《千金》卷二十六菜蔬类，瓜子主治下云∶一名白瓜子，即冬瓜子也，白冬瓜子味甘，
微寒无
毒，除小腹水胀，利小便，止消渴。苋菜实主治下云∶一名马苋，即马齿苋菜也，治反花疮
。案∶此两条，当是北宋修者所改。何以言之？瓜子乃香瓜子，其与冬瓜异物，人人所知，
马齿苋之于白苋菜亦然。凡药名以马称者，皆言其大。经以白苋为主，而白苋大于糠苋，故
称马苋，对糠苋之称细苋言，马齿苋既非一物，安得同条？若以同条言之，则是同物。而马
齿苋之主治，何以与白苋大殊乎？孙系博学通人，必不若是之谬，缘宋以来，皆误认古人单
称瓜者为冬瓜，又见其马字从同，遂以臆改。陶注亦以马苋为马齿苋而辨其异，犹无大误。
呜呼！唐人旧说，被后人窜易者，可胜道哉！
火之称君、相也，惟天有，然而人则否。何以言之？《素问》说少阴君火，主春分后六
十日
；少阳相火，主夏至前后六十日。与厥阴风木、太阴湿土等，同为天之六气。六气惟火、暑
为时最长，故分其纯者为君火，烈者为相火。相火亦谓之暑，乃始温终热之义也，故曰惟天
有。然至于人身，则左肾水、右肾火，即为诸脏腑所秉气液之源。无一脏无水，即无一脏无
火
，本与六气火暑之别于四气者不同。论其源委，心亦资源于肾，安得以心为火中之火而君之
，肾为水中之火而相之？且心之为火、肾之为水，不过配合五行之位如此，岂谓火结成心
、水结成肾乎？心之称君，特十二官比例如此，其为五脏之一则同，然犹有经可据也。至于
肾之称相，并无所出，尤不可也。且五脏既皆有火，除心为君外，于分皆为相，何得专以相
之称属肾乎？ 况心肾既皆有液，则皆为水，何以无君水相水之称乎？可见《六元正纪》之说
，断断不可移之人身者也。此等混蒙话头，不可不辟，不辟则道之真者不见。相沿既久，至
有以欲火当相火者。噫！医道之难言也。昔徐灵胎曾着《君火相火论》，专论肾火之不合称
相
，而其义犹未尽当。又移《六元正纪》之说于人身者，宋成聊摄已不免有之，然其是非正不
难辨。若云天之二火，可移以论人，则必手臂内侧后廉及心脏皆专有温气，手臂外侧及三焦
皆专有热气而可；推之余四气，将谓足经外侧后廉及膀胱皆专有寒气乎？足经外侧前廉皆专
有燥气乎？其不可也明甚。而承讹袭谬，日以加剧，盖由《内经》之学，浅尝者多，深思者
少耳！
《千金方》卷二十六“菜蔬类”中，关于瓜子的主治描述如下：又名白瓜子，就是冬瓜子。白冬瓜子味甘，性微寒，无毒，能消除小腹部的水胀感，通利小便，止住消渴症。在苋菜实的主治描述下写道：又名马苋，就是马齿苋菜，用于治疗反花疮。
按语：这两条记载，应该是北宋时期修撰书籍的人所修改的。为什么这样说呢？这里的“瓜子”指的是香瓜子，它与冬瓜是两种不同的东西，这是人人都知道的常识；马齿苋与白苋菜也是如此。凡是药名中以“马”字称呼的，都是指其体型较大。经文以白苋为主，而白苋比糠苋大，所以称为马苋，这是相对于称糠苋为“细苋”而言的。马齿苋既然不是同一种物，怎么能归在同一条目下呢？如果说它们归在同一条目下，那就意味着它们是同一种物。但马齿苋的主治功效，怎么会与白苋大相径庭呢？孙思邈是博学通达之人，绝不会犯如此谬误。这是因为宋代以来，人们都错误地认为古人单称“瓜”就是指冬瓜，又看到“马”字偏旁相同，于是便凭主观臆测加以篡改。陶弘景的注释也将马苋当作马齿苋来辨析其差异，这还没有大的错误。唉！唐代的旧说，被后人窜改的，哪里说得完呢！
关于火被称为“君火”和“相火”，只有自然界（天）才有这种区分，然而人体则并非如此。为什么这样说呢？《素问》论述少阴君火，主管春分后的六十天；少阳相火，主管夏至前后的六十天。这与厥阴风木、太阴湿土等一样，都属于天之六气。六气之中，只有火和暑存在的时间最长，所以将纯正的火称为君火，猛烈如火的称为相火。相火也可以称为暑，这是开始温和最终炎热的意思，所以说只有自然界才有。然而至于人体，左肾为水，右肾为火，这就是所有脏腑所禀受的气液之源。没有哪一脏没有水，也就没有哪一脏没有火，这本来与六气中火、暑区别于其他四气的情况不同。从源流来看，心也源于肾，怎么能把心当作火中之火而尊为“君”，把肾当作水中之火而称为“相”呢？况且心属于火、肾属于水，不过是按照五行方位配合如此罢了，难道是说火凝结成了心、水凝结成了肾吗？心被称为君，只是将十二官进行类比如此，它作为五脏之一这一点是相同的，但这还有经典依据可查。至于肾被称为相，并没有出处，尤其是不可以的。而且五脏既然都有火，除了心为君之外，其余各脏都可称为相，怎么能专门把“相”这个称呼归属于肾呢？何况心肾既然都有液，那么都为水，为什么没有“君水”、“相水”的称呼呢？由此可见，《六元正纪》中的说法，绝对不可以移植到人体上。这些混淆蒙蔽的话头，不可不辩驳，如果不辩驳，道的真谛就无法显现。这种说法沿袭已久，甚至有人把欲火当作相火。唉！医道真是难以言说啊。从前徐灵胎曾撰写《君火相火论》，专门论述肾火不适合称为相火，但他的论点还不够恰当。他又把《六元正纪》的说法移植到人体上，宋代成无己（号聊摄）已经不免有此观点，然而是非对错并不难辨别。如果说天上的两种火可以移用来论述人体，那么就必定要承认手臂内侧后缘及心脏都专有温气，手臂外侧及三焦都专有热气才行；推及其他四气，难道要说足经外侧后缘及膀胱都专有寒气吗？足经外侧前缘都专有燥气吗？这显然是不可能的。然而承袭讹误和谬见，一天比一天加剧，大概是因为学习《内经》的人，浅尝辄止的多，深入思考的少啊！
In Volume 26 of *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold), under the category of "Vegetables," the therapeutic indications for Gua Zi (Melon Seeds) state: Also known as Bai Gua Zi (White Melon Seeds), which is Dong Gua Zi (Winter Melon Seed). Bai Dong Gua Zi has a sweet taste, is slightly cold in nature, non-toxic, and can eliminate abdominal distension due to water accumulation, promote urination, and relieve Xiao Ke (wasting-thirst syndrome). Under the therapeutic indications for Xian Cai Shi (Amaranth Fruit), it states: Also known as Ma Xian, which is Ma Chi Xian Cai (Purslane), used to treat Fan Hua Chuang (ulcerative lesions resembling flowers).
Commentary: These two entries were likely altered by editors during the Northern Song Dynasty. Why is this so? Here, "Gua Zi" refers to fragrant melon seeds, which are distinct from winter melon seeds—a fact known to everyone. Similarly, Ma Chi Xian (Purslane) is distinct from Bai Xian Cai (White Amaranth). In herbal nomenclature, the character "Ma" (Horse) typically denotes a larger size. The text prioritizes Bai Xian Cai; since Bai Xian Cai is larger than Kang Xian Cai (Chaff Amaranth), it is called Ma Xian, contrasting with the term "Xi Xian" (Fine Amaranth) used for Kang Xian Cai. Since Ma Chi Xian is not the same substance, how can it be grouped in the same entry? If they are grouped together, they must be the same substance. Yet, why do the therapeutic indications for Ma Chi Xian differ significantly from those of Bai Xian Cai? Sun Simiao was a scholar of profound learning and broad insight; he would certainly not have made such an error. This occurred because, since the Song Dynasty, people mistakenly assumed that when ancients simply referred to "Gua" (Melon), they meant Dong Gua (Winter Melon). Furthermore, seeing the shared radical in the characters, they arbitrarily modified the texts based on speculation. Tao Hongjing’s commentary also identified Ma Xian as Ma Chi Xian and distinguished them, which was not a major error. Alas! How many ancient Tang Dynasty texts have been tampered with by later generations!
Regarding the designation of Fire as "Jun Huo" (Ministerial Fire/Emperor Fire) and "Xiang Huo" (Assistant Fire), this distinction exists only in Heaven (Nature), but not in Man. Why is this so? *Su Wen* (Basic Questions) states that Shao Yin Jun Huo governs the sixty days after the Spring Equinox, while Shao Yang Xiang Huo governs the sixty days around the Summer Solstice. Along with Jue Yin Feng Mu (Wind-Wood), Tai Yin Shi Tu (Damp-Earth), etc., these constitute the Six Qi of Heaven. Among the Six Qi, only Fire and Shu (Heat) persist for the longest duration; thus, the pure form is designated as Jun Huo, and the intense form as Xiang Huo. Xiang Huo is also referred to as Shu, implying a progression from mild warmth to intense heat; hence, it is said that only Heaven possesses this. However, in the human body, the Left Kidney represents Water and the Right Kidney represents Fire, serving as the source of Qi and fluid for all Zang-Fu organs. No organ lacks Water, and consequently, no organ lacks Fire. This differs fundamentally from the distinction between Fire/Shu and the other four Qi in the cosmic Six Qi. Tracing the origin, the Heart also derives its source from the Kidney. How can one designate the Heart as "Fire within Fire" and elevate it to "Jun" (Monarch), while designating the Kidney as "Fire within Water" and labeling it "Xiang" (Minister)? Moreover, the Heart belonging to Fire and the Kidney belonging to Water merely follow the positional correspondence of the Five Elements; does this imply that Fire coalesced into the Heart and Water coalesced into the Kidney? The title "Jun" for the Heart is merely an analogy among the Twelve Officials; it remains one of the Five Zang organs, yet this has scriptural basis. In contrast, the designation of the Kidney as "Xiang" has no textual origin and is particularly untenable. Furthermore, if all Five Zang organs possess Fire, and excluding the Heart as "Jun," the remaining organs could all be termed "Xiang," why should the term "Xiang" be exclusively attributed to the Kidney? Additionally, since both Heart and Kidney contain fluids (Water), why are there no terms like "Jun Water" or "Xiang Water"? Thus, it is evident that the theory in *Liu Yuan Zheng Ji* (Treatise on the Six Primary Ordinances) absolutely cannot be transposed onto the human body. Such confusing rhetoric must be refuted; otherwise, the true Dao will remain obscured. This misconception has persisted for a long time, leading some to equate Yu Huo (Desire Fire) with Xiang Huo. Alas! The medical Dao is difficult to articulate. Previously, Xu Lingtai wrote *On Jun Huo and Xiang Huo*, specifically arguing against calling Kidney Fire "Xiang," yet his arguments were not entirely adequate. He also transposed the theory of *Liu Yuan Zheng Ji* to the human body. Cheng Wuji (styled Liaoshe) of the Song Dynasty already exhibited this view, although right and wrong are not difficult to discern. If the two Fires of Heaven could be applied to discuss humans, then one would have to concede that the posterior medial aspect of the arm and the Heart exclusively possess warm Qi, while the lateral aspects of the arm and the San Jiao (Triple Burner) exclusively possess hot Qi. By extension to the other Four Qi, would one claim that the posterior lateral aspect of the Foot meridians and the Bladder exclusively possess cold Qi, and the anterior lateral aspect exclusively possess dry Qi? This is obviously impossible. Yet, errors are inherited and mistakes accumulated daily, largely because those who study *Nei Jing* (Inner Canon) tend to skim the surface rather than engage in deep contemplation!