《玉机微义》曰∶火之为病，其害甚大，其变甚速，其势甚彰，其死甚暴，何者？盖能燔灼
焚燎，飞走狂越，消烁于物，莫能御之。游行于三焦虚实之两途，曰君火也，犹人火也。曰相
火也，犹龙火也。火性不妄动，能不远于道，常以禀位听命，营运造化生存之机矣。夫人在
气交之中，多动少静，欲不妄动，岂可得乎？故凡动者，皆属火化。火一妄行，元气受伤，势
不两立。偏胜则病，移害他经，事非细故，动之极也，病则死矣。经所谓一水不胜二火。夫火
出于天造，君相之外，又有厥阴脏腑之火根于五志之内，六欲七情激之，其火随起。
盖大怒则火起于肝，醉饱则火起于胃，房劳则火起于肾，悲哀动中则火起于肺。心为君主，
自焚则死矣。
丹溪曰∶太极动而生阳，静而生阴，阳动而变，阴静而合，而生水火木金土。各一其性，
惟火有二。曰君
火，人火也；曰相火，天火也。火内阴而外阳，主乎动者也。故凡动皆属火。以名而言，
形质相生，配于五行，故谓之君；以位而言，生于虚无，守位禀命，因动而见，故谓之相。
天主生物，故恒于动。人有此生，亦恒于动。其所以恒于动者，皆相火助之为也。见于天者，
出于龙雷，则木之气；出于海则水之气也。具于人者，寄于肝肾二部。肝属木而肾属水也。
胆者，肝之腑；膀胱者，肾之腑；心胞络者，肾之配。三焦以位言，而下焦司肝肾之分，
皆阴而下者也。天非此火不能生物，人非此火不能有生。天之火虽出于木而皆本乎地，故雷
非伏，龙非蛰，海非附地，则不能鸣，不能飞，不能波也。鸣也，飞也，波也，动而为火者
也。肾肝之阴悉具相火，人而同乎天也。或曰∶相火，天火所动，何东垣谓元气之贼？又曰火
与元气不两立，一胜则一负。然则如之何则可使之无胜负乎？周子曰∶神发知矣。五性感物
则万事出。五者之性，为物所感，不能不动。谓之动者，即《内经》五火也。相火易起，五性
厥阴之火相煽则妄动矣。火起于妄，变化莫测，无时不有，煎熬真阴，阴虚则病，阴绝则死。
君火之气，经以暑与热言之；相火之气，经以火言之。盖表其暴悍酷烈有甚于君火者也。故曰∶
相火，元气之贼。周子又曰∶圣人定之以中正仁义而主静。朱子亦曰∶必使道心常为一身之
主，而人心每听命焉。此善美乎火者。人心听命于道心，而又能主之以静，彼五火将寂然不
作。而相火者，惟有裨补造化而为生生不息之运用耳，何贼之有？或曰∶《内经》相火，注
言少阴少阳矣，未曾言及厥阴、太阳，而吾子言之，何也？曰∶足太阳、少阴，东垣常言之
矣。治以炒 ，取其味辛能泻水中之火是也。戴人亦言胆与三焦寻火，治肝和胞络都无异，此
历指龙雷之火也。予亦备述天之火皆生于动，如上文所云者，实推展二公之意。或曰∶《内
经》言火者不一，往往于六气中见之。言脏腑者，未之见也。二公岂他有所据耶？子能为我言
之乎？经曰∶百病皆生于风寒暑湿燥火之动而为变者，岐伯历举病机十九条而属火者五，此
非相火为病之出于脏腑者乎？考诸《内经》，少阳病为螈 ，太阳病时眩仆，少阴病瞀暴喑，
郁冒不知人。非诸热瞀螈之属火者乎？少阳病恶寒鼓栗，胆病振寒，少阴病洒淅恶寒振栗，
既阴病洒淅振寒。非诸振鼓栗，如丧神守之属火者乎？少阴呕逆，厥气上行；膀胱病冲头痛；
太阳病厥气上冲胸，少腹控睾引腰脊上冲心；少阴病气上冲胸，呕逆，非诸逆冲上之属火者乎
？少阳谵妄，膀胱病狂颠疾，非诸躁狂越之属火者乎？少阳病 肿善惊，少阴病瞀热以酸，
肿不能久立，非诸病 肿、疼酸惊骇之属火者乎？《原病式》曰∶诸风掉眩，属于肝火之
动也；诸气愤郁，属于肺火之升也；诸湿肿满，属于脾火之盛也；诸痛疮痒，属于心火之用
也。是皆火之为病，出于脏腑者然也。注文未之发耳。以陈无择之通达，且以暖炽论君火，
日用之火言相火，而又不曾深及，宜乎后人之不无聋瞽也，悲夫！
病湿热相火者多。诸病寻痰火，痰火生异证。
因心火为之。心者，君火也。火旺则金燥，水亏为火独存。
气有余便是火。（非真气之有余，乃火邪之为气。）气从左边起者，肝火也；气从脐起者，
阴火也。
热从脚下起入腹者，虚之极也。盖相火起于九泉之下，此病十不救一。治法以四物加降火
药服之。以附子末津调，贴涌泉穴，引火下行。若壮实人有此证，是湿郁成热之候。或有冒雨
途行受湿而得此证者，不可误作阴虚治。只宜苍术、黄柏、牛膝、防己丸之属。阴虚火动者，
难治。（脉数无力者是也。）
饮酒人发热者，难治；不饮酒人，因酒发热者，亦难治。
烦躁者，气随火升也。
东垣云∶有元气虚损而热，有五脏热，有内中外而热。轻手扪之，热在皮毛血脉也。重手
按之。筋骨热甚者，热在筋骨也。不轻不重而热，热在肌肉也。又云∶昼则发热，夜则安静，
是阳气自热于阳分也。昼则安静，夜则发热烦躁，是阳气下陷，入阴中也，名曰热入血室。
昼夜不分，是重阳无阴也。亟泻其阳，峻补
其阴。
两手大热为骨厥，如在火中。灸涌泉穴，五壮立愈。
《玉机微义》说：火这种致病因素，危害极大，变化迅速，症状显著，致死突然。为什么呢？因为火能焚烧灼热，像飞走狂越一样，消耗万物，无法抵御。火在三焦虚实两个途径中游走，分为君火和相火。君火就像人火，相火就像龙火。火的本性不会妄动，若能不违背正道，通常会根据其禀赋和位置听从命令，运化造化的生机。人在气交之中，多动少静，想要不妄动，怎么可能呢？所以凡是动的现象，都属于火的化生。一旦火妄行，元气就会受伤，两者势不两立。偏胜就会生病，移害其他经络，这不是小事，动到极点，生病就会死亡。经文所说“一水不胜二火”。火出于天造，在君火和相火之外，又有厥阴脏腑之火根植于五志之内，被六欲七情激发，火随即而起。大怒则火起于肝，醉饱则火起于胃，房劳则火起于肾，悲哀伤中则火起于肺。心为君主，如果自焚就会死亡。
朱丹溪说：太极动而生阳，静而生阴，阳动而变，阴静而合，从而生成水火木金土。它们各有其性，只有火有两种。称为君火，即人火；称为相火，即天火。火内阴而外阳，主司运动。所以凡是动的都属火。从名称来说，形质相生，配属于五行，所以叫君；从位置来说，生于虚无，守位听命，因动而显现，所以叫相。天主宰生物，所以恒常处于动。人有生命，也恒常处于动。之所以恒常处于动，都是相火辅助的结果。见于天的火，出于龙雷，是木的气；出于海，是水的氣。存在于人的体内，寄居于肝肾两部。肝属木，肾属水。胆是肝的腑；膀胱是肾的腑；心包络是肾的配合。三焦从位置而言，下焦主管肝肾之分，都是阴而在下的部位。天没有这个火不能生物，人没有这个火不能生存。天的火虽然出于木，但根本在地，所以雷不潜伏、龙不蛰伏、海不依附地，就不能鸣响、飞翔、起波。鸣响、飞翔、起波，是动而成为火的现象。肾肝之阴完全具备相火，人与天相同。有人问：相火是天火所动，为什么李东垣说是元气的贼？又说火与元气不两立，一胜则一负。那么怎样才能使它们没有胜负呢？周敦颐说：神发出知觉。五感接触外物则万事出。五性的性质，被外物感应，不能不动。称为动，就是《内经》所说的五火。相火容易兴起，五性中的厥阴之火相互煽动就会妄动。火起于妄动，变化莫测，无时不在，煎熬真阴，阴虚则病，阴绝则死。君火之气，经文用暑和热来表述；相火之气，经文直接用火来表述。大概表明其暴悍酷烈比君火更甚。所以说：相火，是元气的贼。周敦颐又说：圣人定之以中正仁义而主静。朱熹也说：必须使道心常作为一身之主，而人心每听命于它。这是善于利用火的方法。人心听命于道心，又能以静为主，那么五火将寂静不作。而相火，只有辅助造化而为生生不息的运用罢了，哪里是贼呢？有人问：《内经》关于相火，注解说涉及少阴、少阳，未曾提及厥阴、太阳，而你却提到了，为什么？回答说：足太阳、少阴，李东垣经常提到。治疗用炒黄柏，取其味辛能泻水中之火。戴人也说胆与三焦寻火，治疗肝和心包络都没有不同，这历指龙雷之火。我也详细叙述天的火都生于动，如上文所说，实际上是推展两位先生的意思。有人问：《内经》言火不止一处，往往在六气中看到。言及脏腑的，没见到过。两位先生难道有其他依据吗？您能告诉我吗？经文说：百病皆生于风寒暑湿燥火之动而为变者，岐伯列举病机十九条，归属于火的有五条，这不是相火发病出于脏腑吗？考察《内经》，少阳病出现抽搐，太阳病时常眩晕跌倒，少阴病昏闷突然失音，郁冒不知人。不是各种热证、昏闷、抽搐属于火吗？少阳病恶寒战栗，胆病振寒，少阴病洒淅恶寒战栗，厥阴病洒淅振寒。不是各种振颤鼓栗，如丧失神守属于火吗？少阴病呕逆，厥气上行；膀胱病冲头痛；太阳病厥气上冲胸，少腹牵引睾丸引腰脊上冲心；少阴病气上冲胸，呕逆，不是各种逆气冲上属于火吗？少阳病谵语狂妄，膀胱病狂癫疾，不是各种躁狂越轨属于火吗？少阳病肿胀善惊，少阴病昏闷热痛酸楚，肿不能久立，不是各种病肿胀、疼酸惊骇属于火吗？《原病式》说：诸风掉眩，属于肝火之动；诸气愤郁，属于肺火之升；诸湿肿满，属于脾火之盛；诸痛疮痒，属于心火之用。这些都是火发病，出于脏腑的情况。只是注文没有阐发罢了。以陈无择的通达，还用暖炽论君火，日用之火言相火，而没有深入探讨，难怪后人不明，可悲啊！
患湿热相火病的很多。各种病寻找痰火，痰火产生异证。
因为心火导致。心，是君火。火旺则金燥，水亏为火独存。
气有余便是火。（不是真气有余，而是火邪作为气。）气从左边起的，是肝火；气从脐起的，是阴火。
热从脚下起入腹的，是虚到了极点。因为相火起于九泉之下，这种病十救不了一。治法用四物汤加降火药服用。用附子末津液调匀，贴敷涌泉穴，引火下行。如果壮实人有此证，是湿郁成热的表现。或者有冒雨途中行走受湿而得此证的，不可误作阴虚治疗。只宜用苍术、黄柏、牛膝、防己丸之类的药物。阴虚火动的，难治。（脉数无力的是这种情况。）
饮酒人发热，难治；不饮酒人，因酒发热，也难治。
烦躁，是气随火上升。
李东垣说：有元气虚损而热，有五脏热，有内中外而热。轻手抚摸，热在皮毛血脉。重手按压，筋骨热严重的，热在筋骨。不轻不重而热，热在肌肉。又说：白天发热，晚上安静，是阳气自热于阳分。白天安静，晚上发热烦躁，是阳气下陷，进入阴中，名叫热入血室。昼夜不分，是重阳无阴。急需泻其阳，峻补其阴。
两手大热为骨厥，如在火中。灸涌泉穴，五壮立刻痊愈。
*Yuji Wei Yi* states: The pathology of Fire is extremely harmful, its changes are very rapid, its manifestations are very prominent, and death can be sudden. Why? Because Fire can scorch and burn, fly and move wildly, consume and melt things, and cannot be resisted. It travels through the two paths of deficiency and excess in the Sanjiao (Triple Burner). There is Ministerial Fire (Jun Huo), which is like human fire; and there is Executive Fire (Xiang Huo), which is like dragon fire. The nature of Fire does not move recklessly; if it stays close to the Dao, it usually obeys orders according to its endowment and position, operating the mechanism of creation and survival. Humans exist within the intersection of Qi, moving more than being still. How can one avoid reckless movement? Therefore, all movement belongs to the transformation of Fire. Once Fire moves recklessly, Yuan Qi (Original Qi) is injured; the two cannot coexist. Excess leads to disease, spreading harm to other meridians, which is no small matter. At the extreme of movement, disease leads to death. The classic says, "One water cannot overcome two fires." Fire originates from heaven's creation. Besides Ministerial and Executive Fire, there is also Fire rooted in the Zang-Fu organs of Jueyin, triggered by the Five Desires and Six Passions/Seven Emotions. 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 affecting the interior causes Fire to rise in the Lungs. The Heart is the Monarch; if it burns itself, death ensues.
Zhu Danxi said: Taiji moves to generate Yang, stillness generates Yin. Yang moves and transforms; Yin is still and combines, generating Water, Fire, Wood, Metal, and Earth. Each has its own nature, but Fire has two types. One is Ministerial Fire (Jun Huo), human fire; the other is Executive Fire (Xiang Huo), heavenly fire. Fire is Yin inside and Yang outside, governing movement. Thus, all movement belongs to Fire. In terms of name, form and substance generate each other, matching the Five Phases, so it is called Ministerial; in terms of position, it arises from emptiness, guards its place, receives orders, and appears through movement, so it is called Executive. Heaven governs the generation of things, thus constantly in motion. Humans have life, thus constantly in motion. The reason for constant motion is assisted by Executive Fire. Seen in heaven, it comes out of dragons and thunder, representing the Qi of Wood; coming out of the sea, it represents the Qi of Water. In humans, it resides in the Liver and Kidney departments. The Liver belongs to Wood, and the Kidneys belong to Water. The Gallbladder is the Fu organ of the Liver; the Bladder is the Fu organ of the Kidneys; the Pericardium is the match for the Kidneys. The Sanjiao (Triple Burner), speaking of position, has the Lower Jiao managing the divisions of Liver and Kidney, both Yin and lower. Heaven cannot generate things without this Fire; humans cannot have life without this Fire. Heavenly Fire, although emerging from Wood, is fundamentally rooted in Earth. Thus, unless Thunder lies hidden, Dragons hibernate, and the Sea adheres to the Earth, they cannot resonate, fly, or create waves. Resonating, flying, and creating waves are movements that become Fire. The Yin of Kidneys and Liver fully possesses Executive Fire; humans are the same as Heaven. Someone asks: Executive Fire is moved by Heavenly Fire; why does Li Dongyuan call it the thief of Yuan Qi? He also says Fire and Yuan Qi do not coexist; when one wins, the other loses. So how can we make them have no victory or defeat? Zhou Dunyi said: Spirit emerges with knowledge. The Five Sensibilities interact with objects, and ten thousand affairs arise. The nature of the Five, affected by objects, cannot remain still. This movement is what the *Neijing* calls the Five Fires. Executive Fire rises easily; the Jueyin Fire of the Five Sensibilities fanning each other causes reckless movement. Fire arising from recklessness is unpredictable, present at all times, simmering True Yin. Yin deficiency leads to disease; Yin exhaustion leads to death. The Qi of Ministerial Fire is described in classics as Summer Heat and Heat; the Qi of Executive Fire is described simply as Fire, indicating its ferocity and cruelty exceed that of Ministerial Fire. Thus it is said: Executive Fire is the thief of Yuan Qi. Zhou Dunyi also said: Sages establish righteousness and benevolence and emphasize stillness. Zhu Xi also said: One must ensure the Way Mind (Dao Xin) is always the master of the body, while the Human Mind (Ren Xin) listens to its commands. This is the good use of Fire. When Human Mind listens to Way Mind and is governed by stillness, the Five Fires will remain silent. Executive Fire will only assist creation in its endless cycle of life. How can it be a thief? Someone asks: The *Neijing* commentary on Executive Fire mentions Shaoyin and Shaoyang, but not Jueyin and Taiyang. Why do you mention them? I reply: Li Dongyuan often spoke of Foot Taiyang and Shaoyin. Treatment uses stir-fried *Phellodendri Cortex* (Huangbai), taking advantage of its pungent taste to drain Fire in Water. Dai Ren also said searching for Fire in Gallbladder and Sanjiao, treating Liver and Pericardium is no different; this refers to Dragon-Thunder Fire. I have elaborated that Heavenly Fire arises from movement, as mentioned above, actually extending the ideas of these two masters. Someone asks: The *Neijing* mentions Fire in various places, often in the Six Qi. Mentions of Zang-Fu are rare. Did these two masters have other evidence? Can you tell me? The classic says: All diseases arise from the movement and transformation of Wind, Cold, Summer Heat, Dampness, Dryness, and Fire. Qibo listed nineteen pathogenesis clauses, five of which belong to Fire. Is this not Executive Fire pathology originating from Zang-Fu? Examining the *Neijing*, Shaoyang disease presents with convulsions; Taiyang disease presents with dizziness and falling; Shaoyin disease presents with confusion and sudden aphasia; depression and fullness leading to unconsciousness. Are these not Heat, confusion, and convulsions belonging to Fire? Shaoyang disease involves aversion to cold and shivering; Gallbladder disease involves chills; Shaoyin disease involves shivering and aversion to cold; Jueyin disease involves shivering and chills. Are these not tremors and loss of spiritual control belonging to Fire? Shaoyin disease involves vomiting and counterflow; Bladder disease involves rushing headache; Taiyang disease involves counterflow Qi rushing to the chest, lower abdomen pulling to testicles, waist, spine, and rushing to the heart; Shaoyin disease involves Qi rushing to the chest and vomiting. Are these not counterflow rising belonging to Fire? Shaoyang disease involves delirium and madness; Bladder disease involves mania and epilepsy. Are these not restlessness and madness belonging to Fire? Shaoyang disease involves swelling and fright; Shaoyin disease involves confusion, heat, pain, soreness, and inability to stand long. Are these not swelling, pain, soreness, and fright belonging to Fire? *Yuan Bing Shi* says: All wind, trembling, and dizziness belong to Liver Fire movement; all Qi stagnation and depression belong to Lung Fire rising; all dampness, swelling, and fullness belong to Spleen Fire abundance; all pain, sores, and itching belong to Heart Fire usage. These are all Fire pathologies originating from Zang-Fu. The commentaries did not elaborate. Even Chen Wuyue, though insightful, discussed Ministerial Fire as warmth and Executive Fire as daily fire, without deep exploration, no wonder later generations were confused. Sad!
Many suffer from Damp-Heat and Executive Fire. Various diseases seek Phlegm-Fire; Phlegm-Fire produces strange syndromes.
It is caused by Heart Fire. The Heart is Ministerial Fire. When Fire is excessive, Metal becomes dry, and Water deficiency leaves Fire alone.
Excess Qi becomes Fire. (Not excess of true Qi, but Fire pathogen acting as Qi.) Qi rising from the left side is Liver Fire; Qi rising from the navel is Yin Fire.
Heat rising from the feet into the abdomen indicates extreme deficiency. Because Executive Fire rises from the depths of the earth (nine springs); this condition saves one in ten. Treatment uses *Siwu Tang* (Four Substances Decoction) added with Fire-draining herbs. Apply powder of *Aconiti Lateralis Radix Praeparata* (Fuzi, Prepared Aconite Root) mixed with saliva to Yongquan (KI 1) acupoint to guide Fire downward. If robust persons have this syndrome, it is Dampness stagnating into Heat. Or those who contracted Dampness by walking in rain. Do not mistake it for Yin deficiency treatment. Only use formulas like *Cangzhu, Huangbai, Niuxi, Fangji Wan*. Yin deficiency with Fire hyperactivity is difficult to treat. (Pulse is rapid and weak.)
Febrile patients who drink alcohol are difficult to treat; non-drinkers developing fever due to alcohol are also difficult to treat.
Restlessness and irritability indicate Qi rising with Fire.
Li Dongyuan said: There is heat due to Yuan Qi deficiency, heat from the Five Zang organs, and heat from internal, middle, and external sources. Light palpation reveals heat in skin and vessels. Heavy pressure reveals severe heat in sinews and bones. Moderate pressure reveals heat in muscles. He also said: Fever during the day and quiet at night indicates Yang heat in the Yang aspect. Quiet during the day and fever/restlessness at night indicates Yang Qi sinking into Yin, named Heat entering the Blood Chamber. Fever不分 day and night indicates Repeated Yang and No Yin. Urgently drain Yang and severely tonify Yin.
Great heat in both hands is Bone Jue (Bone Revulsion), feeling like being in fire. Moxibustion on Yongquan (KI 1) acupoint, five moxa cones, cures immediately.