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Li Shizhen said: Water and fire are used to nourish the people, and the people rely on them for life. In Bencao (Materia Medica) and medical prescriptions, everyone knows how to distinguish water but does not know how to distinguish fire; this is indeed a missing text. Fire belongs to the element of South. Its character horizontally forms the trigram "San" (Three), and vertically forms the character "Huo" (Fire), representing the image of flames rising upward. Its Qi (vital energy) moves in the sky, stores in the earth, and is utilized by humans. In ancient times, Suiren Shi (Fuxi, the inventor of fire) observed heaven above and earth below, drilled wood to obtain fire, taught people to eat cooked food, and prevented abdominal diseases. The Si Xuan Shi (Official in charge of fire) in the *Rites of Zhou* obtained bright fire from the sun using a燧石 (flint) and bright water from the moon using a mirror, to supply sacrifices. The Si Xuan Shi managed the decrees regarding fire, changing the national fire according to the four seasons to cure seasonal epidemics. The *Qu Li* states: "Sage kings use water, fire, metal, and wood; their diet and drinks must follow the seasons." Thus, the ancient sage kings paid close attention to fire administration between heaven and humanity. Why have later generations neglected it? Now, I have compiled ten types of fire closely related to daily moxibustion and usage, listed under the Fire Section.

One type recorded in *Bencao Shiyi* (Supplement to Materia Medica) by Chen Cangqi (Tang Dynasty); Ten types recorded in *Bencao Gangmu* (Compendium of Materia Medica) by Li Shizhen (Ming Dynasty).
[Note] Zhu Zhenheng (Yuan Dynasty).

Total: Ten types

(From *Bencao Gangmu*)
[Collected Explanations] Li Shizhen said: Fire is one of the Five Elements (Wu Xing). It has Qi but no substantial form. It creates and destroys all things within heaven and earth, manifesting benevolence while hiding its utility, mysterious and infinite. The application of fire is truly supreme. I have pondered and thought about it: the Five Elements are generally singular, but fire has two aspects. These two are Yin Fire and Yang Fire. Its general categories are three, and specific items are twelve. The three categories are Heavenly Fire, Earthly Fire, and Human Fire. The twelve items are: four Heavenly fires, five Earthly fires, and three Human fires. Let me elaborate.

The two Yang Fires of Heaven are: The Sun, which is True Fire; and Star Essence, which is Flying Fire (red objects glowing hot, falling causes disaster, commonly called 'Huoyang' or meteor fire). The two Yin Fires of Heaven are: Dragon Fire and Thunder Fire (Dragon mouth emits light; thunderbolt fire, which is Divine Fire). The three Yang Fires of Earth are: Fire from drilling wood, fire from striking stone, and fire from scraping metal. The two Yin Fires of Earth are: Petroleum fire (see Stone section, Naphtha); and Water Fire (rivers, lakes, seas emit fire at night when active. Some say: when Water Deities emerge at night, there is firelight). The one Yang Fire of Humans is Bing-Ding Jun Huo (Monarch Fire), associated with the Heart and Small Intestine (Li Fire). The two Yin Fires of Humans are: Mingmen Xiang Huo (Minister Fire), originating from the North Sea (Kan Fire), circulating through the San Jiao (Triple Burner), and residing in the Liver and Gallbladder positions; and Samadhi Fire (Pure Yang, Qian Fire).

In summary, there are six Yang Fires and six Yin Fires, totaling twelve. All Yang fires ignite upon encountering grass and burn with wood; they can be suppressed by dampness and extinguished by water. All Yin fires do not burn grass and wood but flow over metals and stones; they flare up more with dampness and blaze fiercely with water. If you try to subdue them with water, the flames shoot to the sky until the material is exhausted; if you chase them with fire or smother them with ash, their burning nature naturally消 (disappears), and the flames self-extinguish. Therefore, those who can reflect upon their own bodies, observing heaven above and verifying physics below, will understand more than half of the principles of Jun Huo (Monarch Fire) and Xiang Huo (Minister Fire), as well as Zheng Zhi (Direct Treatment) and Cong Zhi (Following Treatment).

Additionally, there is Xiao Qiu's Cold Fire (Xiao Qiu is in the South Sea, where natural fire exists, growing in spring and extinguishing in autumn. A tree grows there, small and charred black. From *Baopuzi Waipian*). Also, Lu You mentioned Huoshan Jun, where deep plowing causes fierce flames, yet planting is possible; this is also cold fire. There is the Yang Yan (Sun Flame) in marshes (shaped like flames rising from water surface. From *Suwen Wang Bing Commentary*), Ghost Phosphorus in the wild (green fire, torch-like, gathering or scattering, commonly called Ghost Fire; some say it is phosphorescence of blood), and the essence of Gold and Silver (precious metals and gems emit light at night). These resemble fire but cannot burn objects. Camphor (Zhangnao) and Otter Marrow (Ta Sui) can produce fire in water (Camphor see Wood section; Otter Marrow see Beast section). Strong wine and accumulated oil generate fire when heated (Distilled wine and pure wine burn themselves when exposed to heat; oil stored in large quantities generates fire spontaneously; oiled paper, oiled clothes, and oiled iron generate fire when steamed by heat).

In the southern barbarous lands, there are the Yanhuo people (near Black Kunlun, capable of eating charcoal) and Huodou beasts (from *Yuanhua Ji*: shaped like dogs, eat fire, excrete fire that burns houses). In the Western Regions, there are Huohuo birds (Ostriches, see Bird section). Huoya bats eat flame smoke; Huogui turtles and Huoshu mice live in fiery lands (Huogui see Turtle section; Huoshu see Mouse section). These are normal phenomena of the Five Elements. Those hearing of them for the first time consider them strange because they have not deeply understood these principles. Furthermore, there are Zhiren (Perfected Persons) who enter water without drowning, enter fire without burning, pass through metal and stone unimpeded, and walk under the sun and moon without shadows. Such people merge with the Dao; we do not know their names, so we call them Zhiren. Cai Jiufeng only mentioned Wood Fire, Stone Fire, Thunder Fire, Water Fire, Insect Fire, and Phosphorus Fire, which seems incomplete.

Zhu Zhenheng said: Taiji moves and generates Yang; stillness generates Yin. Yang moves and changes; Yin stills and combines, generating Water, Fire, Wood, Metal, and Earth, each with its own nature. Only Fire has two aspects: Jun Huo (Monarch Fire), which is Human Fire; and Xiang Huo (Minister Fire), which is Heavenly Fire. Fire is Yin inside and Yang outside, governing movement. Thus, all movement belongs to Fire. In terms of name, form and Qi generate each other, coordinating with the Five Elements, hence called Jun (Monarch). In terms of position, it arises from emptiness, maintains its station receiving commands, and becomes visible through motion, hence called Xiang (Minister). Heaven governs creation, thus constantly in motion. Humans possess life, thus constantly in motion. This motion is the function of Xiang Huo. Manifested in heaven, it emerges from Dragon/Thunder as the Qi of Wood, and from the Sea as the Qi of Water. Present in humans, it resides in the Liver and Kidney. The Liver is Wood, and the Kidney is Water. The Gallbladder is the Fu organ of the Liver; the Bladder is the Fu organ of the Kidney; the Pericardium matches the Kidney; the San Jiao (Triple Burner) is named for its scorching nature, and the Lower Jiao manages the division of Liver and Kidney, both being Yin and descending. Heaven cannot create life without this fire; humans cannot sustain life without this fire. Although Heavenly Fire originates from Wood, its root is in the Earth. Thus, without Thunder lying dormant, Dragons hibernating, and Seas attaching to the 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 the same as Heaven.

However, why did Dongyuan (Li Dongyuan) consider Fire the thief of Yuan Qi (Primal Qi), incompatible with Yuan Qi, where one wins and the other loses? Zhou Dunyi said: Spirit gives rise to perception. The Five Natures interact with external things, giving rise to ten thousand affairs. After perception arises, the Five Natures are moved by external stimuli, which corresponds to the "Five Fires" in the *Neijing*. The deficiency of Yang Fire in the Five Natures, fanned by Xiang Huo, leads to reckless movement. Fire arising from recklessness is unpredictable, boiling down True Yin. Yin deficiency leads to disease; Yin exhaustion leads to death. The Qi of Jun Huo is described in the Classics as Summer Heat and Dampness; the Qi of Xiang Huo is described simply as Fire, indicating its ferocity and cruelty exceed that of Jun Huo. Hence it is said: "Xiang Huo is the thief of Yuan Qi." Zhou Dunyi further stated: "Sages establish righteousness and centrality, emphasizing stillness." Zhu Xi said: "One must ensure the Daoist Mind (Dao Xin) remains the master of the body, while the Human Mind (Ren Xin) obeys." If the Human Mind obeys and is governed by stillness, then the movements of the Five Fires will be moderate. Xiang Huo will merely assist creation, serving as the endless operation of generation. How could it be a thief?

Someone asked: The *Neijing* only discusses Fire in the context of the Six Qi, not mentioning Zang-Fu organs. I replied: Qibo listed nineteen pathogenesis mechanisms, five of which belong to Fire: All heat, confusion, and convulsions belong to Fire; all rebellious rushing upward belong to Fire; all restlessness, mania, and transgression belong to Fire; all stiffness, drumming chills, and loss of spiritual control belong to Fire; all swelling, pain, soreness, and fright belong to Fire. Liu Wansu said: All wind, tremors, and dizziness belong to the Liver, which is Wind-Fire; all Qi stagnation and oppression belong to the Lung, which is Dryness-Fire; all dampness, swelling, and fullness belong to the Spleen, which is Damp-Fire; all pain, itching, and sores belong to the Heart, which is Stagnation-Fire. These are diseases caused by Fire originating from the Zang-Fu organs. Even with Chen Wuyue's acumen, classifying Warmth/Heat as Jun Huo and Daily Fire as Xiang Huo explains why later generations were confused.