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Copper Pot Dripping Water (from *Bencao Gangmu*): Its therapeutic scope extends from the vertex of the head to the soles of the feet; it is suitable for decocting medicines intended for the extremities (from *Yixue Zhengzhuan*). [Nature] Slippery. Non-toxic. Water used for dyeing cloth, and water in which indigo plants are soaked, treat clearing heat, detoxification, and killing parasites. ○ Water for dyeing cloth treats throat diseases and dysphagia (difficulty in swallowing); taken warm, one cup is effective (from *Bencao Gangmu*). [Flavor] Pungent, bitter. [Property] Cold. [Indications] (Li Shizhen states) If leeches are accidentally swallowed, leading to abdominal masses, distension, pain, jaundice, and emaciation, with leeches gathering in the abdomen, drinking the water in which indigo has been soaked will expel them and cure the condition. [Analysis] Both the water for soaking indigo and the water for dyeing cloth utilize the principle that indigo and coal possess properties to kill parasites and detoxify. In the past, a person who had drunk field water while intoxicated accidentally swallowed a leech, resulting in chest and abdominal distension and pain, and a sallow complexion. Despite seeking treatment from many physicians without success, he later stayed at an inn. Thirsty, he mistakenly drank this water, suffered several episodes of severe diarrhea, and upon viewing the water the next morning, saw countless leeches; his illness was instantly cured.

Water for Washing Hands and Feet (from *Bencao Gangmu*): Treats relapse due to overexertion after illness, or recurrence caused by combing hair or improper diet; taking one *he* (a traditional unit of volume) is effective (from *Taiping Shenghui Fang*).

Decoction for Bathing Infants (from *Bencao Gangmu*): Treats retained placenta; take one cup, ensuring the patient is unaware of what they are drinking (from *Yannian Milu*).

Silkworm Reeling Soup (from *Pinhui Xuji*): Treats Xiao Ke (wasting-thirst syndrome), with significant efficacy (from *Bencao Gangmu*).

Earth Urine (*Bencao Gangmu* Appendix): Also known as Naphtha. ○ (Li Shizhen states) It is found in stream beds and when irrigation water is drawn for fields. Its appearance is like oil or mud, its color like gold, and its odor extremely fishy and pungent. Collected in winter, when red-hot iron is dipped into it two or three times, it becomes hard enough to cut jade.

Yang Fire and Yin Fire: These govern the generation and destruction of all things between Heaven and Earth, manifesting benevolence while concealing their utility, with divine power infinite. Speaking in terms of Heaven, Earth, and Humanity, there are six types of Yang Fire and six types of Yin Fire, totaling twelve. Various Yang Fires ignite upon contact with grass and burn with wood; they can be subdued by dampness and extinguished by water. Various Yin Fires do not burn grass or wood but flow through metals and stones; they flare up more intensely when exposed to dampness and burn brighter when meeting water. To counter them with water causes flames to reach the sky until the object is consumed; to chase them with fire and smother them with ash causes their burning nature to dissipate and flames to vanish. Thus, those who seek to return to their original nature observe Heaven above and verify phenomena below; in doing so, they understand half of the principles regarding Jun Huo (Monarch Fire), Xiang Huo (Minister Fire), Zheng Zhi (Direct Treatment), and Cong Zhi (Following Treatment) (from *Bencao Gangmu*).

Heavenly Yang Fire (two types): The true fire of the Sun, and meteoric flying fire. Red objects radiating intense heat falling from the sky bring disaster, commonly called "fire calamity."
Heavenly Yin Fire (two types): Dragon fire, and Thunder fire. Firelight from dragon mouths and the divine fire of thunderbolts.

Earthly Yang Fire (three types): Fire obtained by drilling wood, striking stone, and friction of metal.
Earthly Yin Fire (two types): Petroleum fire (see *Bencao Gangmu* under Naphtha), and Fire in Water. Flames moving on rivers, lakes, and seas at night; some say this occurs when water deities emerge at night.

Human Yang Fire (one type): Bing-Ding Jun Huo (Monarch Fire); the Heart and Small Intestine belong to Li Fire.
Human Yin Fire (two types): Mingmen Xiang Huo (Minister Fire of the Gate of Life), originating in the North Sea, circulating through the San Jiao (Triple Burner), and residing in the Liver and Gallbladder. Samadhi Fire, Pure Yang Dry Fire.

There is also the Cold Fire of Xiao Qiu (from *Baopuzi, Outer Chapters*): Xiao Qiu is in the South China Sea, where natural fires exist. They grow in spring and extinguish in autumn, producing a type of small, scorched-black tree. (Also according to Lu You): In Huoshan Jun, plowing deep reveals fierce flames, yet planting is not hindered; this is also cold fire. The Yang Flame in Marshes (annotation by Wang Bing on *Suwen*): Resembling flames rising from water surface; wild ghost phosphorus. The fire is blue-green, shaped like a torch, sometimes gathered, sometimes scattered, commonly called "ghost fire," or said to be phosphorescence from blood. Precious metals and gems emit light at night; these resemble fire but cannot burn objects. Camphor and certain animal marrow can generate fire in water (Camphor see Wood section, Marrow see Beast section). Thick wine and accumulated oil generate fire when heated; distilled wine burns when exposed to fire; oil in large quantities generates fire spontaneously; oiled paper, clothing, and iron generate fire when steamed by heat. In the southern barbarian lands, there is the Country of Yanhuo (People of Fire). Near Black Kunlun, people eat charcoal; beasts that eat fire include the Huodou beast (from *Yuanhua Ji*), shaped like a dog, eating fire dung and excreting fire that burns houses. In Western Regions, there is the fire-eating bird Ostrich (see Bird section), Fire Crow, Bat (eats flame), Fire Turtle, and Fire Rat born in fiery lands (Fire Turtle see Fish section, Fire Rat see Beast section). These are normal laws of the Five Elements and physical principles; those hearing them for the first time consider them strange because they have not deeply investigated this truth. There are also Perfect Humans (Zhiren) who enter water without drowning, enter fire without burning, pass through metals and stones unimpeded, walk under sun and moon without shadows. Such people merge with the Dao; unknown by name, they are called Zhiren. Cai Jiufeng only mentioned Wood Fire, Stone Fire, Thunder Fire, Water Fire, Insect Fire, and Phosphorus Fire, which seems incomplete. (All above from *Bencao Gangmu*) ○ (Zhu Zhenheng states) Taiji moves to generate Yang, stillness generates Yin. Yang moves and changes; Yin is still and combines, generating Water, Fire, Wood, Metal, and Earth, each with its own nature. Only Fire has two aspects: Jun Huo (Human Fire) and Xiang Huo (Heavenly Fire). Fire is Yin inside and Yang outside, governing movement. Therefore, anything involving movement belongs to Fire. By name, form and Qi mutually generate, matching the Five Elements, hence called Jun. By position, it arises from emptiness, maintains its station, receives commands, and becomes visible through movement, hence called Xiang. Heaven governs life and is constantly moving. Humans have life and are constantly moving; movement is the function of Xiang Huo. Manifested in Heaven, arising from Dragon and Thunder, it is the Qi of Wood; arising from the Sea, it is the Qi of Water. Manifested in Humans, it resides in the Liver and Kidney departments. Liver is Wood, Kidney is Water. Gallbladder is the exterior-interior pair of Liver; Bladder is the exterior-interior pair of Kidney; Pericardium is the match for Kidney; San Jiao, described by scorching, with the Lower Jiao governing the division of Liver and Kidney, are all Yin and located below. Without Heaven's Fire, things cannot be generated; without Human Fire, humans cannot sustain themselves. Heaven's Fire, though arising from Wood, is fundamentally rooted in Earth; thus, without Thunder lying dormant, Dragons hibernating, and Seas attaching to Earth, there would be no roaring, flying, or waves. Roaring, flying, and waving are movements that become Fire. The Yin of Liver and Kidney fully possesses Xiang Huo; Humans are similar to Heaven. However, why did Li Dongyuan consider Fire the thief of Yuan Qi (Primal Qi), stating they cannot coexist, and when one wins, the other loses? (Zhou Dunyi states) Spirit emerges from knowledge; the five senses interact with external objects, giving rise to ten thousand affairs. After knowledge arises, the natures of the five senses are moved by external objects, which corresponds to the Five Fires in the *Neijing*. The Jue Yang Fire of the five natures and Xiang Huo fan each other, causing erratic movement. Fire arises from errancy, changing unpredictably, simmering True Yin. Yin deficiency leads to disease; Yin exhaustion leads to death. The Qi of Jun Huo is discussed in the classics via Summer Heat and Dampness. The Qi of Xiang Huo is discussed directly as Fire, indicating its violent, fierce, and cruel nature exceeds that of Jun Huo. Hence, Xiang Huo is called the thief of Yuan Qi. (Zhou Dunyi again states) Sages establish righteousness and benevolence, emphasizing stillness. (Zhu Xi states) One must ensure the Dao Xin (Way Mind) is always the master of the body, while Ren Xin (Human Mind) obeys. If the Human Mind obeys and is governed by stillness, then the movements of the Five Fires will be moderate, and Xiang Huo will only assist creation in its endless cycle of generation. How can it be a thief? Some say the *Neijing* discusses Fire only in terms of Six Qi, not organs. The reply is: Qibo listed nineteen pathogenesis mechanisms, five of which belong to Fire: All heat, confusion, and convulsions belong to Fire; all rebellious upward rushing belongs to Fire; all restlessness, mania, and overactivity belong to Fire; all stiffness, shivering, and loss of spiritual control belong to Fire; all swelling, pain, soreness, and fright belong to Fire. This is correct. (Liu Wansu states) All wind, tremors, and dizziness belong to Liver, Wind-Fire; all Qi stagnation and depression belong to Lung, Dry-Fire; all dampness, swelling, and fullness belong to Spleen, Damp-Fire; all pain, itching, and sores belong to Heart, Stagnant-Fire. These are all diseases of Fire originating from the Zang-Fu organs. (Li Shizhen states) Despite Chen Wuze's acumen, he still considered Warmth and Heat as Jun Huo and daily-use Fire as Xiang Huo; no wonder later generations were deaf and blind.