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In Volume 26 of *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold), under the category of "Vegetables," the therapeutic indications for Gua Zi (Melon Seeds) state: Also known as Bai Gua Zi (White Melon Seeds), which is Dong Gua Zi (Winter Melon Seed). Bai Dong Gua Zi has a sweet taste, is slightly cold in nature, non-toxic, and can eliminate abdominal distension due to water accumulation, promote urination, and relieve Xiao Ke (wasting-thirst syndrome). Under the therapeutic indications for Xian Cai Shi (Amaranth Fruit), it states: Also known as Ma Xian, which is Ma Chi Xian Cai (Purslane), used to treat Fan Hua Chuang (ulcerative lesions resembling flowers).

Commentary: These two entries were likely altered by editors during the Northern Song Dynasty. Why is this so? Here, "Gua Zi" refers to fragrant melon seeds, which are distinct from winter melon seeds—a fact known to everyone. Similarly, Ma Chi Xian (Purslane) is distinct from Bai Xian Cai (White Amaranth). In herbal nomenclature, the character "Ma" (Horse) typically denotes a larger size. The text prioritizes Bai Xian Cai; since Bai Xian Cai is larger than Kang Xian Cai (Chaff Amaranth), it is called Ma Xian, contrasting with the term "Xi Xian" (Fine Amaranth) used for Kang Xian Cai. Since Ma Chi Xian is not the same substance, how can it be grouped in the same entry? If they are grouped together, they must be the same substance. Yet, why do the therapeutic indications for Ma Chi Xian differ significantly from those of Bai Xian Cai? Sun Simiao was a scholar of profound learning and broad insight; he would certainly not have made such an error. This occurred because, since the Song Dynasty, people mistakenly assumed that when ancients simply referred to "Gua" (Melon), they meant Dong Gua (Winter Melon). Furthermore, seeing the shared radical in the characters, they arbitrarily modified the texts based on speculation. Tao Hongjing’s commentary also identified Ma Xian as Ma Chi Xian and distinguished them, which was not a major error. Alas! How many ancient Tang Dynasty texts have been tampered with by later generations!

Regarding the designation of Fire as "Jun Huo" (Ministerial Fire/Emperor Fire) and "Xiang Huo" (Assistant Fire), this distinction exists only in Heaven (Nature), but not in Man. Why is this so? *Su Wen* (Basic Questions) states that Shao Yin Jun Huo governs the sixty days after the Spring Equinox, while Shao Yang Xiang Huo governs the sixty days around the Summer Solstice. Along with Jue Yin Feng Mu (Wind-Wood), Tai Yin Shi Tu (Damp-Earth), etc., these constitute the Six Qi of Heaven. Among the Six Qi, only Fire and Shu (Heat) persist for the longest duration; thus, the pure form is designated as Jun Huo, and the intense form as Xiang Huo. Xiang Huo is also referred to as Shu, implying a progression from mild warmth to intense heat; hence, it is said that only Heaven possesses this. However, in the human body, the Left Kidney represents Water and the Right Kidney represents Fire, serving as the source of Qi and fluid for all Zang-Fu organs. No organ lacks Water, and consequently, no organ lacks Fire. This differs fundamentally from the distinction between Fire/Shu and the other four Qi in the cosmic Six Qi. Tracing the origin, the Heart also derives its source from the Kidney. How can one designate the Heart as "Fire within Fire" and elevate it to "Jun" (Monarch), while designating the Kidney as "Fire within Water" and labeling it "Xiang" (Minister)? Moreover, the Heart belonging to Fire and the Kidney belonging to Water merely follow the positional correspondence of the Five Elements; does this imply that Fire coalesced into the Heart and Water coalesced into the Kidney? The title "Jun" for the Heart is merely an analogy among the Twelve Officials; it remains one of the Five Zang organs, yet this has scriptural basis. In contrast, the designation of the Kidney as "Xiang" has no textual origin and is particularly untenable. Furthermore, if all Five Zang organs possess Fire, and excluding the Heart as "Jun," the remaining organs could all be termed "Xiang," why should the term "Xiang" be exclusively attributed to the Kidney? Additionally, since both Heart and Kidney contain fluids (Water), why are there no terms like "Jun Water" or "Xiang Water"? Thus, it is evident that the theory in *Liu Yuan Zheng Ji* (Treatise on the Six Primary Ordinances) absolutely cannot be transposed onto the human body. Such confusing rhetoric must be refuted; otherwise, the true Dao will remain obscured. This misconception has persisted for a long time, leading some to equate Yu Huo (Desire Fire) with Xiang Huo. Alas! The medical Dao is difficult to articulate. Previously, Xu Lingtai wrote *On Jun Huo and Xiang Huo*, specifically arguing against calling Kidney Fire "Xiang," yet his arguments were not entirely adequate. He also transposed the theory of *Liu Yuan Zheng Ji* to the human body. Cheng Wuji (styled Liaoshe) of the Song Dynasty already exhibited this view, although right and wrong are not difficult to discern. If the two Fires of Heaven could be applied to discuss humans, then one would have to concede that the posterior medial aspect of the arm and the Heart exclusively possess warm Qi, while the lateral aspects of the arm and the San Jiao (Triple Burner) exclusively possess hot Qi. By extension to the other Four Qi, would one claim that the posterior lateral aspect of the Foot meridians and the Bladder exclusively possess cold Qi, and the anterior lateral aspect exclusively possess dry Qi? This is obviously impossible. Yet, errors are inherited and mistakes accumulated daily, largely because those who study *Nei Jing* (Inner Canon) tend to skim the surface rather than engage in deep contemplation!