五行之为病一也，而所生之气不同，如木之所至为风化，而病之生不独止于肝，火之所
至为热化，而病之生不独止于心。此司天司地统岁纪运之不同，故为病亦从而各异，又有乘
年之虚，过月之空，失时之和，或胜而所胜受刑，或复而制于所胜。且以经言之，天火下临
，则肺气上从，则白起金用，而草乃眚，燥气下临，则肝气上从，则苍起木用，而土乃眚，
以常所胜而论之，则火至而肺病，金至而肝病，今也，天火下临，则金以从天之气而白乃用
，故病反生于肝，天金下临，则木从天之气而苍乃用，故病反生于脾，类举而推，则厥阴司
天。脾气上从，而水斯眚，太阳司天，心气上从，而金斯眚，少阴司天，肺气上从，而肝斯
眚，太阴司天，则肾气上从，而火斯眚，皆可知矣，此天度之尊，独异于他，经言，天能制
色，以其能制胜己，而使不为害，至于司地，则气化之正，各随其证耳，若夫纪运之岁之不
同，则又视其司天之气化，如六甲之岁，阳土当运，有阴凝流衍之布，宜与六己之岁不同也
，然己巳、己亥，与六甲之岁同，六庚多肝病，而庚寅、庚申之岁，金不能制肝，六戊多肺
病，而戊辰，戊戌之岁。火不能害肺，气化所至，譬如权衡，可即其气以求其病，惟胜复之
候不同，难以前期，亦随其气之多寡，以求其证，胜之为病轻，复之为病重，胜则所不胜者
顺受其克，复如报怨仇焉，此又不可不知也。今以木之受病，本于肺金之所制，则不过如肺
气有余凌犯于肝，生眼昏背痒，耳无所闻，胸痛体重之病耳，若乃木化之盛，肝气妄行，大
伤于脾，则金必相救，邪反伤肝，能使人体重烦冤，胸痛引背，两胁满，宜痛引少腹，故经
言上应太白星者、谓金之复也，虽然，人之气、犹之天地之气，五脏之气，即五运之气，三
阴之气，即六气之变，顾一身之气，多寡之如何，亦不必因天地之气化所生，己亥之岁，人
多肝病，而有病肺者，子午之岁，人多心病，而有病肾者，此一人之身，自有天地之气化，
调治之法，与五运六气所至之法同，至于病一也，而所生之病，所受之本，所以至病之由不
一者，或以本藏有余而成，或以本藏不足而成，或经络所过之处同而成，经之所载，二火所
生之病，虽轻重不同，而其实则一（太阳，太阴），水土共胞，寒湿同化，所生之病亦类，
目
会众筋，而病变多端，心统五脏，而病生奇怪，清浊异源，各有其机，表里殊状，各有其应，
今详举之，以明治病之诀。
五行致病的基本原理是一致的，但所生成的六气不同。例如，木运所致为风气变化，但其引发的疾病并不局限于肝脏；火运所致为热气变化，但其引发的疾病并不局限于心脏。这是因为司天、在泉（司地）统管岁运的规律不同，所以产生的疾病也随之各异。此外，还有逢年虚、月空、时令失和的情况，或者出现“胜气”克制“所不胜之气”导致其受损，以及“复气”报复而受制于“所不胜之气”的情况。
且依据经典理论论述：若天火下临，则肺气上从，金气显现，草木受灾；燥气（金）下临，则肝气上从，木气显现，土气受灾。按常规的相克关系而言，火至则肺病，金至则肝病。但现在，天火下临，金随从天火之气而用事，所以疾病反而生于肝；天金下临，木随从天金之气而用事，所以疾病反而生于脾。类推其他情况：厥阴风木司天，脾气上从，水气受灾；太阳寒水司天，心气上从，金气受灾；少阴君火司天，肺气上从，木气受灾；太阴湿土司天，肾气上从，火气受灾。这些都可以推知。这是天道运行的尊贵之处，唯独与其他不同。经书说，天能制约颜色，因为它能制胜己所不胜之气，从而使其不致为害。至于在泉（司地），则是气化之正，各随其证候表现罢了。
至于纪运之岁的不同，又要看司天之气的变化。如六甲之年，阳土当运，有阴凝流衍的分布，这与六己之年是不同的。然而己巳、己亥年，与六甲之年相同。六庚年多肝病，而在庚寅、庚申之年，金不能制肝；六戊年多肺病，而在戊辰、戊戌之年，火不能害肺。气化所至，如同权衡轻重，可以根据气来推测疾病。只是胜复的征候不同，难以预先确定，也要根据气的多寡来求取证候。胜气致病较轻，复气致病较重。胜气时，所不胜之气顺受其克；复气则如报仇怨一般。这又是不可不知的。
现在以木受病为例，本源于肺金的制约，那不过像肺气有余凌犯肝脏，产生眼昏、背痒、耳无所闻、胸痛、身体沉重等病罢了。若是木化过盛，肝气妄行，大伤于脾，则金必来救（复），邪气反而伤肝，能使人体重烦冤、胸痛引背、两胁满闷、疼痛牵引少腹。所以经书说“上应太白星”，是指金的复气。虽然如此，人的气犹如天地之气，五脏之气即五运之气，三阴之气即六气的变化。顾念一身之气的多寡如何，也不必完全因天地气化所生。己亥之年，人多肝病，而有病肺者；子午之年，人多心病，而有病肾者。这是因为一个人自身自有天地的气化规律。调治的方法，与五运六气所至的方法相同。
至于疾病虽然一样，但所生的病、所受的根本、致病的原因各不相同。有的因为本脏有余而成，有的因为本脏不足而成，有的因为经络经过之处相同而成。经书所载，二火（少阴、太阳）所生的病，虽然轻重不同，但其实质是一样的。（太阳、太阴）水土共胞，寒湿同化，所生的病也类似。目会众筋，病变多端；心统五脏，病生奇怪。清浊异源，各有其机理；表里殊状，各有其应验。现在详细列举出来，以阐明治病的诀窍。
The pathology of the Five Elements is fundamentally uniform, yet the Qi generated by them differs. For instance, Wood governs Wind transformation (Feng Hua), but diseases arising from it are not confined solely to the Liver; Fire governs Heat transformation (Re Hua), but diseases arising from it are not confined solely to the Heart. This is due to the differences in the governing principles of Si Tian (Sovereign Heaven) and Si Di (Sovereign Earth) over the annual cycles, causing diseases to vary accordingly. Furthermore, there are instances of deficiency in the year, emptiness in the month, or disharmony in the season, where a Dominant Qi (Sheng Qi) may overcome its counteracting element causing damage, or a Restoring Qi (Fu Qi) may retaliate but be controlled by its counteracting element.
According to the classics: If Heavenly Fire descends, Lung Qi ascends to follow, Metal Qi manifests, and grasses suffer; if Dryness Qi (Metal) descends, Liver Qi ascends to follow, Wood Qi manifests, and Earth suffers. Discussing from the perspective of normal overcoming relationships, when Fire arrives, Lung disease occurs; when Metal arrives, Liver disease occurs. However, now, if Heavenly Fire descends, Metal follows the Qi of Heaven to exert influence, so disease arises conversely in the Liver; if Heavenly Metal descends, Wood follows the Qi of Heaven to exert influence, so disease arises conversely in the Spleen. By analogy: When Jue Yin (Wind-Wood) governs Si Tian, Spleen Qi ascends to follow, and Water suffers; when Tai Yang (Cold-Water) governs Si Tian, Heart Qi ascends to follow, and Metal suffers; when Shao Yin (Ministerial-Fire) governs Si Tian, Lung Qi ascends to follow, and Wood suffers; when Tai Yin (Damp-Earth) governs Si Tian, Kidney Qi ascends to follow, and Fire suffers. All these can be deduced. This is the supreme nature of Heavenly degrees, unique among others. The Classics state that Heaven can control colors because it can overcome what defeats itself, preventing harm. Regarding Si Di (Sovereign Earth), it represents the upright Qi transformation, manifesting according to specific syndromes.
Regarding the differences in years governed by Yun (Five Movements), one must observe the Qi transformation of Si Tian. For example, in the Liu Jia (Six Jia) years, Yang Earth governs the movement, with distributions of Yin condensation and flowing abundance, which differs from the Liu Ji (Six Ji) years. However, Ji Si and Ji Hai years are similar to Liu Jia years. In Liu Geng (Six Geng) years, Liver diseases are common, but in Geng Yin and Geng Shen years, Metal cannot control the Liver; in Liu Wu (Six Wu) years, Lung diseases are common, but in Wu Chen and Wu Xu years, Fire cannot harm the Lung. Where Qi transformation reaches, it is like a balance scale; one can seek disease through Qi. Only the signs of Sheng (Dominance) and Fu (Restoration) differ, making them difficult to predict in advance; one must also seek syndromes based on the abundance or scarcity of Qi. Disease caused by Sheng Qi is mild, while disease caused by Fu Qi is severe. In Sheng, the element that does not overcome is subjected to being overcome; in Fu, it is like avenging an enemy. This is another point that must be known.
Taking Wood disease as an example, originating from the constraint of Lung Metal, it is merely like excessive Lung Qi invading the Liver, causing symptoms such as blurred vision, back itching, hearing loss, chest pain, and heaviness of the body. However, if Wood transformation is excessive, Liver Qi acts recklessly, severely injuring the Spleen, then Metal will come to rescue (restore), and the pathogenic factor will conversely injure the Liver, causing heaviness of the body, vexation and oppression, chest pain radiating to the back, fullness in both hypochondria, and pain radiating to the lower abdomen. Thus, the Classics say "corresponding above to the White Star (Tai Bai)," referring to the Restoration Qi of Metal. Although this is so, human Qi is akin to Heavenly and Earthly Qi; the Qi of the Five Zang Organs is the Qi of the Five Yun Movements, and the Qi of the Three Yin Meridians is the variation of the Six Qi. Considering the abundance or scarcity of Qi in one's own body, it need not be entirely determined by Heavenly and Earthly Qi transformations. In Ji Hai years, people often have Liver diseases but some have Lung diseases; in Zi Wu years, people often have Heart diseases but some have Kidney diseases. This is because each individual possesses their own Heavenly and Earthly Qi transformation laws. The methods of regulation and treatment are the same as those for the arrival of Five Yun and Six Qi.
Although the diseases are the same, the resulting pathologies, underlying causes, and reasons for illness vary. Some arise from excess in the primary organ, some from deficiency in the primary organ, and some from similarities in the pathways of the meridians. The Classics record that diseases generated by the Two Fires (Shao Yin and Tai Yang), although varying in severity, are essentially the same. (Tai Yang and Tai Yin) Water and Earth share a womb, Cold and Damp share transformations, and the diseases they generate are similar. The eyes converge many tendons, leading to diverse pathological changes; the Heart commands the Five Zang Organs, leading to strange diseases. Clear and turbid Qi originate from different sources, each having its mechanism; exterior and interior present different states, each having its response. Now, detailing these examples aims to clarify the secrets of treating diseases.