经义
君火以明，相火以位。○水之精为志，火之精为神。○壮火食气，气食少火。壮火散气，少火生气。（《素问》）
燥万物者，莫 乎火∶润万物者，莫润乎水。（《易经》）
哲言
阳燧在掌，而太阳火；方诸运握，而太阴水。抱薪救火，燥者先燃；平地注水，湿者先濡。
天之阳火二∶太阳真火也，星精飞火也。天之阴火二∶龙火也，雷火也。地之阳火三∶钻木之火也，击石
之火也，戛金之火也。地之阴火二∶石油之火也，水中之火也。人之阳火一，丙丁君火也。人之阴火二∶命门
相火也，三昧之火也。合而言之，阳火六，阴火亦六，共十二焉。诸阳火遇草而 ，得木而燔，可以湿伏，可
以水折，诸阴火不焚草木，而流灼金石，得湿愈焰，遇水益炽，以水折之，则光焰诣天，物穷方止，以火逐之，
以灰扑之，则灼性自消，光焰自灭。（李时珍）
阴阳合一之妙，于气水而见之矣。夫气者，阳也，气主升；水者，阴也，水主降。然水中藏气，水即气也；
气中藏水，气即水也。升降虽分阴阳，气水实为同类。何也？请以釜观，夫水在釜中，下加薪炊则水干，非水
干也，水化气而去也。上加盖覆则水生，非水生也，气化水而流也。故无水则气从何来？无气则水从何至？水气
一体于斯见矣。人之精气亦犹是也。（《类经》）
天地定位而水位乎中，天地通气而水气蒸达。土润膏滋，云兴雨降，而百物生化。人肖天地亦有水焉，在
上为痰，伏皮为血，
在下为精，从毛窍出为汗，从腹肠出为泻，从疮口出为水。痰尽死，精竭死，汗枯死，泻极死，水从疮口出不
止、干即死。（褚澄）
或问天一生水，有可验乎？曰∶观诸人身可验矣。贪心动则津生，哀心动则泪生，愧心动则汗生，欲心动
则精生。方人心寂然不动时则太极也。此心之动，则太极动而生阳。所以心动则水生，即可以为天一生水之证
矣。（朱子）
儒者立教，曰正心、收心、养心，皆所以防此火之妄动也。医者立教，曰恬澹虚无，精神内守，亦所以遏
此火之妄动也。（朱丹溪）
火不妄动，动出于心。静之一字，其心中之水乎？○神静则心火自降，欲断则肾水自升。（《医学入门》）
造化之机，水火而已。宜平不宜偏，宜交不宜分。火宜在下，水宜在上，则易交也。交则为既济，不交则
为未济。分而离，则死矣。消渴证不交，火偏盛也；水气证不交，水偏盛也。干始坤成，至其交合变化之用，
则水火二气也。太旱物不生，火偏盛也；太涝亦不生，水偏盛也。人之脏腑以脾胃为主，然脾胃能化物与否，
实由于水火二气，非脾胃之能也。火盛则脾胃燥，水盛则脾胃湿。皆不能化物，乃生诸病。（何柏斋）
以火言之，有阳火，有阴火。有水中之火，有土中之火，有金中之火，有木中之火。阳火者，天日之火，
生于寅，而死于酉；阴火者，灯烛之火，生于酉，而死于寅。此对待之火也。水中火者，霹雳火也。即雷龙之
火，无形而有声。不焚草木，得雨益炽。人身肾中相火，亦犹是也。平日不能节欲，以致肾中龙火游于上
而不归，善治者，以温肾之药，从其性而引之归原，则龙归大海。若阴虚火旺者，此肾水干枯，而火偏盛，惟
宜补水以配火，亦不宜苦寒以灭火。壮水之主，以镇阳光，正谓此也。如灯烛之火，亦阴火也。须以膏油养之，
不得杂一滴寒水。得水则灭矣。独有天上火入人身，如六气暑热之病，可以凉水沃之，苦寒解之。其
余炉中火者，乃土中无焰之火，得木则烟，见湿则灭，须以灰培，实以温烬。人身脾土中火，宜以甘温养之，
而火自退。《经》曰∶劳者温之，甘温能除大热，此之谓也。○木中之火，以常有坎水滋养，故不外见。惟干柴
生火，燎原不可止遏。人身肝火内炽，郁闷烦躁，须以辛凉发达。《经》曰∶木郁达之，火郁发之，使得遂其
炎上之性。若寒之则愈郁矣。热之则愈炽矣。○金中火者，凡五金埋处，夜必有光。此金郁土中，故有光辉发
见于外。人身皮毛空窍中，自觉针刺蚊咬，及巅顶如火炎者，此金虚火乘故也。《经》曰∶东方实，西方虚。
补北方之水，即所以泻南方之火。虽曰治金中之火，而通治五行之火无余蕴矣。○以水言之，有阳水，有阴水。
有火中之水，有土中之水，有金中之水，有木中之水。阳水者，坎水也，气也。水气潜行地中，为万物受命根
本，《月令》于仲秋云∶杀气浸盛，阳气日衰，水始涸。是水之涸，地之死也。于仲冬云∶水泉动，是月一阳
生。是水之动，地之生也。谓之火中之水，可也。谓之土中之水，可也。阴水者，兑泽也，形也。有形之水，
普施万物，为资生之利泽，在上即为雨露水，在下即为大溪水。人之饮食入胃，命门之火蒸腐水谷，水谷之气
上熏子肺，肺通百脉，水精四布，五经并行。上达皮毛，为汗、为涕、为唾、为津；下输膀胱，为便、为液。
至于血，亦水也，以其随相火而行，故其色红。故黄河海水皆同色也。○金中之水，矿中之水银是也。其在人身
为骨中之髓，至精至贵，人之宝也。木中水者，即木中之脂膏，人身津液润布于皮肤之内者也。夫水有如许之
不同，总之天地之水，以海为宗，人身之水，以肾为源，此水中之五行也。明此水火之五行，而土、木、金可
例推矣。○人身水火，原自均平。偏者，病也。火偏多者，补水配火，不必去火；水偏多者，补火配水，不必
去水。譬之天平，此重则彼轻，一边重者，只补足轻之一边，决不凿去码子。盖码子一定之数，今人欲泻水降
火者，凿码子者也。○命门无形之
火，在两肾有形之中。故曰五脏之真，惟肾为根。譬之鳌山走马灯，拜者，舞者，飞者，走者，无一不具，其
间惟是一点火耳。火旺则动速，火微则动缓，火熄则寂然不动。而拜舞飞走之躯壳，未尝不存也。○世人皆曰降
火，而予独以地黄滋养水中之火；世人皆曰灭火，而予独以桂附温补天真之火。（《赵氏医贯》）
赵氏云∶世之养生者，宜加意于补火。而比类于鳌山之灯，火熄则不动，火旺则动速。独不思火不宜动，
动则病矣。速则易终而易坏，火太旺则一炬成烬矣。故养生家，务静不务动。今云火旺动速，是妄开后世偏于
补火过端。夫阴阳之道，不可偏废，阴旺则阳亏，阳旺则阴竭。二者一有偏胜，则病矣。（《证因脉治》）
人身水火，有虚实二种。实火者，外来之邪火，与脏腑偏盛之火也；虚火者，阴气衰少，而火觉有余也。
惟水亦然。若阴气并未亏，而外来实火，及脏腑中之火自旺，亦必补阴以配之，将配到几千百分，而后平耶？
（《医贯砭》）
木者，火之母也。木浮则火在上，而肾水寒，木沉则火在下，而肾水温。○火在丹田之下者，是为少火。少
火则生气。离丹田而上者，是为壮火。壮火则食气。食气之火，是为邪火；生气之火，是为真火。（周慎斋）
诸病不论虚实，未有不发热者。然此热非从外来，即我所仗生生之少火，有所激而成壮火，为壮热也。壮
火即由少火之变，少火非火，乃丹田生生真元之阳气，一呼一吸，赖以有生。《经》曰∶一息不运，则机缄穷。
故此火也，气也，为生身之至宝，是真阳之宗也。元气之本也，化生之源也，生长之基也。命门坎宫，是其宅
也。蒸腐水谷，化生精华，得其平则安其位，万象泰然。失其平则离其位，而为壮火，反为元气之贼，浮游乎
三焦，蒸烁乎脏腑，炮炽乎肌肉，而为病矣。不治此火，则何以去病？欲治此火，更何以得生？只有因其所因，
而调之、安之、从之、抚之，则火不去，而安全无恙。病既退，而元气无伤，则火仍为我用之
宝矣。若恶其热，而欲直灭其火，非灭火也，是灭气也。鱼一刻无水即死，人一刻无气即亡。气可灭乎？但火
空则发，若不大为填塞其空，焉可御其乘空炎上之势？若欲火退而后补，孰知火熄阳亡，无受补之具矣。况有
进浓云骤雨之药，益令龙雷妄炽，以速焚烁之害哉！（《冯氏锦囊》）
火之性不同，在心者位尊丽上，主宰一身谓之君火；在肾肝者，心感而动，代君行令，谓之相火。君火正
治，相火反治。故虚火补之，实火泻之，郁火发之，浮火敛之。又曰∶降有余之火，在于破气，降不足之火，
在于滋阴。（《证治汇补》）
火有余必病阴，责肾之虚，肾虚不能制火也。水有余必病阳，责肺之虚，肺虚不能通调水道也。（程郊倩）
从来火字，《内经》有壮火、少火之名，后人则曰天火、人火、君火、相火、龙火、雷火，种种不一。而
朱丹溪复以虚实二字括之，可谓善言火矣。乃人人宗其说，而于治火卒无定见，何也？是殆辨之犹未确欤？予
因易数字以解之∶夫实火者，六淫之邪，饮食之伤，自外而入，势犹贼也。贼可驱而不可留。虚火者，七情色
欲，劳役耗神。自内而发，势犹子也。子可养而不可害。○驱贼火有四法。一曰发，风寒壅闭，火邪内郁，宜
升发之，如升阳散火汤之类；二曰清，内热极盛，宜用寒凉，如黄连解毒汤之类；三曰攻，火气郁结，大便不
通，法当攻下，此釜底抽薪之法，如承气汤之类；四曰制，热气拂郁，清之不去，攻之不可，此本来真水有亏，
不能制火，所谓寒之不寒，是无水也，当滋其肾，如地黄汤之类。○养子火有四法∶一曰达，肝经气结，五郁
相因，当顺其性而升之，所谓木郁则达之，如逍遥散之类；二曰滋，虚火上炎，必滋其水，所谓壮水之主，以
镇阳光，如六味汤之类；三曰温，劳役神疲，元气受伤，阴火乘其土位，《经》曰∶劳者温之，又曰∶甘温能
除大热，如补中益气汤之类；四曰引，肾气虚寒，逼其无根失守之火，浮游于上，当以辛热杂于壮水药中，
导之下行，所谓导龙入海，引火归原，如八味汤之类。○以上治火法中，贼则宜攻，子则宜养，固已。然有邪
盛正虚，而用攻补兼行，或滋水制火，往往取效。是知养子之法，可借为驱贼之方；断无驱贼之法，而为养子
之理。○天一生水，命曰真阴。真阴亏，则不能制火，以致心火炎上，而克肺金，于是发热、咳嗽、吐痰，诸证
生焉。盖发热者，阳烁阴也；咳嗽者，火刑金也；吐痰者，肾虚水泛而为痰也。当此时势，岂徒区区草木所
能济哉！必须取华池之水，频频吞咽，以静治于无形，庶几水升火降，而成天地交泰之象耳。华池之水，人身
之真液也。敷布五脏，洒陈六腑，然后注之于肾而为精。肾中阴亏，则真水上泛而为痰，将并华池之水一拥俱
出，痰愈多而肌愈瘦。今立一法，二六时中，常以舌抵上 ，令华池之水充满口中，乃以意目力送至丹田。口
复一口，数十乃止。此所谓以真水补真阴，同气相求之理也。每见今之治虚者，专主六味地黄等药，以为滋阴
壮水之法，未为不善。而独不于本源之水，取其点滴，以自相灌溉。是舍真求假，不得为保生十全之计。（程钟龄）
少年惟恐有火，高年惟恐无火。无火则运化艰而易衰，有火则精神健而难老。是火者，老人性命之根，未
可以水轻折也。○一寸之灯，光被满室，此气之为然也。盈炉之炭，有热无焰，此质之为然也。是以焰明而质暗，
焰虚而质实，焰上而质下，焰动而质静。○盏中加油，其灯自明；炉中覆灰，其火不熄。（喻嘉言）
火为水之主，水即火之源，水火原不相离也。水为阴，火为阳，象分冰炭，何谓同源？盖火性本热，使火
中无水，其热必极。热极则亡阴，而万物焦枯矣。水性本寒，使水中无火，其寒必极，寒极则亡阳，而万物寂
灭矣。此水火之气，果可呼吸相离乎？○治火之法，有升阳散火者，有滋阴降火者。夫火一也，而曰升，曰降，
皆堪治火。然升则从阳，降则从阴，而升降混用，能无悖乎？此千古之疑窦，未闻有达之者。夫火之为病，有
发于阴者，
有发于阳者。发于阴者，火自内生；发于阳者，火自外致。自内生者，为五内之火，宜清宜降；自外致者，为
风热之火，宜散宜升。今人凡见火证，无分表里，动称风热，多用升阳散火，此似近理，而不知至理所在，无
容混也。夫风热之义，其说有二∶有因风而生热者，有因热而生风者。因风生热者，以风寒外闭，火郁于中，
此外感阳火，风为本，火为标也。因热生风者，以热极伤阴，火达于外，此内伤阴火，火为本，风为标也。
《经》曰∶治病必求其本。外感之火，当先治风，风散而火自熄，宜升散不宜清降；内生之火，当先治火，火
灭而风自消，宜清降不宜升散。若反为之，则外感之邪，得清降而闭固愈甚；内生之火，得升散而燔燎何堪？
余阅方书，所见头目、口齿、咽喉、脏腑、阴火等证。悉云风热，多以升降并用，从逆兼施，独不虑其升者碍
降，降者碍升乎？余之处治，宜抑者，则直从乎降；宜举者，则直从乎升。所以见效速，而绝无耽延之患耳。
（张景岳）
【经文义理】
君火（心火）以光明为主导，相火（命门之火）以安守其位为职责。○水的精华表现为志，火的精华表现为神。○壮火（亢盛的阳气）会消耗元气，元气则依赖少火（温和的阳气）来滋养。壮火会耗散元气，少火能滋生元气。（出自《素问》）
使万物干燥的，没有比火更厉害的；使万物滋润的，没有比水更润泽的。（出自《易经》）
【哲理名言】
阳燧（古代取火用的铜镜）在手中，就能引来太阳的火；方诸（古代取水用的蚌壳或铜器）在掌中运转，就能引来太阴的水。抱着柴草去救火，干燥的东西先燃烧；在平地上倒水，潮湿的地方先湿润。
天上的阳火有两种：太阳真火，以及星辰精气所化的飞火。天上的阴火有两种：龙火，雷火。地上的阳火有三种：钻木取火，击石取火，摩擦金属产生的火。地上的阴火有两种：石油之火，水中的火。人的阳火有一种：丙丁君火（心火）。人的阴火有两种：命门相火，三昧之火（指体内深层的热能）。综合来说，阳火有六种，阴火也有六种，共十二种。各种阳火遇到草就会燃烧，遇到木头就会猛烈燃烧，可以用湿气压制，也可以用水扑灭；各种阴火不焚烧草木，却能流动并灼烧金石，遇到湿气火势更旺，遇到水更加炽烈，如果用水去扑灭它，火焰会直冲上天，直到物体烧尽才停止；如果用火去追逐它，用灰去扑打它，那么它的灼烧性质自然消除，火焰自然熄灭。（李时珍）
阴阳合一的奥妙，在气与水的关系中体现出来。气属于阳，气主升发；水属于阴，水主沉降。然而水中藏有气，水即是气；气中藏有水，气即是水。虽然升降分为阴阳，但气与水实际上是同类。为什么呢？请看锅的例子，水在锅中，下面加柴火煮，水就干了，这并不是水真的干没了，而是水汽化了变成气离开了。上面盖上盖子，水就产生了，这并不是凭空生出了水，而是气凝结成了水流下来。所以没有水，气从哪里来？没有气，水从哪里到？水和气一体性在这里就显现了。人的精气和气也是这样。（《类经》）
天地定位，水位居其中；天地通气，水气蒸腾到达。土地湿润肥沃，云兴起雨降落，万物因此生化。人效法天地，体内也有水，在上部化为痰，潜伏在皮肤下化为血，在下部化为精，从毛孔排出化为汗，从腹肠排出化为泄泻，从疮口流出化为水液。痰排尽则死，精耗尽则死，汗枯竭则死，泄泻极度则死，水从疮口流出不止、干枯则死。（褚澄）
有人问“天一生水”，有可以验证的吗？回答说：观察人体就可以验证了。贪念心动，津液就产生；哀伤心动，眼泪就产生；羞愧心动，汗水就产生；欲望心动，精液就产生。当人心寂静不动时，就是太极状态。这颗心的发动，就是太极动而生阳。所以心动则水生，这就可以作为“天一生水”的证明。（朱熹）
儒家确立教化，说要端正心、收敛心、涵养心，都是为了防止这种火（欲火/相火）的妄动。医者确立教化，说要恬淡虚无，精神内守，也是为了遏制这种火的妄动。（朱丹溪）
火如果不妄动，动是由心引起的。“静”这个字，不就是心中的水吗？○神志安静，心火自然下降；欲望断绝，肾水自然上升。（《医学入门》）
造化的关键，不过是水火罢了。适宜平衡而不宜偏颇，适宜交合而不宜分离。火适宜在下，水适宜在上，这样就容易交合。交合就是“既济”卦象，不交合就是“未济”卦象。分离而离散，人就死了。消渴证是因为水火不交，火偏盛；水气证是因为水火不交，水偏盛。乾始坤成，到了它们交合变化的作用，就是水火二气。大旱时万物不生，是火偏盛；大涝时万物也不生，是水偏盛。人的脏腑以脾胃为主，但脾胃能否消化食物，实际上取决于水火二气，而不是脾胃本身的能力。火盛则脾胃燥，水盛则脾胃湿。都不能消化食物，从而产生各种疾病。（何柏斋）
从火的角度说，有阳火，有阴火。有水中之火，土中之火，金中之火，木中之火。阳火是天日之火，生于寅时，死于酉时；阴火是灯烛之火，生于酉时，死于寅时。这是相对待的火。水中之火，是霹雳火，即雷龙之火，无形而有声。不焚烧草木，遇雨火势更旺。人身肾中的相火，也就像这样。平时不能节制欲望，导致肾中龙火游走在上部而不回归，善于治疗的人，用温补肾肾的药，顺从其性质引导它回归本源，这就是“龙归大海”。如果是阴虚火旺，这是肾水干枯，火偏盛，只宜补水以配合火，也不宜用苦寒药灭火。所谓“壮水之主，以制阳光”，正是说的这种情况。像灯烛之火，也是阴火。需要用膏油来滋养它，不能混杂一滴寒水。得水就会熄灭。只有天上的火进入人体，如六气中暑热病，可以用凉水浇灌，用苦寒药解除。其余炉中的火，是土中无焰之火，遇到木头冒烟，见到湿气就灭，需要用灰培护，实际是用温热的灰烬来维持。人身脾土中的火，宜用甘温药滋养，火自然消退。《内经》说：“劳者温之”，甘温能除大热，说的就是这个道理。○木中之火，因为有坎水（肾水）滋养，所以不外现。只有干柴生火，燎原之势不可阻挡。人身肝火内炽，郁闷烦躁，须用辛凉药发散。《内经》说：“木郁达之，火郁发之”，使其顺应炎上的本性。如果用寒凉药，则会更加郁结；如果用温热药，则会更加炽烈。○金中之火，凡五金埋藏之处，夜晚必有光。这是金郁积在土中，所以有光辉发见于外。人身皮毛空窍中，自觉针刺蚊咬感，及头顶如火烧感，这是金虚火乘所致。《内经》说：“东方实，西方虚。”补北方的水，就是泻南方的火。虽然说是治金中之火，但通治五行之火就没有遗漏了。○从水的角度说，有阳水，有阴水。有火中之水，土中之水，金中之水，木中之水。阳水是坎水，是气。水气潜行地中，是万物受命的根本，《月令》在仲秋时说：“杀气浸盛，阳气日衰，水始涸。”这是水之涸，地之死。在仲冬时说：“水泉动”，这个月一阳生。这是水之动，地之生。称之为火中之水，可以。称之为土中之水，也可以。阴水是兑泽，是形。有形之水，普施万物，是资生的利泽，在上即为雨露水，在下即为大溪水。人的饮食入胃，命门之火蒸腐水谷，水谷之气上熏于肺，肺通百脉，水精四布，五经并行。上达皮毛，化为汗、涕、唾、津；下输膀胱，化为便、液。至于血，也是水，因为它随相火而行，所以颜色红。所以黄河海水都同色。○金中之水，是矿中的水银。在人身中是骨中的髓，至精至贵，是人的宝贝。木中之水，即木中的脂膏，是人身体液中润布于皮肤内的部分。水有如此多的不同，总之天地之水，以海为宗；人身之水，以肾为源，这是水中之五行。明白这水火之五行，土、木、金就可以类推了。○人身水火，原本自均平。偏颇的，就是病。火偏多者，补水以配火，不必去火；水偏多者，补火以配水，不必去水。好比天平，这边重那边就轻，一边重，只需补足轻的一边，绝不凿去砝码。因为砝码是固定的数量，今人想泻水降火，就是凿去砝码的人。○命门无形之火，在两肾有形之中。所以说五脏的真气，惟肾为根。好比鳌山走马灯，拜的、舞的、飞的、走的，无一不具备，其间只是一点火而已。火旺则动得快，火微则动得慢，火熄则寂静不动。而拜舞飞走的躯壳，并未尝不存在。○世人都说降火，而我唯独用地黄滋养水中之火；世人都说灭火，而我唯独用桂附温补天真之火。（《赵氏医贯》）
赵氏说：世上的养生者，应该注重补火。并将其比作鳌山之灯，火熄则不动，火旺则动得快。只是没想到火不宜动，动了就会生病。动得快则容易终结和损坏，火太旺则一炬成烬。所以养生家，务必求静不求动。现在说火旺动快，是妄开后世偏于补火的弊端。夫阴阳之道，不可偏废，阴旺则阳亏，阳旺则阴竭。二者一旦偏胜，就会生病。（《证因脉治》）
人身水火，有虚实两种。实火，是外来的邪火，与脏腑偏盛之火；虚火，是阴气衰少，而感觉火有余。水也是如此。如果阴气并未亏损，而外来实火，及脏腑中的火自旺，也必补阴以配合它，将配到几千百分，然后才平吗？（《医贯砭》）
木，是火之母。木浮则火在上，而肾水寒；木沉则火在下，而肾水温。○火在丹田之下，是为少火。少火则生气。离丹田而上，是为壮火。壮火则食气。食气之火，是为邪火；生气之火，是为真火。（周慎斋）
各种病症不论虚实，没有不发热的。然而此热非从外来，即是我所依仗的生生之少火，有所激发而成壮火，成为壮热。壮火即由少火变化而来，少火并非普通之火，乃是丹田生生真元之阳气，一呼一吸，赖以生存。《内经》说：“一息不运，则机缄穷。”故此火，即是气，是生身的至宝，是真阳之宗。元气之本，化生之源，生长之基。命门坎宫，是它的宅邸。蒸腐水谷，化生精华，得其平则安其位，万象泰然。失其平则离其位，而为壮火，反为元气之贼，浮游乎三焦，蒸烁乎脏腑，炮炽乎肌肉，而成为病了。不治此火，怎么能去病？想治此火，又怎么能得生？只有因其所因，而调之、安之、从之、抚之，则火不去，而安全无恙。病既退，而元气无伤，则火仍为我所用之宝。若厌恶其热，而想直接灭其火，不是灭火，是灭气。鱼一刻无水即死，人一刻无气即亡。气可灭乎？但火空则发，若不大为填塞其空，怎么可以抵御其乘空炎上之势？若想火退而后补，谁知道火熄阳亡，无受补之具了。况且有进浓云骤雨之药，更令龙雷妄炽，加速焚烁之害！（《冯氏锦囊》）
火的性质不同，在心者位尊丽上，主宰一身谓之君火；在肾肝者，心感而动，代君行令，谓之相火。君火正治，相火反治。故虚火补之，实火泻之，郁火发之，浮火敛之。又说：降有余之火，在于破气；降不足之火，在于滋阴。（《证治汇补》）
火有余必病阴，责之于肾之虚，肾虚不能制火。水有余必病阳，责之于肺之虚，肺虚不能通调水道。（程郊倩）
从来关于火字，《内经》有壮火、少火之名，后人则曰天火、人火、君火、相火、龙火、雷火，种种不一。而朱丹溪又以虚实二字概括，可谓善言火矣。乃人人宗其说，而于治火卒无定见，为什么呢？这大概是辨别还不够确切吧？我因此改换几个字来解释它：夫实火者，是六淫之邪，饮食之伤，自外而入，势犹贼也。贼可驱而不可留。虚火者，是七情色欲，劳役耗神，自内而发，势犹子也。子可养而不可害。○驱贼火有四法。一曰发，风寒壅闭，火邪内郁，宜升发之，如升阳散火汤之类；二曰清，内热极盛，宜用寒凉，如黄连解毒汤之类；三曰攻，火气郁结，大便不通，法当攻下，此釜底抽薪之法，如承气汤之类；四曰制，热气拂郁，清之不去，攻之不可，此本来真水有亏，不能制火，所谓寒之不寒，是无水也，当滋其肾，如地黄汤之类。○养子火有四法：一曰达，肝经气结，五郁相因，当顺其性而升之，所谓木郁则达之，如逍遥散之类；二曰滋，虚火上炎，必滋其水，所谓壮水之主，以镇阳光，如六味汤之类；三曰温，劳役神疲，元气受伤，阴火乘其土位，《经》曰：劳者温之，又曰：甘温能除大热，如补中益气汤之类；四曰引，肾气虚寒，逼其无根失守之火，浮游于上，当以辛热杂于壮水药中，导之下行，所谓导龙入海，引火归原，如八味汤之类。○以上治火法中，贼则宜攻，子则宜养，固已。然有邪盛正虚，而用攻补兼行，或滋水制火，往往取效。是知养子之法，可借为驱贼之方；断无驱贼之法，而为养子之理。○天一生水，命曰真阴。真阴亏，则不能制火，以致心火炎上，而克肺金，于是发热、咳嗽、吐痰，诸证生焉。盖发热者，阳烁阴也；咳嗽者，火刑金也；吐痰者，肾虚水泛而为痰也。当此时势，岂徒区区草木所能济哉！必须取华池之水，频频吞咽，以静治于无形，庶几水升火降，而成天地交泰之象耳。华池之水，人身之真液也。敷布五脏，洒陈六腑，然后注之于肾而为精。肾中阴亏，则真水上泛而为痰，将并华池之水一拥俱出，痰愈多而肌愈瘦。今立一法，二六时中，常以舌抵上腭，令华池之水充满口中，乃以意目力送至丹田。口复一口，数十乃止。此所谓以真水补真阴，同气相求之理也。每见今之治虚者，专主六味地黄等药，以为滋阴壮水之法，未为不善。而独不于本源之水，取其点滴，以自相灌溉。是舍真求假，不得为保生十全之计。（程钟龄）
少年惟恐有火，高年惟恐无火。无火则运化艰而易衰，有火则精神健而难老。是火者，老人性命之根，未可以水轻折也。○一寸之灯，光被满室，此气之为然也。盈炉之炭，有热无焰，此质之为然也。是以焰明而质暗，焰虚而质实，焰上而质下，焰动而质静。○盏中加油，其灯自明；炉中覆灰，其火不熄。（喻嘉言）
火为水之主，水即火之源，水火原不相离也。水为阴，火为阳，象分冰炭，何谓同源？盖火性本热，使火中无水，其热必极。热极则亡阴，而万物焦枯矣。水性本寒，使水中无火，其寒必极，寒极则亡阳，而万物寂灭矣。此水火之气，果可呼吸相离乎？○治火之法，有升阳散火者，有滋阴降火者。夫火一也，而曰升，曰降，皆堪治火。然升则从阳，降则从阴，而升降混用，能无悖乎？此千古之疑窦，未闻有达之者。夫火之为病，有发于阴者，有发于阳者。发于阴者，火自内生；发于阳者，火自外致。自内生者，为五内之火，宜清宜降；自外致者，为风热之火，宜散宜升。今人凡见火证，无分表里，动称风热，多用升阳散火，此似近理，而不知至理所在，无容混也。夫风热之义，其说有二：有因风而生热者，有因热而生风者。因风生热者，以风寒外闭，火郁于中，此外感阳火，风为本，火为标也。因热生风者，以热极伤阴，火达于外，此内伤阴火，火为本，风为标也。《经》曰：治病必求其本。外感之火，当先治风，风散而火自熄，宜升散不宜清降；内生之火，当先治火，火灭而风自消，宜清降不宜升散。若反为之，则外感之邪，得清降而闭固愈甚；内生之火，得升散而燔燎何堪？余阅方书，所见头目、口齿、咽喉、脏腑、阴火等证。悉云风热，多以升降并用，从逆兼施，独不虑其升者碍降，降者碍升乎？余之处治，宜抑者，则直从乎降；宜举者，则直从乎升。所以见效速，而绝无耽延之患耳。（张景岳）
[Scriptural Principles]
Jun Huo (Heart Fire) leads with clarity, while Xiang Huo (Ministerial Fire) maintains its proper position. ○ The essence of Water manifests as Zhi (Will), and the essence of Fire manifests as Shen (Spirit). ○ Zhuang Huo (Exuberant Fire) consumes Qi, while Qi nourishes Shao Huo (Mild Fire). Zhuang Huo scatters Qi, whereas Shao Huo generates Qi. (From *Su Wen*)
Nothing dries things more than Fire; nothing moistens things more than Water. (From *I Ching*)
[Philosophical Sayings]
Yang Sui (a bronze mirror used to catch sunlight for fire) in the palm summons Solar Fire; Fang Zhu (a vessel used to collect moonlight dew) in the hand summons Lunar Water. Carrying firewood to save a fire causes dry materials to ignite first; pouring water on flat ground causes damp areas to become wet first.
Heavenly Yang Fire has two types: True Solar Fire, and Flying Fire from stellar essence. Heavenly Yin Fire has two types: Dragon Fire, and Thunder Fire. Earthly Yang Fire has three types: Fire from drilling wood, Fire from striking stone, and Fire from scraping metal. Earthly Yin Fire has two types: Petroleum Fire, and Fire within Water. Human Yang Fire has one type: Bing-Ding Jun Huo (Heart Fire). Human Yin Fire has two types: Mingmen Xiang Huo (Gate of Life Ministerial Fire), and Sanmei Fire (internal deep heat). In summary, there are six Yang Fires and six Yin Fires, totaling twelve. Various Yang Fires ignite upon encountering grass and burn fiercely upon encountering wood; they can be subdued by dampness or extinguished by water. Various Yin Fires do not burn grass or wood but flow and scorch metal and stone; they flare up when encountering dampness and blaze brighter when meeting water. If extinguished with water, the flames shoot to the sky until the material is consumed; if pursued by fire or smothered with ash, their scorching nature dissipates, and the flames vanish. (Li Shizhen)
The subtlety of the unity of Yin and Yang is seen in the relationship between Qi and Water. Qi belongs to Yang and tends to ascend; Water belongs to Yin and tends to descend. However, Water contains Qi, so Water is essentially Qi; Qi contains Water, so Qi is essentially Water. Although ascending and descending distinguish Yin and Yang, Qi and Water are fundamentally of the same category. Why? Consider a pot: when water is in the pot and fuel is added below to boil it, the water disappears; this is not because the water is gone, but because it transforms into Qi and departs. When covered above, water appears; this is not new water generated, but Qi condensing into liquid. Thus, without Water, where does Qi come from? Without Qi, how does Water arrive? The unity of Water and Qi is revealed here. The Jing (Essence) and Qi of humans are likewise. (*Llei Jing*)
Heaven and Earth have their positions, with Water situated in the middle; Heaven and Earth communicate, causing Water Qi to evaporate and reach upwards. Moist soil produces rich nourishment, clouds rise, and rain falls, allowing all things to transform and generate. Humans emulate Heaven and Earth and also possess Water within: above, it becomes Phlegm; hidden under the skin, it becomes Blood; below, it becomes Essence; exiting through hair pores, it becomes Sweat; exiting from the abdomen and intestines, it becomes Diarrhea; exiting from sores, it becomes Fluid. Exhaustion of Phlegm leads to death; depletion of Essence leads to death; exhaustion of Sweat leads to death; extreme Diarrhea leads to death; continuous leakage of Fluid from sores leading to dryness results in death. (Chu Cheng)
Someone asks: "Does 'Heaven generates One Water' have verifiable proof?" The answer is: Observing the human body provides verification. When greed moves the Heart, Saliva is produced; when sorrow moves the Heart, Tears are produced; when shame moves the Heart, Sweat is produced; when desire moves the Heart, Essence is produced. When the Heart-mind is still and unmoving, it is Taiji. The movement of this Heart-mind is Taiji moving to generate Yang. Therefore, Heart-mind movement generates Water, which serves as proof of 'Heaven generates One Water.' (Zhu Xi)
Confucianism establishes teaching by rectifying the mind, gathering the mind, and nurturing the mind, all to prevent the reckless movement of this Fire (Desire/Ministerial Fire). Medicine establishes teaching by advocating tranquility and emptiness, and guarding the Spirit internally, also to curb the reckless movement of this Fire. (Zhu Danxi)
If Fire does not move recklessly, its movement originates from the Heart. The character 'Jing' (Stillness) is essentially the Water of the Heart. ○ When Shen (Spirit) is still, Heart Fire naturally descends; when desires are cut off, Kidney Water naturally ascends. (*Yixue Rumen*)
The mechanism of creation lies only in Water and Fire. They should be balanced, not biased; they should interact, not separate. Fire should be below, and Water above, facilitating interaction. Interaction constitutes the Hexagram Ji Ji (After Completion); non-interaction constitutes Wei Ji (Before Completion). Separation and dispersion lead to death. Xiao Ke (Wasting-Thirst) syndrome arises from non-interaction and excessive Fire; Shui Qi (Water Qi) syndrome arises from non-interaction and excessive Water. Qian initiates and Kun completes; their interactive transformation relies on the energies of Water and Fire. In severe drought, things do not grow due to excessive Fire; in severe flood, things do not grow due to excessive Water. The human viscera prioritize the Spleen and Stomach, yet whether the Spleen and Stomach can transform substances actually depends on the energies of Water and Fire, not merely the Spleen and Stomach itself. Excessive Fire causes Spleen-Stomach dryness; excessive Water causes Spleen-Stomach dampness. Both fail to transform substances, generating various diseases. (He Baizhai)
Speaking of Fire, there is Yang Fire and Yin Fire. There is Fire in Water, Fire in Earth, Fire in Metal, and Fire in Wood. Yang Fire is the Sun's fire, born at Yin hour and dying at You hour; Yin Fire is lamp/candle fire, born at You hour and dying at Yin hour. These are opposing fires. Fire in Water is Thunderbolt Fire, i.e., Dragon-Thunder Fire, formless but audible. It does not burn grass or wood but intensifies with rain. The Xiang Huo (Ministerial Fire) in the human Kidneys is similar. Failure to restrain desires causes Dragon Fire in the Kidneys to wander upward instead of returning. Skillful treatment uses herbs to warm the Kidneys, following its nature to guide it back to its origin—this is 'Dragon returning to the Sea.' In cases of Yin Deficiency with Fire Hyperactivity, Kidney Water is dried up, and Fire is excessive; treatment should tonify Water to harmonize with Fire, avoiding bitter-cold herbs that extinguish Fire. 'Strengthen the master of Water to suppress Solar Flare' refers to this. Lamp/Candle Fire is also Yin Fire; it requires grease/oil to nourish it and must not mix with cold water, or it will extinguish. Only Heavenly Fire entering the body, such as Summer-Heat diseases from the Six Qi, can be cooled with cold water and resolved with bitter-cold herbs. Other furnace fires are flameless Earth-fire; they smoke when meeting wood and extinguish when meeting dampness, requiring ash to nurture them with warmth. The Fire in human Spleen-Earth should be nourished with sweet-warm herbs, and the Fire will recede. The Classic says: 'For deficiency, use warmth'; sweet-warm can remove great heat, which is what this means. ○ Fire in Wood, nourished by Kan Water (Kidney Water), does not manifest externally. Only dry wood generates fire, spreading uncontrollably. Internal blazing Liver Fire causing depression and irritability requires acrid-cool herbs to disperse. The Classic says: 'When Wood is stagnant, unblock it; when Fire is stagnant, vent it,' allowing it to follow its flaming nature. Cold herbs cause further stagnation; hot herbs cause further intensity. ○ Fire in Metal: metals buried underground glow at night. This is Metal stagnant in Earth, emitting light externally. Sensations of needle-pricks or mosquito bites in skin/pores, or burning in the vertex, indicate Metal Deficiency with Fire encroachment. The Classic says: 'East is excess, West is deficient.' Tonifying North Water is equivalent to draining South Fire. Though termed treating Fire in Metal, it comprehensively treats Fire in the Five Elements. ○ Speaking of Water, there is Yang Water and Yin Water. There is Water in Fire, Water in Earth, Water in Metal, and Water in Wood. Yang Water is Kan Water, which is Qi. Water-Qi flows secretly underground, serving as the root of life for all things. *Yueling* states in Mid-Autumn: 'Killing Qi prevails, Yang Qi declines, Water begins to dry.' This drying of Water signifies the death of Earth. In Mid-Winter: 'Spring waters move.' This month sees the birth of one Yang. This movement of Water signifies the life of Earth. It can be called Water in Fire, or Water in Earth. Yin Water is Dui Marsh, which is Form. Formative Water benefits all things; above, it is Rain/Dew; below, it is Stream Water. Food/drink entering the Stomach is steamed and rotted by Mingmen Fire; Grain-Qi ascends to熏 (smoke/nourish) the Lung. The Lung connects to all vessels, distributing Water Essence throughout the Five Meridians. Ascending to skin/hair, it becomes Sweat, Nasal Mucus, Saliva, and Jin-Ye (Fluids); descending to Bladder, it becomes Urine and Fluids. Blood is also Water; because it travels with Ministerial Fire, its color is red. Hence, Yellow River and seawater share this color. ○ Water in Metal is Mercury in ores. In the human body, it is Marrow in bones, extremely precious, the treasure of humans. Water in Wood is the fat/grease in wood, corresponding to fluids lubricating the skin in humans. Water varies greatly; ultimately, Heaven/Earth Water centers on the Sea, and Human Water originates in the Kidneys. This is the Five Elements within Water. Understanding these Five Elements of Water and Fire allows inference for Earth, Wood, and Metal. ○ Human Water and Fire are originally balanced. Bias indicates disease. Excess Fire requires tonifying Water to harmonize with Fire, not removing Fire; Excess Water requires tonifying Fire to harmonize with Water, not removing Water. Like a balance scale, if one side is heavy, the other is light; adding weight to the lighter side suffices; one never chisels away weights. Weights are fixed quantities; those who wish to drain Water and lower Fire are chiseling away weights. ○ The formless Fire of Mingmen resides within the formable Kidneys. Thus, the true essence of the Five Viscera roots in the Kidneys. Like an Ao Mountain revolving lantern: figures bowing, dancing, flying, walking are all present, driven by a single spark. Strong fire makes it move fast; weak fire makes it move slow; extinguished fire leaves it still. Yet the bodies bowing/dancing/flying/walking remain. ○ People speak of lowering Fire, but I alone use Dihuang to nourish Fire within Water; people speak of extinguishing Fire, but I alone use Guizhi/Fuzi to warm and tonify True Heaven Fire. (*Zhao Shi Yi Guan*)
Zhao states: Health cultivators should focus on tonifying Fire. Comparing it to the Ao Mountain lantern, fire extinguished means no movement, fire strong means fast movement. One fails to realize Fire should not move; movement causes disease. Fast movement leads to early end and damage; too strong fire burns out instantly. Thus, health cultivators seek stillness, not movement. Claiming strong fire moves fast opens the door to excessive Fire-tonification errors. Yin and Yang cannot be neglected; Yin excess depletes Yang, Yang excess depletes Yin. Bias in either causes disease. (*Zheng Yin Mai Zhi*)
Human Water and Fire have Deficiency and Excess types. Excess Fire is external pathogenic Fire or hyperactive Fire from viscera; Deficiency Fire is perceived excess due to Yin Qi decline. Water is similar. If Yin Qi is not deficient, but external Excess Fire or internal visceral Fire is hyperactive, must one tonify Yin to match it until thousands of parts are balanced? (*Yi Guan Bian*)
Wood is the mother of Fire. Floating Wood places Fire above, making Kidney Water cold; sinking Wood places Fire below, warming Kidney Water. ○ Fire below the Dantian is Shao Huo (Mild Fire), which generates Qi. Fire above the Dantian is Zhuang Huo (Exuberant Fire), which consumes Qi. Fire that consumes Qi is Pathogenic Fire; Fire that generates Qi is True Fire. (Zhou Shenzhai)
All diseases, regardless of deficiency or excess, involve fever. This heat is not external but arises from the generative Shao Huo being激 (stimulated) into Zhuang Huo (Exuberant Heat). Zhuang Huo transforms from Shao Huo. Shao Huo is not ordinary fire but the generative True Yuan Yang Qi of the Dantian, sustaining life through breath. The Classic says: 'One breath not moving, mechanisms cease.' Thus, this Fire is Qi, the supreme treasure of life, the ancestor of True Yang, the root of Yuan Qi, the source of transformation, and the foundation of growth. Mingmen Kan Palace is its residence. It steams/rots food, generates essence; when balanced, it rests in place, ensuring harmony. When imbalanced, it leaves its place, becoming Zhuang Huo, a thief of Yuan Qi, wandering the San Jiao, scorching viscera, and roasting muscles, causing disease. Without treating this Fire, how to cure disease? Without treating this Fire, how to survive? One must follow its cause, regulate, pacify, accord with, and soothe it. Then Fire remains, and safety is ensured. Once disease recedes and Yuan Qi is undamaged, Fire becomes our treasure again. Disliking heat and trying to directly extinguish Fire is extinguishing Qi. Fish die without water for a moment; humans die without Qi for a moment. Can Qi be extinguished? But Fire flares in emptiness; unless this emptiness is filled, how to resist its upward surge? If one waits for Fire to retreat before tonifying, who knows that Fire extinction leads to Yang loss, leaving no capacity for tonification? Moreover, using dense/cloud-like sudden rain medicines may aggravate Dragon-Thunder Fire, accelerating destruction! (*Feng Shi Jin Nang*)
Fire natures differ: In the Heart, it is high-ranking, governing the body, called Jun Huo (Monarch Fire); in Kidneys/Liver, moved by Heart sensation, acting on behalf of the Monarch, called Xiang Huo (Minister Fire). Jun Huo is treated orthodoxy; Xiang Huo is treated inversely. Thus, Deficiency Fire is tonified, Excess Fire is drained, Stagnant Fire is vented, Floating Fire is astringed. Also: Lowering surplus Fire involves breaking Qi; lowering insufficient Fire involves nourishing Yin. (*Zheng Hui Bu*)
Surplus Fire injures Yin, blamed on Kidney Deficiency (Kidney failing to control Fire). Surplus Water injures Yang, blamed on Lung Deficiency (Lung failing to regulate water passages). (Cheng Jiaoqian)
Historically, *Neijing* names Zhuang Huo and Shao Huo; later authors name Tian Huo, Ren Huo, Jun Huo, Xiang Huo, Long Huo, Lei Huo, etc. Zhu Danxi summarized them with Deficiency/Excess, speaking well of Fire. Yet everyone follows this without definitive views on treating Fire. Why? Perhaps distinction is unclear. I revise terms: Excess Fire is Six Evils/Dietary injury entering from outside, like a thief; thieves can be driven out but not kept. Deficiency Fire is Seven Emotions/Sexual desire/Labor exhausting Spirit, arising from inside, like a child; children can be nurtured but not harmed. ○ Four methods to drive Thief Fire: 1. Vent: Wind-Cold blockage, internal Fire stagnation, use ascending/venting like Shengyang Sanhuo Tang; 2. Clear: Extreme internal heat, use cold/cool like Huanglian Jiedu Tang; 3. Attack: Fire stagnation, constipation, use purgation, pulling firewood from under the pot, like Chengqi Tang; 4. Control: Heat stagnation, clearing/purging ineffective, due to True Water deficiency failing to control Fire ('cold does not cool, meaning no water'), tonify Kidney like Dihuang Tang. ○ Four methods to nurture Child Fire: 1. Unblock: Liver Qi knot, five stagnations, follow nature to ascend, 'Wood stagnant, unblock', like Xiaoyao San; 2. Nourish: Deficient Fire flaming up, must nourish Water, 'strengthen Water master to calm Solar Flare', like Liuwei Tang; 3. Warm: Labor fatigue, Yuan Qi injured, Yin Fire invading Earth, Classic: 'Deficiency warms', 'Sweet-warm removes great heat', like Buzhong Yiqi Tang; 4. Guide: Kidney Qi deficiency-cold, forcing rootless/fire-floating upward, use acrid-hot mixed with Water-tonifying herbs to guide down, 'Guide Dragon to Sea, Lead Fire to Origin', like Bawei Tang. ○ Among these, Thieves should be attacked, Children nurtured. However, in Excess Pathogen/Deficient Righteousness, combined attack/tonification or Water-nourishing/Fire-controlling often works. Thus, nurturing methods can borrow attacking formulas; attacking methods never become nurturing principles. ○ Heaven generates One Water, named True Yin. True Yin deficiency fails to control Fire, causing Heart Fire to flare and insult Lung Metal, generating fever, cough, phlegm. Fever is Yang scorching Yin; Cough is Fire punishing Metal; Phlegm is Kidney Deficiency Water flooding. At this stage, mere herbs suffice? Must take Hua Chi (Sacred Pool) Water, swallow frequently, treating formless with stillness, hoping Water rises/Fire descends, achieving Heaven-Earth harmony. Hua Chi Water is True Fluid of the body, spreading to Five Viscera/Six Fu, then noting to Kidneys as Essence. Kidney Yin deficiency causes True Water to flood as Phlegm, expelling Hua Chi Water, increasing Phlegm and thinning flesh. Method: Day and night, tongue touches upper palate, filling mouth with Hua Chi Water, then intent guides it to Dantian. Swallow dozens of times. This is True Water tonifying True Yin, same Qi seeking same. Seeing modern deficiency treatment relying solely on Liuwei Dihuang for Yin-nourishing/Water-strengthening is not bad, but failing to take drops from the source Water for self-irrigation is abandoning truth for falsehood, failing perfect preservation. (Cheng Zhongling)
Youth fear Fire; elderly fear lack of Fire. No Fire means difficult transformation/easy decline; Fire means robust spirit/longevity. This Fire is the root of life for the elderly, not to be lightly broken by Water. ○ An inch lamp illuminates a room due to Qi. A full stove of charcoal has heat but no flame due to substance. Thus, bright flame/dark substance, empty flame/solid substance, rising flame/lower substance, moving flame/still substance. ○ Adding oil to a lamp makes it bright; covering coals with ash keeps fire alive. (Yu Jiayan)
Fire is master of Water; Water is source of Fire; they are inseparable. Water is Yin, Fire is Yang, appearing like ice and coal, yet same source? Fire nature is hot; without Water in Fire, heat extremes, destroying Yin, scorching all things. Water nature is cold; without Fire in Water, cold extremes, destroying Yang, silencing all things. Can Water-Fire Qi breathe apart? ○ Treating Fire: some ascend/vent, some nourish/lower. Fire is one, yet both ascending and lowering treat it. Ascending follows Yang, lowering follows Yin; mixing them seems contradictory. This is an ancient mystery. Fire disease arises from Yin or Yang. Arising from Yin: internal Fire, clear/lower. Arising from Yang: external Wind-Heat, disperse/ascend. Moderns see Fire signs, ignore exterior/interior, call all Wind-Heat, use ascending/venting. Seems logical but misses truth. Wind-Heat has two meanings: Wind generating Heat (Wind-Cold closing exterior, Fire stagnating inside, external Yang Fire, Wind root/Fire branch); Heat generating Wind (Heat extreme injuring Yin, Fire reaching outside, internal Yin Fire, Fire root/Wind branch). Classic: 'Treat disease seeking root.' External Fire: treat Wind first, Wind disperses/Fire extinguishes, ascend/disperse, not clear/lower. Internal Fire: treat Fire first, Fire extinguishes/Wind消, clear/lower, not ascend/disperse. Reversing this: external pathogens, cleared/lowered, close tighter; internal Fire, ascended/dispersed, blazes unbearable. Reviewing prescriptions: head/eyes/teeth/throat/viscera/Yin Fire all called Wind-Heat, using ascending/descending together. Do they not worry ascending hinders descending? My treatment: suppress via descending; elevate via ascending. Hence fast effect, no delay. (Zhang Jingyue)