太极，动而生阳，静而生阴。阳动而变，阴静而合，而生水、火、木、金、土，各一其性。惟火有二∶曰君火，人
火也；曰相火，天火也。火内阴而外阳，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，其所以恒于动，
皆相火之为也。见于天者，出于龙雷，则木之气；出于海，则水之气也。具于人者，寄于肝肾二部，肝属木而肾属水也。
胆者，肝之腑；膀胱者，肾之腑；心胞络者，肾之配；三焦以焦言，而下焦司肝肾之分，皆阴而下者也。天非此火不能
生物，人非此火不能有生。天之火虽出于木，而皆本乎地。故雷非伏，龙非蛰，海非附于地，则不能鸣，不能飞，不能
波也。鸣也，飞也，波也，动而为火者也。肝肾之阴，悉具相火，人而同乎天也。或曰∶相火，天人之所同，何东垣以
为元气之贼？又曰∶火与元气不两立，一胜则一负。然则，如之何而可以使之无胜负也？曰∶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，不能不动。谓之动者，即《内经》五火也。相火易起，五性厥阳之火相
扇，则妄动矣。火起于妄，变化莫测，无时不有，煎熬真阴，阴虚则病，阴绝则死。君火之气，经以暑与湿言之；相火
之气，经以火言之，盖表其暴悍酷烈，有甚于君火者也，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，而人心每听命焉。此善处乎火者。人心听命乎道心，而又能主之以静。彼五火之动皆
中节，相火惟有裨补造化，以为生生不息之运用耳，何贼之有？或曰∶《内经》相火，注曰少阴、少阳矣，未尝言及厥阴、
太阳，而吾子言之何耶？曰∶足太阳、少阴，东垣尝言之矣，治以炒柏，取其味辛能泻水中之火是也。戴人亦言∶胆与
三焦寻火治，肝和胞络都无异。此历指龙雷之火也。予亦备述天人之火皆生于动，如上文所云者，实推展二公之意。或
曰∶《内经》言火不一，往往于六气中见之，言脏腑者未之见也。二公岂它有所据耶？子能为我言之乎？经曰∶百病皆生
于风、寒、暑、湿、燥、火之动而为变者。岐伯历举病机一十九条，而属火者五，此非相火之为病之出于脏腑者乎？考
诸《内经》少阳病为螈 ，太阳病时眩仆，少阴病瞀暴喑郁冒不知人，非诸热瞀 之属火乎？少阳病恶寒鼓栗，胆病振
寒，少阴病洒淅恶寒振栗，厥阴病洒淅振寒，非诸禁鼓栗如丧神守之属火乎？少阳病呕逆，厥气上行，膀胱病冲头痛，
太阳病厥气上冲胸，小腹控睾引腰脊上冲心，少阴病气上冲胸，呕逆，非诸逆冲上之属火乎？少阳病谵妄，太阳病谵妄，
膀胱病狂颠，非诸躁狂越之属火乎？少阳病 肿善惊，少阴病瞀热以酸， 肿不能久立，非诸病 肿疼酸惊骇之属火乎？
又《原病式》曰∶诸风掉眩属于肝，火之动也；诸气 郁病痿属于肺，火之升也；诸湿肿满属于脾，火之胜也；诸痛痒
疮疡属于心，火之用也。是皆火之为病，出于脏腑者然也，注文未之发耳！以陈无择之通敏，且以暖炽论君火，日用之
火言相火，而又不曾深及，宜乎后之人不无聋瞽也，悲夫！
太极，运动则产生阳，静止则产生阴。阳主动而发生变化，阴主静而相互结合，从而生成水、火、木、金、土五行，各自具有不同的性质。只有“火”有两种：称为君火，即人火；称为相火，即天火。火内里属阴而外表属阳，主要主宰运动，所以凡是运动都属于火。从名称来说，形体与气相互滋生，配合五行，所以称为君；从位置来说，生于虚无之中，安守本位承受天命，因为它的运动才能显现出来，所以称为相。天主宰万物的生长，所以恒常处于运动状态；人拥有生命，也恒常处于运动状态，人之所以能恒常运动，都是由于相火的作用。体现在自然界中的火，出于龙和雷，这是木的气；出于大海，这是水的气。体现于人身的火，寄居在肝和肾两个部位，肝属木而肾属水。胆，是肝的腑；膀胱，是肾的腑；心包络，是肾的配合者；三焦以“焦”命名，而下焦主管肝肾的分野，这些都是位于下部且属阴的脏腑。天没有这种火就不能化生万物，人没有这种火就不能维持生命。天的火虽然出于木，但根本都在于地。所以雷不潜伏，龙不蛰伏，海不依附于大地，就不能鸣响，不能飞翔，不能起波浪。鸣响、飞翔、起波浪，都是运动而表现为火的现象。肝和肾的阴中，都具备相火，人与天是相同的。有人问：相火，是天和人共同拥有的，为什么李东垣认为它是元气的贼害？又说：火与元气不能两立，一方强盛另一方就衰弱。那么，怎样才能使它们不发生胜负冲突呢？回答说：周敦颐说，神发出知觉后，五性受到外物感应而产生万事，有了知觉之后，五种本性被外物所感，不能不运动。所说的运动，就是《黄帝内经》中提到的五火。相火容易兴起，五性的厥阳之火与之互相煽动，就会妄动。火起于妄动，变化莫测，无时无刻不在，煎熬真阴，阴虚就会生病，阴绝就会死亡。君火之气，经典中以暑和湿来论述；相火之气，经典中以火来论述，大概是为了表明它暴烈悍猛酷烈，比君火更甚，所以称相火为元气的贼害。周敦颐又说：圣人确立中正仁义的原则而以静为主。朱熹说：必须使道心常作为一身的主宰，而人心每每听从命令。这就是善于处理火的方法。人心听从道心的指挥，而又能以静为主导。那些五火的运动都符合节度，相火就只有辅助补益造化，作为生生不息的运用罢了，哪里有什么贼害呢？有人问：《黄帝内经》中的相火，注释说是少阴、少阳，未曾提及厥阴、太阳，而您为什么提到它们呢？回答说：足太阳、少阴，李东垣曾经论述过，治疗用炒黄柏，取其味辛能泻水中之火。戴复庵也说：胆和三焦寻找火来治疗，肝和心包络都没有不同。这都是在指龙雷之火。我也详细阐述了天和人的火都生于运动，如上文所说，实际上是推展两位先生的意思。有人问：《黄帝内经》讲火不止一处，往往在六气中看到，讲脏腑的却未见记载。两位先生难道有其他依据吗？您能告诉我吗？经典说：百病都生于风、寒、暑、湿、燥、火的运动而变化所致。岐伯列举了病机十九条，其中属于火的有五条，这不是相火作为疾病出于脏腑的表现吗？考察《黄帝内经》，少阳病出现抽搐，太阳病时常眩晕跌倒，少阴病出现昏闷突然失音或郁冒不知人事，这些不是都属于热证导致的昏闷范畴吗？少阳病恶寒战栗，胆病振寒，少阴病洒淅恶寒战栗，厥阴病洒淅振寒，这些不是都属于拘急战栗如丧失神志控制的范畴吗？少阳病呕吐逆气，厥气上行，膀胱病冲头痛，太阳病厥气上冲胸腹，小腹牵引睾丸连及腰脊向上冲击心脏，少阴病气上冲胸腹，呕吐逆气，这些不是都属于逆气上冲的范畴吗？少阳病谵语狂妄，太阳病谵语狂妄，膀胱病狂颠，这些不是都属于躁动狂妄越出的范畴吗？少阳病肿胀易惊，少阴病昏闷发热伴酸痛，肿胀不能久立，这些不是都属于肿胀疼痛酸楚惊恐骇乱的范畴吗？又《原病式》说：各种风症动摇眩晕属于肝，是火的运动；各种气机郁滞痿证属于肺，是火的上升；各种湿症肿胀胀满属于脾，是火的胜克；各种痛痒疮疡属于心，是火的作用。这些都是火作为疾病出于脏腑的表现，只是注文中没有发挥这一点！以陈无择的通晓灵敏，还用暖炽来论述君火，用日常用火来论述相火，而且不曾深入探讨，难怪后人对此不明就里，真是可悲啊！
Taiji, through movement generates Yang, and through stillness generates Yin. Yang moves and transforms; Yin is still and combines, thereby generating Water, Fire, Wood, Metal, and Earth, each possessing its own nature. There are only two types of Fire: Jun Fire (Monarch Fire), which is human fire; and Xiang Fire (Minister Fire), which is heavenly fire. Fire is Yin within and Yang on the outside, primarily governing movement; therefore, all movement belongs to Fire. In terms of name, form and Qi generate each other and correspond to the Five Phases, so it is called Jun (Monarch); in terms of position, it arises from emptiness, maintains its station receiving commands, and becomes visible through its movement, so it is called Xiang (Minister). Heaven governs the generation of living things, thus remaining constantly in motion; humans possess life and also remain constantly in motion. The reason for this constant motion is the action of Xiang Fire. Manifested in heaven, it emerges from dragons and thunder, representing the Qi of Wood; it emerges from the sea, representing the Qi of Water. Embodied in humans, it resides in the Liver and Kidney regions; the Liver belongs to Wood and the Kidney to Water. The Gallbladder is the Fu organ of the Liver; the Bladder is the Fu organ of the Kidney; the Pericardium Collateral is the counterpart of the Kidney; the Sanjiao (Triple Burner) is named for "scorched," and the Lower Jiao governs the domains of the Liver and Kidney; these are all Yin organs located inferiorly. Heaven cannot generate living things without this Fire; humans cannot sustain life without this Fire. Although heavenly Fire originates from Wood, its root lies in the Earth. Thus, if Thunder does not lie dormant, Dragons do not hibernate, and the Sea does not adhere to the Earth, they cannot resonate, fly, or create waves. Resonating, flying, and creating waves are movements that manifest as Fire. The Yin of the Liver and Kidney both contain Xiang Fire; humans are identical to Heaven in this regard. One might ask: Xiang Fire is shared by heaven and humanity; why did Li Dongyuan consider it a thief of Yuan Qi (Original Qi)? He also stated: Fire and Yuan Qi cannot coexist; when one prevails, the other declines. Then, how can one ensure there is no conflict between them? The answer is: Zhou Dunyi said, "When Spirit manifests knowledge, the Five Natures are stimulated by external objects, giving rise to myriad affairs." After knowledge arises, the Five Natures are affected by external stimuli and inevitably move. This "movement" refers to the Five Fires mentioned in the *Neijing* (Classic of Internal Medicine). Xiang Fire rises easily; when the Jueyang Fire of the Five Natures fans each other, it moves recklessly. Fire arising from recklessness is unpredictable, exists at all times, and boils down True Yin. If Yin is deficient, disease occurs; if Yin is exhausted, death ensues. The Qi of Jun Fire is discussed in classics via Heat (Shu) and Dampness (Shi); the Qi of Xiang Fire is discussed via Fire itself, likely to highlight its violent, fierce, and cruel nature, which exceeds that of Jun Fire. Hence, Xiang Fire is called the thief of Yuan Qi. Zhou Dunyi further said: "The Sage establishes correctness, justice, benevolence, and righteousness, and emphasizes stillness." Zhu Xi said: "One must ensure that Daoxin (Mind of the Way) is always the master of the body, while Renxin (Mind of Humanity/Desire) obeys its commands." This is how to properly manage Fire. When Renxin obeys Daoxin and is guided by stillness, the movements of the Five Fires will be moderate. Xiang Fire will then only assist and supplement creation, serving as the operation of endless generation. How could it be a thief? Another question: The *Neijing* commentary identifies Xiang Fire with Shaoyin and Shaoyang, never mentioning Jueyin or Taiyang. Why do you mention them? I reply: Li Dongyuan discussed Foot Taiyang and Shaoyang, treating them with fried Phellodendri Cortex (Huangbai), utilizing its pungent taste to drain Fire from Water. Dai Ren also stated: "Gallbladder and Sanjiao are treated by seeking Fire; Liver and Pericardium Collateral are no different." These refer to Longlei Fire (Dragon-Thunder Fire). I have comprehensively described that heavenly and human Fire both arise from movement, as stated above, actually expanding upon the ideas of these two masters. Another question: The *Neijing* mentions Fire in various contexts, often within the Six Qi, but rarely regarding Zang-Fu organs. Did these two masters have other sources? Please explain. The classic states: "All diseases arise from the movement and transformation of Wind, Cold, Summer-heat, Dampness, Dryness, and Fire." Qibo listed nineteen pathogenesis clauses, five of which belong to Fire. Are these not manifestations of Xiang Fire disease originating from Zang-Fu organs? Examining the *Neijing*: Shaoyang disease involves spasms; Taiyang disease involves frequent dizziness and falling; Shaoyin disease involves sudden blindness, aphonia, depression, or unconsciousness. Are these not belonging to the category of heat-induced stupor? Shaoyang disease involves aversion to cold and trembling; Gallbladder disease involves chills; Shaoyin disease involves shivering and trembling; Jueyin disease involves shivering and trembling. Are these not belonging to the category of rigidity, tremors, and loss of mental control? Shaoyang disease involves vomiting and rebellious Qi ascending; Bladder disease involves rushing headache; Taiyang disease involves rebellious Qi rushing to the chest, lower abdomen pulling the testicles and connecting to the lumbar spine, rushing up to the heart; Shaoyin disease involves Qi rushing to the chest and vomiting. Are these not belonging to the category of rebellious Qi rushing upward? Shaoyang disease involves delirium and madness; Taiyang disease involves delirium; Bladder disease involves mania and epilepsy. Are these not belonging to the category of restlessness, mania, and excess? Shaoyang disease involves swelling and fright; Shaoyin disease involves stupor, heat, and soreness/swelling, inability to stand for long. Are these not belonging to the category of swelling, pain, soreness, fright, and panic? Furthermore, the *Yuan Bing Shi* (Treatise on the Origin of Diseases) states: "All wind symptoms involving shaking and dizziness belong to the Liver, being the movement of Fire"; "All Qi stagnation, obstruction, and flaccidity belong to the Lung, being the rising of Fire"; "All dampness symptoms involving swelling and fullness belong to the Spleen, being the overcoming power of Fire"; "All pain, itching, sores, and ulcers belong to the Heart, being the function of Fire." All these are diseases of Fire originating from Zang-Fu organs, merely not elaborated upon in the commentaries! Chen Wuyue was knowledgeable and agile, yet he discussed Jun Fire using warmth and blazing heat, and Xiang Fire using daily fire usage, without deep exploration. It is no wonder later generations were confused and blind to this truth. How sad!