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In my previous commentary on the *Huangdi Neijing* (Yellow Emperor's Inner Canon), I explained the meaning of "Jun Huo (Minister Fire) is bright, and Xiang Huo (Ministerial Fire) has its position" in considerable detail, yet it seems there were still aspects left unexplored. Upon seeing Li Dongyuan state: "Xiang Huo (Ministerial Fire) is the fire of the pericardium and lower jiao (Lower Burner), and it is a thief of Yuan Qi (Primal Energy)," and noting that Zhu Danxi also elaborated and corroborated this view, I heard this saying and covered my mouth in laughter, feeling their observation to be extremely superficial. This prompted me to reflect further, so I re-examined this theory.

The *Huangdi Neijing* elucidates the concept of fire, using the four characters "Jun (Sovereign/Minister), Xiang (Ministerial), Ming (Bright), Wei (Position)" as its heading. These four characters are each substantial and practical; they are indeed the outline of the supreme Dao, and their profound meaning must not fail to be expounded. How do we know this? Generally, the way of the Sovereign lies in spirit, and its function resides in emptiness; the way of the Minister lies in power, and its function resides in substance. Thus, the Sovereign Fire manifests spirit because it is bright; the Ministerial Fire manifests power because it has a fixed position. Brightness is above, serving as the primary master of transformation and generation; Position is below, serving as the grand foundation for spiritual activities. This is the great principle of mutual completion between Sovereign and Ministerial Fire: just as heaven cannot exist without earth, a sovereign cannot exist without a minister, which is obvious. The meaning of Sovereign and Ministerial Fire is certainly not mere generalization!

Regarding the distribution of the Five Movements and Six Qi, each governs its respective element, yet only regarding "Fire" are the terms Sovereign and Ministerial used, while other elements are not mentioned thus. Why is this? The vital qi within heaven and earth is collectively called Yuan Qi (Primal Energy). Yuan Qi is primarily Yang, and Yang is essentially Fire. However, the application of Fire is subtle in its Dao. Let us use the imagery of fire to demonstrate this. Light and clear flames shining upward represent the "Brightness" of fire; heavy and solid warmth accumulating downward represents the "Position" of fire. Brightness is the spiritual function of Position; without brightness, the function of spirit cannot manifest. Position is the root of Brightness; without position, from where would the flame arise? Therefore, the infinite transformations of Jun Huo (Minister Fire) rely entirely on Xiang Huo (Ministerial Fire) taking root in a specific location. Although divided, it is one into two; although combined, it is two into one. This is the distinction between Jun Huo and Xiang Huo. From this, it can be known how crucial these distinctions are for transformation, generation, prosperity, decline, origin, branch, weight, and lightness. Human life relies solely on this, which is why the *Huangdi Neijing* specifically discusses it.

However, in the *Huangdi Neijing*, only the broad principles are expressed, with no original explicit clauses assigning them to specific locations. Only in the *Ci Jin Lun* (Treatise on Acupuncture Taboos) does it say: "Beside the seventh vertebra, there is the 'Small Heart'." This implicitly suggests the dwelling place of Xiang Huo (Ministerial Fire). Thus, later scholars generally believed that Xiang Huo resides in the Mingmen (Gate of Life), which is correct. But from my perspective, the meaning of Jun Huo and Xiang Huo exists in every organ. How can we distinguish this? Speaking generally, Xiang Huo should be in the Mingmen, as the root is below, serving as the foundation for branches and leaves. Speaking specifically regarding duties, each zang-fu organ has its own Jun Huo and Xiang Huo, meaning that will and intention emerge from physical substance. Thus, the spirituality of the Heart, the qi of the Lung, the granary functions of the Spleen and Stomach, the strategy and courage of the Liver and Gallbladder, and the ingenuity and changes of the two Kidneys are all manifestations of miraculous power. If there were no positions (organs), how could these functions arise? If the foundation were not deep, how could these functions flourish? All these stem from the character "Wei" (Position). Since each of the five zang organs has a position, each has its own Xiang Huo. When the Xiang is strong, the Jun is strong. The significance of the Ministerial Way can thus be understood. Therefore, the sages specially named it, truly valuing it highly. Yet later generations labeled it a "thief," how absurd is this! This is a doubt spanning ten thousand ages, so I must refute it.

Someone might say: "If this is erroneous, then their labeling it a 'thief' also has deep meaning. They likely mean that human desires often move recklessly; when moved, they generate fire. Excessive fire damages Yuan Qi (Primal Energy), which is what is meant by 'the thief of Yuan Qi.' Is this not acceptable?" I reply: "This is indeed a divergence between righteous and evil paths, requiring utmost clarity. The movement of desires is an evil thought; the fire generated by evil thoughts is evil qi. Jun Huo and Xiang Huo are righteous qi; the accumulation of righteous qi is Yuan Qi. Consider this analogy: in a family estate, a virtuous person can guard it, while an unworthy person can squander it. Whether there is guilt or innocence depends on whether descendants maintain the estate; what does this have to do with the estate itself? The meaning of Xiang Huo is similar. Since it is called 'Xiang' (Minister), to label it 'thief' is far from the intent of the sages. Moreover, any fire that harms people as a 'thief' is not the true fire of Jun or Xiang; whether internal or external, it is merely evil fire. Evil fire can be called a thief, but Xiang Huo cannot. Furthermore, among the six thieves, fire occupies only one. Why did these two individuals fear fire so excessively, while simultaneously ignoring the major principle of distinguishing right from wrong? What kind of reasoning is this? Hearing their words, I knew they had mistaken the face of reality, and I could not help but laugh."