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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.