郁李仁 大黄 桂心 黑牵牛 当归 黄柏（以上并生用，各半两） 轻粉（少许）
上为细末，滴水丸，如梧桐子大，每服三十丸至四十丸，用温汤或生姜汤送下。
治小便闭涩不通，乃血涩致气不通，而窍涩也。
知母（酒制） 泽泻（为末，各三钱） 茯苓（去皮） 滑石末（炒黄色，各二钱） 黄
柏（酒
上和匀作一服，有水二盅，煎至一盅，空心稍热服，如急闭，不拘时候服。
《内经》曰∶六气所入，风寒在下，燥热在上，湿气在中，惟火游行其间，能贯通发上
下之病者多乎。动而为病者，惟火也。《病机》论云∶五火为病，内格呕逆，食不得入，是
有火也。诸热瞀螈，皆属于火。热气甚则浊乱昏昧也，经所谓病筋脉相引而急，名曰螈，故
俗谓之搐是也。诸禁鼓栗，如丧神守，皆属于火。禁栗惊惑，如丧神守，悸动怔忡，皆热之
内作，故治当以制火之剂，其神守血，荣自愈也。诸逆冲上，皆属于火冲攻也。火气炎上故
呕，涌溢食而不下也。诸躁狂越，皆属于火。胃实则四肢实，而能登高也，故四肢者诸阳之
本，经所谓阴不胜阳，则脉流薄，疾病乃狂。是以阳胜则使妄言骂詈，不避亲疏，神明之乱
也。治之以补阴泻阳，夺其食则病已。诸证皆属于火，然火也，其中有君相二火之名焉，是
以丹溪云∶君火人火也，相火天火也，火内而外阳主乎动者，五行之中惟火有二，虽然尤不
止于是也，故凡动皆属于火。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，因其动而可见，故谓之相火。主生物故恒于动，人有此生，亦恒于动。其
有所恒于动者，皆相火助之为也。见于天者，出于龙雷之气，出于海者，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
，三焦以焦言，而下焦司肝肾之分，皆阴而下也，天非此火不能生物，人非此火不能有生。
河间深察《内经》之意，言之诸病，喘呕吐酸，暴注下迫转筋，小便混浊，腹胀大鼓，痈疽
疡疹，瘤气结核颊下，霍乱瞀闷，郁肿鼻塞，鼽衄血溢，血泄淋闭，身热恶寒，战栗惊惑，
悲笑谵妄，衄篾血污，此皆少阴君火之热，乃真心小肠之气所为也。若肾螈暴喑，冒昧躁扰
，狂越骂詈惊骇， 肿疼酸，气逆上冲，禁栗如丧神守，疮疡喉痹，耳鸣及聋，呕涌溢食不
下，目昧不明，暴注 螈，暴病暴死，此皆少阳相火之热，乃心胞络三焦之气所为也。君火
之气，经以暑与热言之，相火之气，经以言之，其暴悍酷烈，有甚于君火者也。相火易起五
性，厥阳之火相扇，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
热则死，东垣谓相火为元气之贼也。又曰相火与元气不两立，一胜则一负，曰然则如之何，
可使无胜无负乎？曰神发知矣。五性感动而万事出，五者之性，为物所感，不能不动，动者
即《内经》五火也，古人以中正仁义而主静，朱子以道心常为一身之主，而人心每听命焉。
此善处乎火者，人心听命于道心，而又能主之，以静比五火，寂然不动，而相火者，惟有裨
造化而为生生不息之运用，何贼之有？曰谓相火之外，又脏腑厥阳之火，此经所谓一水不胜
二火之大，出于天造厥阳，此经所谓一水不胜五火之大，出于人焉，所谓五脏各有火，夫五
志激之，其火随起。盖大怒则火动，此皆少阴君火之热，乃真心小肠之气所为也。若大怒则
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，心火自焚则死矣。且
火出于脏腑，为病之状曰诸风掉眩，属于肝火之动也。诸气 郁病痿，属于肺火之升也。诸
湿肿满，属于脾火之胜，此皆相火。少阳相火之热，乃心胞络三焦之气所为也，故为诸病，
诸痛痒疮，皆属于心火之用。若少阳病，内为螈 ，太阳病时眩仆，少阴病瞀暴喑郁，冒不
知人，诸热瞀螈以属火，少阳恶寒鼓栗，胆病振寒，少阴病洒淅寒振栗，厥阴病洒淅振寒。
若诸振鼓栗，如丧神守，皆属火也。《原病式》曰∶五脏之志，过度则劳伤本脏，凡五志所
伤皆热也。所谓阳动阴静，则清平也。是故上善若水，下愚若火。若卒暴僵仆，多因五志七
情过度而卒病也，故喜为心火之志，病笑者火之甚也，五志过极，皆为火也。王太仆云∶君
相二火，为治之法。夫病微少者，犹人火也，遇草而焰，得木而燔，可以湿伏，可以水灭，
逆其性气，折之攻之。病之太甚，犹龙火也，故经曰逆者正治，从者反治，从少从多，观其
事也。若去五脏六腑之火，黄连泻心火，黄芩泻肺火，白芍药泻脾火，知母泻肾火，木通泻
小肠火，石膏泻胃火，柴胡泻三焦火，黄芩佐之，柴胡泻肝火，须黄连佐之，胆经亦然，黄
柏泻膀胱火，又曰龙火，膀胱水府之火故也。东垣又言∶相火主足太阳少阴之经，治以炒黄
柏，取其味苦，能泻水中之火也，此皆苦寒之味，能泻有余之火耳。若饮食劳倦，内伤元气
，火不两立，为阳虚之病，治当甘温之剂除之，如黄 人参甘草之属。若阴微阳强，相火炽
盛，以乘阴位，日渐煎熬，为血虚之病，以甘寒之剂降之，如当归地黄之属。若心火亢极，
郁热内实，为阳强之病，而以咸冷之剂折之，如大黄朴硝之属。若肾水受伤，其阴失守，无
根之火，为虚炎之病，而以甘水之剂制之，如生地黄玄参之属。若有肾命门火衰，为阳脱之
病，而以温热之剂济之，如附子干姜之属。若胃虚过食冷物，抑遏阳气，于脾土为火郁之病
，而以升散之剂发之，如升麻干葛柴胡防风之属。医者若不明此，而治火病为难，且前人备
述其详，全在临病处方，庶免实实虚虚之祸也。
郁李仁、大黄、桂心、黑牵牛、当归、黄柏（以上均生用，各半两）、轻粉（少许）。
将上述药物研成细末，滴入水制成丸剂，大小如梧桐子。每次服用三十至四十丸，用温开水或生姜汤送服。
治疗小便闭塞不通，这是由于血行涩滞导致气机不通，进而窍道涩滞所致。
知母（酒制）、泽泻（研为末，各三钱）、茯苓（去皮）、滑石末（炒至黄色，各二钱）、黄柏（酒制）。
将上述药物混合均匀作为一剂，加水两盅，煎煮至一盅，空腹时稍热服用。如果是急性闭阻，不拘泥于服药时间。
《黄帝内经》说：六气侵入人体，风寒在下，燥热在上，湿气在中，只有火气在中间游走，能够贯通引发上下疾病的很多。引发疾病变化的，主要是火邪。《素问·病机气宜保命集》论述说：五火致病，出现内部格拒、呕吐逆气、食物无法进入的情况，这是有火邪的表现。各种热症导致的昏迷抽搐，都归属于火邪。热气盛则导致浑浊混乱、昏昧无知，经文中所说的“筋脉相互牵引而拘急”，称为“瘛疭”（chì zòng），所以俗称“搐搦”。各种口禁、鼓颔战栗，如同失去神志主宰，都归属于火邪。口禁战栗、惊惶迷惑，如同失去神志主宰，悸动怔忡，都是热邪在内作祟，所以治疗应当使用制约火邪的方剂，使神志安宁，营血自然恢复。各种气逆冲上，都归属于火邪的冲攻。火性炎上，所以引起呕吐，涌溢食物而无法下行。各种烦躁狂乱、越礼行为，都归属于火邪。胃气实则四肢充实，能够登高，所以四肢是诸阳之本，经文中所说“阴不能胜阳，则血脉流动迫急，疾病表现为狂躁”。因此，阳胜则使人妄言骂人，不避亲疏，这是神明混乱的表现。治疗应当补阴泻阳，断绝其饮食来源，病就会痊愈。这些证候都归属于火邪，然而火邪之中，又有君火和相火两个名称。所以朱丹溪说：君火是人火，相火是天火。火在内而外显为阳，主司运动，五行之中只有火有两种属性，虽然如此，但不仅仅局限于此，所以凡是运动变化都归属于火。从名称来说，形质相生，配合五行，所以称为君火。从位置来说，生于虚无，守位禀受命令，因其运动而显现，所以称为相火。主司化生万物，所以恒常处于运动状态，人有生命，也恒常处于运动状态。那些恒常处于运动状态的，都是相火辅助的结果。见于天象的，出于龙雷之气；出于海中的，则是水气。存在于人体的，寄居于肝、肾两部，肝属木，肾属水。胆是肝之腑，膀胱是肾之腑，心包络是肾的配属，三焦以“焦”命名，而下焦主管肝肾的分野，都属于阴而在下的部位。天没有这种火不能化生万物，人没有这种火不能维持生命。
刘河间深刻体察《黄帝内经》的本意，论述各种疾病：喘息、呕吐酸水、突然腹泻伴有里急后重、转筋、小便浑浊、腹部胀大如鼓、痈疽疮疡疹子、颈部肿块结核、霍乱、头目昏闷、郁结肿胀、鼻塞、鼻出血、便血、淋证闭涩、身体发热恶寒、战栗惊惶迷惑、悲伤嬉笑、胡言乱语、鼻衄、吐血污秽，这些都是少阴君火的热证，乃真心和小肠的气机所为。如果肾部抽搐、突然失音、头目昏蒙、烦躁扰攘、狂乱骂人、惊骇、浮肿疼痛酸楚、气逆上冲、口禁战栗如同失去神志主宰、疮疡喉痹、耳鸣及耳聋、呕吐涌溢食物无法下行、视物不明、突然腹泻伴抽搐、突发疾病甚至暴死，这些都是少阳相火的热证，乃心包络和三焦的气机所为。君火之气，经文用“暑”和“热”来表述；相火之气，经文用……（原文此处似有缺字，通常指“火”或特定描述）来表述，其暴烈酷猛程度，比君火更甚。相火容易兴起，与五志引发的厥阳之火互相煽动，就会妄动。火起于妄念，变化莫测，无时不在，煎熬真阴，阴虚则生病，阴竭热极则死亡。李东垣说相火是元气的贼害。又说相火与元气不两立，一方胜则另一方负。那么该怎么办，才能使其不相胜负呢？回答说：神发于知觉。五性受到感动而万事产生，这五种本性，被外物所感，不能不运动，运动就是《黄帝内经》所说的“五火”。古人主张以中正仁义为主并保持静定，朱熹主张道心常为一身之主，而人心每每听命于道心。这是善于处理火邪的方法，让人心听命于道心，又能主宰它，以静制动，面对五火，寂然不动，那么相火就只有辅助造化、生生不息的作用，哪里还是贼害呢？如果说相火之外，还有脏腑的厥阳之火，这就是经文所说的“一水不胜二火”的大患，出于天造的是厥阳之火，经文所说的“一水不胜五火”的大患，出于人的情志，所谓五脏各有火，五志激动，火随之而起。大怒则火动，这属于少阴君火的热证，乃真心和小肠的气机所为。如果大怒则火起于肝，醉饱则火起于胃，房劳过度则火起于肾，悲哀伤中则火起于肺，心火自焚则死亡。况且火出于脏腑，发病的症状表现为：各种风症眩晕，属于肝火的变动；各种气机郁滞、痿证，属于肺火的升腾；各种湿症肿胀满闷，属于脾火的亢盛，这些都属于少阳相火的热证，乃心包络和三焦的气机所为。所以各种病症中，各种痛痒疮疡，都归属于心火的作用。如果少阳病，内部出现抽搐；太阳病时常眩晕仆倒；少阴病突然昏冒失音、郁结昏不知人；各种热症昏冒抽搐归属于火；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。如果各种振颤鼓颔战栗，如同失去神志主宰，都归属于火邪。《原病式》说：五脏的情志，过度则会劳伤本脏，凡是五志所伤都是热证。所谓阳动阴静，则是清平的状态。所以至善的人像水一样柔和，下愚的人像火一样猛烈。如果突然僵硬仆倒，多因五志七情过度而突然患病。所以喜是心火的情志，大笑是火邪严重的表现，五志过极，都化为火邪。王太仆说：君火和相火，是治疗的法则。病情轻微少的，犹如人火，遇到草就燃烧，得到木头就焚烧，可以用湿伏灭，用水扑灭，违背它的性情，折损它、攻击它。病情太严重的，犹如龙火，所以经文说：逆着病势为正治，顺着病势为反治，顺从多少，观察具体情况而定。如果要去除五脏六腑的火邪：黄连泻心火，黄芩泻肺火，白芍药泻脾火，知母泻肾火，木通泻小肠火，石膏泻胃火，柴胡泻三焦火，黄芩佐助；柴胡泻肝火，须黄连佐助；胆经也是如此；黄柏泻膀胱火，又称龙火，因为膀胱是水液之府的火。李东垣又说：相火主要涉及足太阳和足少阴经脉，治疗用炒黄柏，取其苦味，能泻水中之火，这都是苦寒的味道，只能泻有余的火邪。如果是饮食劳倦，内伤元气，火与元气不两立，属于阳虚的病证，治疗应当用甘温的药剂祛除，如黄芪、人参、甘草之类。如果是阴微阳强，相火炽盛，乘袭阴位，日渐煎熬，属于血虚的病证，应当用甘寒的药剂降火，如当归、地黄之类。如果是心火亢极，郁热内实，属于阳强的病证，应当用咸冷的药剂折服，如大黄、朴硝之类。如果是肾水受伤，阴气失守，无根之火，属于虚炎的病证，应当用甘凉的药剂制约，如生地黄、玄参之类。如果有肾命门火衰，属于阳脱的病证，应当用温热的药剂救济，如附子、干姜之类。如果胃虚过食冷物，抑遏阳气，在脾土形成火郁的病证，应当用升散的药剂发散，如升麻、干葛、柴胡、防风之类。医生如果不明白这些道理，治疗火病就很困难，而且前人已经详细论述，全在于临病处方时灵活应用，这样才能避免“实实虚虚”（使实证更实、虚证更虚）的祸患。
[Formula] *Semen Pruni* (Yuli Ren), *Rhei Radix et Rhizoma* (Dahuang), *Cinnamomi Ramulus* (Guixin), *Black Sesame* (Hei Qianniu), *Angelicae Sinensis Radix* (Danggui), *Phellodendri Cortex* (Huangbai) (all used raw, each 1.5 liang), *Calomelas* (Qingfen, a small amount).
Grind the above herbs into fine powder, add water to make pills the size of *Koelreuteriae Fructus* (Wutongzi). Take 30 to 40 pills per dose, administered with warm water or ginger decoction.
[Treatment Indication] Treats urinary retention and obstruction, caused by blood stasis leading to qi stagnation, thereby causing orifice blockage.
[Formula] *Anemarrhenae Rhizoma* (Zhimu, processed with wine), *Alismatis Rhizoma* (Zexie, ground into powder, each 3 qian), *Poria* (Fuling, peeled), *Talcum* (Huashi, stir-fried until yellow, each 2 qian), *Phellodendri Cortex* (Huangbai, soaked in wine).
Mix the above herbs evenly as one dose. Add two cups of water, decoct until one cup remains. Take warm on an empty stomach. In cases of acute retention, take at any time.
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: When the six qi invade the body, wind-cold is below, dryness-heat is above, and dampness is in the middle. Only fire wanders between them, often penetrating and causing diseases in both upper and lower parts. Among those that cause disease through movement, only fire is prominent. The *Bingji* (Pathogenesis) treatise states: Diseases caused by the five fires include internal rejection, vomiting, and regurgitation where food cannot enter; this indicates the presence of fire. All heat-induced dizziness and convulsions belong to fire. Excessive heat leads to turbidity and confusion. As the classics state, "when sinews and vessels pull against each other and become tense, it is called convulsion," hence commonly referred to as spasms. All conditions involving mouth closure, shivering, and trembling, resembling a loss of spiritual control, belong to fire. Mouth closure, shivering, panic, and confusion, resembling a loss of spiritual control, along with palpitations and anxiety, are caused by heat acting internally. Therefore, treatment should employ agents that restrain fire, allowing the spirit to be preserved and the nutritive blood to recover naturally. All rebellious qi rushing upward belongs to fire attacking upwards. Since fire flares upward, it causes vomiting and prevents food from descending. All irritability, mania, and unruliness belong to fire. When the stomach is full, the limbs are strong, enabling one to climb high; thus, the limbs are the root of all yang. The classics state, "when yin cannot overcome yang, the pulse flows rapidly, and the disease manifests as madness." Thus, excessive yang leads to speaking nonsense, cursing, and disregarding kinship, which is a disorder of the spirit. Treatment involves tonifying yin and draining yang; if food intake is restricted, the disease will resolve. All these syndromes belong to fire. However, within fire, there are distinctions between Ministerial Fire (Xiang Huo) and Sovereign Fire (Jun Huo). Therefore, Zhu Danxi stated: Sovereign Fire is human fire, while Ministerial Fire is heavenly fire. Fire resides internally but manifests externally as yang, governing movement. Among the five elements, only fire has two aspects, though this is not exhaustive; thus, all movements belong to fire. In terms of name, form and substance generate each other and correspond to the five elements, so it is called Sovereign. In terms of position, it arises from emptiness, maintains its station, receives commands, and becomes visible through movement, so it is called Ministerial Fire. It governs the generation of life and is constantly active. Humans, having life, are also constantly active. Those constant activities are assisted by Ministerial Fire. Manifested in heaven, it arises from dragon-thunder qi; manifested in the sea, it is water qi. In humans, it resides in the liver and kidney regions. The liver belongs to wood, and the kidney to water. The gallbladder is the palace of the liver, the bladder is the palace of the kidney, and the pericardium is the counterpart of the kidney. The Sanjiao (Triple Burner) is named for its scorching nature, and the Lower Burner governs the domains of the liver and kidney, all belonging to yin and located below. Heaven cannot generate life without this fire, nor can humans survive without it.
Liu Wansu deeply understood the intent of the *Neijing* and discussed various diseases: wheezing, vomiting, acid regurgitation, sudden diarrhea with tenesmus, muscle cramps, turbid urine, abdominal distension like a drum, carbuncles, ulcers, rashes, submandibular masses and nodules, cholera, dizziness and oppression,郁 swelling and nasal congestion, epistaxis, bloody diarrhea, stranguria and retention, fever with aversion to cold, shivering, panic, confusion, laughing/crying, delirium, nasal bleeding, and blood-stained discharge. These are all due to the heat of Shaoyin Sovereign Fire, resulting from the qi of the Heart Proper and Small Intestine. If there are kidney-related convulsions, sudden aphonia, dizziness and agitation, mania, cursing, fear, edema, pain, soreness, rebellious qi rushing upward, mouth closure and shivering resembling loss of spiritual control, sores and throat bi, tinnitus and deafness, vomiting and inability to swallow food, blurred vision, sudden diarrhea and convulsions, sudden illness and death, these are all due to the heat of Shaoyang Ministerial Fire, resulting from the qi of the Pericardium and Sanjiao. The qi of Sovereign Fire is described in the classics as summer heat and heat. The qi of Ministerial Fire is described simply as fire, and its violent and fierce nature is more severe than that of Sovereign Fire. Ministerial Fire easily rises; when combined with Jueyang Fire, they fan each other and move recklessly. Fire arises from delusion, changes unpredictably, exists at all times, and boils down to true yin. Yin deficiency leads to disease; yin exhaustion with extreme heat leads to death. Li Dongyuan stated that Ministerial Fire is the thief of Yuan Qi (Original Qi). He also said that Ministerial Fire and Yuan Qi cannot coexist; when one prevails, the other declines. So what should be done to ensure neither prevails? The answer is: Spirit emerges from perception. The five natures are moved and all affairs arise. These five natures, stimulated by external objects, cannot remain still. This movement is the "five fires" mentioned in the *Neijing*. Ancients advocated maintaining neutrality, benevolence, righteousness, and stillness. Zhu Xi advocated that the Daoxin (Way Mind) should be the master of the body, while the Renxin (Human Mind) should obey it. This is how to properly manage fire: when the Human Mind obeys the Way Mind and is mastered by it, remaining still and unmoved, then Ministerial Fire only assists creation and sustains endless life, posing no threat. Some argue that besides Ministerial Fire, there are also Jueyang fires of the zang-fu organs. This refers to the great imbalance of "one water failing to overcome two fires" arising from heaven, and "one water failing to overcome five fires" arising from humans. Each of the five zang organs has its own fire; when stirred by the five emotions, fire arises accordingly. Great anger moves fire, which is the heat of Shaoyin Sovereign Fire, from the Heart Proper and Small Intestine. Great anger causes fire to rise from the liver; overeating and drinking cause fire to rise from the stomach; sexual excess causes fire to rise from the kidneys; sorrow affecting the interior causes fire to rise from the lungs; self-burning of heart fire leads to death. Fire originates from the zang-fu organs, causing symptoms such as: wind-related tremors and dizziness belong to liver fire movement; qi stagnation and flaccidity belong to lung fire rising; dampness-related swelling and fullness belong to spleen fire excess. These are all Ministerial Fire. Shaoyang Ministerial Fire heat, from the Pericardium and Sanjiao, causes various diseases. All pain, itching, and sores belong to heart fire function. If Shaoyang disease presents internally with convulsions, Taiyang disease presents with frequent dizziness and falling, Shaoyin disease presents with dizziness, sudden aphonia, depression, and unconsciousness, and all heat-induced dizziness and convulsions belong to fire; Shaoyang disease presents with aversion to cold and shivering; Gallbladder disease presents with chills; Shaoyin disease presents with shivering and trembling; Jueyin disease presents with shivering and trembling. If all tremors, jaw clenching, and shivering resemble loss of spiritual control, they belong to fire. The *Yuanbing Shi* (Book of Original Causes) states: Excessive emotions damage the respective zang organs; all injuries from the five emotions result in heat. Yang moves, yin is still, resulting in clarity and peace. Thus, the superior are like water, the inferior are like fire. Sudden stiffening and falling are often due to excessive five emotions and seven passions. Joy is the emotion of heart fire; pathological laughter indicates extreme fire. Extreme excess of the five emotions transforms into fire. Wang Bing stated: Sovereign and Ministerial fires dictate treatment methods. For mild diseases, akin to human fire, which ignites grass and burns wood, it can be subdued by wetness or extinguished by water; counteract its nature to suppress it. For severe diseases, akin to dragon fire, the classics state: Treat contraries with orthodox methods, treat similars with reverse methods; follow the degree, observing the situation. To remove fire from the five zang and six fu organs: Coptis Chinensis Rhizoma (Huanglian) drains heart fire; Scutellariae Radix (Huangqin) drains lung fire; Paeoniae Radix Alba (Baishao) drains spleen fire; Anemarrhenae Rhizoma (Zhimu) drains kidney fire; Akebiae Caulis (Mutong) drains small intestine fire; Gypsum Fibrosum (Shigao) drains stomach fire; Bupleuri Radix (Chaihu) drains Sanjiao fire, assisted by Huangqin; Chaihu drains liver fire, assisted by Huanglian; the same applies to the Gallbladder meridian; Phellodendri Cortex (Huangbai) drains bladder fire, also known as dragon fire, as the bladder is the house of water. Li Dongyuan further stated: Ministerial fire governs the Foot-Taiyang and Shaoyin meridians; treated with stir-fried Huangbai, utilizing its bitter taste to drain fire from water. These are all bitter-cold flavors that drain excess fire. If diet and fatigue injure Yuan Qi, and fire conflicts with qi, it is a yang-deficiency disease; treat with sweet-warm agents like Astragali Radix (Huangqi), Ginseng Radix (Renshen), and Glycyrrhizae Radix (Gancao). If yin is weak and yang is strong, with blazing Ministerial Fire invading yin positions and slowly boiling, it is a blood-deficiency disease; treat with sweet-cold agents like Danggui and Rehmanniae Radix (Dihuang). If heart fire is hyperactive with internal stagnant heat, it is a yang-excess disease; treat with salty-cold agents like Dahuang and Natrii Sulfas (Puxiao). If kidney water is injured and yin is unsecured, with rootless fire causing deficiency flare-up, treat with sweet-cool agents like Shengdihuang and Scrophulariae Radix (Xuanshen). If Mingmen fire is deficient, causing yang collapse, treat with warm-hot agents like Aconiti Lateralis Radix Praeparata (Fuzi) and Zingiberis Rhizoma (Ganjiang). If stomach deficiency from excessive cold food suppresses yang, causing fire depression in spleen earth, treat with ascending-dispersing agents like Cimicifugae Rhizoma (Shengma), Puerariae Radix (Gegen), Chaihu, and Saposhnikoviae Radix (Fangfeng). If physicians do not understand these, treating fire diseases is difficult. Predecessors have detailed these thoroughly; success lies in prescribing according to the specific case, thereby avoiding the disaster of reinforcing excess and depleting deficiency.