天有六气，地有五行。六气者，风、火、暑、湿、燥、寒。五行者，木、火、土、金、水。在天成象
，在地成形，六气乃五行之魂，五行即六气之魄。人为天地之中气，秉天气而生六腑，秉
地气而生五脏，六气五行，皆备于人身。内伤者，病于人气之偏。外感者，因天地之气偏，而人气感之。
内外感伤，总此六气。其在天者，初之气，厥阴风木也，在人则肝之经应之。二之气，少阴君火也，在人
则心之经应之。三之气，少阳相火也，在人则三焦之经应之。四之气，太阴湿土也，在人则脾之经应
之。五之气，阳明燥金也，在人则大肠之经应之。六之气，太阳寒水也，在人则膀胱之经应之。天人同气
也。经有十二，六气统焉。足厥阴以风木主令，手厥阴火也，从母化气而为风。手少阳以相火主令，足少
阳木也，从子化气而为暑。手少阴以君火主令，足少阴水也，从妻化气而为热。足太阳以寒水主
令，手太阳火也，从夫化气而为寒。足太阴以湿土主令，手太阴金也，从母化气而为湿。手阳明以燥金主
令，足阳明土也，
从子化气而为燥。盖癸水上升，而化丁火，故手少阴以君火司气，而足少阴癸水在从化之例。丙火下降，而
化壬水，故太阳以寒水当权。而手太阳丙火，在奉令之条，木之化火也。木气方盛，而火气初萌，母强子弱，
故手厥阴以丁火而化气于风木，火气既旺，而木气已虚，子壮母衰、故足少阳以甲木而化气于相火。土之化
金也，土气方盛，而金气初萌，母强子弱，故手太阴以辛金而化气于湿土。金气方旺，而土气已虚，子壮母
衰，故足阳明以戊土而化气于燥金。母气用事，子弱未能司权，则子从母化。子气用事，母虚不能当令。则
母从子化。所谓将来者进，成功者退，自然之理也。
天有六种气候，地有五行。所谓六气，就是风、火、暑、湿、燥、寒。所谓五行，就是木、火、土、金、水。在天形成气象，在地形成形体，六气是五行的灵魂，五行即是六气的形魄。人处于天地之间，禀受天气而生出六腑，禀受地气而生出五脏，六气和五行都完备于人体之中。内伤疾病，是由于人气偏颇所致；外感疾病，是因为天地之气偏颇，而人气感应了这种偏颇。无论是内伤还是外感，总归离不开这六气。
在天的六气运行中：初之气，是厥阴风木，在人体则对应肝经。二之气，是少阴君火，在人体则对应心经。三之气，是少阳相火，在人体则对应三焦经。四之气，是太阴湿土，在人体则对应脾经。五之气，是阳明燥金，在人体则对应大肠经。六之气，是太阳寒水，在人体则对应膀胱经。这是天人同气相应的道理。经脉共有十二条，由六气统摄。
足厥阴肝经以风木为主令，手厥阴心包经属火，它顺从母气（木）化生为风气。手少阳三焦经以相火为主令，足少阳胆经属木，它顺从子气（火）化生为暑气。手少阴心经以君火为主令，足少阴肾经属水，它顺从妻气（水克火，此处指阴阳配偶关系中的从化，或依原文逻辑“从妻”可能指代特定五行生克语境下的从化，通常水火既济，此处依原文直译其从化关系）化生为热气。足太阳膀胱经以寒水为主令，手太阳小肠经属火，它顺从夫气（水克火，夫指克我者或配偶中主导者，依原文逻辑）化生为寒气。足太阴脾经以湿土为主令，手太阴肺经属金，它顺从母气（土生金）化生为湿气。手阳明大肠经以燥金为主令，足阳明胃经属土，它顺从子气（金生水...此处原文逻辑似有误或特指某种转化，原文为“从子化气而为燥”，通常土生金，金为子。若按原文“手阳明...足阳明...从子化气而为燥”，意指足阳明土随子气金而化为燥性）。
大概癸水上升，化为丁火，所以手少阴心经以君火主管气化，而足少阴肾经的癸水属于从化的范畴。丙火下降，化为壬水，所以足太阳膀胱经以寒水当权，而手太阳小肠经的丙火，属于奉令执行的条目。
木转化为火：木气正旺盛时，火气刚刚萌芽，母强子弱，所以手厥阴心包经以丁火之气化生于风木；当火气已经旺盛，而木气已经虚弱，子壮母衰，所以足少阳胆经以甲木之气化生于相火。
土转化为金：土气正旺盛时，金气刚刚萌芽，母强子弱，所以手太阴肺经以辛金之气化生于湿土；当金气正旺盛，而土气已经虚弱，子壮母衰，所以足阳明胃经以戊土之气化生于燥金。
当母气主事，子气弱小不能主持大权，则子气顺从母气化生。当子气主事，母气虚弱不能当令，则母气顺从子气化生。这就是所谓的“将来者进，成功者退”，是自然的道理。
The Heaven has Six Qi (Six Climatic Factors), and the Earth has Five Elements (Wood, Fire, Earth, Metal, Water). The Six Qi are Wind, Fire, Summer-heat, Dampness, Dryness, and Cold. The Five Elements are Wood, Fire, Earth, Metal, and Water. In Heaven, they manifest as phenomena; on Earth, they take form. The Six Qi are the soul of the Five Elements, and the Five Elements are the physical body of the Six Qi. Humans exist in the midst of Heaven and Earth, receiving the Qi of Heaven to generate the Six Fu-organs (Hollow Organs) and receiving the Qi of Earth to generate the Five Zang-organs (Solid Organs). Thus, both the Six Qi and the Five Elements are complete within the human body. Internal injuries arise from deviations in the human Qi. External infections occur because the Qi of Heaven and Earth is deviant, and the human Qi responds to it. Both internal and external injuries are fundamentally caused by these Six Qi.
Regarding the Six Qi in Heaven: The First Qi is Jueyin Wind-Wood, which corresponds to the Liver Meridian in humans. The Second Qi is Shaoyin Ministerial Fire, corresponding to the Heart Meridian. The Third Qi is Shaoyang Ministerial Fire, corresponding to the Sanjiao Meridian. The Fourth Qi is Taiyin Damp-Earth, corresponding to the Spleen Meridian. The Fifth Qi is Yangming Dryness-Metal, corresponding to the Large Intestine Meridian. The Sixth Qi is Taiyang Cold-Water, corresponding to the Bladder Meridian. This reflects the principle that Heaven and Humanity share the same Qi. There are twelve meridians, unified under the Six Qi.
The Foot-Jueyin (Liver) governs with Wind-Wood. The Hand-Jueyin (Pericardium) belongs to Fire; it transforms its Qi according to its Mother (Wood) to become Wind. The Hand-Shaoyang (Sanjiao) governs with Ministerial Fire. The Foot-Shaoyang (Gallbladder) belongs to Wood; it transforms its Qi according to its Child (Fire) to become Summer-heat. The Hand-Shaoyin (Heart) governs with Sovereign Fire. The Foot-Shaoyin (Kidney) belongs to Water; it transforms its Qi according to its "Wife" (referring to the specific Yin-Yang pairing/relationship context in this text) to become Heat. The Foot-Taiyang (Bladder) governs with Cold-Water. The Hand-Taiyang (Small Intestine) belongs to Fire; it transforms its Qi according to its "Husband" (referring to the controlling relationship context) to become Cold. The Foot-Taiyin (Spleen) governs with Damp-Earth. The Hand-Taiyin (Lung) belongs to Metal; it transforms its Qi according to its Mother (Earth) to become Dampness. The Hand-Yangming (Large Intestine) governs with Dryness-Metal. The Foot-Yangming (Stomach) belongs to Earth; it transforms its Qi according to its Child (Metal) to become Dryness.
Generally, Gui-Water rises and transforms into Ding-Fire; therefore, the Hand-Shaoyin governs with Sovereign Fire, while the Foot-Shaoyin's Gui-Water falls under the category of transformation. Bing-Fire descends and transforms into Ren-Water; therefore, the Foot-Taiyang holds authority with Cold-Water, while the Hand-Taiyang's Bing-Fire falls under the category of executing orders.
When Wood transforms into Fire: When Wood Qi is flourishing and Fire Qi is just beginning to sprout, the Mother is strong and the Child is weak. Thus, the Hand-Jueyin transforms its Ding-Fire Qi within Wind-Wood. When Fire Qi is already vigorous and Wood Qi has become deficient, the Child is strong and the Mother is weak. Thus, the Foot-Shaoyang transforms its Jia-Wood Qi within Ministerial Fire.
When Earth transforms into Metal: When Earth Qi is flourishing and Metal Qi is just beginning to sprout, the Mother is strong and the Child is weak. Thus, the Hand-Taiyin transforms its Xin-Metal Qi within Damp-Earth. When Metal Qi is prosperous and Earth Qi has become deficient, the Child is strong and the Mother is weak. Thus, the Foot-Yangming transforms its Wu-Earth Qi within Dryness-Metal.
When the Mother Qi is in charge and the Child Qi is too weak to exercise authority, the Child transforms according to the Mother. When the Child Qi is in charge and the Mother Qi is too weak to hold the mandate, the Mother transforms according to the Child. This is what is meant by "those who are coming forward advance, those who have succeeded retreat," which is the natural law.