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The *Yuan Bing Shi* (Treatise on the Original Causes of Disease) states: When the emotions of the five Zang organs are excessive, they will labor and injure their respective organs. All injuries caused by the five emotions belong to heat syndromes. This is because Yang moves and Yin is still; thus, when the body and spirit are labored, restlessness arises instead of tranquility; if there is no restlessness, it is clear and peaceful. Therefore, supreme goodness is like water, while extreme foolishness is like fire. Sudden stiffness and collapse are often due to sudden illness caused by excess of the five emotions and seven passions. Thus, joy is the emotion of Heart Fire, and laughter indicates severe Fire. The five emotions in excess all transform into Fire.

Respectfully noted: Some say that Fire as a pathogenic factor causes great harm, changes rapidly, manifests prominently, and leads to sudden death. Why? Because Fire can scorch and burn, flames fly upward, causing madness and recklessness, consuming things without being able to be controlled. Fire travels through the Triple Burner (San Jiao), having two pathways of deficiency and excess: it is called "Monarch Fire" (Jun Huo), akin to human fire; and "Minister Fire" (Xiang Huo), akin to Dragon Fire. The nature of Fire, if not acting recklessly, cannot reach the Dao; it usually must abide by its position, obey orders, and operate the mechanisms of creation and survival. Humans exist within the intersection of Qi, moving more than staying still; how can one avoid reckless movement? Therefore, all movement belongs to Fire transformation. Once Fire acts recklessly, Yuan Qi (Original Qi) is injured; the two stand opposed. Excess leads to disease, affecting other meridians, which is no trivial matter. Extreme movement leads to death. The Classic mentions "one Water cannot overcome two Fires." Fire arises from heavenly creation, beyond Monarch and Minister, and also includes Jue Yang Qi. Fire of the Zang-Fu originates within the five emotions, stimulated by six desires and seven passions, rising with them. Great anger causes Fire to rise in the Liver; drunkenness and overeating cause Fire to rise in the Stomach; sexual exhaustion causes Fire to rise in the Kidneys; sorrow moving the center causes Fire to rise in the Lungs. The Heart is the Monarch; if it burns itself, death ensues.

Danxi further expounded on Fire originating from the five Zang organs governing diseases: "All wind, tremors, and dizziness belong to Liver Fire movement." The Classic states "Water cannot overcome Five Fires," where Fire arises from human conduct. Examining the Nineteen Pathogenesis Statements in the *Nei Jing*, five are attributed to Fire, such as "All heat, confusion, and spasms belong to Fire." Hejian expanded this theory, stating that Fire causes many diseases, deeply aligning with the *Nei Jing*. He said: "All diseases involving wheezing, vomiting, and acid regurgitation..." (see Hot Pathogen chapter), these are heat syndromes of Shaoyin Monarch Fire, caused by the Qi of the True Heart and Small Intestine. As for "confusion, spasms, sudden aphonia, and dizziness..." (see previous text), these are heat syndromes of Shaoyang Minister Fire, caused by the Qi of the Pericardium and San Jiao. These are manifestations of Fire's transformations presenting as various diseases. If the pulse is deficient, it is floating and large; if excess, it is surging and rapid. Medicinal treatment depends on the attribute: Monarch Fire is Heart Fire; it can be subdued by dampness, extinguished by water, or directly reduced; only herbs like Coptis Rhizoma (Huanglian) can control it. Minister Fire is Dragon Fire; it cannot be reduced by water and dampness but must be subdued according to its nature; only herbs like Phellodendron Bark (Huangbai) can descend it. Alas! Are these the only methods to drain Fire? Deficiency and excess vary greatly and must be carefully examined. Treating according to Zang-Fu Qi: Coptis Rhizoma drains Heart Fire; Scutellaria Root (Huangqin) drains Lung Fire; White Peony Root (Shaoyao) drains Spleen Fire; Bupleurum Root (Chaihu) drains Liver Fire; Anemarrhena Rhizome (Zhimu) drains Kidney Fire. These are bitter-cold flavors that drain excess Fire. If internal injury from diet and fatigue damages Yuan Qi, and Fire opposes Yuan Qi, it is a Yang-deficiency disease treated with sweet-warm formulas, such as Astragalus Root (Huangqi), Ginseng Radix (Renshen), and Licorice Root (Gancao). If Yin is weak and Yang strong, with Minister Fire blazing and attacking Yin positions, slowly consuming, it is a Blood-deficiency disease treated with sweet-cold formulas to descend Fire, such as Angelica Sinensis Root (Danggui) and Rehmannia Root (Dihuang). If Heart Fire is extremely hyperactive with stagnant heat internally solid, it is a Yang-excess disease treated with salty-cold formulas to reduce it, such as Rhubarb Radix et Rhizoma (Dahuang) and Mirabilite (Piaoxiao). If Kidney Water is injured and Yin fails to hold, rootless Fire constitutes a Yin-deficiency disease, treated with formulas to strengthen Water, such as Rehmannia Preparata (Shengdihuang) and Scrophularia Root (Xuanshen). If Fire of the Right Kidney Mingmen is declining, constituting Yang-collapse disease, it is treated with warm-hot formulas to assist, such as Aconite Lateralis Radix Praeparata (Fuzi) and Zingiberis Rhizoma (Ganjiang). If Stomach deficiency and excessive consumption of cold foods suppress Yang Qi in the Spleen Earth, constituting Fire-stagnation disease, it is treated with ascending-dispersing formulas to vent it, such as Cimicifugae Rhizoma (Shengma) and Puerariae Radix (Gegen). Without understanding these principles, seeking treatment for Fire diseases lacks basis. Therefore, collecting and summarizing these theories from various classics prepares for prescription use, avoiding the disaster of reinforcing excess and tonifying deficiency.

Furthermore: When Heat-Fire reaches extremity, the Classic says "Strong Fire dissipates Qi"; Strong Fire causes Qi decline, leading to symptoms of extreme Yang resembling Yin. Hejian treated cases of cold body, slight warmth only in the chest and heart, coma, unconsciousness, inability to speak, and faint, nearly imperceptible pulse using Liang Ge San (Cooling the Diaphragm Powder) to nourish Yin and retreat Yang. This was due to Yang-Jue (Cold Limb Syndrome due to Yang constraint) not yet descending; cold body and faint pulse resembling Yin syndrome, where hyperactivity causes harm, and subordination brings control, representing an extreme transformation case. However, treatment methods for Human Fire and Dragon Fire were already detailed by Taipu (Wang Bing), Hejian, and Danxi. The unexplained points are compiled below.

Wang Andao said: Reading the *Liu Wei Zhi Da Lun* (Great Treatise on the Six Subtleties) in the *Nei Jing*, reaching "Hyperactivity causes harm, subordination brings control," I sighed, saying, "Wonderful! This is likely the pivot of creation!" Taipu Wang elucidated it first, Liu Hejian elaborated later; the sage's profound meaning was almost fully revealed. Yet learners remain unconvinced; are there still unexplained points? Respectfully noted: The Classic Huangdi asked, "I wish to hear how geography responds to the six Qi and seasonal positions?" Qibo answered... (see previous). I have observed the operation of Yin-Yang and Five Elements in heaven and earth: high is suppressed, low is lifted, strong is broken, weak is aided. No one drives them; they naturally cannot be otherwise. Otherwise, high would become higher, lower lower, stronger stronger, weaker weaker, and chaos would reach its peak, unable to maintain order in heaven and earth. Although high, low, strong, and weak are not driven, they naturally cannot be otherwise. Thus, the *I Ching* teaches that creation is not constant. Precisely because it is not constant, divine transformation is immeasurable; precisely because immeasurable, it does not cease. If constant, it would stop. "Hyperactivity causes harm, subordination brings control" is likely natural necessity without external driver. For what Taipu and Hejian have already expounded, I do not repeat. For their unexplained points, please deduce and state. From "From the right of the bright light to Monarch Fire governs" fifteen sentences describe the positions governed by the six Jie. From "Minister Fire moves down to Yin Essence subordinates" twelve sentences describe geography responding to annual Qi. "Hyperactivity causes harm, subordination brings control" two sentences describe suppressing excess. "Subordination generates transformation, stopping generation causes great disease" four sentences describe the norm with control and variation without control. "Subordination" (Cheng) is like following, but not called "following" because speaking from below implies offering up from above, hence "Cheng." Though called "Cheng," it contains the meaning of prevention. "Hyperactivity" (Kang) is excess; "Harm" (Hai) is damaging things; "Control" (Zhi) is overcoming. What is subordinated, if not hyperactive, merely follows, so "Cheng" is unseen; once hyperactive, it is overcome to restore balance, and "Cheng" appears. However, meeting it, one does not know its origin; tracking it, one does not know its end, seemingly unpredictable. Yet certainty exists in the obscure and elusive, deceiving none.

Hejian said: Once hyperactive and excessive, it reverses to resemble the transformation that controls it. Can "resembling" be sought through form? Hence the later chapter states: "Jueyin arrives with Wind generation, ends with肃 (Solemnity/Cooling); Shaoyin arrives with Heat generation, ends with Cold." Wind and Heat generation are Hyperactivity; Solemnity and Cold are Control. Similarly, Water erupting into hail/snow, Earth erupting into storms: Water/Earth eruption is Hyperactivity; Hail/Snow/Storms are Control. Thus, creation's norm involves both Hyperactivity and Control. Although the focus of the preceding and succeeding chapters differs regarding Annual Qi and Luck, the principle of "Hyperactivity causes harm, subordination brings control" applies everywhere. Applying this to humans, the five Zang organs balance each other. If one Zang is imbalanced, the Zang that overcomes it balances it. This mutual balancing prevents Hyperactivity. If one Zang is imbalanced, the overcoming Zang balances it, overcoming after Hyperactivity. Taking Heart Fire as example: if not hyperactive, Kidney Water, though feared by Heart Fire, merely prevents; if hyperactive, Kidney Water rises to overcome it. Other Zang organs are similar. "Subordination generates transformation" should be read as "Control generates transformation," likely a transcription error. Readers failing to comprehend omitted these four sentences, unaware that the first two sentences discuss Hyperactivity-Harm-Control, while these four express the residual meaning beyond Harm and Control. Omitting them misses the completeness of the Classic's intent. "Control generates transformation" contrasts with "Harm causes chaos, generation leads to great disease," making logical sense without forced interpretation. "Control generates transformation" means with restraint, the six Qi do not arrive excessively, balancing Hyperactivity; balance allows all things to generate endlessly. "Transformation" is the flourishing of generation, so generation precedes transformation. "Externally listed are prosperity and decline" refers to the distribution of six Qi, alternating prosperity and decline, clearly visible. "Harm causes chaos, generation leads to great disease" means once Hyperactivity causes harm without control, chaotic governance prevails. Chaotic governance leads to extreme variation and severe disaster; who among all things will not fall ill? "Generation" refers to generated things, i.e., all things. Due to extreme variation and severe disaster, it is called "Great Disease." The upper "generation" refers to creation's function; the lower "generation" refers to all things. In humans, "Control generates transformation" is like Yuan Qi circulating, nourishing the whole body, serving as the master of movement for all Zang-Fu, limbs, bones, and orifices; "Generation leads to great disease" is like evil Qi rampant, Zheng Qi dissipated, where all Zang-Fu, limbs, bones, and orifices fail to function normally. Some interpret "Harm" as self-harm, "Subordination" as inheritance, "Generation" as existence from non-existence, "Transformation" as non-existence from existence, or merge the two "generations" into one meaning, or metaphorize "Great Disease" as cessation of creative mechanism. These are incorrect. Human Qi naturally has self-control during Hyperactivity; if unable to self-control, decoctions, acupuncture, and guidance assist. Heavenly/Earthly Qi, if self-controlling, returns to balance; if not, who assists? Although creation's way, if change reaches extremity, eventually self-reflects and returns to normal. Scholars basing themselves on Taipu and Hejian, referencing this discussion, will grasp the details of the creative pivot.