(附相火辩）
生生子曰∶《内经·气交变大论篇》云∶“南方生热，热生火，其令热，其变消烁，其灾燔 。”
运气五行生死顺逆篇曰∶火主于南，应夏。火之为言，化也，言能化生万物也。六气之中，君火为二之
气，经以热称之。相火为三之气，经以暑称之。暑之与热，皆火令也。六化篇曰∶在地成形，在天为
气，行有五而气有六，以分君火、相火之化。六气化者，谓寒、暑、燥、湿、风、火也。乃天之元气。
六气皆有一化，举大概也。君火之化热，主春末夏初，行暄淑之令，而不行炎暑，应君之德也。相火之
化暑，主于夏。夏之为言，大也，与午同意，炎暑乃行。人有触其气者，皆令气之病也，当从四时令气
之治，非病机中五脏厥阳之火同治也。五脏厥阳之火所致之疾，当从病机之治。盖
令气之火，自外而治者；病机之火，自内而生者。内外致疾之原不同，则治法当合求其所属矣（病机
出《至真要大论篇》）。
生生子曰∶火为五行之二，化生之机，在天在人，不可一日而无，诸书虽往往于杂症中言之，然
未有能分君相之名，及明令气之序，是以多认阴火为相火，又有以五志之火为相火，即明达精诣如丹溪
，而《格致余论·相火篇》，亦以龙雷之火为相火，又分君火为人火，相火为天火，愚甚惑焉。尝按
《内经·阴阳应象大论篇》有壮火气衰，少火气壮之言，《天元纪大论篇》有君火以名，相火以位之言，
并无天火、人火、龙雷火之说，至丹溪而始言之。何哉？愚度丹溪之意，既谓肝肾之阴悉具相火，是以
指肝肾之阴火为相火。又曰∶见于天者，出于龙雷，则木之气；出于海，则水之气。或以龙雷皆动物，凡
动皆属火，故以相火为天火耶。假若以动皆属火，而遂以相火为天火，然则君火亦有动之时也，独不可属
之天哉？愚谓火为造化生息之机，不能不动，第不可以妄动。火有天人之分，不
可以君相分属天人。何言之？盖天有六气，君火主二之气，相火主三之气，是君相皆可以天火称也。人有
十二经，十二经中心为君火，包络、三焦为相火，是君相皆可以人火称也。故以天之六气言，则二之气，
三之气，岁岁若是，为亘古不易之常运。以人身言，则心为君火，包络三焦为相火，亦亘古不易之定论。
君火、相火，皆有定体，以裨助生生不息之功，不可一日而无，故曰∶天非此火，不能生物，人非此火，
不能有生。若彼肝肾虽皆有火，乃五志之淫火，而非五行之正火，致人疾而为元气之贼，不可一日而有也
。今丹溪不以六气之火为天火，而以肝肾阴火为龙雷之火，为天火；不以七情所感之火为人火，而以君火
为人火。夫肝藏血，肾藏精，彼谓悉具相火，愚不知其何所见也。
且经以君火主春末夏初，二之气，以热称之，丹溪乃谓经以暑与湿言之。夫暑，属三之气，湿，属四之
气，各有主之者，与君火何预？经以相火主三之气，以暑称之，丹溪乃言经以火称之，谓其暴悍酷烈于君
火指为元气之贼，大与经旨相抵牾。所以然者，良由认相火未真，故其立言支离多病，前后自相矛盾。至于
君火以名，相火以位之言，亦不能畅条其义。夫君火以名者，盖以君虽属火，然至尊无为，惟正火之名，
故曰君火以名。相火以位者，盖相宣行火令，而守位禀命，故曰相火以位，犹之宰相奉行君令，为职位所宜
然也。彼于相之名义未明，是以相火之论未当也。愚始阅此篇，疑非丹溪之笔，已而详玩笔势，与
其他撰着相类，或出于一时之意见，未遑稽考，不然，登梓时亦未暇校正窜易耶，释今不为辩校，则
后之学人，不知从丹溪之长，徒执迷其阴火为相火之说，卒之认相火为贼火，不知以五志之火为贼
火，其误人也甚矣！溯丹溪初心，本欲开后之聋瞽，不知此论，使聋瞽者益聋瞽也，愚故愿为丹溪之
忠臣，不惮辩驳者，正欲成丹溪惠后之心，又何暇计僭逾之罪哉，同志者幸亮之。
（附：相火辩）
生生子说：《黄帝内经·气交变大论篇》中说：“南方产生热，热产生火，其政令为热，其变化表现为销熔灼热，其灾害表现为焚烧。”《五运行大论》等运气五行生死顺逆篇中说：火位于南方，对应夏季。火的含义是“化”，指能够化生万物。在六气之中，君火是二之气，经典中以“热”来称呼它。相火是三之气，经典中以“暑”来称呼它。暑和热，都是火当令的表现。《六微旨大论》中的六化篇说：在地形成形体，在天表现为气，五行有五种而六气有六种，以此区分君火和相火的化生作用。所谓六气化生，是指寒、暑、燥、湿、风、火这六种气。这是天的元气。六气各自有一种化生表现，这里列举的是大概情况。君火的化生表现为热，主司春末夏初，施行温暖柔和的政令，而不施行炎热酷暑，这符合君主之德。相火的化生表现为暑，主司夏季。夏的含义是“大”，与“午”字意义相同，此时炎热酷暑盛行。人如果接触到这种气候之气，就会导致因时令之气引起的疾病，应当根据四季时令之气的规律来治疗，这与病机中五脏厥阳之火的治疗不同。由五脏厥阳之火所导致的疾病，应当遵循病机的原则进行治疗。因为时令之气之火，是从外部感受而致病；病机之火，是从内部产生。内外致病的根源不同，治疗方法就应当分别寻求其所属类别。（病机理论出自《素问·至真要大论篇》）。
生生子说：火是五行之一，是化生万物的机制，在天和在人体中，都不能有一天没有它。各种医书虽然常在杂症中提到火，但没有人能明确区分君火和相火的名称，也没有阐明时令之气的次序，因此大多将阴火误认为相火，又有将五志之火当作相火的。即使是像朱丹溪这样明达精深的人，他在《格致余论·相火篇》中，也将龙雷之火当作相火，又区分君火为人火，相火为天火，我对此感到非常困惑。我曾查阅《黄帝内经·阴阳应象大论篇》，其中有“壮火气衰，少火气壮”的说法，《天元纪大论篇》中有“君火以名，相火以位”的说法，并没有天火、人火、龙雷火的说法，直到朱丹溪才开始提出这些观点。为什么呢？我推测朱丹溪的本意，既然认为肝肾之阴都具备相火，所以就把肝肾的阴火指认为相火。他又说：“见于天者，出于龙雷，则是木的气；出于海，则是水的气。”或许是因为龙和雷都是动物，凡是动的都属于火，所以把相火称为天火吗？假如认为凡是动都属于火，从而把相火称为天火，那么君火也有动的时候，难道就不能归属于天吗？我认为火是造化生息的机制，不能不动，但不可以妄动。火有天和人的区别，不可以用君和相来分别归属天和。为什么这样说呢？天有六气，君火主司二之气，相火主司三之气，所以君火和相火都可以称为天火。人有十二经脉，十二经中心脏为君火，心包络和三焦为相火，所以君火和相火都可以称为人火。因此，从天之六气来说，二之气和三之气，年年如此，是亘古不变的常规运行。从人身来说，心脏为君火，心包络和三焦为相火，也是亘古不变的定论。君火和相火，都有固定的本体，用来辅助生生不息的功效，不能有一天没有它，所以说：“天没有这个火，不能化生万物；人没有这个火，不能维持生命。”如果像他所说肝肾虽有火，那是五志产生的淫火，而不是五行的正火，导致人生病并成为元气的贼害，是不能有一天存在的。现在朱丹溪不把六气之火称为天火，而把肝肾阴火称为龙雷之火，当作天火；不把七情所感之火称为人火，而把君火称为人火。肝藏血，肾藏精，他说这些都具备相火，我不知道他是基于什么见解。
况且经典说君火主司春末夏初的二之气，以“热”来称呼它，朱丹溪却说经典以“暑”和“湿”来谈论它。暑，属于三之气；湿，属于四之气，各有主司之气，与君火有什么关系？经典说相火主司三之气，以“暑”来称呼它，朱丹溪却说经典以“火”来称呼它，并指责君火暴悍酷烈，将其指为元气的贼害，这与经典的主旨大相径庭。之所以这样，确实是由于他没有真正认清相火，所以他立论支离破碎且多有谬误，前后自相矛盾。至于对“君火以名，相火以位”这句话，也不能透彻阐述其含义。所谓“君火以名”，大概是因为君主虽然属火，但至尊无为，只保留正火的名称，所以叫君火以名。“相火以位”，大概是因为宰相宣行火的政令，坚守职位禀受命令，所以叫相火以位，就像宰相奉行君主的命令，是职位所应当这样做的。他对相火的名称和意义没有弄明白，所以对相火的论述不当。我刚开始阅读这篇文字时，怀疑不是朱丹溪的手笔，后来仔细玩味笔势，与其他著作相似，或许是出于一时的意见，来不及考证，不然，在刊印时也没有闲暇校正修改吗？如果不加以辨析校对，后来的学人，不知道学习朱丹溪的优点，只会固执地迷恋他将阴火当作相火的说法，最终把相火认作贼火，不知道五志之火才是贼火，这误导人太严重了！追溯朱丹溪的初心，本是想启发后世的聋瞽之人，不知道这个理论，反而使聋瞽之人更加聋瞽。所以我愿意做朱丹溪的忠臣，不害怕辩论驳斥，正是为了成就朱丹溪惠及后人的心愿，哪里还顾得上计较僭越冒犯的罪责呢？希望志同道合的人谅解。
(Attached: Debate on Ministerial Fire)
Shengshengzi said: The *Suwen: Qi Jiao Bian Da Lun* (Treatise on the Great Discussion of Qi Exchange and Variation) in the *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "The South generates heat; heat generates fire. Its directive is heat, its transformation is melting and scorching, and its disaster is burning." The chapter on the life, death, smoothness, and reversal of luck and five elements states: Fire governs the South and corresponds to Summer. The meaning of "fire" is "transformation," indicating its ability to transform and generate all things. Among the Six Qi (Six Climate Factors), Jun Fire (Monarch Fire) is the Second Qi, referred to in the classics as "heat." Xiang Fire (Minister Fire) is the Third Qi, referred to in the classics as "summer heat." Both summer heat and heat are manifestations of Fire when it is in command. The *Liu Hua Pian* (Chapter on Six Transformations) states: "On earth, they form shapes; in heaven, they manifest as Qi. There are Five Movements but Six Qi, distinguishing the transformations of Jun Fire and Xiang Fire." The term "Six Qi transformations" refers to Cold, Summer Heat, Dryness, Dampness, Wind, and Fire. These are the primal Qi of Heaven. Each of the Six Qi has a specific transformation; this lists the general overview. The transformation of Jun Fire is heat, governing late Spring and early Summer, issuing warm and gentle directives without blazing summer heat, reflecting the virtue of a monarch. The transformation of Xiang Fire is summer heat, governing Summer. The character for Summer ("Xia") means "great," sharing the same meaning as "Wu" (noon/midday), at which time intense summer heat prevails. If humans are exposed to this climatic Qi, it causes diseases due to seasonal climate factors, which should be treated according to the regulations of the four seasons' climate factors, not simultaneously with the treatment of the Fire of Jue Yang in the Five Zang Organs arising from pathogenesis. Diseases caused by the Fire of Jue Yang in the Five Zang Organs should be treated according to the principles of pathogenesis. This is because the Fire of directive climate factors originates externally, whereas the Fire of pathogenesis arises internally. Since the origins of disease from internal and external sources differ, treatment methods should seek their respective categories. (Pathogenesis theory is found in the *Suwen: Zhi Zhen Yao Da Lun*).
Shengshengzi said: Fire is one of the Five Elements, the mechanism of generation and transformation. In heaven and in humans, it cannot be absent for even a day. Although various medical texts often mention fire in the context of miscellaneous diseases, none have clearly distinguished the names of Jun Fire and Xiang Fire, nor clarified the sequence of directive climate factors. Consequently, many mistake Yin Fire for Xiang Fire, and some identify the Fire of the Five Emotions as Xiang Fire. Even Zhu Danxi, who was so clear-minded and profound, identified Dragon-Lei Fire (Fire of Dragons and Thunder) as Xiang Fire in his *Gezhi Yulun: Xiang Huo Pian* (Chapter on Ministerial Fire in Treatise on Investigation of Things). He further distinguished Jun Fire as Human Fire and Xiang Fire as Heavenly Fire. I am deeply confused by this. I have consulted the *Suwen: Yin Yang Ying Xiang Da Lun*, which contains the statements "Strong Fire depletes Qi, Mild Fire strengthens Qi," and the *Tianyuan Ji Da Lun*, which states "Jun Fire is defined by its name, Xiang Fire by its position." There is no mention of Heavenly Fire, Human Fire, or Dragon-Lei Fire until Zhu Danxi introduced these concepts. Why? I speculate that Zhu Danxi's intent was that since the Yin of the Liver and Kidney both possess Xiang Fire, he pointed to the Yin Fire of the Liver and Kidney as Xiang Fire. He also stated: "What appears in heaven comes from Dragons and Thunder, representing the Qi of Wood; what comes from the sea represents the Qi of Water." Perhaps because dragons and thunder are associated with movement, and everything that moves belongs to Fire, he designated Xiang Fire as Heavenly Fire? If everything that moves belongs to Fire, and thus Xiang Fire is Heavenly Fire, then Jun Fire also has moments of movement; why could it not also belong to Heaven? I believe Fire is the mechanism of creation and sustenance; it cannot be without movement, but it must not move recklessly. Fire has distinctions between Heaven and Humanity; it cannot be assigned to Heaven and Humanity solely based on Monarch and Minister. Why do I say this? Heaven has Six Qi: Jun Fire governs the Second Qi, and Xiang Fire governs the Third Qi. Thus, both Jun and Xiang can be called Heavenly Fire. Humans have Twelve Meridians: the Heart is Jun Fire, and the Pericardium and Sanjiao (Triple Burner) are Xiang Fire. Thus, both Jun and Xiang can be called Human Fire. Therefore, regarding the Six Qi of Heaven, the Second and Third Qi remain constant year after year, representing an unchanging eternal cycle. Regarding the human body, the Heart is Jun Fire, and the Pericardium and Sanjiao are Xiang Fire, which is also an unchanging eternal principle. Jun Fire and Xiang Fire both have fixed essences, assisting the function of endless generation, and cannot be absent for a day. Hence it is said: "Without this Fire in Heaven, things cannot be generated; without this Fire in humans, life cannot be sustained." If, as he claims, although the Liver and Kidney have Fire, it is merely the licentious Fire of the Five Emotions, not the proper Fire of the Five Elements, causing disease and becoming a thief of Yuan Qi (Primal Qi), it should not exist for even a day. Now, Zhu Danxi does not call the Fire of the Six Qi Heavenly Fire, but calls the Yin Fire of the Liver and Kidney Dragon-Lei Fire, designating it as Heavenly Fire; he does not call the Fire stirred by the Seven Emotions Human Fire, but calls Jun Fire Human Fire. The Liver stores Blood, and the Kidney stores Essence; he claims they all possess Xiang Fire, but I do not know upon what basis he holds this view.
Moreover, the classics state that Jun Fire governs the Second Qi of late Spring and early Summer, referred to as "heat." Zhu Danxi, however, claims the classics discuss it in terms of "summer heat" and "dampness." Summer Heat belongs to the Third Qi, and Dampness belongs to the Fourth Qi; each has its own governing factor. What does this have to do with Jun Fire? The classics state that Xiang Fire governs the Third Qi, referred to as "summer heat." Zhu Danxi says the classics refer to it simply as "fire," and criticizes Jun Fire as violent and fierce, labeling it a thief of Yuan Qi. This greatly contradicts the purport of the classics. The reason for this is undoubtedly that he did not truly comprehend Xiang Fire, leading to fragmented arguments full of errors and self-contradictions. Furthermore, he failed to thoroughly explain the meaning of "Jun Fire is defined by its name, Xiang Fire by its position." "Jun Fire is defined by its name" implies that although the Monarch belongs to Fire, he is supreme and acts through non-action, retaining only the name of proper Fire. "Xiang Fire by its position" implies that the Minister executes the directives of Fire, guarding his post and receiving orders, just as a prime minister implements the ruler's commands, which is appropriate for his position. Because he did not clarify the meaning and name of "Minister," his discussion on Xiang Fire was inappropriate. When I first read this chapter, I suspected it was not written by Zhu Danxi. Upon closer examination of the writing style, it resembled his other works. Perhaps it was a product of a momentary opinion, without time for verification, or perhaps there was no time for correction during printing. If I do not debate and correct this now, future students will fail to learn from Zhu Danxi's strengths and will instead cling blindly to his theory of identifying Yin Fire as Xiang Fire. Ultimately, they will mistake Xiang Fire for a thieving fire, failing to recognize that the Fire of the Five Emotions is the true thief. This error misleads people severely! Tracing Zhu Danxi's original intention, he likely wished to enlighten the deaf and blind of later generations. However, this theory makes the deaf and blind even more so. Therefore, I am willing to be a loyal subject to Zhu Danxi, not fearing debate and refutation, precisely to fulfill his intention of benefiting posterity. Who would care about the crime of overstepping bounds? I hope my colleagues will understand.