风者厥阴木气之所化也，在天为风，在地为木，在人为肝，足厥阴以风木主令，手厥阴心主，
以相火而化气于风木，缘木实生火，风木方盛，子气初胎，而火令未旺也。冬水闭藏，一得春
风鼓动，阳从地起，生意乃萌。然土气不升，固赖木气以升之，而木气不达，实赖土气以达焉。盖厥阴
肝木，生于肾水，而长于脾土，水土温和，则肝木发荣，木静而风恬，水寒上湿，不能生长木气，
则木郁而风生。木以发达为性，己土湿陷抑遏，乙木发达之气，生意不遂，故郁怒而克脾土，风动
而生疏泄。凡腹痛下利，亡汗失血之证，皆风木之疏泄也。肝藏血而华色，主筋而荣爪，风动则血耗，而
色枯爪脆而筋急，凡 黑、唇青、爪断、筋缩之证，皆风木之枯燥也。及其传化乘除，千变不穷。故
风木者，五脏之贼，百病之长，凡病之起，无不因于木气之郁，以肝木主生，而人之生气不足者，十常八九
，木气抑郁而不生，是以病也。木为水火之中气，病则土木郁迫，水火不交，外燥
而内湿，下寒而上热，手厥阴火也。木气畅遂，则厥阴心主，从令而化。风木气抑郁，则厥阴心主，自
现其本气，是以厥阴之病，下之则寒湿俱盛，上之则风热兼作，其气然也。
暑者，少阳相火之所化也。在天为暑，在地为火，在人为三焦。手少阳以相火主令，足少阳胆，以甲木
而化气于相火，缘火生于木，相火既旺，母气传子，而木令已衰也。三焦之火，
随太阳膀胱之经下行，以温水脏，出 中，贯 肠而入外踝。君火升于足，而降于手。相火生于手，
而降于足。少阳之火降水，得此火而后通调，故三焦独主水道。素问灵兰秘典∶三焦者，
决渎之官，水道出焉。膀胱者，州都之官，津液藏焉，气化则能出矣。盖水性闭蛰，而火性疏泄。闭
蛰则善藏，疏泄则善出。《灵枢，本输》∶三焦者，入络膀胱，约下焦，实则闭癃，虚则遗
溺。相火下蛰，水脏温暖，而水腑清利，则出不至于遗溺，脏不至于闭癃，而水道调矣。水之所以善藏者，三
焦之火秘于肾脏也。此火一泄，陷于膀胱，实则下热而闭癃，虚则下寒而遗溺耳。手之阳清，足之阳浊，
清则升而浊则降。手少阳病则不升，足少阳病则不降。凡上热之证，皆甲木之不降，于三焦无关也。相火
本自下行，其不下行而逆升者，由于戊土之不降。戊土与辛金，同主降敛，土降而金敛之，相火所以下潜
也。戊土不降，辛金逆行，收气失政，故相火上炎。足少阳虽从三焦化火，而原属甲木，病则兼现其本气。
相火逆行，则克庚辛，甲木上侵，则贼戊土，手足阳明，其气本燥，木火双刑，则燥热郁发，故少阳之病，
多传阳明。然少阳之气，阴方长而阳方消，其火虽盛，而亦易衰。阴消阳长则壮，阴长阳消则病，病于相
火之衰者十之八九（内伤惊悸之证皆相火之衰也），病于相火之旺者，十之一二而已（伤寒少阳有之）。
风，是厥阴木气所化生的。在天为风，在地为木，在人为肝。足厥阴肝经以风木之气主令，手厥阴心包经（心主）则借相火之气在风木之中化生。这是因为木能生火，当风木之气正盛时，子气（火）初具胎元，但火的时令尚未旺盛。冬季水气闭藏，一旦得到春风的鼓动，阳气从地底升起，生机于是萌发。然而，土气的上升，确实依赖木气的升发；而木气的通达，也实在依赖土气的承载与疏通。大概厥阴肝木，生于肾水，而长于脾土。水土温和，则肝木得以繁荣；若木气安静则风气平和。如果水寒且上湿，不能滋养生长木气，就会导致木气郁结而生风。木的特性是发达舒展，如果己土（脾土）湿陷压抑，乙木（肝木）发达的生机不能遂意，就会郁怒而克制脾土，导致风气妄动而产生疏泄失常。凡是腹痛、下利、大汗亡阳、失血等证候，都是风木疏泄太过所致。肝藏血而荣华于面色，主筋而充养爪甲。风气妄动则耗伤血液，导致面色枯槁、爪甲脆裂、筋脉拘急。凡是面色黑、嘴唇青、爪甲断裂、筋脉收缩的证候，都是风木枯燥所致。至于其传变乘除，变化无穷。所以风木是五脏中的贼邪，百病的先导。凡疾病的兴起，无不因为木气郁结。因为肝木主生发，而人往往生气不足的情况占十之八九，木气抑郁而不能生发，因此生病。木是水火之间的中气，发病时土木郁迫，水火不交，表现为外燥内湿、下寒上热，这是手厥阴心包相火的问题。如果木气畅达顺遂，则厥阴心包听从命令而化气。如果风木之气郁结，则厥阴心包会显露其本气，所以厥阴的病，如果用攻下法，则寒湿俱盛；如果用温补上焦法，则风热兼作，这就是其气机运行的规律。
暑，是少阳相火所化生的。在天为暑，在地为火，在人为三焦。手少阳三焦经以相火主令，足少阳胆经则以甲木之气在相火中化生。这是因为火生于木，当相火旺盛时，母气（木）传给子气（火），此时木的时令已经衰退。三焦之火，随着太阳膀胱经下行，用来温暖水脏，出于中脘，贯穿大肠而入外踝。君火由足部上升，由手部下降；相火由手部产生，由足部下降。少阳之火降水，得到此火之后才能通调水道，所以三焦独自主管水道。《素问·灵兰秘典论》说：三焦是决渎之官，水道由此而出。膀胱是州都之官，津液在此储藏，经过气化作用才能排出。大概水性闭藏蛰伏，而火性疏泄发散。闭藏则善于收藏，疏泄则善于排出。《灵枢·本输》说：三焦进入络属膀胱，约束下焦，实证则小便闭塞不通，虚则遗尿不禁。相火下潜蛰伏，水脏温暖，水腑清利，则排尿不至于遗溺，脏器不至于闭癃，水道也就调畅了。水之所以善于闭藏，是因为三焦之火秘藏于肾脏。这火一旦泄漏，陷入膀胱，实证则下焦热而小便闭癃，虚证则下焦寒而遗尿。手部的阳气温清，足部的阳气浑浊，清气上升而浊气下降。手少阳病则气不升，足少阳病则气不降。凡是上热的证候，都是甲木不下降造成的，与三焦无关。相火本来自然下行，如果不向下行反而逆升，是由于胃土（戊土）不下降。戊土与辛金，共同主管降敛，土降而金收敛，相火因此得以潜降。戊土不降，辛金逆行，收摄之气失职，所以相火上炎。足少阳虽然从三焦化火，但原本属于甲木，发病时也会兼现其本气。相火逆行，则克制庚辛（肺与大肠），甲木上侵，则贼害戊土（胃）。手足阳明经的气本燥，木火双重刑克，则燥热郁结发作，所以少阳的病，多传变为阳明病。然而少阳的气机，处于阴方长而阳方消的阶段，其火虽盛，但也容易衰退。阴消阳长则壮盛，阴长阳消则生病。病于相火衰弱的占十之八九（内伤惊悸等证候都是相火衰弱所致），病于相火旺盛的，仅占十之一二而已（如伤寒少阳病则有此情况）。
Wind is the transformation of Jueyin Wood Qi. In heaven it manifests as wind, on earth as wood, and in humans as the Liver. The Foot Jueyin Liver Meridian governs with Wind-Wood Qi, while the Hand Jueyin Pericardium (Heart Master) transforms Qi via Ministerial Fire within Wind-Wood, because Wood generates Fire; when Wind-Wood Qi is flourishing, the seedling Qi of its offspring (Fire) begins to form, yet the command of Fire is not yet vigorous. During winter, Water Qi is sealed and stored; once stirred by spring winds, Yang Qi rises from the earth, and the vitality of life sprouts. However, the ascending of Earth Qi indeed relies on the ascending of Wood Qi, and the unblocking of Wood Qi truly relies on the support of Earth Qi. Generally, Jueyin Liver Wood is born from Kidney Water and grows in Spleen Earth. When Water and Earth are warm and mild, Liver Wood flourishes; if Wood Qi is tranquil, Wind is calm. If Water is cold and dampness ascends, failing to nourish and grow Wood Qi, Wood becomes depressed and Wind arises. Wood's nature is to develop and expand; if Ji Earth (Spleen Earth) sinks due to dampness and oppression, Yi Wood (Liver Wood)'s developing Qi finds no satisfaction, leading to depression and anger that attacks Spleen Earth, causing Wind to move and resulting in excessive discharge (shuxie). All conditions such as abdominal pain, diarrhea, profuse sweating with loss of Yang, and blood loss are due to the excessive discharge of Wind-Wood. The Liver stores Blood and manifests luster in the complexion, governs sinews, and nourishes the nails. When Wind moves, Blood is consumed, leading to withered complexion, brittle nails, and tight sinews. Conditions such as black complexion, cyan lips, broken nails, and contracted sinews are all due to the dryness of Wind-Wood. As for its transmission and multiplication, changes are endless. Thus, Wind-Wood is the thief among the Five Zang organs and the leader of a hundred diseases. The onset of any disease is invariably due to the depression of Wood Qi. Since Liver Wood governs growth, and humans often lack sufficient vital Qi (accounting for eight or nine out of ten cases), when Wood Qi is depressed and fails to grow, disease ensues. Wood is the intermediary Qi between Water and Fire; when diseased, Wood and Earth become depressed and oppressive, Water and Fire fail to interact, manifesting as external dryness and internal dampness, lower cold and upper heat. This concerns the Ministerial Fire of the Hand Jueyin Pericardium. If Wood Qi is smooth and unobstructed, the Jueyin Pericardium follows orders to transform Qi. If Wind-Wood Qi is depressed, the Jueyin Pericardium reveals its original Qi; thus, in Jueyin diseases, purgation causes both Cold and Dampness to flourish, while warming the upper jiao causes Wind-Heat to arise simultaneously, which is the nature of this Qi.
Summer Heat is the transformation of Shaoyang Ministerial Fire. In heaven it manifests as summer heat, on earth as fire, and in humans as the Sanjiao (Triple Burner). the Hand Shaoyang Sanjiao Meridian governs with Ministerial Fire, while the Foot Shaoyang Gallbladder Meridian transforms Qi via Jia Wood within Ministerial Fire. Because Fire is born from Wood, when Ministerial Fire is vigorous, the Mother Qi (Wood) transmits to the Child Qi (Fire), and the command of Wood has already declined. The Fire of the Sanjiao descends along the Taiyang Bladder Meridian to warm the Water Zang organs, emerges from the middle abdomen, penetrates the Large Intestine, and enters the outer malleolus. Lord Fire ascends from the feet and descends from the hands; Ministerial Fire originates in the hands and descends to the feet. The water-lowering Fire of Shaoyang, upon receiving this Fire, achieves free flow and regulation, so the Sanjiao alone governs the water passages. The *Suwen: Linglan Midian Lun* states: "The Sanjiao is the official of irrigation, through which water passages emerge." The Bladder is the official of the reservoir, where fluids are stored; only through Qi transformation can they be discharged. Generally, Water's nature is to seal and hibernate, while Fire's nature is to disperse and discharge. Sealing implies good storage; dispersing implies good discharge. The *Lingshu: Benshu* states: "The Sanjiao enters and connects with the Bladder, regulating the Lower Jiao. Excess leads to urinary retention, deficiency leads to enuresis." When Ministerial Fire hibernates downward, the Water Zang organs are warm, and the Water Fu organs are clear and free-flowing, preventing enuresis and urinary retention, thus regulating the water passages. The reason Water excels at storage is that the Fire of the Sanjiao is secreted within the Kidneys. If this Fire leaks and sinks into the Bladder, excess leads to lower heat and urinary retention, while deficiency leads to lower cold and enuresis. Yang Qi in the hands is clear, while Yang Qi in the feet is turbid; clear Qi ascends and turbid Qi descends. Disease of the Hand Shaoyang prevents ascending, and disease of the Foot Shaoyang prevents descending. All conditions of upper heat are due to the failure of Jia Wood to descend, unrelated to the Sanjiao. Ministerial Fire naturally descends; if it fails to descend and instead rebels upward, it is due to the failure of Stomach Earth (Wu Earth) to descend. Wu Earth and Xin Metal jointly govern descent and consolidation; Earth descends and Metal consolidates, allowing Ministerial Fire to subside. If Wu Earth fails to descend and Xin Metal rebels, the Qi of gathering loses its function, causing Ministerial Fire to flare upward. Although the Foot Shaoyang transforms Fire from the Sanjiao, it originally belongs to Jia Wood and, when diseased, also reveals its original Qi. If Ministerial Fire rebels, it attacks Geng and Xin (Lung and Large Intestine); if Jia Wood invades upward, it harms Wu Earth (Stomach). The Qi of the Hand and Foot Yangming meridians is inherently dry; double punishment by Wood and Fire causes dryness and heat to郁结 and erupt, so Shaoyang diseases often transmit to Yangming. However, the Qi of Shaoyang is in a phase where Yin is growing and Yang is declining; although its Fire is vigorous, it is also prone to decline. When Yin declines and Yang grows, one is robust; when Yin grows and Yang declines, one is diseased. Eight or nine out of ten cases of disease are due to the weakness of Ministerial Fire (internal injuries and palpitations are all due to weak Ministerial Fire), while only one or two out of ten cases are due to the exuberance of Ministerial Fire (such as Shaoyang diseases in Shanghan).