盖闻水障于土，还以溃其土；火生于木，仍自焚其木。是以植千章之嘉树，必溉清渠；筑百丈之修堤，先
疏支渎。○盖闻 兽炭之盈炉，暖胜三春，而不能代烛龙之照；焚兰缸之寸烬，光逾四壁，而不能代 谷之暄。
是以镜本非台，君以明，而离精独炳，薪传有火，相以位，而泉水常温。○水不升为病者，调肾之阳，阳气足，
水气随之而升；火不降为病者，滋心之阴，阴气足，火气随之而降。则知水本阳，火本阴，坎中阳能升，离中阴
能降是也。○丹溪论阳有余，阴不足，所谓阳者，相火也。景岳驳之，谓阴有余，阳不足。而着相火以位之辨。
各树旗帜，几如冰炭之不相入矣。尝举二者参之∶丹溪大旨，根《周子》主静立说，谓相火一动，则五志厥阳
之火并煽，煎熬真阴，故东垣目为元气之贼。此论相火二字，专从后天之变动者言，与景岳之主命门，有源流
之别。夫天非此火不能生物，人非此火不能有生。考褚氏、赵氏人生先具命门及相火行阳二十五度之语，参之景岳所云，相
得益彰。盖静而守位者，此相火也，静则温养；动而无方者，亦此相火也，动则燔灼。譬天之与日，太阳之
火也，虽烈而不能焚物，以阳燧取之，不过星星之火，其用即可燎原。故景岳之说日也，失其所则折寿而不彰；
丹溪之说日而火也，飞走狂越，莫能御之。今将指日为火固失之，而指火为日，亦岂云得乎？《阴阳应象大论》∶
壮火之气衰，少火之气壮。壮与少之别，即两家宗旨所分。故必合两家所论，义始完备。若偏执一说，于道失
之。（《吴医汇讲》）
阳火易救，阴火难救。先天元阴之真水不足，自非岁月计功，不能斡旋。是以一星之火，能烧万仞之山，
一杯之水，不能救车薪之火。○虚火之患甚多，不可偏执一途。有津液之阴不足，而致火动者；有营血之阴不足，
而致火动者；有精髓之阴不足，而致火动者；有阴气不足，阳气下乘阴分而生热者，又有营血衰少，外感风邪，
乘虚陷入阴分，至夜发热、咳嗽，而似乎阴虚火动者；有外感寒邪，留滞于经络、阴血与骨髓之分，郁久生热，
而似乎阴虚火动者；有阴血虚少，湿邪内陷，郁久生热，而似乎阴虚火动者；或因大怒伤肝，而内动风热，致
使气血错乱，而留滞于阴分，至夜发热者；有因饮食时，或惊或怒，与食相挟，致伤阴气，留积于阴分而为患
者。此皆阴分受邪，故至夜发热，而似乎阴虚火动之证。举此数端为例，其余可知。若不澄流寻源，而惟混作
阴虚治之，几何其不误耶？○人有患卒暴而死，良久复醒，往来不时而作。此为心火自焚，或因劳心，或因惊恐
所伤，以致真神之水失守其位，相火动而乘之故耳。宜用四物汤，多加细生地、甘草以治之，更宜童便冲服为
良。○有心脏实热为患，用芩、连、枳实诸苦寒之药，而火不降，反用导赤散，泻其小肠之火而愈者。盖心与
小肠相为表里故也。治其标，则本自清矣。余仿此。（罗赤诚）
阳火一清便退，阴火愈清愈起。○所谓虚火者，本因乎虚，而火乃起。补其虚而火自退。清之泻之，真
元愈虚，火愈炽矣。（吴天士）
治火须分有余、不足。有余之火，其势猖狂，周流不滞，只以济火之药正治之，其火自退，故其治多易；
不足之火，其势缓涩，凝滞一处，或滞于此，或滞于彼，既不能升，又不能降，须用补剂，使其元气周流，则
火因之自散矣。故其治多难。世俗不知有余、不足，一遇火证，概用寒凉正治，火愈拒逆而不能退。因而致死
者多矣！（汪寅谷）
忿怒生肝火，忧虑生肺火，焦思生心火，劳倦生脾火，动欲生肾火。若心火太过，必克肺金，清肃之气衰
矣；肺火太过，必克肝木，发生之气萎矣；肝火太过，必克脾土，生化之源堕矣；脾火太过，必损肾水，精液
之源涸矣；肾火太过，反助心火，神明之官夺矣。如肺有火，咳嗽日久，必遗热于大肠，则成泄泻；脾有火，
口渴口甘，必遗热于胃，则生胀满；心有火，炎灼日久，必遗热于小肠，则成淋秘；肝有火，胁痛日久，则遗
热于胆，必汁溢口苦；肾有火，盗汗遗精，必遗热于膀胱，则成淫浊。此则治其脏，而腑病自消焉。又有无名
之火，一发即不识人，或狂言失志，或发数日而终，或一发便毙。《经》云∶暴病暴死，皆属于火，非是之谓
欤？（余午亭）
黄连泻心火，黄芩泻肺火，芍药泻脾火，柴胡泻肝火，知母泻肾火。此皆苦寒之味，能泻有余之火耳。若
饮食劳倦，内伤元气，火不两立，为阳虚之病，以甘温之剂除之，如黄 、人参、甘草之属；若阴微阳强，相
火炽盛，以乘阴位，日渐煎熬，为血虚之病，以甘寒之剂降之，如当归、地黄之属；若心火亢极，郁热内实，
为阳强之病，以咸冷之剂折之，如大黄、朴硝之属；若肾水受伤，真阴失守，无根之火，为阴虚之病，以壮水
之剂制之，如生地、元参之属；若右肾命门火衰，为阳脱之病，以温热之剂济之，如附子、干姜之属；若胃虚
过食冷物，抑遏阳气于脾土，为火郁之病，以升散之剂发之，如升麻、葛根之属。（《医门法律》）
听说水被土阻挡，反而会溃决冲毁堤土；火生于木，最终却会焚烧树木。因此，种植高大的良木，必须灌溉清澈的水渠；修筑高耸的长堤，必须先疏通支流的沟渠。○听说装满兽炭的火炉，温暖胜过三个春天，但不能代替烛龙的光芒；燃烧兰缸中一寸的灰烬，光亮超过四面墙壁，但不能代替太阳的温暖。○镜子本来不是高台，君主依靠它来明察秋毫，而离卦中的阴精独自明亮；薪柴传递火焰，宰相依靠它来确立地位，而泉水保持常温。○水气不升发导致疾病的，调理肾阳，阳气充足，水气随之升发；火气不下降导致疾病的，滋养心阴，阴气充足，火气随之下降。由此可知，水本属阳，火本属阴，坎卦中间的阳爻能升发，离卦中间的阴爻能下降，就是这个道理。○朱丹溪论述“阳有余，阴不足”，所说的“阳”，指的是相火。张景岳反驳他，认为应该是“阴有余，阳不足”，并撰写了《相火论》来辨析。双方各自树立旗帜，几乎像冰和炭一样互不相容。我曾经将两者的观点参合比较：朱丹溪的大旨，根源于周敦颐“主静立极”的理论，认为相火一旦妄动，则五志厥阳之火一起煽动，煎熬真阴，所以李东垣称其为“元气之贼”。这种关于“相火”的论述，专门是从后天的变动角度而言的，与张景岳主张的命门学说，有源流上的区别。上天没有这把火不能化生万物，人没有这把火不能维持生命。考察褚氏、赵氏关于人生下来先具备命门及相火行于阳分二十五度的说法，参照张景岳的观点，两者相得益彰。安静而守位的，这是相火，安静时起到温养作用；躁动而无定方的，也是这相火，躁动时就会猛烈燃烧。就像天与太阳的关系，太阳之火，虽然猛烈但不能焚烧万物，如果用阳燧（古代取火工具）聚集阳光，不过是星星之火，但其作用足以燎原。所以张景岳论述的是太阳之火，如果偏离了正常位置就会折损寿命而不显赫；朱丹溪论述的是飞走的烈火，狂乱超越，无法控制。现在把太阳指为烈火固然错误，但把烈火指为太阳，难道就正确了吗？《素问·阴阳应象大论》说：“壮火之气衰，少火之气壮。”壮火与少火的分别，正是两家宗旨的分野。所以必须综合两家的论述，义理才完备。如果偏执一家之言，在医道上就有偏差了。（出自《吴医汇讲》）
容易救治的是阳火，难以救治的是阴火。先天元阴的真水不足，绝非短时间可以见效，需要岁月慢慢调理才能扭转。因此，一点火星，能烧毁万丈高山；一杯水，不能扑灭一车柴草的大火。○虚火的危害很多，不可偏执一种治法。有因津液之阴不足，而导致火动的；有因营血之阴不足，而导致火动的；有因精髓之阴不足，而导致火动的；有因阴气不足，阳气下乘阴分而生热的；又有因营血衰少，外感风邪，乘虚陷入阴分，到了夜间发热、咳嗽，而看似阴虚火动的；有因外感寒邪，留滞于经络、阴血与骨髓之间，郁积日久生热，而看似阴虚火动的；有因阴血虚少，湿邪内陷，郁积日久生热，而看似阴虚火动的；或因大怒伤肝，导致内动风热，致使气血错乱，留滞于阴分，到了夜间发热的；有因饮食时，或惊或怒，与食物夹杂，导致损伤阴气，留积于阴分而为患的。这些都是阴分受邪，所以到了夜间发热，而看似阴虚火动的证候。列举这几端作为例子，其余的可以类推。如果不澄清源头寻找根本，而一概混同作阴虚治疗，有多少不会误诊呢？○有人患病突然死亡，很久又苏醒，不时发作。这是心火自焚，或因劳心过度，或因惊恐所伤，导致真神之水失守其位，相火妄动而乘袭所致。适宜用四物汤，多加细生地、甘草来治疗，更宜用童便冲服效果良好。○有心脏实热为患，使用黄芩、黄连、枳实等苦寒药物，火气不降，反而使用导赤散，泻小肠之火而痊愈的。因为心与小肠互为表里，所以治疗其标（小肠），本（心）自然清除了。其余仿照此理。（罗赤诚）
阳火一清除就消退，阴火越清除越旺盛。○所谓的虚火，本来是因为虚，火才起来。补其虚而火自然消退。如果清热泻火，真元更加虚弱，火更加炽盛了。（吴天士）
治疗火证必须分清有余和不足。有余之火，气势猖狂，周身流动不滞留，只用制约火气的药物正治，火自然消退，所以治疗多容易；不足之火，气势缓慢涩滞，凝滞在一处，或滞于此，或滞于彼，既不能升，又不能降，必须用补剂，使元气周流全身，火因此自然消散。所以治疗多困难。世俗之人不知道有余、不足的区别，一遇到火证，一概用寒凉药正治，火更加抗拒逆乱而不能消退。因而致死的很多了！（汪寅谷）
忿怒产生肝火，忧虑产生肺火，焦思产生心火，劳倦产生脾火，动欲产生肾火。如果心火太过，必然克制肺金，清肃之气衰弱了；肺火太过，必然克制肝木，发生之气萎顿了；肝火太过，必然克制脾土，生化之源堕落了；脾火太过，必然损伤肾水，精液之源枯竭了；肾火太过，反而助长心火，神明之官被夺走了。如果肺有火，咳嗽日久，必然遗热于大肠，则成为泄泻；脾有火，口渴口甜，必然遗热于胃，则产生胀满；心有火，炎灼日久，必然遗热于小肠，则成为淋证闭结；肝有火，胁痛日久，则遗热于胆，必然胆汁溢出口苦；肾有火，盗汗遗精，必然遗热于膀胱，则成为淫浊。这是治疗脏病，腑病自然消除的方法。又有无名之火，一发即不识人，或胡言乱语丧失理智，或发作数日后死亡，或一发立即毙命。《内经》说：“暴病暴死，皆属于火”，说的不就是这种情况吗？（余午亭）
黄连泻心火，黄芩泻肺火，芍药泻脾火，柴胡泻肝火，知母泻肾火。这些都是苦寒的药味，只能泻有余之火罢了。如果是饮食劳倦，内伤元气，火与正气不两立，属于阳虚的病，用甘温的药剂祛除它，如黄芪、人参、甘草之类；如果是阴微阳强，相火炽盛，乘袭阴位，日渐煎熬，属于血虚的病，用甘寒的药剂降伏它，如当归、地黄之类；如果心火亢极，郁热内实，属于阳强的病，用咸冷的药剂折服它，如大黄、朴硝之类；如果肾水受伤，真阴失守，无根之火，属于阴虚的病，用壮水的药剂制约它，如生地、玄参之类；如果右肾命门火衰，属于阳脱的病，用温热的药剂济助它，如附子、干姜之类；如果胃虚过食冷物，抑遏阳气于脾土，属于火郁的病，用升散的药剂发散它，如升麻、葛根之类。（《医门法律》）
It is heard that when water is obstructed by earth, it may breach and destroy the embankment; fire originates from wood, yet it ultimately burns the wood itself. Therefore, to plant towering fine trees, one must irrigate with clear canals; to build high long dikes, one must first dredge the branch channels. ○ It is heard that a furnace filled with animal charcoal, though warmer than three springs, cannot replace the illumination of the Torch Dragon (Zhulong); an inch of ash burning in a orchid pot, though brighter than four walls, cannot replace the warmth of the sun. ○ A mirror is not originally a terrace, but the ruler uses it to gain clarity, while the Yin essence within the Li trigram shines distinctly; fire is passed through firewood, and the minister relies on his position, while spring water remains at a constant temperature. ○ When disease arises from the failure of Water Qi to ascend, regulate Kidney Yang; when Yang Qi is sufficient, Water Qi will ascend accordingly. When disease arises from the failure of Fire Qi to descend, nourish Heart Yin; when Yin Qi is sufficient, Fire Qi will descend accordingly. From this, we know that Water essentially belongs to Yang, and Fire essentially belongs to Yin; the Yang line in the Kan trigram enables ascent, and the Yin line in the Li trigram enables descent. This is the principle. ○ Zhu Danxi discussed "Yang is often in excess, Yin is often deficient," referring to "Yang" as Ministerial Fire (Xiang Huo). Zhang Jingyue refuted this, stating that "Yin is often in excess, Yang is often deficient," and wrote *Treatise on Ministerial Fire* to clarify the distinction. Each erected their own banner, seemingly incompatible like ice and charcoal. I have attempted to compare both: Zhu Danxi's main thesis stems from Zhou Dunyi's theory of establishing extremity through stillness, asserting that once Ministerial Fire moves recklessly, the Fire of Jue-Yang from the Five Emotions flares up together, scorching True Yin; thus, Li Dongyuan termed it the "robber of Yuan Qi." This discussion on "Ministerial Fire" specifically refers to postnatal changes, differing in origin and flow from Zhang Jingyue's focus on the Gate of Vitality (Ming Men). Heaven cannot generate things without this fire, and humans cannot sustain life without it. Examining statements from Chu Shi and Zhao Shi regarding the pre-existence of Ming Men and the circulation of Ministerial Fire in the Yang aspect twenty-five times, and correlating them with Zhang Jingyue's views, they complement each other. The stillness that maintains its position is this Ministerial Fire, which provides warmth and nourishment in stillness; the movement without fixed direction is also this Ministerial Fire, which burns fiercely in motion. It is akin to the relationship between heaven and the sun: Solar Fire, though intense, does not burn objects arbitrarily; if gathered via a Yang Sui (ancient fire-gathering mirror), it becomes but a spark, yet its power can start a prairie fire. Thus, Zhang Jingyue's discussion pertains to Solar Fire; if it deviates from its proper place, it shortens life and obscures brilliance. Zhu Danxi's discussion pertains to a flying, wild fire; erratic and uncontrollable. To identify the sun as a wild fire is indeed wrong, but to identify a wild fire as the sun is hardly correct either. *Su Wen: Yin Yang Ying Xiang Da Lun* states: "The Qi of Strong Fire declines, the Qi of Mild Fire strengthens." The distinction between Strong and Mild Fire marks the divergence of the two schools' principles. Therefore, combining both discussions makes the theory complete. Adhering exclusively to one side deviates from the Dao. (From *Wu Yi Hui Jiang*)
Yang Fire is easy to save, but Yin Fire is difficult to save. Deficiency of True Water from the Pre-heavenal Primary Yin cannot be rectified in a short time; it requires months and years to turn the situation around. Thus, a single spark can burn a mountain ten thousand ren high, while a cup of water cannot extinguish the fire of a cartload of firewood. ○ The dangers of Deficient Fire are numerous and should not be treated with a single approach. There are cases where deficiency of Yin in Body Fluids leads to Fire stirring; deficiency of Yin in Ying-Blood leads to Fire stirring; deficiency of Yin in Essence and Marrow leads to Fire stirring; deficiency of Yin Qi allows Yang Qi to invade the Yin level, generating heat; there are cases where deficiency of Ying-Blood allows external Wind Pathogens to penetrate the Yin level due to deficiency, causing fever and cough at night, resembling Deficient Fire stirring; there are cases where external Cold Pathogens linger in meridians, Ying-Blood, and marrow, stagnating for a long time to generate heat, resembling Deficient Fire stirring; there are cases where deficiency of Yin-Blood allows Damp Pathogens to sink inward, stagnating for a long time to generate heat, resembling Deficient Fire stirring; there are cases where excessive anger injures the Liver, stirring internal Wind-Heat, causing Qi and Blood chaos, lingering in the Yin level, causing fever at night; there are cases where during eating, surprise or anger mixes with food, injuring Yin Qi, accumulating in the Yin level to cause harm. These are all pathogens affecting the Yin level, causing fever at night, resembling Deficient Fire stirring. Listing these few examples, the rest can be inferred. If one does not clarify the source and seek the root, but indiscriminately treats them all as Yin deficiency, how many errors would occur? ○ Some patients suffer sudden death, revive after a long while, and relapse intermittently. This is Self-burning of Heart Fire, caused by mental overwork or injury from fright, leading to the loss of control of True Spirit Water by Ministerial Fire. It is suitable to use Si Wu Tang (Four Substances Decoction) with added Xi Sheng Di (Fine Rehmannia Root) and Gan Cao (Licorice Root), preferably taken with Child Urine. ○ For conditions caused by Excess Heat in the Heart, using bitter-cold herbs like Huang Qin (Scutellaria Root), Huang Lian (Coptis Rhizome), and Zhi Shi (Immature Bitter Orange) failed to lower the Fire; instead, using Dao Chi San (Direct Out the Red Powder) to drain Fire from the Small Intestine cured the patient. This is because the Heart and Small Intestine are exterior-interior partners; treating the branch (Small Intestine) clears the root (Heart). Apply this logic to others. (Luo Chicheng)
Yang Fire recedes once cleared, but Yin Fire rises more vigorously the more it is cleared. ○ What is called Deficient Fire arises fundamentally from deficiency; the Fire emerges because of it. Tonifying the deficiency causes the Fire to recede naturally. Clearing and purging it further depletes True Yuan, making the Fire more blazing. (Wu Tianshi)
Treating Fire requires distinguishing between Excess and Deficiency. Fire of Excess has a fierce momentum, flowing freely throughout without stagnation; treating it directly with herbs that suppress Fire causes it to recede naturally, so treatment is often easy. Fire of Deficiency has a slow, sluggish momentum, stagnating in one area, whether here or there, unable to ascend or descend; it requires tonic formulas to circulate Yuan Qi throughout the body, causing the Fire to dissipate naturally. Thus, treatment is often difficult. Laypeople do not understand the difference between Excess and Deficiency; upon encountering any Fire syndrome, they generally use cold-cooling herbs for direct treatment, causing the Fire to resist and rebel further, failing to recede. Many die because of this! (Wang Yingu)
Anger generates Liver Fire, worry generates Lung Fire, anxious thinking generates Heart Fire, fatigue generates Spleen Fire, and sexual desire generates Kidney Fire. If Heart Fire is excessive, it inevitably conquers Lung Metal, weakening the Clearing and Descending Qi; if Lung Fire is excessive, it inevitably conquers Liver Wood, wilting the Generating Qi; if Liver Fire is excessive, it inevitably conquers Spleen Earth, collapsing the Source of Generation and Transformation; if Spleen Fire is excessive, it inevitably damages Kidney Water, drying up the Source of Essence and Fluids; if Kidney Fire is excessive, it inadvertently assists Heart Fire, usurping the Office of Divine Intelligence. If the Lung has Fire and cough persists for a long time, heat is inevitably transmitted to the Large Intestine, resulting in diarrhea; if the Spleen has Fire, causing thirst and a sweet taste in the mouth, heat is inevitably transmitted to the Stomach, resulting in distension and fullness; if the Heart has Fire and inflammation persists for a long time, heat is inevitably transmitted to the Small Intestine, resulting in strangury and retention; if the Liver has Fire and hypochondriac pain persists, heat is inevitably transmitted to the Gallbladder, causing bile overflow and bitter taste in the mouth; if the Kidney has Fire, causing night sweats and seminal emission, heat is inevitably transmitted to the Bladder, resulting in turbid urine. This illustrates treating the Zang organs so that Fu organ diseases resolve spontaneously. There is also Nameless Fire, which upon onset causes unconsciousness, delirium, or loss of reason; some die after several days of onset, some die immediately. The Classics state: "Sudden illnesses and sudden deaths all belong to Fire," does this not refer to such cases? (Yu Wuting)
Huang Lian (Coptis Rhizome) drains Heart Fire, Huang Qin (Scutellaria Root) drains Lung Fire, Shao Yao (Peony Root) drains Spleen Fire, Chai Hu (Bupleurum Root) drains Liver Fire, Zhi Mu (Anemarrhena Rhizome) drains Kidney Fire. These are all bitter-cold substances capable of draining only Excess Fire. If dietary irregularities and fatigue injure Yuan Qi, and Fire opposes Righteous Qi, constituting a Yang Deficiency disease, treat with sweet-warm formulas, such as Huang Qi (Astragalus Root), Ren Shen (Ginseng Root), and Gan Cao (Licorice Root). If Yin is slight and Yang is strong, with blazing Ministerial Fire invading the Yin position, slowly scorching over time, constituting a Blood Deficiency disease, treat with sweet-cold formulas to subdue it, such as Dang Gui (Angelica Sinensis Root) and Di Huang (Rehmannia Root). If Heart Fire is hyperactive with internal stagnant heat, constituting a Yang Hyperactivity disease, treat with salty-cold formulas to break it, such as Da Huang (Rhubarb Root) and Po Xiao (Mirabilite). If Kidney Water is injured and True Yin is lost, with Rootless Fire constituting a Yin Deficiency disease, treat with formulas that strengthen Water to control it, such as Sheng Di (Rehmannia Root) and Yuan Shen (Scrophularia Root). If Fire in the Right Kidney Ming Men is declined, constituting a Yang Collapse disease, treat with warm-hot formulas to assist it, such as Fu Zi (Aconite Root) and Gan Jiang (Dried Ginger). If Stomach deficiency combined with excessive consumption of cold foods suppresses Yang Qi in Spleen Earth, constituting a Fire Stagnation disease, treat with ascending-dispersing formulas to vent it, such as Sheng Ma (Ephedra-like Herb/Cimicifuga Rhizome) and Ge Gen (Kudzu Root). (*Yi Men Fa Lv*)