典藏书目

Since ancient times, regarding the concept of "Fire" (Huo), *The Inner Canon* (Neijing) mentions the names of Exuberant Fire (Zhuang Huo) and Mild Fire (Shao Huo). Later generations classified it into Heavenly Fire, Human Fire, Ministerial Fire (Jun Huo), Ministerial Fire (Xiang Huo), Dragon Fire, and Thunder Fire, among others, with various types. Zhu Danxi further summarized them using the terms "Deficiency" (Xu) and "Excess" (Shi), which can be considered an excellent exposition on Fire. However, although everyone reveres his theory, there is still no fixed view on treating Fire syndromes. Why is this? It is likely because the differentiation has not been precise enough. Therefore, I have modified a few characters to explain it: The so-called Excess Fire arises from the pathogenic factors of the Six Evils (Liu Yin) and dietary injury, entering from the outside; its nature is like that of a thief. The so-called Deficiency Fire arises from emotional excess, sexual indulgence, and physical labor consuming the spirit; it originates from within; its nature is like that of a child. When a thief arrives, one must drive him away; drugs such as those for resolving accumulation, clearing heat, and attacking pathogens can be used according to the method, just as swords and spears are originally designed to drive away thieves. When a child is rebellious, one must pacify him; drugs for tonifying Qi, nourishing Water (nourishing Kidney Yin), and regulating the Spleen can be applied according to the method, just as food and utensils are originally designed to raise children. A child is the foundation upon which the body is sustained. If one uses methods to drive away thieves to treat one's own children, there will be no foundation left for sustaining life. One certainly should not mistake a thief for a child, nor should one mistake a child for a thief. In the Nineteen Pathogenesis Patterns of *Suwen*, eight-tenths discuss Fire, and two-tenths discuss Cold. If these are not clearly and precisely differentiated, later students may become confused. Thus, I elaborate repeatedly.

External Fire: Wind, Cold, Summerheat, Dampness, Dryness, Fire, as well as injuries from hot foods/drinks, constitute Thief Fire. Thief fire can be expelled but not retained.
Internal Fire: Emotional excess, sexual indulgence, and physical labor consuming the spirit constitute Child Fire. Child fire can be nurtured but not harmed.

There are four methods to expel Thief Fire:
1. Dispersing (Fa): When Wind-Cold obstructs the exterior and Fire pathogen is constrained internally, one should promote dispersal, such as using formulas like Sheng Yang San Huo Tang (Yang-Raising Fire-Scattering Decoction);
2. Clearing (Qing): When internal heat is extremely exuberant, cold-cooling agents should be used, such as formulas like Huang Lian Jie Du Tang (Coptis Decoction for Resolving Toxicity);
3. Purging (Gong): When Fire qi is constrained and constipation occurs, purgative methods are indicated. This is the method of removing firewood from under the cauldron (Fu Di Chou Xin), such as using formulas like Cheng Qi Tang (Order-Quieting Decoction);
4. Restraining (Zhi): When heat qi is stifled and cannot be cleared by cooling or removed by purging, it indicates a deficiency of original True Water (Kidney Yin) failing to restrain Fire. As stated, "If cooling does not reduce heat, it is due to lack of water." One should nourish the Kidneys, such as using formulas like Di Huang Tang (Rehmannia Decoction).

There are four methods to nurture Child Fire:
1. Reaching/Dispersing Liver Qi (Da): When Liver channel Qi is knotted and five types of stagnation interact, one should follow its nature to ascend it. As stated, "When Wood is stagnant, reach it," such as using formulas like Xiao Yao San (Free and Easy Wanderer Powder). This resolves all stagnations by treating Wood stagnation with one formula;
2. Nourishing (Zi): When Deficient Fire flares upward, one must nourish Water. As stated, "Strengthen the master of Water to suppress Solar brilliance," such as using formulas like Liu Wei Di Huang Wan (Six-Ingredient Rehmannia Pill);
3. Warming (Wen): Physical labor causes spiritual fatigue and damages Yuan Qi, allowing Yin Fire to invade the Earth position (Spleen/Stomach). The Classics state: "For exhaustion, use warmth." Also: "Sweet-warm substances can eliminate great heat," such as using formulas like Bu Zhong Yi Qi Tang (Tonify the Middle and Augment the Qi Decoction);
4. Guiding (Yin): When Kidney Qi is deficient and cold, forcing rootless and unanchored Fire to float upward, one should mix pungent-hot substances with Water-nourishing drugs to guide it downward. This is known as "Guiding the Dragon into the Sea, Leading Fire back to its Source," such as using formulas like Ba Wei Di Huang Wan (Eight-Ingredient Rehmannia Pill).

Among the above methods for treating Fire, it is established that Thief fire should be attacked, and Child fire should be nurtured. However, when pathogenic factors are exuberant and healthy Qi is deficient, using methods that simultaneously attack and tonify, or methods that nourish Water to restrain Fire, often yield results. Thus, we know that methods for nurturing Child fire can be borrowed as prescriptions for expelling Thief fire, but methods for expelling Thief fire should never be used as principles for nurturing Child fire. Nurturing righteousness (Zheng Qi) naturally eliminates evil; this is logical. Attacking righteousness while preserving the body is illogical. Many people wrongly use warm-tonic drugs to nourish Thief fire, and even more people recklessly use attacking-purging methods to drive away Child fire. All these result from failing to grasp the true meaning of "Fire," thereby bringing disaster to the people. Can one not be cautious!