李时珍曰∶水火所以养民，而民赖以生者也。本草医方，皆知辨水而不知辨火，诚缺文
哉。火者，南方之行，其文横则为三卦，直则为火字，炎上之象也。其气行于天，藏于地，
而用于人。太古燧人氏上观下察，钻木取火，教民熟食，使无腹疾。周官司 氏以燧取明火
于日，鉴取明水于月，以供祭祀。司 氏掌火之政令，四时变国火以救时疾。《曲礼》云∶
圣王用水火金木，饮食必时。则古先圣王之于火政，天人之间，用心亦切矣，而后世慢之
何哉？今撰火之切于日用灸 者凡一十一种，为火部云。
《本草拾遗》一种（唐陈藏器） 《本草纲目》一十种（明李时珍）
【附注】元朱震亨。
凡一十一种
（《纲目》）
【集解】李时珍曰∶火者五行之一，有气而无质，造化两间，生杀万物，显仁藏用，神
妙无穷，火之用其至矣哉。愚尝绎而思之，五行皆一，唯火有二。二者，阴火、阳火也。其
纲凡三，其目凡十有二。所谓三者，天火也，地火也，人火也。所谓十有二者，天之火四，
地之火五，人之火三也。试申言之，天之阳火二∶太阳，真火也；星精，飞火也（赤物暾暾
，降则有灾，俗呼火殃）。天之阴火二∶龙火也，雷火也（龙口有火光，霹雳之火，神火也）
。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（见石部
石脑油），水中之火也（江湖河海，夜动有火。或云∶水神夜出，则有火光）。人之阳火一，
丙丁君火也（心、小肠，离火也）。人之阴火二∶命门相火也（起于北海，坎火也，游行三
焦
，寄位肝胆），三昧之火也（纯阳，干火也）。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，可以水灭。诸阴火不焚草木而流金石，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
。故人之善反于身者，上体于天而下验于物，则君火相火、正治从治之理，思过半矣。此外
又有萧丘之寒火（萧丘在南海中，上有自然之火，春生秋灭。生一种木，但小焦黑。出《抱
朴子外篇》。又陆游云∶火山军，其地锄耘深入，则有烈焰，不妨种植。亦寒火也），泽中
之阳焰（状如火焰，起于水面。出《素问王冰注》），野外之鬼磷（其火色青，其状如炬，或
聚或散，俗呼鬼火。或云∶诸血之磷光也），金银之精气（凡金银玉宝，皆夜有火光）。此皆
似火而不能焚物者也。至于樟脑、猾髓，皆能水中发火，（樟脑见木部，猾髓见兽部）。浓酒
、积油，得热气则火自生。（烧酒、醇酒，得火气则自焚。油满百石，则火自生。油纸、油
衣、油铁，得热蒸激，皆自生火也）。南荒有厌火之民（国近黑昆仑，人能食火炭）、食火之
兽（《原化记》云∶祸斗兽，状如犬而食火，粪复为火，能烧人屋）；西戎有食火之鸟（驼鸟，
见禽部）。火鸦蝙蝠，能食焰烟；火龟火鼠，生于火地。（火龟见介部龟下，火鼠见兽部鼠下）
。此皆五行物理之常，而乍闻者目为怪异，盖未深诣乎此理故尔。复有至人，入水不溺，入
火不焚，入金石无碍，步日月无影。斯人也，与道合真，不知其名，谓之至人。蔡九峰只言
木火、石火、雷火、水火、虫火、磷火，似未尽该也。
震亨曰∶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
。唯火有二∶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，形气相生，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。天主生物，故恒于动，人有此生，亦恒于动。动者，皆相火之为也。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，肝木而肾水也
。胆者肝之腑，膀胱者肾之腑，心包络者肾之配，三焦以焦言，而下焦司肝肾之分，皆阴而
下者也。天非此火不能生物，人非此火不能自生。天之火虽出于木，而皆本乎地。故雷非伏
，龙非蛰，海非附于地，则不能鸣，不能飞，不能波也。鸣也，飞也，波也，动而为火者也
。肝肾之阴，悉具相火，人而同乎天也。然而东垣以火为元气之贼，与元气不两立，一胜则
一负者，何哉？周子曰∶神发知矣。五性感物而万事出。有知之后，五者之性，为物所感而
动，即《内经》五火也。五性缺阳之火，与相火相扇，则妄动矣。火起于妄，变化莫测，煎
熬真阴，阴虚则病，阴绝则死。君火之气，《经》以暑与湿言之；相火之气，《经》以火言
之，盖表其暴悍酷烈甚于君火也。故曰∶相火元气之贼。周子又曰∶圣人定之以中正仁义而
主静。朱子曰∶必使道心常为一身之主，而人心每听命焉。夫人心听命而又主之以静，则彼
五火之动皆中节，相火唯有裨补造化，以为生生不息之运用尔，何贼之有？或曰∶《内经》
只于六气言火，未言及脏腑也。曰∶岐伯历举病机一十九条，而属火者五∶诸热瞀螈，皆属
于火；诸逆冲上，皆属于火；诸躁狂越，皆属于火；诸禁鼓栗，如丧神守，皆属于火；诸病
肿，疼酸惊骇，皆属于火，是也。刘河间云∶诸风掉眩属于肝，风火也；诸气 郁属于
肺，燥火也；诸湿肿满属于脾，湿火也；诸痛痒疮属于心，郁火也。是皆火之为病，出于脏
腑者然也。以陈无择之通敏，犹以暖温为君火，日用之火为相火，无怪乎后人之聋瞽也。
李时珍说：水和火是用来养育百姓的，百姓依靠它们生存。本草和医方中，都知道辨别水，却不知道辨别火，这确实是缺失的内容啊。火，是南方的行气，它的字形横过来就是“三”卦，竖起来就是“火”字，这是火焰向上的形象。它的气运行于天空，储藏于大地，而应用于人类。远古时代的燧人氏上观天象下察地理，钻木取火，教导百姓吃熟食，使他们免受肠胃疾病的困扰。《周礼》中的司烜氏从太阳用燧石取得明火，从月亮用镜子取得明水，用来供给祭祀使用。司烜氏掌管火的政令，根据四季变化更换国家的用火以救治时令疾病。《曲礼》说：圣明的君王使用水、火、金、木，饮食必定顺应时节。那么古代圣王对于火政，在人与自然之间，用心也是深切了，为什么后世却轻视它呢？现在撰写与日常生活密切相关的灸法用火共十一种，列为火部。
《本草拾遗》记载一种（唐代陈藏器） 《本草纲目》记载十种（明代李时珍）
【附注】元代朱震亨。
总共十一种
（《本草纲目》）
【集解】李时珍说：火是五行之一，有气而没有实体，造化天地之间，生杀万物，显现仁德隐藏功用，神妙无穷，火的作用真是到了极致啊。我曾经推究并思考它，五行都是单一的，只有火有两种。这两种，就是阴火和阳火。它的纲领共有三条，细目共有十二条。所说的三条，是天火、地火、人火。所说的十二条，是天的火四种，地的火五种，人的火三种。试着详细阐述一下，天的阳火两种：太阳，是真火；星精，是飞火（红色的物体热气腾腾，降落则有灾祸，俗称火殃）。天的阴火两种：龙火，雷火（龙口有火光，霹雳之火，是神火）。地的阳火三种：钻木产生的火，击石产生的火，摩擦金属产生的火。地的阴火两种：石油的火（见石部石脑油），水中的火（江湖河海，夜晚活动时有火光。有人说：水神夜间出来，就有火光）。人的阳火一种，丙丁君火（心、小肠，属离火）。人的阴火两种：命门相火（起源于北海，属坎火，游行于三焦，寄居在肝胆之位），三昧之火（纯阳，属干火）。合起来说，阳火六种，阴火也是六种，共十二种。各种阳火遇到草就引燃，得到木头就燃烧，可以用湿气压制，可以用水扑灭。各种阴火不焚烧草木而流动于金石，得到湿气火势更旺，遇到水更加炽烈。用水去克制它，那么光焰直冲上天，直到物尽才停止；用火去追逐它，用灰去扑打它，那么灼烧的性质自然消除，光焰自然熄灭。所以善于返观自身的人，上体察天道下验证物理，那么君火相火、正治从治的道理，思虑就超过一半了。此外还有萧丘的寒火（萧丘在南海中，上面有自然的火，春天生长秋天熄灭。生长一种树，只是小且焦黑。出自《抱朴子外篇》。又陆游说：火山军，那里的土地锄耕深入，就有烈焰，不妨碍种植。也是寒火），沼泽中的阳焰（形状像火焰，从水面升起。出自《素问王冰注》），野外的鬼磷（这种火颜色青，形状像火炬，有时聚集有时分散，俗称鬼火。有人说：是各种血液的磷光），金银的精气（凡是金银玉宝，夜晚都有火光）。这些都是像火但不能焚烧物体的。至于樟脑、獭髓，都能在水中发火（樟脑见木部，獭髓见兽部）。浓酒、积存的油，得到热气则火自生。（烧酒、醇酒，得到火气则自焚。油满百石，则火自生。油纸、油衣、油铁，得到热蒸激，都自生火也）。南荒有厌火之民（国家靠近黑昆仑，人能吃火炭）、食火之兽（《原化记》说：祸斗兽，形状像狗而吃火，粪便又变成火，能烧毁人的房屋）；西戎有食火之鸟（鸵鸟，见禽部）。火鸦蝙蝠，能吃火焰烟雾；火龟火鼠，生于火地。（火龟见介部龟下，火鼠见兽部鼠下）。这些都是五行物理的常理，乍一听的人认为是怪异，大概是没有深入探究这个道理罢了。又有至人，入水不溺，入火不焚，进入金石没有阻碍，行走日月没有影子。这种人，与道合一，不知道他的名字，称为至人。蔡九峰只说木火、石火、雷火、水火、虫火、磷火，似乎没有完全包括。
朱震亨说：太极动而生阳，静而生阴，阳动而变化，阴静而结合，而生出水火木金土，各自具有其本性。只有火有两种：叫作君火，是人火；叫作相火，是天火。火内阴而外阳，主导运动，所以凡是运动都属于火。从名称来说，形气相生，配合五行，所以叫作君；从位置来说，生于虚无，守位禀受命令，因为它的运动而可见，所以叫作相。天主宰生物，所以恒常处于运动状态，人有生命，也恒常处于运动状态。运动的，都是相火的作用。表现在天上的，出于龙雷则是木的气，出于海则是水的气；具备在人身上的，寄居在肝肾两部，肝属木而肾属水。胆是肝的腑，膀胱是肾的腑，心包络是肾的配合，三焦以焦言，而下焦主管肝肾之分，都是阴而下的部位。天没有这个火不能生物，人没有这个火不能自生。天的火虽然出于木，但根本在于地。所以雷不潜伏，龙不蛰伏，海不依附于地，就不能鸣响，不能飞翔，不能起波。鸣响，飞翔，起波，是动而成为火的。肝肾的阴，都具备相火，人与天相同啊。然而东垣认为火是元气的贼，与元气不能共存，一方胜则一方负，为什么呢？周敦颐说：神发出知觉。五性接触外物而万事出现。有了知觉之后，五性的本性，被外物感动而动，就是《内经》所说的五火。五性缺少的阳之火，与相火互相扇动，就会妄动。火起于妄动，变化莫测，煎熬真阴，阴虚则生病，阴绝则死亡。君火之气，《经》用暑与湿来说明；相火之气，《经》用火来说明，大概是表明它暴悍酷烈甚于君火。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。朱熹说：必须使道心常作为一身之主，而人心每每听从命令。如果人心听从命令而又以静为主，那么那五火的运动都合乎节度，相火只有补助造化，作为生生不息的运用罢了，哪里是贼呢？有人说：《内经》只在六气中说火，没有提到脏腑。回答说：岐伯历举病机一十九条，而属于火的有五条：诸热瞀螈，都属于火；诸逆冲上，都属于火；诸躁狂越，都属于火；诸禁鼓栗，如丧神守，都属于火；诸病肿，疼酸惊骇，都属于火，就是这样。刘完素说：诸风掉眩属于肝，是风火；诸气郁属于肺，是燥火；诸湿肿满属于脾，是湿火；诸痛痒疮属于心，是郁火。这些都是火造成的疾病，出于脏腑的缘故。以陈无择的通敏，还把暖温当作君火，日常用的火当作相火，难怪后人的聋瞎了。
Li Shizhen said: Water and fire are used to nourish the people, and the people rely on them for life. In Bencao (Materia Medica) and medical prescriptions, everyone knows how to distinguish water but does not know how to distinguish fire; this is indeed a missing text. Fire belongs to the element of South. Its character horizontally forms the trigram "San" (Three), and vertically forms the character "Huo" (Fire), representing the image of flames rising upward. Its Qi (vital energy) moves in the sky, stores in the earth, and is utilized by humans. In ancient times, Suiren Shi (Fuxi, the inventor of fire) observed heaven above and earth below, drilled wood to obtain fire, taught people to eat cooked food, and prevented abdominal diseases. The Si Xuan Shi (Official in charge of fire) in the *Rites of Zhou* obtained bright fire from the sun using a燧石 (flint) and bright water from the moon using a mirror, to supply sacrifices. The Si Xuan Shi managed the decrees regarding fire, changing the national fire according to the four seasons to cure seasonal epidemics. The *Qu Li* states: "Sage kings use water, fire, metal, and wood; their diet and drinks must follow the seasons." Thus, the ancient sage kings paid close attention to fire administration between heaven and humanity. Why have later generations neglected it? Now, I have compiled ten types of fire closely related to daily moxibustion and usage, listed under the Fire Section.
One type recorded in *Bencao Shiyi* (Supplement to Materia Medica) by Chen Cangqi (Tang Dynasty); Ten types recorded in *Bencao Gangmu* (Compendium of Materia Medica) by Li Shizhen (Ming Dynasty).
[Note] Zhu Zhenheng (Yuan Dynasty).
Total: Ten types
(From *Bencao Gangmu*)
[Collected Explanations] Li Shizhen said: Fire is one of the Five Elements (Wu Xing). It has Qi but no substantial form. It creates and destroys all things within heaven and earth, manifesting benevolence while hiding its utility, mysterious and infinite. The application of fire is truly supreme. I have pondered and thought about it: the Five Elements are generally singular, but fire has two aspects. These two are Yin Fire and Yang Fire. Its general categories are three, and specific items are twelve. The three categories are Heavenly Fire, Earthly Fire, and Human Fire. The twelve items are: four Heavenly fires, five Earthly fires, and three Human fires. Let me elaborate.
The two Yang Fires of Heaven are: The Sun, which is True Fire; and Star Essence, which is Flying Fire (red objects glowing hot, falling causes disaster, commonly called 'Huoyang' or meteor fire). The two Yin Fires of Heaven are: Dragon Fire and Thunder Fire (Dragon mouth emits light; thunderbolt fire, which is Divine Fire). The three Yang Fires of Earth are: Fire from drilling wood, fire from striking stone, and fire from scraping metal. The two Yin Fires of Earth are: Petroleum fire (see Stone section, Naphtha); and Water Fire (rivers, lakes, seas emit fire at night when active. Some say: when Water Deities emerge at night, there is firelight). The one Yang Fire of Humans is Bing-Ding Jun Huo (Monarch Fire), associated with the Heart and Small Intestine (Li Fire). The two Yin Fires of Humans are: Mingmen Xiang Huo (Minister Fire), originating from the North Sea (Kan Fire), circulating through the San Jiao (Triple Burner), and residing in the Liver and Gallbladder positions; and Samadhi Fire (Pure Yang, Qian Fire).
In summary, there are six Yang Fires and six Yin Fires, totaling twelve. All Yang fires ignite upon encountering grass and burn with wood; they can be suppressed by dampness and extinguished by water. All Yin fires do not burn grass and wood but flow over metals and stones; they flare up more with dampness and blaze fiercely with water. If you try to subdue them with water, the flames shoot to the sky until the material is exhausted; if you chase them with fire or smother them with ash, their burning nature naturally消 (disappears), and the flames self-extinguish. Therefore, those who can reflect upon their own bodies, observing heaven above and verifying physics below, will understand more than half of the principles of Jun Huo (Monarch Fire) and Xiang Huo (Minister Fire), as well as Zheng Zhi (Direct Treatment) and Cong Zhi (Following Treatment).
Additionally, there is Xiao Qiu's Cold Fire (Xiao Qiu is in the South Sea, where natural fire exists, growing in spring and extinguishing in autumn. A tree grows there, small and charred black. From *Baopuzi Waipian*). Also, Lu You mentioned Huoshan Jun, where deep plowing causes fierce flames, yet planting is possible; this is also cold fire. There is the Yang Yan (Sun Flame) in marshes (shaped like flames rising from water surface. From *Suwen Wang Bing Commentary*), Ghost Phosphorus in the wild (green fire, torch-like, gathering or scattering, commonly called Ghost Fire; some say it is phosphorescence of blood), and the essence of Gold and Silver (precious metals and gems emit light at night). These resemble fire but cannot burn objects. Camphor (Zhangnao) and Otter Marrow (Ta Sui) can produce fire in water (Camphor see Wood section; Otter Marrow see Beast section). Strong wine and accumulated oil generate fire when heated (Distilled wine and pure wine burn themselves when exposed to heat; oil stored in large quantities generates fire spontaneously; oiled paper, oiled clothes, and oiled iron generate fire when steamed by heat).
In the southern barbarous lands, there are the Yanhuo people (near Black Kunlun, capable of eating charcoal) and Huodou beasts (from *Yuanhua Ji*: shaped like dogs, eat fire, excrete fire that burns houses). In the Western Regions, there are Huohuo birds (Ostriches, see Bird section). Huoya bats eat flame smoke; Huogui turtles and Huoshu mice live in fiery lands (Huogui see Turtle section; Huoshu see Mouse section). These are normal phenomena of the Five Elements. Those hearing of them for the first time consider them strange because they have not deeply understood these principles. Furthermore, there are Zhiren (Perfected Persons) who enter water without drowning, enter fire without burning, pass through metal and stone unimpeded, and walk under the sun and moon without shadows. Such people merge with the Dao; we do not know their names, so we call them Zhiren. Cai Jiufeng only mentioned Wood Fire, Stone Fire, Thunder Fire, Water Fire, Insect Fire, and Phosphorus Fire, which seems incomplete.
Zhu Zhenheng said: Taiji moves and generates Yang; stillness generates Yin. Yang moves and changes; Yin stills and combines, generating Water, Fire, Wood, Metal, and Earth, each with its own nature. Only Fire has two aspects: Jun Huo (Monarch Fire), which is Human Fire; and Xiang Huo (Minister Fire), which is Heavenly Fire. Fire is Yin inside and Yang outside, governing movement. Thus, all movement belongs to Fire. In terms of name, form and Qi generate each other, coordinating with the Five Elements, hence called Jun (Monarch). In terms of position, it arises from emptiness, maintains its station receiving commands, and becomes visible through motion, hence called Xiang (Minister). Heaven governs creation, thus constantly in motion. Humans possess life, thus constantly in motion. This motion is the function of Xiang Huo. Manifested in heaven, it emerges from Dragon/Thunder as the Qi of Wood, and from the Sea as the Qi of Water. Present in humans, it resides in the Liver and Kidney. The Liver is Wood, and the Kidney is Water. The Gallbladder is the Fu organ of the Liver; the Bladder is the Fu organ of the Kidney; the Pericardium matches the Kidney; the San Jiao (Triple Burner) is named for its scorching nature, and the Lower Jiao manages the division of Liver and Kidney, both being Yin and descending. Heaven cannot create life without this fire; humans cannot sustain life without this fire. Although Heavenly Fire originates from Wood, its root is in the Earth. Thus, without Thunder lying dormant, Dragons hibernating, and Seas attaching to the Earth, there would be no roaring, flying, or waves. Roaring, flying, and waving are movements that become Fire. The Yin of Liver and Kidney fully possesses Xiang Huo; humans are the same as Heaven.
However, why did Dongyuan (Li Dongyuan) consider Fire the thief of Yuan Qi (Primal Qi), incompatible with Yuan Qi, where one wins and the other loses? Zhou Dunyi said: Spirit gives rise to perception. The Five Natures interact with external things, giving rise to ten thousand affairs. After perception arises, the Five Natures are moved by external stimuli, which corresponds to the "Five Fires" in the *Neijing*. The deficiency of Yang Fire in the Five Natures, fanned by Xiang Huo, leads to reckless movement. Fire arising from recklessness is unpredictable, boiling down True Yin. Yin deficiency leads to disease; Yin exhaustion leads to death. The Qi of Jun Huo is described in the Classics as Summer Heat and Dampness; the Qi of Xiang Huo is described simply as Fire, indicating its ferocity and cruelty exceed that of Jun Huo. Hence it is said: "Xiang Huo is the thief of Yuan Qi." Zhou Dunyi further stated: "Sages establish righteousness and centrality, emphasizing stillness." Zhu Xi said: "One must ensure the Daoist Mind (Dao Xin) remains the master of the body, while the Human Mind (Ren Xin) obeys." If the Human Mind obeys and is governed by stillness, then the movements of the Five Fires will be moderate. Xiang Huo will merely assist creation, serving as the endless operation of generation. How could it be a thief?
Someone asked: The *Neijing* only discusses Fire in the context of the Six Qi, not mentioning Zang-Fu organs. I replied: Qibo listed nineteen pathogenesis mechanisms, five of which belong to Fire: All heat, confusion, and convulsions belong to Fire; all rebellious rushing upward belong to Fire; all restlessness, mania, and transgression belong to Fire; all stiffness, drumming chills, and loss of spiritual control belong to Fire; all swelling, pain, soreness, and fright belong to Fire. Liu Wansu said: All wind, tremors, and dizziness belong to the Liver, which is Wind-Fire; all Qi stagnation and oppression belong to the Lung, which is Dryness-Fire; all dampness, swelling, and fullness belong to the Spleen, which is Damp-Fire; all pain, itching, and sores belong to the Heart, which is Stagnation-Fire. These are diseases caused by Fire originating from the Zang-Fu organs. Even with Chen Wuyue's acumen, classifying Warmth/Heat as Jun Huo and Daily Fire as Xiang Huo explains why later generations were confused.