his theory of the five elements, the five virtues correspond to the five internal organs of people. If one is lacking in the five virtues, then diseases of the heart, liver, spleen, lungs and kidneys will occur. If one were to enumerate the cases of illnesses in the book, it is complete in terms of the five internal organs.
Understanding these principles, we know how terrible it is if, instead of honestly facing our habits and faults in daily life, we submit to our greed, hatred and delusion, because our moods and the five internal organs are closely related. Bad moods keep the internal organs from functioning properly, and much of that bad energy will be stored. If you get angry during the day, and sit in meditation at night, the skill you obtain may not suffice to counter the karma of afflictions during the day, not to mention eradicating past karma. Is this not fighting with oneself?
Lastly, although Good Man Wang spoke about the Heavenly Way, it takes a great deal of resolution to reform one's character. He said, "To give up one's hope for good, reforms the character." Although there are many examples of changing one's character, it usually takes being oppressed by illness or circumstances before one resolves to change one's character. Buddhists talk about vow power; we should not wait until our health has declined before we make real vows. Instead we should work hard before we die, and overcome our habits early. Do not be the slave of your habits forever. Amitabha!
(The End)
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