理中汤（热一） 理阴煎（新热三） 柴胡白虎煎（新散十二） 益元散（寒百十二） 玉泉散
（新寒十五） 竹叶石膏汤（寒五） 养中煎（新热四） 温胃饮（新热五） 四柴胡饮（新散四）
胃关煎（新热九） 佐关煎（新热十） 大温中饮（新散八） 五德丸（新热十八） 九气丹（新热
二三） 五君子煎（新热六） 麻桂饮（新散七） 香薷饮（和一六九） 补中益气汤（补三十）
生脉散（补五六） 小柴胡汤（散十九） 清暑益气汤（和一六八） 白虎汤（寒二） 五福饮（新
补六） 正柴胡饮（新散六） 苍术白虎汤（寒二） 和胃饮（新和五） 一柴胡饮（新散一） 白
虎加人参汤（寒三） 抑扶煎（新热十一） 二柴胡饮（新散二） 附子大顺散（热七八） 五积散
（散三九） 三柴胡饮（新散三） 一物瓜蒂汤（攻百五） 《宣明》桂苓甘露饮（寒八）
五物香薷饮（和百七十） 十味香薷饮（和一七一） 黄连香薷饮（和一七二 中热） 缩脾
饮（和一七三 暑毒吐泻） 四物地榆散（寒九六 昏迷） 子和桂苓甘露饮（寒九 虚热渴）
《天元纪大论》曰∶君火以明，相火以位。神在天为风，在地为木。在天为热，在地为
火。在天为湿，在地为土。在天为燥，在地为金。在天为寒，在地为水。故在天为气，在地
为形，形气相感而化生万物矣。天地者，万物之上下也。左右者，阴阳之道路也。水火者，
阴阳之征兆也。金木者，生成之终始也。寒、暑、燥、湿、风、火，天之阴阳也。三阴三阳
上奉之。木火土金水火，地之阴阳也，生长化收藏下应之。天以阳生阴长，地以阳杀阴藏。
甲己之岁，土运统之。乙庚之岁，金运统之。丙辛之岁，水运统之。丁壬之岁，木运统之。
戊癸之岁，火运统之。厥阴之上，风气主之。少阴之上，热气主之。太阴之上，湿气主之。
少阳之上，相火主之。阳明之上，燥气主之。太阳之上，寒气主之。所谓本也，是谓六元。
《五营运大论》曰∶燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥，寒胜则地裂
，火胜则地固矣。
《六微旨大论》曰∶显明之右，君火之位也；君火之右，退行一步，相火治之；复行一
步，土气治之；复行一步，金气治之；复行一步，水气治之；复行一步，木气治之；复行一
步，君火治之。相火之下，水气承之，君火之下，阴精承之。君位臣则顺，臣位君则逆，所
谓二火也。
《至真要大论》曰∶少阴司天为热化，在泉为苦化，不司气化，居气为灼化。少阳司天
为火化，在泉为苦化，司气为丹化，间气为明化。
《藏气法时论》曰∶五行者，金木水火土也。更贵更贱，以知死生，以决成败，而定五
脏之气，间甚之时，死生之期也。
《阴阳应象大论》曰∶水为阴，火为阳。壮火之气衰，少火之气壮。壮火食气，气食少
火。壮火散气，少火生气。
《逆调论》曰∶一水不能胜二火，故不能冻栗。病名曰骨痹，是人当挛节也。（详列寒
热门）
《解精微论》雷公请问∶哭泣之水所从生，涕所从出也？帝曰∶水之精为志，火之精为
神，水火相感，神志俱悲，是以目之水生也。帝曰∶厥则目无所见。夫人厥则阳气并于上，
阴气并于下。阳并于上，则火独光也；阴并于下，则足寒，足寒则胀也。夫一水不胜五火，
故目 盲，是以冲风，泣下而不止。夫风之中目也，阳气内守于精，是火气燔目。故见风则
泣下也。有以比之，夫火疾风生乃能雨，此之类也。
《示从容论》曰∶二火不胜三水，是以脉乱而无常也。
《宝命全角论》曰∶木得金而伐，火得水而灭，土得木而达，金得火而缺，水得土而绝
，万物尽然，不可胜竭。
《至真要大论》帝曰∶愿闻病机何如？岐伯曰∶诸风掉眩，皆属于肝。诸寒收引，皆
属于肾。诸气 郁，皆属于肺。诸湿肿满，皆属于脾。诸热瞀螈，皆属于火。诸痛痒疮
，皆属于心。诸厥固泄，皆属于下。诸痿喘呕，皆属于上。诸禁鼓栗，如丧神守，皆属于火
。诸痉项强，皆属于湿。诸逆冲上，皆属于火。诸胀腹大，皆属于热。诸躁狂越，皆属于火
。诸暴强直，皆属于风。诸病有声，鼓之如鼓，皆属于热。诸病 肿，疼酸惊骇，皆属
于火。诸转反戾，水液混浊，皆属于热。诸病水液，澄澈清冷，皆属于寒。诸呕吐酸，暴注
下迫，皆属于热。故《大要》曰∶谨守病机，各司其属，有者求之，无者求之，盛者责之，
虚者责之，盛者泻之，虚则补之。必先五胜，疏其血气，令其调达，而致和平，此之谓也。
Lizhong Tang (Re-1) Liyin Jian (New Re-3) Chaihu Baizhu Jian (New San-12) Yiyuan San (Han-Bai-12) Yuquan San (New Han-15) Zhuye Shigao Tang (Han-5) Yangzhong Jian (New Re-4) Weigen Yin (New Re-5) Sichaihu Yin (New San-4) Weiguan Jian (New Re-9) Zuoguan Jian (New Re-10) Dawenzhong Yin (New San-8) Wude Wan (New Re-18) Jiuqi Dan (New Re-23) Wu Junzi Jian (New Re-6) Magui Yin (New San-7) Xiangru Yin (He-169) Buzhong Yiqi Tang (Bu-30) Shengmai San (Bu-56) Xiaochaihu Tang (San-19) Qingshu Yiqi Tang (He-168) Baizhu Tang (Han-2) Wufu Yin (New Bu-6) Zhengchaihu Yin (New San-6) Cangzhu Baizhu Tang (Han-2) Hewei Yin (New He-5) Yichaihu Yin (New San-1) Baizhu Jia Renshen Tang (Han-3) Yifu Jian (New Re-11) Erchaihu Yin (New San-2) Fuzi Dashun San (Re-78) Wuji San (San-39) Sanchaihu Yin (New San-3) Yiwu Gadi Tang (Gong-Bai-5) "Xuanming" Guiling Ganlu Yin (Han-8)
Wuwu Xiangru Yin (He-Bai-170) Shiwei Xiangru Yin (He-171) Huanglian Xiangru Yin (He-172, for internal heat) Suopi Yin (He-173, for summer-toxin vomiting and diarrhea) Siwu Duyu San (Han-96, for coma) Zizi Guiling Ganlu Yin (Han-9, for deficiency-heat and thirst)
The *Tianyuanji Dalun* states: Jun Huo (Minister Fire) manifests with clarity, while Xiang Huo (Minister Fire) maintains its position. Shen (Spirit) in Heaven manifests as Wind, on Earth as Wood. Heat in Heaven corresponds to Fire on Earth. Dampness in Heaven corresponds to Earth on Earth. Dryness in Heaven corresponds to Metal on Earth. Cold in Heaven corresponds to Water on Earth. Thus, Qi resides in Heaven, Form resides on Earth; the interaction of Form and Qi generates all things. Heaven and Earth are the upper and lower bounds of all things. Left and Right are the pathways of Yin and Yang. Water and Fire are the manifestations of Yin and Yang. Metal and Wood are the beginning and end of generation and completion. Cold, Summer-Heat, Dryness, Dampness, Wind, and Fire are the Yin and Yang of Heaven, served by the Three Yin and Three Yang. Wood, Fire, Earth, Metal, Water, and Fire are the Yin and Yang of Earth, responding below to Growth, Transformation, Harvest, and Storage. Heaven uses Yang to generate and Yin to grow; Earth uses Yang to kill and Yin to store. In years of Jia and Ji, Earth Transport dominates. In years of Yi and Geng, Metal Transport dominates. In years of Bing and Xin, Water Transport dominates. In years of Ding and Ren, Wood Transport dominates. In years of Wu and Gui, Fire Transport dominates. Above Jueyin, Wind Qi governs. Above Shaoyin, Heat Qi governs. Above Taiyin, Dampness Qi governs. Above Shaoyang, Minister Fire governs. Above Yangming, Dryness Qi governs. Above Taiyang, Cold Qi governs. This is called the "Root," known as the Six Yuan.
The *Wuyun Da Lun* states: Excessive Dryness causes the earth to dry out; excessive Summer-Heat causes the earth to become hot; excessive Wind causes the earth to shake; excessive Dampness causes the earth to become muddy; excessive Cold causes the earth to crack; excessive Fire causes the earth to solidify.
The *Liuzhi Da Lun* states: To the right of Xianming (Spring Equinox) is the position of Jun Huo (Monarch Fire). Moving one step back from Jun Huo, Xiang Huo (Minister Fire) takes charge. Moving another step, Earth Qi takes charge. Moving another step, Metal Qi takes charge. Moving another step, Water Qi takes charge. Moving another step, Wood Qi takes charge. Moving another step, Jun Huo (Monarch Fire) takes charge again. Below Xiang Huo, Water Qi supports it; below Jun Huo, Yin Jing (Essence) supports it. When Monarch occupies the subject's position, it is harmonious; when a subject occupies the Monarch's position, it is rebellious. This is referred to as the "Two Fires."
The *Zhiwen Yao Da Lun* states: When Shaoyin governs Heaven, transformation is Heat; when it governs Earth, transformation is Bitter. It does not govern Qi transformation; the intervening Qi manifests as Scorching transformation. When Shaoyang governs Heaven, transformation is Fire; when it governs Earth, transformation is Bitter. The governing Qi manifests as Vermilion transformation; the intervening Qi manifests as Bright transformation.
The *Zangqi Fashi Lun* states: The Five Elements are Metal, Wood, Water, Fire, and Earth. Their alternating nobility and baseness allow one to know life and death, to determine success and failure, and to establish the timing of the Qi of the Five Zang organs, the times of exacerbation and remission, and the periods of life and death.
The *Yinyang Yingxiang Da Lun* states: Water is Yin, Fire is Yang. The Qi of Zhuang Huo (Excessive Fire) declines; the Qi of Shao Huo (Mild Fire) strengthens. Zhuang Huo consumes Qi; Qi feeds on Shao Huo. Zhuang Huo scatters Qi; Shao Huo generates Qi.
The *Nidiao Lun* states: One Water cannot overcome Two Fires, hence there is no cold shivering. The disease is named Gu Bi (Bone Bi), and such individuals will experience joint contracture. (Detailed in the Cold and Heat sections.)
In the *Jiejingwei Lun*, Lei Gong asked: From where do the waters of weeping arise, and from where do tears and nasal discharge originate? The Yellow Emperor said: The essence of Water is Zhi (Will), and the essence of Fire is Shen (Spirit). When Water and Fire interact, and both Spirit and Will feel sorrow, water emerges from the eyes. The Yellow Emperor continued: In Jue syndrome, the eyes see nothing. When a person suffers from Jue, Yang Qi congregates above, and Yin Qi congregates below. When Yang Qi congregates above, Fire shines alone; when Yin Qi congregates below, the feet become cold, and cold feet lead to abdominal distension. Since One Water cannot overcome Five Fires, the eyes go blind; thus, encountering wind causes continuous tearing. When wind invades the eyes, Yang Qi remains internally within the Essence, causing Fire Qi to scorch the eyes. Therefore, seeing wind causes tearing. This can be compared to how strong wind generates rain; this is the same category.
The *Shicongrong Lun* states: Two Fires cannot overcome Three Waters, hence the pulse is chaotic and irregular.
The *Baoming Quanjiao Lun* states: Wood is felled by Metal; Fire is extinguished by Water; Earth is penetrated by Wood; Metal is deficient by Fire; Water is cut off by Earth. All things are thus, and this cannot be exhausted.
In the *Zhiwen Yao Da Lun*, the Yellow Emperor said: I wish to hear about the Pathogenesis (Bing Ji). Qibo said: All wind diseases involving tremors and dizziness belong to the Liver. All cold diseases involving contraction and pulling belong to the Kidney. All Qi stagnation belongs to the Lung. All damp diseases involving swelling and fullness belong to the Spleen. All heat diseases involving confusion and convulsions belong to Fire. All pain, itching, and sores belong to the Heart. All Jue (reversal) conditions involving obstruction or discharge belong to the Lower Jiao. All Wei (atrophy) diseases involving panting and vomiting belong to the Upper Jiao. All conditions involving mouth closure, drumming chattering, and loss of mental control belong to Fire. All spasms and neck stiffness belong to Dampness. All rebellious Qi rushing upward belong to Fire. All abdominal distension and enlargement belong to Heat. All restlessness, mania, and unruliness belong to Fire. All sudden rigidity and straightening belong to Wind. All diseases producing sounds, with drum-like percussion, belong to Heat. All diseases involving swelling, pain, soreness, fright, and alarm belong to Fire. All twisting and turning, with turbid body fluids, belong to Heat. All diseases involving clear and cold body fluid discharges belong to Cold. All vomiting of sour fluids, acute diarrhea with tenesmus, belong to Heat. Therefore, the *Da Yao* states: Carefully observe the pathogenesis, assign each to its respective organ. Investigate what is present; investigate what is absent. Blame excess; blame deficiency. Drain excess; tonify deficiency. First, understand the dominance of the Five Qi. Unblock the blood and Qi, making them smooth and unobstructed, thereby achieving harmony. This is what is meant.