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）。
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).