太古燧人氏。上观下察。钻木取火。教民烹饪。使无疾病。用心至深切矣。木为火母。
其性
不燥。后世击石取火。其性燥烈。且今人多嗜烟酒。所以患燥火之证者甚多。（时珍曰∶周
官司 氏、掌行火之政、令四时变国火、以救时疾、季春出火、季秋纳火、民咸从之、盖人
之资于火食者、疾病寿夭系焉、四时钻燧取新火、以为饮食之用、依岁气而使无亢不及、所
以救民之时疾也、榆柳先百木而青、故春取之、其火色青、枣杏之木心赤、故夏取之、其火
色赤、柞 之木理白、故秋取之、其火色白、槐檀之木心黑、故冬取之、其火色黑、桑柞之
木肌黄、故季夏取之、其火色黄、天文大火之次、于星为心、季春龙见于辰而出火、于时为
暑、季秋龙伏于戌而纳火、于时为寒、顺天道而百工之作息皆因之、以免水旱灾殃之流行也
。）
五行皆有阴阳。而火之阴阳为尤着。时珍曰。火者。有气而无质。其纲凡三。其目凡十
有二
。所谓三者。天火地火人火也。所谓十有二者。天之火四。地之火五。人之火三也。试申言
之。天之阳火二。太阳、真火也。星精、飞火也。（赤物暾暾、降则有灾、俗呼火殃。）天之
阴火二。龙火也。雷火也。（龙口有火光、霹雳之火、神火也、二火必阴云四合、大雨降注
、乃见、若太阳一照、则龙潜雷伏、有人病火、属龙雷者、惟当益火之原、万不可用凉药。
）地之阳火三。钻木之火也。击石之火也。戛金之火也。地之阴火二。石油之火也。（昨梦
录
云∶石脑油、出高丽东、日烘石热所出液也、惟真琉璃器可贮之、入水涓滴、烈焰遽发、余
力入水、鱼鳖皆死、边人用以御敌。）水中之火也。（江湖河海、夜动有火、苏轼夜宿金山寺
诗、江心似有炬火明、非鬼非神竟何物是也。）人之阳火二。君火也。相火也。人之阴火一
。失位之火也。（内经云∶君火以明、相火以位、肾中阳虚、则火不安其位而飞走、犹龙雷
之火也。）合而言之。阳火七。阴火五。共十有二焉。诸阳火。遇草而 。得木而燔。可以
湿伏。可以水灭。诸阴火。不焚草木而流金石。得湿愈焰。遇水益炽。以水折之。则光焰诣
天。物穷方止。以火逐之。以灰扑之。则灼性自消。光焰自灭。故人之善反于身者。上体于
天。而下验于物。则阳火阴火、正治从治之理。思过半矣。此外又有萧丘之寒火。（萧丘在
南海中、上有自然之火、春生秋灭、生一种木、但小焦黑、出抱朴子外篇、又陆游云∶火山
军其地、锄耘深入、则有烈焰、不妨种植、亦寒火也。）泽中之阳焰。（状如火焰、起于水面
、出王冰素问注。）野外之鬼磷。（其火色青、其状如炬、或聚或散、望之则有、就之则无、
俗呼鬼火、或云∶诸血之磷光也。）金银之精气。（凡金银宝玉、皆夜有火光。）此皆似火而
不能焚物者也。至于樟脑（见香木部。）猾髓。（炮炙论曰∶海中有兽、名曰猾、其髓入油中
、油即沾水生火、不可救止、以酒喷之即灭、不可于屋下收、故曰水能生火、非猾髓而
莫能、时珍曰∶此兽之髓、水中生火、与樟脑相同、其功亦当与樟脑相似也、第人无识之者。）
生。
（烧酒醇酒、得火气则自焚、油满百石、则火自生、油纸油衣油
铁、得热蒸激、皆自生火。积米热蒸、麻皮热蒸、亦致生火。）南荒有厌火之民。（国近黑
昆仑、人能食火炭。）食火之兽。（原化记云∶祸斗状如犬而食火、粪复为火、能烧人屋。）
西
波斯国有鸟、形如驼、能飞不高、食草与肉、亦啖火、日行七
百里、刘郁西域记云∶富浪有大鸟驼、蹄高丈余、食火炭、卵大如升、郑晓云∶洪武初、三
佛国贡火鸡、大于鹤、长三四尺、颈足亦似鹤、锐嘴软红冠、毛色如青羊、足二指、利爪能
伤人肠致死、食火炭。）火鸦蝙蝠。能食火烟。火龟火鼠。生于火地。（火龟火鼠、俱生炎地
、西域记云∶火鼠出西域、及南海火林山、有野火、春夏生、秋冬死、鼠产于中、甚大、其
毛及草木之皮、皆可织布、污则烧之即洁、名火浣布。）此皆五行物理之常。而乍闻者目为
怪异。盖未深诣乎此理故尔。蔡九峰止言木火、石火、雷火、虫火、磷火。似未尽该也。要
之。火者内阴而外阳。主乎动者也。故凡动皆属火。以名而言。形气相生。配于五行。故谓
之君。以位而言。生于虚无。守位禀命。因其动而可见。故谓之相。天主生物。故恒于动。
人有此生。亦恒于动。动者。皆相火之为也。是君相二火。天非此不能生物。人非此不能自
生也。然而东垣以火为元气之贼。与元气不两立。一胜则一负。何哉。周子曰∶神发知矣。
五性感物。而万事出。有知之后。五者之性。为物所感而动。即内经五火也。五性厥阳之火
。与相火相煽。则妄动矣。火起于妄。变化莫测。煎熬真阴。阴虚则病。故曰相火。元气
之贼。周子又曰。圣人定之。以中正仁义而主静。朱子曰∶必使道心常为一身之主。而人心
每
又主之以静。则五火之动皆中节。相火惟有裨补造化。以为生生不
息之运用尔。何贼之有。以上火类。
远古时代的燧人氏，上观天象，下察地理，通过钻木的方式取得火种，教导百姓进行烹饪，从而避免疾病的发生，其用心可谓深切。木材作为火的母体，其性质并不燥烈。而后世通过击打石头取火，其性质则燥烈猛烈。况且如今许多人嗜好吸烟饮酒，因此患燥火病症的人非常多。（李时珍说：周朝设有司爟之官，掌管行火的政令，命令在四季变换国家使用的火种，以救治时令疾病。季春时节取出新火，季秋时节收藏旧火，百姓都遵从这一规定。大概人类依赖火食，疾病的轻重与寿命的长短都与此有关。四季钻燧取用新火，作为饮食之用，顺应岁气而使用，使火气不致过亢或不足，这就是救治民众时令疾病的方法。榆树和柳树比其他树木先发芽变青，所以春季取用它们，其火色为青色；枣树和杏树的木质中心发红，所以夏季取用它们，其火色为红色；柞树的纹理发白，所以秋季取用它们，其火色为白色；槐树和檀树的木质中心发黑，所以冬季取用它们，其火色为黑色；桑树和柞树的肌理发黄，所以季夏（长夏）取用它们，其火色为黄色。天文上的大火星宿，对应二十八宿中的心宿，季春时节苍龙七宿出现在辰位而放出新火，此时节气温炎热；季秋时节苍龙七宿潜伏于戌位而收藏旧火，此时节气温寒冷。顺应天道，百工的作息都依此进行，以避免水旱灾害的流行。）
五行中都有阴阳之分，而火的阴阳表现得尤为显著。李时珍说：火，只有气而没有实质形态。它的纲领共有三类，细目共有十二种。所谓三类，是指天火、地火、人火。所谓十二种，是天火四种，地火五种，人火三种。试详细阐述如下：天的阳火有两种：太阳，是真正的火；星精，即流星坠落之火。（红色的物体光亮灼热，从天降下则有灾祸，俗称火殃。）天的阴火有两种：龙火，雷火。（龙口有火光，霹雳之火，属于神火。这两种火必须在阴云四合、大雨倾盆时才出现，如果太阳一照，龙就潜藏，雷就伏匿。有人患的火病，属于龙雷之火，只应当补益火之根源，万万不可使用凉药。）地的阳火有三种：钻木取得的火，击石取得的火，摩擦金属取得的火。地的阴火有两种：石油之火。（《昨梦录》记载：石脑油，出产于高丽东部，是日晒岩石受热后渗出的液体，只有真正的琉璃器皿可以储存它，入水只需一滴，烈焰立刻爆发，其余力量进入水中，鱼鳖都会死亡，边境之人用它来抵御敌人。）水中的火。（江湖河海，夜晚活动时有火光，苏轼夜宿金山寺的诗中说“江心似有炬火明”，不是鬼也不是神，究竟是什么东西呢？）人的阳火有两种：君火，相火。人的阴火有一种：失位之火。（《黄帝内经》说：君火以光明为主，相火以守位为本。肾中阳气虚弱，则火不能安守其位而飞走窜动，就像龙雷之火一样。）综合起来说，阳火有七种，阴火有五种，共十二种。各种阳火，遇到草就会引燃，得到木头就会燃烧，可以用湿气压制，可以用水扑灭。各种阴火，不焚烧草木而是熔炼金石，遇到湿气火势更旺，遇到水火焰更炽盛。用水去克制它，火焰会冲向天空，直到物质烧尽才停止。用火去追逐它，用灰去扑打它，那么灼烧的性质自然消除，光焰自然熄灭。所以善于反省自身的人，向上体察天道，向下验证物性，那么阳火和阴火的正治（直接治疗）与从治（顺势治疗）的道理，就思虑过半了。此外还有萧丘的寒火。（萧丘位于南海之中，上面有自然的火，春天生长秋天熄灭，生长一种树木，只是细小焦黑，出自《抱朴子·外篇》。又陆游说：火山军所在地，锄地耕作深入，就有烈焰，但不妨碍种植，这也是寒火。）泽中的阳焰。（形状像火焰，起于水面，出自王冰对《素问》的注。）野外的鬼磷。（这种火颜色青，形状像火炬，有时聚集有时分散，远看有，走近就没有，俗称鬼火，有人说：这是各种血液的磷光。）金银的精气。（凡是金银宝玉，夜晚都有火光。）这些都像火但不能焚烧物品。至于樟脑（见香木部），猾兽的骨髓。（《炮炙论》说：海中有种兽叫猾，它的骨髓放入油中，油就沾水能生火，无法救止，用酒喷洒就能熄灭，不能在屋檐下收藏，所以说水能生火，除了猾兽的骨髓没有谁能做到。李时珍说：这种兽的骨髓，在水中生火，与樟脑相同，其功效也应当与樟脑相似，只是没有人认识它罢了。）白酒、醇酒，得到火气就会自焚；油满百石，就会自生火；油纸、油衣、油铁，得到热气蒸激，都会自生火。积存的米因热气蒸郁，麻皮因热气蒸郁，也会导致生火。南荒有厌火之民。（该国靠近黑昆仑，人能吃火炭。）食火之兽。（《原化记》说：祸斗形状像狗却吃火，排泄物又变成火，能烧毁人的房屋。）西波斯国有鸟，形状像骆驼，能飞但不高，吃草和肉，也吃火，一天飞行七百里。刘郁《西域记》说：富浪有大鸟驼，蹄高一丈多，吃火炭，蛋大如升。郑晓说：洪武初年，三佛齐国进贡火鸡，比鹤大，长三四尺，颈脚也像鹤，嘴尖软红冠，毛色像青羊，足二指，利爪能伤人肠致死，吃火炭。）火鸦蝙蝠，能吃火烟。火龟火鼠，生于火地。（火龟火鼠，都生在炎热之地，《西域记》说：火鼠出产于西域及南海火林山，那里有野火，春夏生长秋冬死亡，鼠产于其中，很大，它的毛及草木的皮，都可以织布，脏了烧一下就很干净，名叫火浣布。）这些都是五行物理的常理，乍听的人认为是怪异，大概是因为没有深究这个原理的缘故。蔡九峰只说了木火、石火、雷火、虫火、磷火，似乎没有完全涵盖。总之，火，内阴而外阳，主掌运动。所以凡是运动都属于火。从名称来说，形与气相互滋生，配合五行，所以称为君。从位置来说，生于虚无，守位禀受命令，因为它的运动而可见，所以称为相。天主宰万物的生长，所以恒常处于运动状态。人有生命，也恒常处于运动状态。运动，都是相火的作用。这君火和相火，天没有它们就不能生成万物，人没有它们就不能维持生命。然而李东垣认为火是元气的贼寇，与元气不能共存，一方胜另一方就负，为什么呢？周敦颐说：神发动产生知觉。五感接触外物，万事由此产生。有了知觉之后，五性的本性被外物感应而动摇，就是《内经》所说的五火。五性厥逆的阳火，与相火互相煽动，就会妄动。火起于妄念，变化莫测，煎熬真阴，阴虚就会生病，所以说相火是元气的贼寇。周敦颐又说：圣人确立准则，以中正仁义为主并保持静定。朱熹说：必须使道心常成为一身之主，而人心每由静来主导，那么五火的运动都符合法度，相火只有辅助造化，作为生生不息的运用罢了，哪里是贼寇呢？以上是关于火类的论述。
In ancient times, Suiren Shi (Lord of Fire) observed the heavens above and the earth below, drilled wood to obtain fire, taught people to cook, thereby preventing diseases. His intention was profoundly sincere. Wood is the mother of fire; its nature is not dry or hot. Later generations obtained fire by striking stones, which has a dry and fierce nature. Moreover, many people today indulge in smoking and drinking alcohol, so there are many cases suffering from dry-fire syndromes (syndromes caused by dryness-heat pathogenic factors). (Li Shizhen said: In the Zhou Dynasty, the official Si'uan (Official in Charge of Fire) managed fire administration, ordering the change of national fire sources according to the four seasons to save seasonal diseases. In late spring, new fire was issued; in late autumn, old fire was stored, and the people followed this. Generally, human reliance on cooked food determines the severity of diseases and longevity. Drilling for new fire in each season for dietary use, following the annual qi to prevent excess or deficiency, thus saving people from seasonal diseases. Elm and willow trees turn green before other trees, so they are taken in spring; their fire color is green. Jujube and apricot woods have red centers, so they are taken in summer; their fire color is red. Zao wood has white grain, so it is taken in autumn; its fire color is white. Huai and sandalwood have black centers, so they are taken in winter; their fire color is black. Mulberry and zao woods have yellow texture, so they are taken in late summer (long summer); their fire color is yellow. In astronomy, the Great Fire star corresponds to the Heart mansion. In late spring, the Dragon constellation appears at Chen position to release fire, corresponding to heat in the season. In late autumn, the Dragon constellation hides at Xu position to store fire, corresponding to cold in the season. Following the Way of Heaven, all crafts adjust their work and rest accordingly to avoid epidemics of water and drought disasters.)
The Five Elements all possess Yin and Yang, but the Yin and Yang of fire are particularly prominent. Li Shizhen said: Fire possesses Qi but no substantial form. Its general categories are three, and specific items are twelve. The three are Heavenly Fire, Earthly Fire, and Human Fire. The twelve are: four types of Heavenly Fire, five types of Earthly Fire, and three types of Human Fire. Let us elaborate. There are two types of Yang Fire in Heaven: Taiyang (Great Sun), which is true fire; and Star Essence (meteorite fire). (Red objects glowing brightly falling from the sky bring disaster, commonly called "fire calamity".) There are two types of Yin Fire in Heaven: Dragon Fire and Thunder Fire. (Firelight from dragon mouths, lightning fire, considered divine fire. These two fires appear only when dark clouds gather and heavy rain falls. If the sun shines, dragons hide and thunder rests. For patients with fire syndromes belonging to Dragon/Thunder type, one must tonify the source of fire; cooling medicines must never be used.) There are three types of Yang Fire on Earth: Fire from drilling wood, fire from striking stones, and fire from scraping metal. There are two types of Yin Fire on Earth: Petroleum fire. (*Zuomeng Lu* records: Naphtha comes from eastern Korea, liquid exuded from heated rocks under the sun. It can only be stored in genuine glass vessels. A drop in water causes immediate fierce flames; if more enters water, fish and turtles die. Border people use it against enemies.) Fire in water. (Rivers, lakes, seas emit fire at night. Su Shi's poem staying at Jinshan Temple says, "Lights seem to shine in the river heart," neither ghost nor god, what is it?) There are two types of Yang Fire in Humans: Jun Fire (Monarch Fire) and Xiang Fire (Minister Fire). There is one type of Yin Fire in Humans: Displaced Fire. (*Neijing* states: Monarch fire maintains clarity; Minister fire maintains position. When Kidney Yang is deficient, fire cannot stay in its position and flies away, similar to Dragon/Thunder fire.) In summary, there are seven Yang Fires and five Yin Fires, totaling twelve. All Yang fires ignite grass and burn wood; they can be subdued by dampness and extinguished by water. All Yin fires do not burn grass and wood but smelt metals and stones; they flare up when wet and blaze fiercely when meeting water. Using water to counter them makes flames reach the sky until material is exhausted. Chasing with fire or patting with ash eliminates their burning nature and extinguishes the flame. Thus, those who reflect on themselves look up to Heaven and down to things; the principles of direct treatment (Zheng Zhi) and following treatment (Cong Zhi) for Yang and Yin fires become largely understood. Additionally, there is Cold Fire of Xiaoqiu. (Xiaoqiu is in the South Sea, with natural fire growing in spring and dying in autumn, producing small, scorched-black trees, from *Baopuzi External Chapters*. Lu You also wrote: In Huoshan Jun, deep plowing brings forth fierce flames, yet planting is possible; this is also cold fire.) Solar glare in marshes. (Looks like flames rising from water surface, from Wang Bing's commentary on *Suwen*). Ghost phosphorus in the wild. (Blue-colored fire, torch-like, gathering or scattering, visible from afar but vanishing upon approach, commonly called ghost fire, or said to be phosphorescence of blood.) Essence of gold and silver. (Gold, silver, and precious gems emit light at night.) These resemble fire but cannot burn objects. As for Camphor (see Fragrant Woods section), marrow of the Hua beast. (*Paozhi Lun* says: There is a beast in the sea named Hua; its marrow put into oil causes the oil to catch fire when touching water, uncontrollable unless sprayed with wine. It should not be stored indoors. Thus, water generates fire, uniquely through Hua marrow. Li Shizhen said: This beast's marrow generates fire in water, same as camphor, and its efficacy should be similar, though unrecognized by humans.) Fermented rice wine catches fire spontaneously when exposed to heat; oil accumulates heat and ignites; oiled paper, clothes, and iron generate fire when steamed by heat. Accumulated rice and hemp skins generate fire due to heat fermentation. In the southern wilderness, there are people who eat fire. (Near Black Kunlun, people eat charcoal.) Beasts that eat fire. (*Yuanhua Ji* says: Huodou looks like a dog but eats fire, and its feces turn into fire, burning houses.) In Western Persia, there is a bird shaped like a camel, flying low, eating grass, meat, and fire, traveling 700 li a day. Liu Yu's *Western Regions Record* mentions a large camel-bird in Fulang with hooves over a zhang high, eating charcoal, eggs as large as a measuring cup. Zheng Xiao noted: Early Hongwu era, Sanfoqi tribute included Fire Chicken, larger than a crane, 3-4 chi long, neck and legs like a crane, sharp beak, soft red crest, feathers like a blue sheep, two-toed feet, sharp claws injuring intestines fatally, eating charcoal.) Fire crows and bats eat fire smoke. Fire turtles and fire mice live in fiery lands. (Both live in hot regions. *Western Regions Record*: Fire mice come from Western Regions and Hualin Mountain in South China Sea, where wild fire exists, alive in spring/summer, dead in autumn. Mice born there are large; their fur and tree bark can be woven into cloth, cleaned by burning, called "fire-washing cloth".) These are normal physical properties of the Five Elements; listeners find them strange because they haven't deeply investigated the principle. Cai Jiufeng only mentioned wood fire, stone fire, thunder fire, insect fire, and phosphorus fire, seemingly incomplete. Essentially, fire is Yin inside and Yang outside, governing movement. Therefore, all movement belongs to fire. Named by form and Qi generating each other, matching the Five Elements, it is called Monarch (Jun). Positioned, born from emptiness, holding position receiving orders, visible through movement, it is called Minister (Xiang). Heaven governs life generation, constantly moving. Humans have life, constantly moving. Movement is the function of Minister Fire. Without Monarch and Minister fires, Heaven could not generate things, and humans could not sustain life. However, Li Dongyuan regarded fire as the thief of Yuan Qi (Primal Qi), incompatible with it, one winning means the other losing. Why? Zhou Dunyi said: Spirit moves perception. Five senses interact with objects, creating myriad affairs. After perception arises, the natures of the five are moved by external stimuli, becoming the Five Fires of *Neijing*. The Jue-Yang fire of the five natures fans Minister fire, causing reckless movement. Fire starts from delusion, unpredictable, boiling True Yin. Yin deficiency leads to disease, hence Minister fire is called the thief of Yuan Qi. Zhou Dunyi also said: Sages establish order, centering on righteousness and stillness. Zhu Xi said: One must make Dao Xin (Mind of the Way) the master, while Ren Xin (Mind of Desire) is guided by stillness. Then movements of the five fires are regulated, and Minister fire aids creation as the operation of endless generation. How can it be a thief? Above is the classification of fire.