捍卫冲和不息之谓气，扰乱妄动变常之谓火。当其和平之时，外护其表，复行于里，周
流一
身，循环无端，出入升降，继而有常。原出中焦，总统于肺气，曷常病于人也。及其七情之
变攻，五志之间发，乖戾失常，清者遽变为浊，行者遏抑而反止，表失外护而不知，里失健
捍而少降，营运渐远，肺失主持，妄动不已，五志厥阳之火起焉。上炽于肺，气乃为病，何
者？气本为阳，反胜则为火矣。河间有曰∶五志过极，皆为火也。何后世不本此议，而以香
辛燥热之剂，概作寒治，所据何理？且言指迷七气汤，用青皮、棱、术、益、桂之属，可以
通七情，混同一义，不按某药治某病，以下诸方。尤有甚焉者，兹不具论，不知经言九气之
治，各有分别，如高者抑之，下者举之，寒者热之，热者寒之云云，何尝混作寒论，而以燥
热之剂通治诸气。若用燥热之剂，不过暂却滞气，冲快于一时耳。滞气暂开，久而复郁，郁
至久而生热，热积久而生痰，痰饮下隔，升降不行，浊气混 ，清虚耗竭，此习俗相沿之误
，莫能救挽者。又有肾虚不能摄气归元，用黑锡丹、养气丹，以有形金石，镇无形之气，譬
以石投水，水固未尝沉也，岂不殆欤？丹溪云∶上升之气，自肝而出，中挟相火，其热为甚
。自觉冷者，非真冷也，火极以水，阳亢阴微，故有此证，认假于真，可胜道哉？大抵七情
伤气，郁结不舒，痞闷壅塞，发为诸病，当详所起之因滞于何经，始则用辛温以散之，稍久
即以辛平和之，辛寒折之。然药中有行散者，有损泄者，用之能却气之标，而不能制气之本
，岂可久佐以燥热之药，以火济火，混同为治，使之常服多服可乎？气之与火，一理而已，
动静之变，反化为二，气作火论，与病情相得。丹溪《局方发挥》云∶冷生气者，出于高阳
生之谬言也，是非身受寒气，口食寒物而遽论寒者，吾恐千不得其一二也。
气，是指护卫身体、维持冲和状态而不息运行的力量；火，是指扰乱正常秩序、妄动失常的状态。当气处于和平状态时，它在外部护卫体表，在内部运行于脏腑，周身循环流动，无始无终，出入升降，始终遵循一定的规律。气源于中焦，由肺气统摄，怎么会轻易使人患病呢？等到七情（喜、怒、忧、思、悲、恐、惊）的变化侵袭，五志（心之喜、肝之怒、肺之悲、脾之思、肾之恐）的情绪发作，导致气机乖戾失常，清轻之气突然变为浊重之气，运行之气被遏制而停止，体表失去护卫功能而不自知，体内失去健运捍卫功能而下降不足，气血运行逐渐偏离常态，肺脏失去主持调节的作用，气机妄动不止，于是五志所化的厥阳之火由此产生。这股火气上炎灼烧肺脏，气机因此发生病变。为什么呢？因为气本属阳，如果阳气过盛反克，就会转化为火。刘河间曾说：“五志过极，都会化为火。”为什么后世医家不依据这一理论，反而用香辛燥热的药物，一概按照寒证来治疗，这有什么道理呢？
况且像《指迷七气汤》这样的方剂，使用青皮、三棱、白术、益智仁、肉桂等药物，声称可以通治七情郁结，将各种病因混为一谈，不按具体病症选用具体药物，以下所列诸方也是如此。更有甚者，这里不再一一列举。不知道经典经文指出“九气”的治疗各有区别，比如“高者抑之，下者举之，寒者热之，热者寒之”等等，何曾将所有气病混同为寒证，并用燥热药物通治所有气病？如果使用燥热药物，不过是一时暂时驱除滞气，让患者感到片刻舒畅罢了。滞气暂时开通，时间久了又会郁结，郁结久了会产生热邪，热邪积聚久了会生痰，痰饮阻滞膈下，导致升降功能停滞，浊气混杂，清虚之气耗竭，这是习俗沿袭造成的错误，难以挽救的。
还有肾虚不能摄纳气归元的情况，有人使用黑锡丹、养气丹，用有形的金石类药物，去镇压无形的元气，这就像把石头投入水中，水并不会因此沉淀，难道不危险吗？朱丹溪说：“上升的气，从肝脏发出，中间夹杂着相火，其热势非常严重。”患者自觉寒冷，并非真正的寒冷，而是火极似水（真寒假热或阳极似阴），阳亢阴微，所以出现这种症状，认假象为真相，怎么能说得通呢？大抵七情损伤气机，导致郁结不舒，痞闷壅塞，引发各种疾病，应当详细考察起因，判断滞留在哪条经络。起初应用辛温药物发散它，时间稍长就用辛平药物调和它，用辛寒药物折服它。然而药物中有行散作用的，也有损泄作用的，使用它们只能去除气的表象症状，而不能控制气的根本原因，怎么可以长期佐以燥热药物，以火助火，混同治疗，让患者经常服用、多服呢？气和火，原理是一样的，只是动静变化不同，反过来就变成了两种性质，将气作为火来论述，与病情是相符的。朱丹溪在《局方发挥》中说：“冷能生气，这是出自高阳生的谬论。”如果不是亲身感受寒气、口食寒物而立即讨论寒证的，我恐怕千中不得其一二。
Qi refers to the force that defends the body, maintains a harmonious state, and circulates ceaselessly; Huo (Fire) refers to a state of disturbance, reckless movement, and deviation from normalcy. When Qi is in a harmonious state, it protects the exterior surface externally, circulates within the interior organs, flows throughout the entire body in an endless cycle, with entry and exit, ascending and descending, always following regular patterns. Qi originates from the Middle Jiao (Middle Burner), is commanded by Lung Qi, and how could it easily cause disease in humans? However, when affected by changes in the Seven Emotions (Joy, Anger, Worry, Pensiveness, Sorrow, Fear, Fright), or when the Five Wills (Joy of Heart, Anger of Liver, Sorrow of Lung, Pensiveness of Spleen, Fear of Kidney) erupt, Qi becomes aberrant and loses its normal rhythm. Clear Qi suddenly transforms into Turbid Qi, moving Qi is obstructed and stops, the exterior loses its protective function without awareness, and the interior loses its robust defense and fails to descend adequately. As circulation deviates further, the Lung loses its regulatory control, Qi moves recklessly without cessation, and thus the Jueyang Fire (Jue-Yang Fire) generated by the Five Wills arises. This fire flares up and scorches the Lungs, causing Qi pathology. Why? Because Qi inherently belongs to Yang; if Yang becomes excessive and overcomes Yin, it transforms into Fire. Liu Hejian stated: "Extremes of the Five Wills all transform into Fire." Why do later generations not base their reasoning on this theory, but instead generally treat Qi disorders as Cold syndromes using acrid, aromatic, drying, and hot medications? What is the rationale for this?
For instance, formulas such as Zhimi Qiqi Tang (Puzzle-Resolving Seven-Qi Decoction), which utilize drugs like Qingpi (Exocarpium Citri Reticulatae Viride), Sanleng (Rhizoma Sparganii), Baizhu (Rhizoma Atractylodis Macrocephalae), Yizhiren (Fructus Alpiniae Oxyphyllae), and Rougui (Cortex Cinnamomi), claim to treat all Seven Emotions indistinguishably, conflating different etiologies without matching specific drugs to specific diseases, as seen in the subsequent formulas. Even more egregious examples exist, which are not detailed here. One should be aware that classical texts specify distinct treatments for the "Nine Qi" (Nine Types of Qi Pathologies), such as "restrain what ascends excessively, elevate what sinks, warm what is cold, cool what is hot," etc. How have they ever treated all Qi disorders as Cold and used drying-hot agents to treat them universally? If drying-hot agents are used, they merely temporarily dispel stagnant Qi, providing momentary relief. Once the stagnation is temporarily cleared, it will re-congeal after a while; prolonged congestion generates Heat, accumulated Heat generates Phlegm, and Phlegm-fluids obstruct the lower diaphragm, halting ascending and descending functions. Turbid Qi mixes with clear Qi, depleting the pure and empty essence. This error, perpetuated by custom, is difficult to remedy.
Furthermore, in cases of Kidney Deficiency failing to grasp Qi and return it to its origin, some use Heixi Dan (Black Pellet Pill) or Yangqi Dan (Qi-Nourishing Pill). Using tangible mineral substances to suppress intangible Yuan Qi (Original Qi) is like throwing stones into water; the water does not settle. Is this not dangerous? Zhu Danxi stated: "Ascending Qi emerges from the Liver and carries Ministerial Fire (Xianghuo), making the heat intense." Patients who feel cold internally are not experiencing true Cold; rather, extreme Fire mimics Water (Yang extremity resembling Yin), where Yang is hyperactive and Yin is deficient. Thus, mistaking the false appearance for the truth is untenable. Generally, Seven Emotions damage Qi, leading to depression, discomfort, distension, and obstruction, which manifest as various diseases. One must carefully investigate the cause and determine which meridian is affected. Initially, Acrid-Warm herbs should be used to disperse it; after a short time, Acrid-Ping (Neutral) herbs should be used to harmonize it, and Acrid-Cold herbs to subdue it. However, among these herbs, some promote dispersion, while others drain and damage. Using them can only address the superficial symptoms of Qi stagnation, not the root cause. How can one long-term adjuvant therapy involve drying-hot drugs, adding fire to fire, treating everything indiscriminately, and allowing patients to take them frequently and in large doses? Qi and Fire share the same principle; it is only the dynamic change between movement and stillness that distinguishes them. Discussing Qi as Fire aligns with the pathological condition. In *Ju Fang Fa Hui* (Exposition of the Formulary), Zhu Danxi stated: "The idea that Cold generates Qi is a fallacy originating from Gao Yangsheng." Unless one has personally contracted external Cold or ingested cold food immediately prior to symptom onset, discussing Cold as the primary cause applies to fewer than one or two out of a thousand cases.