The following is an excerpt from Chapter 13, ‘Sovereign Fire and Ministerial Fire’
君火相火論十三 from The Complete Compendium of [Zhang] Jingyue Vol.1-3, ‘Eight Principles, Ten Questions and Mingmen Theory’ translated by Allen Tsaur.
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余向釋内經，於君火以明相火以位之義説固詳矣。而似猶有未盡者，及見東垣云：相火者下焦包絡之火，元氣之賊也。丹溪亦述而證之。予聞此説嘗掩口而笑，而覺其不察之甚也。由此興感因再繹之。
Previously, I have annotated the Nèijīng, so for the meaning of “the sovereign fire relies on its brightness, the ministerial fire relies on its position,” I have admittedly expounded it in detail; yet, it seems that I still have not fully expressed myself. I have read this saying by [Li] Dōngyuán, “The ministerial fire, it is the fire of the uterine network-vessels in the lower burner. It is the bandit of the original qì.” [Zhū] Dānxī also cited and confirmed this. When I first heard about this statement, I tried to cover my mouth while laughing. I felt this is extremely ignorant and uninformed; thus, it motivated me to work once again to unravel this [concept].
夫内經發明火義而以君相明位四字為目，此四字者個個着實，是誠至道之綱領，有不可不闡揚其精義者。亦何以見之？蓋君道惟神其用在虛，相道惟力其用在實，故君之能神者以其明也，相之能力者以其位也。明者明於上為化育之元主，位者位於下為神明之洪基。此君相相成之大道，而有此天不可無此地，有此君不可無此相也。明矣！君相之義豈泛言哉。
The Nèijīng expounds and elucidates the meaning of fire by these four characters as the outline: “sovereign, minister, brightness, and position.” Each and every one of these four characters is crucial and authentic. They are genuinely the headropes and outlines
of the utmost Dao; thus, I cannot refrain from expounding and propagating their refined meaning.
Now, how are they manifested? The way of sovereign regards the spirit, which functions in the void. The way of the minister regards the potentiality, which functions in the materiality. Thus, what gives the sovereign the capability of the spirit, it is the brightness [of the sovereign]; what gives the minister the capability of the potentiality, it is the position [of the minister]. This “brightness” is the brightness above as the original master who transforms and fosters. This “position” is the position below as the grand foundation of the bright spirit. This is the great principle of the complementary relationship between the sovereign and the minister. Where there are heavens, the earth cannot be absent; [likewise], where there is the sovereign, the minister cannot be absent. This is clear! How can the concept of the sovereign and minister be simply shallow words?
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