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Various heat diseases leading to mental confusion (Wu, 瞀), sudden aphonia (Bao Yin, 暴喑), fainting (Mao Mei, 冒昧), restlessness (Zao Rao, 躁扰), mania and transgression of propriety (Kuang Yue, 狂越), cursing (Li, 詈), fright and horror (Jing Hai, 惊骇), swelling (Zhong, 肿), pain (Teng, 疼), soreness (Suan, 酸), rebellious Qi rushing upward (Qi Ni Chong Shang, 气逆冲上), tremors with cold (Jin Li, 禁栗) as if losing the spirit's control (Ru Sang Shen Shou, 如丧神守), sneezing (Ti, 嚏), vomiting (Ou, 呕), sores and ulcers (Chuang Yang, 疮疡), throat obstruction (Hou Bi, 喉痹), tinnitus (Er Ming, 耳鸣), and deafness (Er Long, 耳聋), as well as sudden diarrhea (Bao Zhu, 暴注), acute illness (Bao Bing, 暴病), and sudden death (Bao Si, 暴死), all belong to Fire (Huo, 火).

Zhu Danxi said: The Supreme Ultimate (Taiji, 太极) in motion generates Yang (Yang, 阳), and in stillness generates Yin (Yin, 阴). When Yang moves, it changes; when Yin is still, it coalesces, thereby generating Water, Fire, Wood, Metal, and Earth. Each has its own nature, but Fire is unique in having two types: one is Ministerial Fire (Jun Huo, 君火), corresponding to humans; the other is Assistant Fire (Xiang Huo, 相火), corresponding to nature. Fire is internally Yin and externally Yang, governing movement. Therefore, all movement belongs to Fire. In terms of name and form, generated through mutual production and aligned with the Five Phases, it is called "Ministerial." In terms of position, it arises from emptiness, maintains its station, receives commands, and manifests through movement, thus it is called "Assistant." Heaven governs the generation of all things and is constantly in motion. Humans, possessing life, are also constantly in motion. The reason for this constant motion is the assistance of Assistant Fire. Manifested in nature, Dragon-Thunder Fire arises from the Qi of Wood, and Sea-tide Fire arises from the Qi of Water. Manifested in humans, it resides in the Liver-Kidney region. The Liver belongs to Wood, and the Kidneys belong to Water. The Gallbladder is the Interior-Exterior partner of the Liver, the Bladder is the Interior-Exterior partner of the Kidneys, the Pericardium Meridian is the counterpart of the Kidneys, and the Sanjiao (Triple Burner, 三焦), described by its scorching nature, governs the lower Jiao which manages the domains of the Liver and Kidneys. These are all located inferiorly and belong to Yin. Without this Fire, Heaven cannot generate living things; without this Fire, humans cannot sustain life. Although Heaven's Fire originates from Wood and Water, its root lies in Earth. Thus, without Thunder lying dormant, Dragons hibernating, and the Sea adhering to the Earth, there can be no thundering, flying, or waves. Thundering, flying, and waving are movements that manifest as Fire. The Yin of the Kidneys and Liver fully possess this Assistant Fire; humans are identical to Heaven in this regard. One might ask: Since Assistant Fire is common to both Heaven and humanity, why does Li Dongyuan call it the thief of Yuan Qi (Original Qi, 元气)? He also states that Fire and Original Qi are incompatible; when one prevails, the other declines. How then can we ensure they do not conflict? Zhou Dunyi said: Spirit emerges with consciousness. The five natures are moved by external things, giving rise to ten thousand affairs. After consciousness arises, the five natures are affected by objects and cannot remain still, termed "movement." This is what the *Neijing* refers to as the "Five Fires." Assistant Fire rises easily; the Jue-Yang Fire within the five natures fans each other, leading to erratic movement. Fire arising from delusion is unpredictable and ever-present, simmering True Yin (Zhen Yin, 真阴). If Yin is deficient, disease occurs; if Yin is exhausted, death ensues. The Qi of Ministerial Fire is described in the classics as Summer Heat and Heat; the Qi of Assistant Fire is described simply as Fire, likely to indicate its ferocity and cruelty surpass even that of Ministerial Fire. Hence, it is said that Assistant Fire is the thief of Original Qi. Zhou Dunyi further stated: The sage establishes correctness, justice, benevolence, and righteousness, mastering stillness. Zhu Xi also said: One must ensure that the Way Mind (Dao Xin, 道心) is always the master of the body, while the Human Mind (Ren Xin, 人心) obeys. This is how to properly manage Fire. If the Human Mind obeys the Way Mind and masters stillness, the Five Fires will become silent, and Assistant Fire will only aid creation, serving as the endless cycle of life. How could it be a thief? One might ask: The commentary on Assistant Fire in the *Neijing* mentions Shaoyin and Shaoyang, but not Jueyin and Taiyang. Why do you mention them? I reply: Li Dongyuan discussed Foot-Taiyang and Foot-Shaoyin. Treatment uses stir-fried Phellodendri Cortex (Cortex Phellodendri, Huang Bai, 黄柏), utilizing its pungent flavor to drain Fire in Water. Dai Han also stated that treating Fire in the Gallbladder and Sanjiao, and harmonizing the Liver and Pericardium, follows the same principle, referring here to Dragon-Thunder Fire. I have comprehensively expounded on Heavenly and Human Fire arising from movement, as mentioned above, effectively extending the ideas of these two scholars. One might ask: The *Neijing* discusses Fire in various places, often within the Six Qi (Six Climatic Factors, 六气), but rarely in relation to Zang-Fu organs. Did these two scholars have other sources? Please explain. The Classics state: All diseases arise from the transformations caused by Wind, Cold, Summer Heat, Dampness, Dryness, and Fire. Qibo listed nineteen pathogenesis patterns, five of which belong to Fire. Are these not manifestations of Assistant Fire disease originating from Zang-Fu organs? Examining the *Neijing*: Shaoyang disease presents with convulsions; Taiyang disease presents with frequent dizziness and falling; Shaoyin disease presents with mental confusion, sudden aphonia, depression, fainting, and loss of consciousness. Are these not categories of heat-induced confusion belonging to Fire? Shaoyang disease involves aversion to cold and trembling; Gallbladder disease involves shivering; Shaoyin disease involves chills and trembling; Jueyin disease involves chills and trembling. Are these not categories of trembling and loss of spirit control belonging to Fire? Shaoyang disease involves vomiting and rebellion; rebellious Qi moves upward; Bladder disease involves surging headache; Taiyang disease involves rebellious Qi surging into the chest and abdomen, pulling from the lower abdomen to the testicles, affecting the waist and spine, and surging up to the heart; Shaoyin disease involves Qi surging to the chest and vomiting. Are these not categories of rebellious Qi rushing upward belonging to Fire? Shaoyang disease involves delirium and madness; Taiyang disease involves delirium; Bladder disease involves mania and epilepsy. Are these not categories of restlessness and mania belonging to Fire? Shaoyang disease involves swelling and susceptibility to fright; Shaoyin disease involves mental confusion, heat, soreness, swelling, and inability to stand for long periods. Are these not categories of swelling, pain, soreness, and fright belonging to Fire? Furthermore, referencing the *Yuan Bing Shi*: Various wind disorders involving tremors and dizziness belong to the Liver, indicating Fire in motion; various Qi stagnation and flaccidity disorders belong to the Liver, indicating Fire rising; various dampness disorders involving swelling and fullness belong to the Spleen, indicating Fire excess; various pain, itching, sores, and ulcers belong to the Heart, indicating Fire function. These are all manifestations of Fire disease originating from Zang-Fu organs. The commentaries merely failed to elaborate on this. Despite Chen Wuyue's erudition, he discussed Ministerial Fire as warmth and intensity, and Assistant Fire as daily fire, without deep exploration. No wonder later generations were confused. It is truly lamentable.