此子和以脏腑分湿火，比之以肥人寒湿生痰，瘦人热火生燥，以形体分言者尤精。
肝胆由来从火治，三焦胞络都无异；
火内阴外阳，主乎动也。凡动皆相火之为，天非此火不能生物，人非此火不能有生。天之火，出于龙雷
则木之气，出于海则水之气。然雷非伏不能鸣，龙非蛰不能飞，海非附地不能波。鸣、飞、波，皆动为火也。
人之火，寄于肝肾。肝属木，肾属水，膀胱者肾之腑，心胞络者肾之配，三焦以焦言，而下焦司肝肾之分，皆
阴而下也，故皆从火治。然人火同天也，而以为元气之贼者，人生恒动于欲，相火扇起，煎熬真阴，阴虚则病，
阴绝则死。此戴人及东垣明言，不独张子和然也。
肺胃常将湿处求，肺与大肠同湿类；
肠胃属湿，谓其水谷之海，停湿聚水之乡，实而不满。脾动胃化，上输清气，此经先得其湿。金肺清高，
何属湿论？以其清气上升，则在天为云，在人为气；浊气下降，则在天为雨，在人为湿。
肾与膀胱心小肠，寒热临时旋商议∶
心劳则伤其血，肾劳则损其精，精血一伤，水火偏胜，阴阳两虚，寒热时作。若胆与膀胱，实而不满，
出而不入，伤寒寒热，皆从此经而出。言其治无定法者，以其寒热交差，治法不一也。
恶寒表热小膀湿，恶热表寒心肾炽。十二经，最端的，四经属火四经湿，四经有热有寒时，攻里解表细
消息，里热里寒宜越竭，表热表寒宜汗释。湿同寒，火同热，寒热到头无两说，六分分来火热寒，寒热中停真
浪舌。热寒格拒病机深，亢则害兮承乃制。
气之来也，既以极而成灾；则气之乘也，必以复而得平。物极则反，理之自然。姑以心火而言，其不亢，则
肾水虽心火之所畏，亦不过防之而已；一或有亢，即起而克胜之矣。余脏皆然。以人事言之，我与彼亢，则彼必
害我；我能承之，则彼反为我所制矣，此借喻耳。本论运气胜复，详《素问·六微旨论》。
紧寒数热脉正邪，标本治之真妙诀。休治风，休治燥，治得火时风燥了。当解表时莫攻里，当攻里时莫解表，表
里如或两可攻，后先内外分多少。
治湿无过似决川。
火常有余，水常不足。然火有余者，邪火也。若真火护卫形骸，灌溉脏腑，得之则生，失之则死，衰之则病，
即真阳也，岂能有余？水不足者，真水也。若邪水泛溢经络，为肿痛麻痹，痰痢疮毒，宜止下分消，犹如决川。
其间精枯血竭，潮热虚弱，乃真水不足，心火独炎，宜滋阴补肾，最忌渗利。此治水之折衷也。
此个筌蹄最分晓；感谢轩岐万世恩，争夺醯鸡笑天小。
这是张子和用脏腑来区分湿与火，将其比作肥胖之人因寒湿而生痰，瘦弱之人因热火而生燥，从形体特征角度论述尤为精妙。
肝胆历来遵循从火论治的原则，三焦和心包络也都与此无异；
火具有内阴外阳的特性，主要体现为“动”。凡是运动变化都是相火的作用，上天没有这种火就不能化生万物，人没有这种火就不能维持生命。天上的火，出自龙雷之气则表现为木的气化，出自大海则表现为水的气化。然而雷不潜伏不能鸣响，龙不蛰伏不能飞翔，大海不依附大地不能起波浪。鸣响、飞翔、起波浪，都是因为“动”而转化为火。
人体的火，寄居于肝肾之中。肝属木，肾属水，膀胱是肾的腑，心包络是肾的配合者，三焦以“焦”命名，而下焦主管肝肾的分野，都属于阴且位置在下，所以都从火论治。然而人的火与天火同源，却被称为元气的贼害，是因为人生来常在欲望中躁动，导致相火煽起，煎熬真阴，阴虚就会生病，阴绝就会死亡。这是戴人（张子和）及东垣（李杲）明确指出的，不仅仅只有张子和这样说。
肺胃常在寻求湿邪的地方诊治，肺与大肠同属于湿类；
肠胃属于湿，称它们为水谷之海，是停聚湿气和汇聚水液的场所，特点是“实而不满”。脾运化而胃腐熟，向上输送清气，这条经脉首先受到湿气的影响。肺属金，性质清高，怎么会被归入湿论呢？因为清气上升，在天象上就是云，在人体就是气；浊气下降，在天象上就是雨，在人体就是湿。
肾与膀胱、心与小肠，寒热证候需临时斟酌商议：
心劳会损伤心血，肾劳会损耗肾精，精血一旦受损，水火偏胜，导致阴阳两虚，寒热症状交替发作。如果涉及胆与膀胱，也是“实而不满”，只出不入，伤寒引起的寒热往来，都从这些经脉发散出去。说它们的治疗没有固定法则，是因为寒热交错，治疗方法各不相同。
恶寒表热与小膀湿有关，恶热表寒则是心肾火热炽盛。十二经脉中，最确切的是：四条经属火，四条经属湿，四条经寒热随时变化。攻里和解表要仔细斟酌，里热里寒宜用涌吐或泻下法，表热表寒宜用发汗法解除。湿等同于寒，火等同于热，到了极点就没有两种说法了，六气分来，火热寒各占其位，如果在寒热中间摇摆不定真是白费舌辩。热与寒相互格拒的病机很深奥，“亢则害，承乃制”是其中的道理。
气到来时，既然发展到极致就会成灾；那么气乘袭之时，必然通过报复（制约）才能恢复平衡。物极必反，这是自然的理数。姑且用心火来说明，如果它不亢盛，那么虽然肾水是心火所畏惧的，也不过只是防范而已；一旦心火亢盛，肾水就会起来克制它。其他脏腑也是如此。用人世间的关系来比喻，我与对方亢争，对方必然会伤害我；我能承受并制约它，对方反而被我制服了，这只是借喻罢了。本论关于运气胜复的内容，详见《素问·六微旨论》。
脉紧主寒，脉数主热，这是判断正邪的关键，标本兼治是真妙的诀窍。不要单纯治风，不要单纯治燥，把火治好了，风和燥自然也就解决了。应当解表的时候不要攻里，应当攻里的时候不要解表，如果表里都可以攻，要根据先后内外分清主次多少。
治疗湿邪没有比得上疏导决堤像治理河流一样的方法。
火常常有余，水常常不足。然而火有余的，是邪火。如果是真火护卫形体，灌溉脏腑，得到它就能生存，失去它就会死亡，衰弱了就会生病，这就是真阳，怎么能说有“有余”呢？水不足的，是真水。如果是邪水泛溢经络，导致肿痛麻痹，痰饮痢疾疮毒，应该采用下部分消的方法，就像决开河道一样。其中精枯血竭、潮热虚弱，乃是真水不足，心火独炎，应当滋阴补肾，最忌讳使用渗利药物。这是治疗水的折中原则。
这个比喻（筌蹄）最为清楚明白；感谢轩辕黄帝万世的恩德，那些争夺利益的浅薄小人只会嘲笑天地太小。
This is Zhang Zihe distinguishing dampness and fire by viscera, comparing it to fat people generating phlegm from cold-dampness and thin people generating dryness from intense heat, which is particularly exquisite when described in terms of body constitution.
The Liver and Gallbladder have always been treated according to the principles of Fire; the Sanjiao (Triple Burner) and Pericardium are no different.
Fire possesses Yin within and Yang outside, primarily manifesting as "movement." All movement is the function of Ministerial Fire (Xiang Huo). Without this fire in Heaven, living things could not be generated; without this fire in humans, life could not be sustained. The fire of Heaven, emerging from Dragon and Thunder Qi, manifests as the Qi of Wood; emerging from the Sea, it manifests as the Qi of Water. However, Thunder cannot roar unless it lies dormant, Dragons cannot fly unless they hibernate, and the Sea cannot create waves unless it adheres to the earth. Roaring, flying, and waving are all transformations into Fire due to "movement."
Human Fire resides in the Liver and Kidney. The Liver belongs to Wood, the Kidney to Water. The Bladder is the Fu organ of the Kidney; the Pericardium is the counterpart of the Kidney; the Sanjiao is named for its scorching nature, and the Lower Jiao governs the domains of the Liver and Kidney. All these belong to Yin and are located inferiorly, thus they are all treated according to the principles of Fire. Yet, although human Fire shares the same origin as Heavenly Fire, it is considered a thief of Original Qi (Yuan Qi) because humans are constantly active in desire, causing Ministerial Fire to fan the flames, boiling away True Yin. Yin deficiency leads to disease, and Yin exhaustion leads to death. This was clearly stated by Dairen (Zhang Zihe) and Dongyuan (Li Gao), not just Zhang Zihe alone.
The Lung and Stomach are often sought where Dampness exists; the Lung and Large Intestine belong to the category of Dampness.
The Intestines and Stomach belong to Dampness, referred to as the Sea of Water and Grain, the place where Dampness stagnates and Water gathers, characterized by being "full but not solid" (referring to content rather than structure). When the Spleen moves and the Stomach transforms, transporting clear Qi upward, this meridian first receives Dampness. The Lung belongs to Metal, possessing a pure and high nature; how can it be classified under Dampness? Because when Clear Qi rises, it becomes Clouds in Heaven and Qi in humans; when Turbid Qi descends, it becomes Rain in Heaven and Dampness in humans.
The Kidney and Bladder, Heart and Small Intestine: Cold and Heat patterns require temporary deliberation.
Heart labor damages Blood; Kidney labor damages Essence. Once Essence and Blood are damaged, Water and Fire become unbalanced, leading to dual deficiency of Yin and Yang, with alternating cold and heat symptoms. If involving the Gallbladder and Bladder, which are also "full but not solid," exiting but not entering, the chills and fever from Cold Damage (Shang Han) all emanate from these meridians. Saying their treatment has no fixed method is because cold and heat intermingle, requiring varied therapeutic approaches.
Chills with exterior heat relate to Dampness in the Small Bladder; aversion to heat with exterior cold indicates blazing Fire in the Heart and Kidney. Among the Twelve Meridians, the most definitive are: four meridians belong to Fire, four to Dampness, and four have variable Heat and Cold. Attacking the interior and releasing the exterior must be carefully considered; interior Heat or Cold should be treated with purging or emesis, while exterior Heat or Cold should be resolved through sweating. Dampness is akin to Cold, Fire is akin to Heat; at the extreme, there are no two ways to interpret it. Dividing the Six Qi, Fire/Heat and Cold each have their place; wavering between Cold and Heat is truly futile speech. When Heat and Cold repel each other, the pathogenesis is profound: "Excess causes harm, control brings regulation."
When Qi arrives, if it reaches the extreme, it becomes a disaster; when Qi attacks, it must be balanced through counter-action (retribution/control). Things turn back when they reach the extreme; this is the natural law. Taking Heart Fire as an example: if it is not hyperactive, although Kidney Water is feared by Heart Fire, it merely guards against it; once Heart Fire becomes hyperactive, Kidney Water rises to overcome it. The same applies to other Zang organs. Using human affairs as a metaphor: if I contend with another in excess, they will surely harm me; if I can withstand and control them, they will instead be subdued by me. This is merely an analogy. The discussion on the winning and restoring of Qi movements is detailed in *Su Wen: Chapter 64 - The Theory of the Six Micro-Principles*.
A tight pulse indicates Cold, a rapid pulse indicates Heat; treating both root and branch is a true subtle secret. Do not treat Wind directly, do not treat Dryness directly; when Fire is treated, Wind and Dryness are resolved. When it is time to release the exterior, do not attack the interior; when it is time to attack the interior, do not release the exterior. If both exterior and interior can be attacked, distinguish the priority and proportion based on internal and external factors.
Treating Dampness is nothing short like diverting a river.
Fire is often in excess, Water is often deficient. However, when Fire is in excess, it is Evil Fire. If it were True Fire protecting the body and irrigating the viscera, having it means life, losing it means death, and weakening it means illness. This is True Yang; how can it be in excess? When Water is deficient, it is True Water. If Evil Water overflows the collaterals, causing swelling, pain, numbness, phlegm, dysentery, sores, and toxins, one should use methods to drain and disperse from the lower part, much like diverting a river. In cases of essence depletion and blood exhaustion, tidal fever, and weakness, this is True Water deficiency with solitary blazing of Heart Fire; one should nourish Yin and tonify the Kidney, strictly avoiding diuretic/draining methods. This is the balanced approach to treating Water.
This metaphor (the trap and net) is very clear; grateful for the grace of Xuanyuan (Yellow Emperor) for ten thousand generations, those petty men fighting for vinegar laugh at the smallness of heaven.