诸热瞀 暴喑冒昧躁扰狂越骂詈惊骇 肿疼酸气逆冲上禁栗如丧神守嚏呕疮疡喉痹耳鸣
及聋呕涌溢食不下目眯不明暴注 暴病暴死皆属于火
丹溪曰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质相生配于五行故谓之
君以位而言生于虚无守位禀命因动而见故谓之相天主生物故恒于动人有此生亦恒于动其所以
恒于动者皆相火助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一
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水而皆本乎地故雷非伏龙
非蛰海非附地则不能鸣不能飞不能波也鸣也飞也波也动而为火者也肾肝之阴悉其相火人而同
乎天也或曰相火天人所同何东垣为元气之贼又曰火与元气不相两立一胜则一负然则如之何则
可使之无胜负乎曰周子曰神发知矣五性感动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热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亦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于道心而又能主之以静彼五火将寂然不作而相火
者惟有裨补造化而为生生不息之运用尔何贼之有或曰内经相火注言少阴少阳矣未曾言及厥阴
太阳而吾子言之何也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者不一往往于六气中见之言脏腑者未之见也二公岂他有所据
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
者五此非相火为病之出于脏腑者乎考之内经少阳病为螈 太阳病时眩仆少阴病瞀暴喑郁冒不
知人非诸热瞀 之属火者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
诸振鼓栗如丧神守之属火者乎少阳呕逆厥气上行膀胱病冲头痛太阳病厥气上冲胸少腹控睾引
腰脊上冲心少阴病气上冲胸呕逆非诸逆冲上之属火者乎少阳病谵妄太阳病谵妄膀胱病狂颠疾
非诸躁狂越之属火者乎少阳病 肿善惊少阴病瞀热以酸 肿不能久立非诸病 肿痛酸惊骇之
属火者乎又原病式曰诸风掉眩属于肝火之动也诸气愤郁病痿属于肝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尔以陈无择之
通达且以暖炽论君火日用之火言相火而又不曾深及宜乎后人之不无聋瞽也悲夫
各种热病导致的意识模糊、突然失音、昏厥、烦躁不安、狂乱越礼、骂人、惊恐、肿胀疼痛、酸痛、气逆上冲、战栗如失神、打喷嚏、呕吐、疮疡、喉痹、耳鸣及耳聋，以及暴泻、突发疾病、突然死亡，这些症状都归属于火。
朱丹溪说：太极运动产生阳，静止产生阴。阳动则变化，阴静则聚合，从而生成水、火、木、金、土五行，每一行有其本性，唯独火有两种：一种是君火（君主之火），对应人体；另一种是相火（宰相之火），对应自然界。火的性质是内阴外阳，主导运动。因此，凡是运动都属于火。从名称和形质相生、配合五行的角度而言，称为“君”；从位置而言，生于虚无，守持职位，禀受命令，因运动而显现，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，之所以恒常运动，都是相火在辅助它。体现在自然界中，龙雷之火出于木之气，海潮之火出于水之气。体现于人体中，寄居于肝肾一部。肝属木，肾属水。胆是肝的腑，膀胱是肾的腑，心包络是肾的配合者，三焦以焦灼言，下焦主管肝肾的分野，这些都是位于下部且属阴的部位。天没有这种火不能生化万物，人没有这种火不能维持生命。天的火虽然出于木和水，但根本在于地，所以雷不潜伏、龙不蛰伏、海不依附大地，就不能鸣响、飞翔、起波。鸣响、飞翔、起波，就是运动而表现为火。肾肝之阴完全具备这种相火，人与天相同。有人问：相火是天人所共有的，为什么李东垣说是元气的贼害？又说火与元气不相两立，一方胜则另一方负。那么该怎么办才能使其没有胜负呢？周敦颐说：神发出知觉后，五种本性被感动，万事由此产生。有了知觉之后，五种本性被外物所感，不能不动，称之为“动”，这就是《内经》所说的“五火”。相火容易兴起，五性中的厥阳之火与之相互扇动，就会妄动。火起于妄动，变化莫测，无时不在，煎熬真阴，阴虚则生病，阴绝则死亡。君火之气，《内经》用暑和热来表述；相火之气，《内经》直接用“火”来表述，大概是为了表明其暴悍酷烈甚至超过君火。所以说相火是元气的贼害。周敦颐又说：圣人确立中正仁义而主静。朱熹也说：必须使道心常为身体的主宰，而人心每每听命于道心。这是善于处理火的方法。人心听命于道心，又能以静为主，那么五火将寂静不作，而相火只有裨补造化，成为生生不息的运用罢了，哪里还是贼害呢？有人问：《内经》相火的注释提到了少阴和少阳，未曾提及厥阴和太阳，而您却提到了，为什么呢？答：足太阳和少阴，李东垣曾经论述过，治疗用炒黄柏，取其味辛能泻水中之火，这是对的。戴人也说过，胆和三焦寻火治疗，肝和心包络都没有与此不同的，这里指的都是龙雷之火。我也详细阐述了天人之火皆生于动，像上文所说的那样，实际上是推展了这两位先生的意思。有人问：《内经》论火不止一处，往往在六气中看到，论脏腑的未见提及。两位先生难道有其他依据吗？您能为我讲讲吗？《经》说：百病皆生于风寒暑湿燥火的变动而变化。岐伯列举了病机十九条，其中属于火的有五条。这难道不是相火作为疾病出于脏腑的表现吗？考察《内经》，少阳病出现抽搐，太阳病时常眩晕仆倒，少阴病出现意识模糊、突然失音、郁冒不知人，这不就是各种热病导致意识模糊等属于火的范畴吗？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，这不就是各种战栗如失神的属于火的范畴吗？少阳病呕逆，厥气上行，膀胱病冲头痛，太阳病厥气上冲胸腹，少腹牵引睾丸，引腰脊上冲心脏，少阴病气上冲胸、呕逆，这不就是各种气逆上冲的属于火的范畴吗？少阳病谵语狂妄，太阳病谵语，膀胱病狂颠疾，这不就是各种躁狂越礼的属于火的范畴吗？少阳病浮肿善惊，少阴病意识模糊发热伴酸痛、浮肿不能久立，这不就是各种病肿疼痛酸痛惊恐的属于火的范畴吗？又参考《原病式》说：各种风证掉眩属于肝，是火在动；各种气机愤郁、痿证属于肝，是火在升；各种湿证肿满属于脾，是火在胜；各种痛痒疮疡属于心，是火在用。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罢了。以陈无择的通达，却用暖炽论君火，用日用之火论相火，而没有深入探讨，难怪后人对此有所误解，真是可悲啊。
Various heat diseases leading to mental confusion (Wu, 瞀), sudden aphonia (Bao Yin, 暴喑), fainting (Mao Mei, 冒昧), restlessness (Zao Rao, 躁扰), mania and transgression of propriety (Kuang Yue, 狂越), cursing (Li, 詈), fright and horror (Jing Hai, 惊骇), swelling (Zhong, 肿), pain (Teng, 疼), soreness (Suan, 酸), rebellious Qi rushing upward (Qi Ni Chong Shang, 气逆冲上), tremors with cold (Jin Li, 禁栗) as if losing the spirit's control (Ru Sang Shen Shou, 如丧神守), sneezing (Ti, 嚏), vomiting (Ou, 呕), sores and ulcers (Chuang Yang, 疮疡), throat obstruction (Hou Bi, 喉痹), tinnitus (Er Ming, 耳鸣), and deafness (Er Long, 耳聋), as well as sudden diarrhea (Bao Zhu, 暴注), acute illness (Bao Bing, 暴病), and sudden death (Bao Si, 暴死), all belong to Fire (Huo, 火).
Zhu Danxi said: The Supreme Ultimate (Taiji, 太极) in motion generates Yang (Yang, 阳), and in stillness generates Yin (Yin, 阴). When Yang moves, it changes; when Yin is still, it coalesces, thereby generating Water, Fire, Wood, Metal, and Earth. Each has its own nature, but Fire is unique in having two types: one is Ministerial Fire (Jun Huo, 君火), corresponding to humans; the other is Assistant Fire (Xiang Huo, 相火), corresponding to nature. Fire is internally Yin and externally Yang, governing movement. Therefore, all movement belongs to Fire. In terms of name and form, generated through mutual production and aligned with the Five Phases, it is called "Ministerial." In terms of position, it arises from emptiness, maintains its station, receives commands, and manifests through movement, thus it is called "Assistant." Heaven governs the generation of all things and is constantly in motion. Humans, possessing life, are also constantly in motion. The reason for this constant motion is the assistance of Assistant Fire. Manifested in nature, Dragon-Thunder Fire arises from the Qi of Wood, and Sea-tide Fire arises from the Qi of Water. Manifested in humans, it resides in the Liver-Kidney region. The Liver belongs to Wood, and the Kidneys belong to Water. The Gallbladder is the Interior-Exterior partner of the Liver, the Bladder is the Interior-Exterior partner of the Kidneys, the Pericardium Meridian is the counterpart of the Kidneys, and the Sanjiao (Triple Burner, 三焦), described by its scorching nature, governs the lower Jiao which manages the domains of the Liver and Kidneys. These are all located inferiorly and belong to Yin. Without this Fire, Heaven cannot generate living things; without this Fire, humans cannot sustain life. Although Heaven's Fire originates from Wood and Water, its root lies in Earth. Thus, without Thunder lying dormant, Dragons hibernating, and the Sea adhering to the Earth, there can be no thundering, flying, or waves. Thundering, flying, and waving are movements that manifest as Fire. The Yin of the Kidneys and Liver fully possess this Assistant Fire; humans are identical to Heaven in this regard. One might ask: Since Assistant Fire is common to both Heaven and humanity, why does Li Dongyuan call it the thief of Yuan Qi (Original Qi, 元气)? He also states that Fire and Original Qi are incompatible; when one prevails, the other declines. How then can we ensure they do not conflict? Zhou Dunyi said: Spirit emerges with consciousness. The five natures are moved by external things, giving rise to ten thousand affairs. After consciousness arises, the five natures are affected by objects and cannot remain still, termed "movement." This is what the *Neijing* refers to as the "Five Fires." Assistant Fire rises easily; the Jue-Yang Fire within the five natures fans each other, leading to erratic movement. Fire arising from delusion is unpredictable and ever-present, simmering True Yin (Zhen Yin, 真阴). If Yin is deficient, disease occurs; if Yin is exhausted, death ensues. The Qi of Ministerial Fire is described in the classics as Summer Heat and Heat; the Qi of Assistant Fire is described simply as Fire, likely to indicate its ferocity and cruelty surpass even that of Ministerial Fire. Hence, it is said that Assistant Fire is the thief of Original Qi. Zhou Dunyi further stated: The sage establishes correctness, justice, benevolence, and righteousness, mastering stillness. Zhu Xi also said: One must ensure that the Way Mind (Dao Xin, 道心) is always the master of the body, while the Human Mind (Ren Xin, 人心) obeys. This is how to properly manage Fire. If the Human Mind obeys the Way Mind and masters stillness, the Five Fires will become silent, and Assistant Fire will only aid creation, serving as the endless cycle of life. How could it be a thief? One might ask: The commentary on Assistant Fire in the *Neijing* mentions Shaoyin and Shaoyang, but not Jueyin and Taiyang. Why do you mention them? I reply: Li Dongyuan discussed Foot-Taiyang and Foot-Shaoyin. Treatment uses stir-fried Phellodendri Cortex (Cortex Phellodendri, Huang Bai, 黄柏), utilizing its pungent flavor to drain Fire in Water. Dai Han also stated that treating Fire in the Gallbladder and Sanjiao, and harmonizing the Liver and Pericardium, follows the same principle, referring here to Dragon-Thunder Fire. I have comprehensively expounded on Heavenly and Human Fire arising from movement, as mentioned above, effectively extending the ideas of these two scholars. One might ask: The *Neijing* discusses Fire in various places, often within the Six Qi (Six Climatic Factors, 六气), but rarely in relation to Zang-Fu organs. Did these two scholars have other sources? Please explain. The Classics state: All diseases arise from the transformations caused by Wind, Cold, Summer Heat, Dampness, Dryness, and Fire. Qibo listed nineteen pathogenesis patterns, five of which belong to Fire. Are these not manifestations of Assistant Fire disease originating from Zang-Fu organs? Examining the *Neijing*: Shaoyang disease presents with convulsions; Taiyang disease presents with frequent dizziness and falling; Shaoyin disease presents with mental confusion, sudden aphonia, depression, fainting, and loss of consciousness. Are these not categories of heat-induced confusion belonging to Fire? Shaoyang disease involves aversion to cold and trembling; Gallbladder disease involves shivering; Shaoyin disease involves chills and trembling; Jueyin disease involves chills and trembling. Are these not categories of trembling and loss of spirit control belonging to Fire? Shaoyang disease involves vomiting and rebellion; rebellious Qi moves upward; Bladder disease involves surging headache; Taiyang disease involves rebellious Qi surging into the chest and abdomen, pulling from the lower abdomen to the testicles, affecting the waist and spine, and surging up to the heart; Shaoyin disease involves Qi surging to the chest and vomiting. Are these not categories of rebellious Qi rushing upward belonging to Fire? Shaoyang disease involves delirium and madness; Taiyang disease involves delirium; Bladder disease involves mania and epilepsy. Are these not categories of restlessness and mania belonging to Fire? Shaoyang disease involves swelling and susceptibility to fright; Shaoyin disease involves mental confusion, heat, soreness, swelling, and inability to stand for long periods. Are these not categories of swelling, pain, soreness, and fright belonging to Fire? Furthermore, referencing the *Yuan Bing Shi*: Various wind disorders involving tremors and dizziness belong to the Liver, indicating Fire in motion; various Qi stagnation and flaccidity disorders belong to the Liver, indicating Fire rising; various dampness disorders involving swelling and fullness belong to the Spleen, indicating Fire excess; various pain, itching, sores, and ulcers belong to the Heart, indicating Fire function. These are all manifestations of Fire disease originating from Zang-Fu organs. The commentaries merely failed to elaborate on this. Despite Chen Wuyue's erudition, he discussed Ministerial Fire as warmth and intensity, and Assistant Fire as daily fire, without deep exploration. No wonder later generations were confused. It is truly lamentable.