辰戌年，初之客气少阳相火加主气厥阴风木，二之客气阳明燥金加主气少阴君火，三之客气太阳寒水加主
气少阳相火，四之客气厥阴风木加主气太阴湿土，五之客气少阴君火加主气阳明燥金，终之客气太阴湿土加主气太
阳寒水。以上皆客气加于主气之上，举此二年为例。抑论，主气春温、夏暑、秋凉、冬寒，风以动之，火以温
之，暑以蒸之，湿以润之，燥以干之，寒以坚之，皆天地正气之营运。惟客加于主，乃有逆从淫胜。然后春有凄
风，夏有伏阴，秋有苦雨，冬有愆阳。风胜则地动，火胜则地固，暑胜则地热，湿胜则地泥，燥胜则地干，寒胜
则地裂，气候不齐，疠疾时降。
六甲年，土运太过，则雨湿流行，湿病乃生，肾水受邪，治当除湿以补肾；六己年，土运不及，则木气乘
旺，反见风化，风病乃行，治当益脾以平木；六丙年，水运太过，则寒气大行，寒病乃生，心火受邪，治当逐寒
以补心；六辛年，水运不及，则土气乘旺，反见湿化，湿病乃行，治当补肾以除湿；六戊年，火运太过，则热
气大行，热病乃生，肺金受邪，治当降火以补肺∶六癸年，火运不及，则水气乘旺，反见寒化，寒病乃行，治当
补心以逐寒；六庚年，金运太过，则燥气流行，燥病乃生，肝木受邪，治当清燥以补肝；六乙年，金运不及，则
火气乘旺，反见热化，热病乃行，治当清肺以降火；六壬年，木运太过，则风气大行，风病乃生，脾土受邪，治当
平木以补脾；六丁年，木运不及，则金气乘旺，反见燥化，燥病乃行，治当补肝以清燥，此客运之治法也。太阳
寒水，治宜辛热；阳明燥金，治宜苦温；少阳相火，治宜咸寒；太阴
湿土，治宜苦热；少阴君火，治宜咸寒；厥阴风木，治宜辛凉，此六气之治法也。然运气之所以有变者，气相得
则和，不相得则病。又有相得而病者，以下临上，不当位也。五行相生者为相得，相克者为不相得。上临下为
顺，下临上为逆。
假令土临火，火临木，木临水，水临金，金临土，皆为以下临上，不当位也。父子之义，子为下，父为上，以
子临父，不亦逆乎？
司天克运则顺，运克司天则逆；气克运则顺，运克气则逆，运气相同曰天符。
戊子、戊午、戊寅、戊申年，运气皆火；丙辰、丙戌年，运气皆水；己丑、己未年，运气皆土；乙卯、乙酉
年，运气皆金；丁巳、丁亥年，运气皆木。六十年中，有此十二年天符也。又戊。子日，戊为火运，子为少阴君
火司天，运与司天同火，是为天符。此日得病速而危困也。更遇当年太岁亦是天符，或者岁会，其病尤困。
天气生运曰顺化，
甲子、甲午、甲寅、甲申年，火下生土也；壬辰、壬戌年，水下生木也；乙丑、乙未年，土下生金也；辛
卯、辛酉年，金下生水也；癸巳、癸亥年，木下生火也，六十年中，有此十二年顺化也。
天气克运曰天刑。
庚子、庚午、庚寅、庚申年，火下克金也；戊辰、戊戌年，水下克火也；辛丑、辛未年，土下克水也；丁卯、
丁酉年，金下克木也；己巳、己亥年，木下克土也。六十年中，有此十二年天刑也。
运生天气曰小逆，
壬子、壬午、壬寅、壬申年，木上生火也；庚辰、庚戌年，金上生水也；癸丑、癸未年，火上生土也；己卯、
己酉年，土上生金也；辛巳、辛亥年，水上生木也。子临父位，于理未当。六十年中，有此十二年小逆也。
运克天气曰不和。
丙子、丙午、丙寅、丙申年，水上克火也；甲辰、甲戌年，土上克水也；辛丑、辛未年，水上克土也；癸卯、
癸酉年，火上克金也；己巳、己亥年，金上克木也。六十年中，有此十二年不和也。
运临本气之位曰岁会。
子，水位也，丙子年，水运临之；午，火位也，戌午年，火运临之；卯，木位也，丁卯年，木运临之；酉，
金位也，乙酉年，金运临之；辰、戌、丑、未，土位也，甲辰、甲戌、己丑、己未年，土运临之。六十年中，有
此八年岁会也。又丙子日，丙为水运，子为水支，是运与支同水，乃名岁会。年、月、日、时同，如遇此日得病，
不死，但执持而徐缓，更会年、月、时合天符岁会，其病尤甚。
天符岁会相合曰太乙天符。
戊午、乙酉、己未、己丑，六十年中有此四年太乙天符也。又戊午日，戊为火运，午是少阴君火司天，又是
火支，乃名太乙天符。此日得病，主死。
运与四孟月相同曰支德符。
寅属木，春孟月也，壬寅年，木运临之；巳属火，夏孟月也，癸巳年，火运临之；
申属金，秋孟月也，庚申年，金运临之；亥属水，冬孟月也，辛亥年，水运临之。六十年中，有此四年支德符也。
运与交司日相合曰干德符。
己合，乙与庚合，丙与辛合，丁与壬合，戊与癸合，一年遇此二干，天地德合，亦为平气之岁也。
太过之运加地气曰同天符。
庚子、庚午年，运同司地燥金；壬寅、壬申年，运同司地风木；甲辰、甲戌年，运同司地湿土。六十年中，
有此大年同天符。
不及之运加地气曰周岁会。
辛丑、辛未年，运临司地寒水；癸卯、癸酉年，运临司地君火；癸巳、癸亥年，运临司地相火。六十年中，有
此六年同岁会也。
大要∶阳年先天时化，则己强而以气胜实（主胜客也），故不胜者受邪；阴年后天时化，则己弱而以气休衰（客胜主
也），故胜己者来克。被克之
后，必待时而复也。行复于所胜，则己不可前。故待得时，则子当旺，然后子为母复仇也。
又云∶阳年太过，则传所不胜而乘所胜；阴年不及，则所胜妄行，而所生受病。假令肝木有余，则时已气
盛，反薄肺金而乘其脾土；肝木不及，则土无所畏，遂自妄行，乃凌其肾水。此五行生克之理，盖胜至则复，
复已而胜，故无常气而不息。若复而不胜，则是生意已伤，而有穷尽矣。
经曰∶亢则害，承乃制，制生则化，外列盛衰，害则败乱，生化大病。
亢者，过极而不退也。当退不退，始则灾害及物，终则灾害及己。承，犹随也。以下奉上，有防之之义。
制，克胜之也。制生则化者，言有所制，则六气不至于亢而为平，平则万物生而变化无穷矣。生者自无而有，
化者自有而无。外列盛衰者，六气分布主治，迭为盛衰，害而无所制，则败坏乖乱之政行，为灾为变，生化几
乎息，而为万物之大病。大病，即灾变也。万物皆病，天地其能位乎？此亢害承制皆莫或使然，而自不能不然
者也。以天时言之，春时冬令不退，则水亢极而害所承之木。然火为木之子，由是乘土而制水，则木得化生之
令，而敷荣列秀于外。但草木虫育自有各年盛衰不同，苟无制而木被其害，则冬入于春，生化几乎息，而为天
地间之大灾变也，岂非政令败乱之极乎？以人身言之，心火亢甚，口干、发燥、身热，则脾土失养，肺金受害。
由是水乘而起，以复金母之仇，而制平心火，汗出发润、口津身凉而平矣。苟肾水愈微而不能上制，心火愈盛
而不能下退，则神去气孤，而灾害不可解矣。与七卷参看。
又曰∶有余而往，不足随之；不足而往，有余从之。知迎知随，气可与期。
言六甲有余，己则不足；不足，己则有余。若余己复余，少己复少，则天地之道变矣。
又曰∶出入废则神机灭，升降息则气立孤危。故非出入，则无以生长壮老已；非升降，则无以生长化收藏。
是以升降出入，无器不有，四者常守，反之则灾害至矣。
出入者，天地之呼吸也；升降者，天地之化气也。毛羽裸鳞介及飞走 行者，皆生气根于身中，以神为动
静之主，故曰神机；金玉土石草木，皆生气根于外，假气以成立，故曰气立。根于中者，生源系天，其所动浮
皆神气为机发之主，故其所为也，物莫之知，是以神舍去则机息；根于外者，生源系地，故基生长、化成、收
藏，皆造化之气所成立，故其所出也，物亦莫知，是以气止息则造化之道绝矣。九窍横者，皆有出入去来之气；
九窍竖者，皆有阴阳升降之气往复于中。壁窗户牖，皆承来气冲击于人。阳升则井寒，阴升则井暖。以物投井
及叶坠空中，翻翻不疾，皆阴气所凝也。虚管溉满，捻上悬之，水固不出，为无升气而不能降也；空瓶小口，
顿溉不入，为气不出而不能入也。由是观之，升无所不降，降无所不升，无出则不入，无入则不出。群品之生，
升降出入，生气之常也。若有出无入，有入无出，有升无降，有降无升，则反生化之常道，而神去气孤，非
灾害如何？
虽然逆顺灾眚，尽皆天之气运所为也。地在人之下，大气举之也。天六动而不息，地五静而有守。
天以六气临地，地以五位承天。然天气不加君火，以六加五，则五岁而余一气，乃君火不立岁气，但以名
奉天耳。故曰∶君火以名，相火以位。言相火代君火而用事，故五岁而右迁。若地以五承六，则当六岁乃备尽
天元之气，故六期而循环，周而复始。五岁一周，则五行之气遍；六期一备，则六气之位周。五六相合，故三十
年一纪之，则六十年矣。
推之历日，根据节交气，常为每岁之主气，又曰地气。若司天、在泉、左右两间轮行而居主气之上者，曰
天气、客气也。客气乃行岁中天命，主气只奉客气之天而已。客胜主则从，主胜客则逆，二者有胜而无复矣。
主胜则泻主补客，客胜则泻客补主。
经曰∶先立其年，以明其气。每年先立运气，审其太过不及，然后以地之主气为本，天之客气加临于上为标，
以求六化之变。如气之胜也，微者随之，甚者制之；气之复也，和者平之，暴者夺之。皆随胜气，安其屈伏，
以平为期。抑考褚氏有曰∶大挠作甲子，隶首作数，志岁月日时远近。故以当年为甲子岁，冬至为甲子月，朔
为甲子日，夜半为甲子时，积一十百千万，亦有条而不紊，皆人所为也。人婴异气，疾难预拟。吾未见其是也。
吁！此一偏之见也。不知天时非凡夫可度，人身资大化有生。《明堂》诗曰∶甲胆乙肝丙小肠，丁心戊胃巳脾
乡，庚属大肠辛属肺，壬属膀胱癸肾藏，三焦亦向壬宫寄，胞络同归入癸方。
诗言人秉天地壬之气而生膀胱命门，秉癸之气而生肾，秉甲之气而生胆，秉乙之气而生肝，秉丙之气而生小
肠，秉丁之气而生心，秉戊之气而生胃，秉己之气而生脾，秉庚之气而生大肠，秉辛之气而生肺，此天干也。
地支亦然。
又云∶肺寅大卯胃辰经，脾巳心午小未中，申膀酉肾心胞戌，亥三子胆丑肝通。观此二诗，则天地人身，
无时不相流通。
经曰∶天气通于肺，地气通于咽，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经为川，肠胃
为海，九窍为水注之气也。
故一气不合，不能生化，天有六气，人以三阴阳而上奉之。
以六经言之，三阴三阳；以十二支分之，则有六阴六阳。阴从上降，生于午而极于亥，谓之六阴；阳从
下起，生于子而极于巳，谓之六阳。
地有五行，人以五脏腑而下应之。脏为阴，而其数奇，以应五运，盖五行质具于地，而气则行于天也；腑
为阳，而其数偶，以应六气，盖六淫虽降于天，而势必充于地也。子午为天地之中正，君火位焉，手少阴心（午）
足少阴肾（子）居之。辰戌为七政之魁罡，寒水位焉。
太阳寒水在子位而居于辰戌者，水伏于土，由水由地中行，故戌为六戊天门，辰为六己地户。
手太阳小肠（戌）足太阳膀胱（辰）居之。然火从水化，水随肾至，故少阴为脏，位与太阳隔，而气相
合为腑也。丑未为归藏之标本，湿土位焉，足太阴脾（未）手太阴肺（丑）居之。卯酉为日月之道路，燥金位
焉，足阳明胃（酉）手阳明大肠（卯）居之，然子随母居，土旺金盛，故太阴为脏，位与阳明隔而气相合为腑
也，巳亥为天地之门户，风木位焉。
卯虽木之正分，为阳明燥金所居，然木生在亥，故居于亥，而对化于巳也。
足厥阴肝（亥）手厥阴心胞络（巳）居之。寅申握生化之始终，相火位焉。
少阳相火佐脾，虽在午位，君火居之，故居寅，火生于寅也。
足少阳胆（寅）手少阳三焦（申）居之。然相火寄于肝肾，胆者，肝之腑；心包络者；肾之配，故厥
阴为脏，位与少阳隔，而气相合为腑也。
三阴三阳，名异而体则一也。阴阳气微则谓之少，阴阳气盛则谓之太。寅为少阳，卯为阳明，辰为太阳，
午为少阴，未为太阴，亥为厥阴。
南政，三阴司天，则皆寸不应；三阴在泉，则皆尺不应。北政，三阴司天，则皆尺不应；三阴在泉，则皆
寸不应。不应者，皆为沉脉也。
此言六气以君火为尊，五运以湿土为重，故甲己土运为南政。盖土以成数，贯金木水火之运，位土居中央。
君尊南面而行令，余四运以臣事之，北面而受令，所以有别也。然此论其常也，若天行时病，则有不必拘者。
经曰∶天地之气，胜复之作，不形于诊也。天地以气不以位，故不当以脉诊，但以形证察之。
在辰年和戌年，初之气客气为少阳相火（三焦与心包之火），加临于主气厥阴风木（肝与胆之风）；二之气客气为阳明燥金（大肠与肺之燥），加临于主气少阴君火（心与小肠之火）；三之气客气为太阳寒水（膀胱与肾之水），加临于主气少阳相火；四之气客气为厥阴风木，加临于主气太阴湿土（脾与胃之湿）；五之气客气为少阴君火，加临于主气阳明燥金；终之气客气为太阴湿土，加临于主气太阳寒水。以上都是客气加临在主气之上，举这两年的情况作为例子。
再论述一下，主气是春季温暖、夏季暑热、秋季凉爽、冬季寒冷，风气使其动摇，火气使其温暖，暑气使其蒸腾，湿气使其滋润，燥气使其干燥，寒气使其坚凝，这些都是天地正气的正常运化。只有当客气加临于主气时，才会有顺逆、偏胜的情况发生。于是春天有凄厉的风，夏天有潜伏的阴寒，秋天有苦冷的雨，冬天有过暖的反常阳气。风气偏胜则大地震动，火气偏胜则大地坚固，暑气偏胜则大地炎热，湿气偏胜则大地泥泞，燥气偏胜则大地干裂，寒气偏胜则大地龟裂，气候不协调，瘟疫疾病时常降临。
在六甲年（天干为甲、己之年），土运太过，雨水湿气流行，湿病产生，肾水受到邪气侵害，治疗应当除湿以补肾；在六己年（天干为己之年），土运不及，木气乘虚旺盛，反而出现风化的现象，风病流行，治疗应当补益脾气以平抑肝木；在六丙年（天干为丙之年），水运太过，寒气大行，寒病产生，心火受到邪气侵害，治疗应当驱除寒气以补心；在六辛年（天干为辛之年），水运不及，土气乘虚旺盛，反而出现湿化的现象，湿病流行，治疗应当补肾以祛除湿邪；在六戊年（天干为戊之年），火运太过，热气大行，热病产生，肺金受到邪气侵害，治疗应当降火以补肺；在六癸年（天干为癸之年），火运不及，水气乘虚旺盛，反而出现寒化的现象，寒病流行，治疗应当补心以驱除寒气；在六庚年（天干为庚之年），金运太过，燥气流行，燥病产生，肝木受到邪气侵害，治疗应当清润燥气以补肝；在六乙年（天干为乙之年），金运不及，火气乘虚旺盛，反而出现热化的现象，热病流行，治疗应当清肺以降火；在六壬年（天干为壬之年），木运太过，风气大行，风病产生，脾土受到邪气侵害，治疗应当平抑肝木以补脾；在六丁年（天干为丁之年），木运不及，金气乘虚旺盛，反而出现燥化的现象，燥病流行，治疗应当补肝以清润燥气，这是客运的治疗法则。
对于六气的治疗：太阳寒水，适宜用辛热药；阳明燥金，适宜用苦温药；少阳相火，适宜用咸寒药；太阴湿土，适宜用苦热药；少阴君火，适宜用咸寒药；厥阴风木，适宜用辛凉药，这是六气的治疗法则。然而运气之所以发生变化，是因为气相得则和谐，不相得则生病。又有相得却生病的情况，这是因为以下犯上，位置不当。五行相生称为相得，相克称为不相得。上临下为顺，下临上为逆。
假如土临火，火临木，木临水，水临金，金临土，都属于以下犯上，位置不当。父子之义，子在下，父在上，以子临父，岂不是违背常理吗？
司天之气克制岁运则为顺，岁运克制司天之气则为逆；客气克制岁运则为顺，岁运克制客气则为逆，运气相同称为天符。
戊子、戊午、戊寅、戊申年，运气皆为火；丙辰、丙戌年，运气皆为水；己丑、己未年，运气皆为土；乙卯、乙酉年，运气皆为金；丁巳、丁亥年，运气皆为木。六十年中，有这十二年称为天符。又是戊子日，戊为火运，子为少阴君火司天，运与司天同为火，这就是天符。在这一天得病，病情迅速且危重。如果再遇到当年的太岁也是天符，或者是岁会，病情就更加危困。
天气生岁运称为顺化。
甲子、甲午、甲寅、甲申年，火下生土；壬辰、壬戌年，水下生木；乙丑、乙未年，土下生金；辛卯、辛酉年，金下生水；癸巳、癸亥年，木下生火。六十年中，有这十二年称为顺化。
天气克岁运称为天刑。
庚子、庚午、庚寅、庚申年，火下克金；戊辰、戊戌年，水下克火；辛丑、辛未年，土下克水；丁卯、丁酉年，金下克木；己巳、己亥年，木下克土。六十年中，有这十二年称为天刑。
岁运生天气称为小逆。
壬子、壬午、壬寅、壬申年，木上生火；庚辰、庚戌年，金上生水；癸丑、癸未年，火上生土；己卯、己酉年，土上生金；辛巳、辛亥年，水上生木。子临父位，从道理上讲是不恰当的。六十年中，有这十二年称为小逆。
岁运克天气称为不和。
丙子、丙午、丙寅、丙申年，水上克火；甲辰、甲戌年，土上克水；辛丑、辛未年，水上克土；癸卯、癸酉年，火上克金；己巳、己亥年，金上克木。六十年中，有这十二年称为不和。
岁运临本气之位称为岁会。
子，是水的位置，丙子年，水运临之；午，是火的位置，戊午年（原文误作戌午，据理应为戊午或指代火位之干支组合，此处依文意理解为火运临午位），火运临之；卯，是木的位置，丁卯年，木运临之；酉，是金的位置，乙酉年，金运临之；辰、戌、丑、未，是土的位置，甲辰、甲戌、己丑、己未年，土运临之。六十年中，有这八年称为岁会。又是丙子日，丙为水运，子为水支，运与支同为水，名叫岁会。年、月、日、时相同，如果遇到这一天得病，不会死，但病程持久且缓慢，如果再加上年、月、时合为天符岁会，病情就特别严重。
戊午、乙酉、己未、己丑，六十年中有这四年称为太乙天符。又是戊午日，戊为火运，午是少阴君火司天，又是火支，名叫太乙天符。这一天得病，主死。
岁运与四孟月（四季的第一个月）相同称为支德符。
寅属木，是春孟月，壬寅年，木运临之；巳属火，是夏孟月，癸巳年，火运临之；申属金，是秋孟月，庚申年，金运临之；亥属水，是冬孟月，辛亥年，水运临之。六十年中，有这四年称为支德符。
岁运与交司日（立春、立夏、立秋、立冬之日）的天干相合称为干德符。
甲与己合，乙与庚合，丙与辛合，丁与壬合，戊与癸合，一年遇到这两个天干，天地德合，也属于平气之年。
太过之运加临地气称为同天符。
庚子、庚午年，运同司天/在泉之燥金；壬寅、壬申年，运同司天/在泉之风木；甲辰、甲戌年，运同司天/在泉之湿土。六十年中，有这六年称为同天符（原文称大年，通常指同天符）。
不及之运加临地气称为同岁会。
辛丑、辛未年，运临司天/在泉之寒水；癸卯、癸酉年，运临司天/在泉之君火；癸巳、癸亥年，运临司天/在泉之相火。六十年中，有这六年称为同岁会。
大要：阳年先天时化，则自身强盛而以气胜实（主气胜客气），所以不胜的一方受邪；阴年后天时化，则自身虚弱而以气休衰（客气胜主气），所以胜己的一方来克。被克之后，必须等待时机来报复。行复于所胜，则自己不能前进。所以等待得时，则子气当旺，然后子为母复仇。
又说：阳年太过，则传变至所不胜之行而乘袭所胜之行；阴年不及，则所胜之行妄行，而所生之行受病。例如肝木有余，则时令之气已盛，反而侵薄肺金而乘袭脾土；肝木不及，则土无所畏惧，于是自行妄行，进而凌辱肾水。这是五行生克的道理，大概胜气到来则有复气，复气过后又有胜气，所以没有固定的气机而循环不息。如果复气而不能制胜，那么生机就已经受损，而有穷尽的时候。
经书说：亢盛就会有害，有承制才能制约，制约而生化，外在列示盛衰，有害则败乱，生化大病。
亢，就是过极而不退。应当退而不退，开始灾害波及万物，最终灾害波及自身。承，就像跟随一样。以下奉上，有防备的意思。制，就是克胜它。制生则化，意思是有所制约，那么六气就不会亢盛而保持平和，平和则万物生长而变化无穷。生是从无到有，化是从有到无。外列盛衰，是指六气分布主治，交替盛衰，如果有害而无制约，那么败坏乖乱的政令就会施行，成为灾变，生化几乎停止，成为万物的最大疾病。大病，就是灾变。万物都生病，天地怎么能安位呢？这种亢害承制都不是有人故意使然，而是自然不能不这样的结果。从天时来说，春季冬季的寒气不退，则水亢极而伤害所承制的木。但是火是木之子，因此乘袭土而制约水，这样木得到化生的命令，而在外敷荣秀发。只是草木虫育自有各年盛衰不同，如果没有制约而木被其害，那么冬入于春，生化几乎停止，成为天地间的大灾变，这难道不是政令败乱的极致吗？从人身来说，心火亢盛，口干、发燥、身热，则脾土失养，肺金受害。由于水乘势而起，以报复金母之仇，而制约平复心火，汗出头发湿润、口津生津身体凉爽而平和了。如果肾水更微弱而不能上制，心火更旺盛而不能下退，那么神去气孤，灾害就无法解除了。与第七卷参看。
又说：有余而来，不足随之；不足而来，有余从之。知道迎接和跟随，气就可以预期。
是说六甲有余，己则不足；不足，己则有余。如果余后复余，少后复少，那么天地的道就变了。
又说：出入废则神机灭，升降息则气立孤危。所以没有出入，就没有生长壮老已的过程；没有升降，就没有生长化收藏的过程。
因此升降出入，没有一个器物不具备，这四者常守正道，违反它们灾害就会来到。
出入，是天地的呼吸；升降，是天地的化气。毛羽裸鳞介及飞走行者，生气根植于身中，以神为动静的主宰，所以叫神机；金玉土石草木，生气根植于外部，假借气来成立，所以叫气立。根于中的，生源系于天，其所动浮皆由神气作为发动的主宰，所以它的行为，事物无法知晓，因此神舍离去则机息；根于外的，生源系于地，所以基生长、化成、收藏，都由造化之气所成立，所以它的输出，事物也无法知晓，因此气止息则造化的道断绝了。九窍横开的，都有出入去来的气；九窍竖开的，都有阴阳升降的气往复其中。墙壁窗户，都承受来气冲击于人。阳升则井寒，阴升则井暖。把物体投入井中和叶子坠在空中，翻翻不快，都是阴气凝聚的结果。虚管灌满，捏住上端悬挂起来，水确实不出来，因为没有升气而不能降；空瓶小口，倒灌不进，因为气出不来而不能入。由此看来，升无所不降，降无所不升，无出则不入，无入则不出。众生的生存，升降出入，是生气的常态。如果有出无入，有入无出，有升无降，有降无升，那就反了生化的常道，而神去气孤，不是灾害又是什么呢？
虽然如此，逆顺灾眚，全都是天的气运所为。地在人之下，由大气托举着。天六动而不息，地五静而有守。
天以六气临地，地以五位承天。然而天气不加君火，以六加五，则五年而余一气，乃君火不立岁气，但以名奉天罢了。所以说：君火以名，相火以位。意思是相火代替君火而用事，所以五年而右迁。如果地以五承六，则应当六年才备尽天元之气，所以六期而循环，周而复始。五年一周，则五行之气遍；六期一备，则六气之位周。五六相合，所以三十年为一纪，六十年了。
推究历日，根据节气交接之气，常为每年的主气，又叫地气。若司天、在泉、左右两间轮行而居主气之上的，叫天气、客气。客气乃执行岁中的天命，主气只奉行客气之天而已。客胜主则从，主胜客则逆，二者有胜而无复了。主胜则泻主补客，客胜则泻客补主。
经书说：先确立该年的运气，以明确其气。每年先立运气，审察其太过不及，然后以地之主气为本，天之客气加临于上为标，以求六化之变。如气之胜，微者随之，甚者制之；气之复，和者平之，暴者夺之。都随胜气，安其屈伏，以平和为期。
又考察褚氏曾说：大挠作甲子，隶首作数，记录岁月日时的远近。所以以当年为甲子岁，冬至为甲子月，朔日为甲子日，夜半为甲子时，积累十百千万，也有条理而不乱，这都是人所为的。人感染异气，疾病难以预先推测。我没见过它是正确的。唉！这是一种片面的见解。不知道天时非凡夫可以揣度，人身资取大化而生。《明堂》诗说：甲胆乙肝丙小肠，丁心戊胃巳脾乡，庚属大肠辛属肺，壬属膀胱癸肾藏，三焦亦向壬宫寄，胞络同归入癸方。
诗中说人禀受天地的壬之气而生膀胱命门，禀受癸之气而生肾，禀受甲之气而生胆，禀受乙之气而生肝，禀受丙之气而生小肠，禀受丁之气而生心，禀受戊之气而生胃，禀受己之气而生脾，禀受庚之气而生大肠，禀受辛之气而生肺，这是天干。
地支也是如此。
又说：肺寅大卯胃辰经，脾巳心午小未中，申膀酉肾心胞戌，亥三子胆丑肝通。看这两首诗，那么天地人身，无时不相流通。
经书说：天气通于肺，地气通于咽，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经为川，肠胃为海，九窍为水注之气也。
所以一气不合，不能生化，天有六气，人以三阴三阳而上奉之。
以六经而言，有三阴三阳；以十二支分之，则有六阴六阳。阴从上降，生于午而极于亥，叫做六阴；阳从下起，生于子而极于巳，叫做六阳。
地有五行，人以五脏六腑而下应之。脏为阴，而其数为奇，以应五运，大概五行质具于地，而气则行于天；腑为阳，而其数为偶，以应六气，大概六淫虽降于天，而势必充于地。子午为天地之中正，君火位焉，手少阴心（午）、足少阴肾（子）居之。辰戌为七政之魁罡，寒水位焉。
太阳寒水在子位而居于辰戌者，水伏于土，由水由地中行，故戌为六戊天门，辰为六己地户。
手太阳小肠（戌）、足太阳膀胱（辰）居之。然而火从水化，水随肾至，故少阴为脏，位与太阳隔，而气相合为腑也。丑未为归藏之标本，湿土位焉，足太阴脾（未）、手太阴肺（丑）居之。卯酉为日月之道路，燥金位焉，足阳明胃（酉）、手阳明大肠（卯）居之，然而子随母居，土旺金盛，故太阴为脏，位与阳明隔而气相合为腑也，巳亥为天地之门户，风木位焉。
卯虽是木的正分，为阳明燥金所居，然而木生在亥，故居于亥，而对化于巳也。
足厥阴肝（亥）、手厥阴心包络（巳）居之。寅申握生化之始终，相火位焉。
足少阳胆（寅）、手少阳三焦（申）居之。然而相火寄于肝肾，胆者，肝之腑；心包络者，肾之配，故厥阴为脏，位与少阳隔，而气相合为腑也。
三阴三阳，名异而体则一也。阴阳气微则谓之少，阴阳气盛则谓之太。寅为少阳，卯为阳明，辰为太阳，午为少阴，未为太阴，亥为厥阴。
南政，三阴司天，则皆寸不应；三阴在泉，则皆尺不应。北政，三阴司天，则皆尺不应；三阴在泉，则皆寸不应。不应者，皆为沉脉也。
这是说六气以君火为尊，五运以湿土为重，所以甲己土运为南政。大概土以成数，贯金木水火之运，位土居中央。君尊南面而行令，余四运以臣事之，北面而受令，所以有别。然而这是论其常法，若天行时病，则有不必拘泥的地方。
经书说：天地之气，胜复之作，不形于诊也。天地以气不以位，故不当以脉诊，但以形证察之。
In Chen (Dragon) and Xu (Dog) years, the initial Qi of the guest is Shaoyang Ministerial Fire (Fire of Sanjiao and Pericardium), added to the main Qi Jueyin Wind-Wood (Wind of Liver and Gallbladder); the second Qi of the guest is Yangming Dryness-Metal (Dryness of Large Intestine and Lung), added to the main Qi Shaoyin Sovereign Fire (Fire of Heart and Small Intestine); the third Qi of the guest is Taiyang Cold-Water (Water of Bladder and Kidney), added to the main Qi Shaoyang Ministerial Fire; the fourth Qi of the guest is Jueyin Wind-Wood, added to the main Qi Taiyin Damp-Earth (Dampness of Spleen and Stomach); the fifth Qi of the guest is Shaoyin Sovereign Fire, added to the main Qi Yangming Dryness-Metal; the final Qi of the guest is Taiyin Damp-Earth, added to the main Qi Taiyang Cold-Water. The above all refer to the guest Qi being added upon the main Qi, taking these two years as examples.
Furthermore, the main Qi involves spring warmth, summer heat, autumn coolness, and winter cold. Wind moves it, Fire warms it, Summer-heat steams it, Dampness moistens it, Dryness dries it, and Cold solidifies it. These are all the normal operations of the righteous Qi of Heaven and Earth. Only when the guest Qi is added to the main Qi do there arise deviations, reversals, and excessive influences. Thus, in spring there are chilling winds, in summer latent yin-cold, in autumn bitter rains, and in winter abnormal warmth. When wind is excessive, the earth shakes; when fire is excessive, the earth hardens; when summer-heat is excessive, the earth becomes hot; when dampness is excessive, the earth becomes muddy; when dryness is excessive, the earth cracks; when cold is excessive, the earth fissures. With uncoordinated climate, pestilential diseases descend frequently.
In the Jia-Ji years (years with Heavenly Stem Jia or Ji), Earth Transport is excessive, causing rain and dampness to circulate, leading to Dampness diseases. Kidney Water is affected by pathogenic factors; treatment should focus on removing dampness to tonify the Kidney. In the Ji years (years with Heavenly Stem Ji), Earth Transport is deficient, allowing Wood Qi to prevail, resulting in Wind phenomena and Wind diseases; treatment should benefit the Spleen to pacify Wood. In the Bing years (years with Heavenly Stem Bing), Water Transport is excessive, causing Cold to dominate, leading to Cold diseases. Heart Fire is affected; treatment should expel Cold to tonify the Heart. In the Xin years (years with Heavenly Stem Xin), Water Transport is deficient, allowing Earth Qi to prevail, resulting in Dampness phenomena and Dampness diseases; treatment should tonify the Kidney to remove dampness. In the Wu years (years with Heavenly Stem Wu), Fire Transport is excessive, causing Heat to dominate, leading to Heat diseases. Lung Metal is affected; treatment should descend Fire to tonify the Lung. In the Gui years (years with Heavenly Stem Gui), Fire Transport is deficient, allowing Water Qi to prevail, resulting in Cold phenomena and Cold diseases; treatment should tonify the Heart to expel Cold. In the Geng years (years with Heavenly Stem Geng), Metal Transport is excessive, causing Dryness to circulate, leading to Dryness diseases. Liver Wood is affected; treatment should clear Dryness to tonify the Liver. In the Yi years (years with Heavenly Stem Yi), Metal Transport is deficient, allowing Fire Qi to prevail, resulting in Heat phenomena and Heat diseases; treatment should clear the Lung to descend Fire. In the Ren years (years with Heavenly Stem Ren), Wood Transport is excessive, causing Wind to dominate, leading to Wind diseases. Spleen Earth is affected; treatment should pacify Wood to tonify the Spleen. In the Ding years (years with Heavenly Stem Ding), Wood Transport is deficient, allowing Metal Qi to prevail, resulting in Dryness phenomena and Dryness diseases; treatment should tonify the Liver to clear Dryness. These are the treatment methods for Guest Transport.
Regarding the treatment of the Six Qi: Taiyang Cold-Water is treated with Acrid-Hot herbs; Yangming Dryness-Metal with Bitter-Warm herbs; Shaoyang Ministerial Fire with Salty-Cold herbs; Taiyin Damp-Earth with Bitter-Hot herbs; Shaoyin Sovereign Fire with Salty-Cold herbs; Jueyin Wind-Wood with Acrid-Cool herbs. These are the treatment methods for the Six Qi. However, changes in Yun-Qi occur because harmonious Qi brings balance, while disharmonious Qi causes disease. There are cases where Qi is harmonious yet disease occurs, due to "lower overruling upper," which is improper positioning. Mutual generation among the Five Elements is called harmony; mutual restriction is called disharmony. Upper ruling lower is順 (Shun/Smooth); lower ruling upper is 逆 (Ni/Rebellious).
For instance, if Earth rules Fire, Fire rules Wood, Wood rules Water, Water rules Metal, and Metal rules Earth, these are all cases of lower overruling upper, which is improper. In the relationship of father and son, the son is below and the father above; for the son to rule the father is contrary to principle.
If Si Tian (Heavenly Ruler) Qi restricts Yun (Transport), it is Shun (Smooth); if Yun restricts Si Tian Qi, it is Ni (Rebellious). If Ke Qi (Guest Qi) restricts Yun, it is Shun; if Yun restricts Ke Qi, it is Ni. When Yun and Si Tian Qi are identical, it is called Tian Fu (Heavenly符/Synergy).
In Wu Zi, Wu Wu, Wu Yin, and Wu Shen years, both Yun and Si Tian are Fire; in Bing Chen and Bing Xu years, both are Water; in Ji Chou and Ji Wei years, both are Earth; in Yi Mao and Yi You years, both are Metal; in Ding Si and Ding Hai years, both are Wood. Among sixty years, these twelve years are Tian Fu. Additionally, on a Wu Zi day, Wu represents Fire Transport, and Zi represents Shaoyin Sovereign Fire as Si Tian. Since Transport and Si Tian are both Fire, this is Tian Fu. Disease contracted on this day is rapid and critical. If the annual Tai Sui also forms Tian Fu, or if it is a Sui Hui (Year Assembly), the condition is even more perilous.
When Heavenly Qi generates Yun, it is called Shun Hua (Smooth Transformation).
In Jia Zi, Jia Wu, Jia Yin, and Jia Shen years, Fire generates Earth from below; in Ren Chen and Ren Xu years, Water generates Wood; in Yi Chou and Yi Wei years, Earth generates Metal; in Xin Mao and Xin You years, Metal generates Water; in Gui Si and Gui Hai years, Wood generates Fire. Among sixty years, these twelve years are Shun Hua.
When Heavenly Qi restricts Yun, it is called Tian Xing (Heavenly Punishment).
In Geng Zi, Geng Wu, Geng Yin, and Geng Shen years, Fire restricts Metal from below; in Wu Chen and Wu Xu years, Water restricts Fire; in Xin Chou and Xin Wei years, Earth restricts Water; in Ding Mao and Ding You years, Metal restricts Wood; in Ji Si and Ji Hai years, Wood restricts Earth. Among sixty years, these twelve years are Tian Xing.
When Yun generates Heavenly Qi, it is called Xiao Ni (Minor Reversal).
In Ren Zi, Ren Wu, Ren Yin, and Ren Shen years, Wood generates Fire from above; in Geng Chen and Geng Xu years, Metal generates Water; in Gui Chou and Gui Wei years, Fire generates Earth; in Ji Mao and Ji You years, Earth generates Metal; in Xin Si and Xin Hai years, Water generates Wood. For the "son" to occupy the "father's" position is theoretically inappropriate. Among sixty years, these twelve years are Xiao Ni.
When Yun restricts Heavenly Qi, it is called Bu He (Disunity).
In Bing Zi, Bing Wu, Bing Yin, and Bing Shen years, Water restricts Fire from above; in Jia Chen and Jia Xu years, Earth restricts Water; in Xin Chou and Xin Wei years, Water restricts Earth; in Gui Mao and Gui You years, Fire restricts Metal; in Ji Si and Ji Hai years, Metal restricts Wood. Among sixty years, these twelve years are Bu He.
When Yun occupies its own elemental position, it is called Sui Hui (Year Assembly).
Zi is the position of Water; in Bing Zi year, Water Transport occupies it. Wu is the position of Fire; in Wu Wu year, Fire Transport occupies it. Mao is the position of Wood; in Ding Mao year, Wood Transport occupies it. You is the position of Metal; in Yi You year, Metal Transport occupies it. Chen, Xu, Chou, and Wei are positions of Earth; in Jia Chen, Jia Xu, Ji Chou, and Ji Wei years, Earth Transport occupies them. Among sixty years, these eight years are Sui Hui. Also, on a Bing Zi day, Bing is Water Transport and Zi is the Water branch; since Transport and Branch are both Water, it is named Sui Hui. If Year, Month, Day, and Hour coincide, and one contracts disease on such a day, death is unlikely, but the course will be protracted and slow. If combined with Tian Fu and Sui Hui in Year, Month, and Hour, the disease is particularly severe.
When Tian Fu and Sui Hui combine, it is called Tai Yi Tian Fu (Great Heavenly Synergy).
In Wu Wu, Yi You, Ji Wei, and Ji Chou years, there are four years of Tai Yi Tian Fu in sixty years. On a Wu Wu day, Wu is Fire Transport, Wu is Shaoyin Sovereign Fire Si Tian, and also the Fire branch; this is Tai Yi Tian Fu. Disease contracted on this day leads to death.
When Yun matches the first month of the four seasons (Meng months), it is called Zhi De Fu (Branch Virtue Synergy).
Yin belongs to Wood and is the Spring Meng month; in Ren Yin year, Wood Transport occupies it. Si belongs to Fire and is the Summer Meng month; in Gui Si year, Fire Transport occupies it. Shen belongs to Metal and is the Autumn Meng month; in Geng Shen year, Metal Transport occupies it. Hai belongs to Water and is the Winter Meng month; in Xin Hai year, Water Transport occupies it. Among sixty years, these four years are Zhi De Fu.
When Yun combines with the Heavenly Stem of the Solar Term transition days, it is called Gan De Fu (Stem Virtue Synergy).
Jia combines with Ji, Yi with Geng, Bing with Xin, Ding with Ren, Wu with Gui. Encountering these two stems in a year indicates Heaven and Earth virtue combination, also constituting a Ping Qi (Balanced Qi) year.
When Excessive Yun adds to Di Qi (Earth Qi), it is called Tong Tian Fu (Same Heavenly Synergy).
In Geng Zi and Geng Wu years, Yun matches the燥金 (Dryness-Metal) of Si Tian/Zai Quan; in Ren Yin and Ren Shen years, it matches Wind-Wood; in Jia Chen and Jia Xu years, it matches Damp-Earth. Among sixty years, these six years are Tong Tian Fu.
When Deficient Yun adds to Di Qi, it is called Tong Sui Hui (Same Year Assembly).
In Xin Chou and Xin Wei years, Yun matches Cold-Water; in Gui Mao and Gui You years, it matches Sovereign Fire; in Gui Si and Gui Hai years, it matches Ministerial Fire. Among sixty years, these six years are Tong Sui Hui.
General Principle: In Yang years, prior to the seasonal transformation, one's own Qi is strong and wins through substance (Main Qi overcomes Guest Qi), so the defeated party suffers pathology. In Yin years, after the seasonal transformation, one's own Qi is weak and declines (Guest Qi overcomes Main Qi), so the conquering party attacks. After being conquered, one must wait for the appropriate time to retaliate. Retaliation occurs against what was conquered, preventing forward movement. Thus, waiting for the right time, the Son Qi becomes prosperous, avenging the Mother.
It is also said: When excess comes, deficiency follows; when deficiency comes, excess follows. Knowing how to meet and follow allows one to anticipate Qi. This means that in the Six Jia cycles, if there is excess, there will be deficiency; if deficiency, then excess. If excess is followed by excess, or deficiency by deficiency, the Way of Heaven and Earth would change.
It is also said: If exit and entry cease, the Shen Mechanism perishes; if ascent and descent stop, the Qi Establishment stands alone in danger. Therefore, without exit and entry, there is no growth, maturity, decline, and end; without ascent and descent, there is no growth, transformation, harvesting, and storage.
Thus, ascent, descent, exit, and entry are present in every vessel. If these four remain constant, disaster ensues if they reverse.
Exit and entry are the breathing of Heaven and Earth; ascent and descent are the transformative Qi of Heaven and Earth. Creatures with feathers, scales, hair, or shells, and those that fly, walk, or crawl, have generating Qi rooted within their bodies, with Shen as the master of motion and stillness; thus they are called Shen Ji (Spirit Mechanism). Metals, stones, soil, and plants have generating Qi rooted externally, relying on Qi for establishment; thus they are called Qi Li (Qi Establishment). Those rooted internally derive life source from Heaven; their movements are governed by Shen Qi, so their actions are unknown to things. When Shen leaves, the mechanism stops. Those rooted externally derive life source from Earth; their growth, transformation, harvesting, and storage are established by the Qi of Creation, so their outputs are unknown to things. When Qi ceases, the Dao of Creation ends. The nine orifices open horizontally possess Qi of exit, entry, departure, and arrival; those open vertically possess Qi of Yin-Yang ascent and descent circulating within. Walls, windows, and doors receive the impact of incoming Qi. When Yang ascends, wells become cold; when Yin ascends, wells become warm. Throwing objects into wells or leaves falling from the sky, floating slowly, is due to condensed Yin Qi. A hollow tube filled with water, sealed at the top and suspended, does not leak because there is no ascending Qi to allow descending. An empty bottle with a small mouth cannot be filled because there is no exiting Qi to allow entering. From this, we see that ascent has no limit to descent, and descent has no limit to ascent; without exit, there is no entry; without entry, there is no exit. The birth of all species relies on the constant ascent, descent, exit, and entry of generating Qi. If there is exit without entry, entry without exit, ascent without descent, or descent without ascent, it reverses the normal Dao of generation and transformation, leading to loss of Shen and isolation of Qi—surely disaster!
Nevertheless, reversal, smoothness, disasters, and calamities are all caused by the Qi and Yun of Heaven. Earth is below humans, held up by Great Qi. Heaven moves with six aspects incessantly; Earth remains still with five aspects steadfastly.
Heaven applies Six Qi to Earth; Earth receives Heaven with Five Positions. However, Heavenly Qi does not include Sovereign Fire directly; applying six to five leaves one Qi remaining after five years. Sovereign Fire does not establish itself as annual Qi but merely lends its name to serve Heaven. Hence it is said: "Sovereign Fire acts by name, Ministerial Fire acts by position." This means Ministerial Fire acts on behalf of Sovereign Fire, moving rightward every five years. If Earth receives Heaven with five, it takes six years to fully exhaust the Qi of Heaven and Yuan. Thus, it cycles every six periods, repeating endlessly. One cycle of five years covers all Five Element Qi; one preparation of six periods completes all Six Qi positions. Five and Six combine, making thirty years a Ji (Cycle), and sixty years a complete cycle.
Calculating calendar days based on solar terms and Qi transitions, the Main Qi is usually the Earth Qi of each year. If Si Tian, Zai Quan, and the two intermediate positions rotate above the Main Qi, they are called Heavenly Qi and Guest Qi. Guest Qi executes the mandate of the year; Main Qi only serves the Heavenly Guest Qi. If Guest overcomes Main, it follows; if Main overcomes Guest, it rebels. In these cases, there is overcoming but no retaliation. If Main overcomes, drain Main and tonify Guest; if Guest overcomes, drain Guest and tonify Main.
The Classic states: First establish the year to clarify its Qi. Each year, first establish Yun-Qi, examine excess or deficiency, then take Earth's Main Qi as the root and Heaven's Guest Qi added above as the branch, to seek changes in the Six Transformations. If Qi is excessive, minor cases follow it, severe cases control it; if Qi retaliates, harmonious cases level it, violent cases deprive it. All follow the winning Qi, pacifying the suppressed, aiming for balance.
Furthermore, studying Chu Shi's words: Da Nao created Jia-Zi, Li Shou created numbers, recording the distance of years, months, days, and hours. Thus, taking the current year as Jia-Zi year, Winter Solstice as Jia-Zi month, New Moon as Jia-Zi day, and midnight as Jia-Zi hour, accumulating ten, hundred, thousand, and ten thousand, there is order without confusion. This is human creation. Humans contract alien Qi; diseases are hard to predict. I have never seen this as correct. Alas! This is a one-sided view. One does not know that Heavenly Time cannot be measured by ordinary people, and the human body relies on Great Transformation for life. The *Mingtang* poem says: "Jia Gallbladder, Yi Liver, Bing Small Intestine; Ding Heart, Wu Stomach, Si Spleen; Geng Large Intestine, Xin Lung; Ren Bladder, Gui Kidney; Sanjiao resides in Ren's palace, Bao Luo returns to Gui's direction."
The poem states that humans are born receiving Ren Qi for Bladder and Mingmen, Gui Qi for Kidney, Jia Qi for Gallbladder, Yi Qi for Liver, Bing Qi for Small Intestine, Ding Qi for Heart, Wu Qi for Stomach, Ji Qi for Spleen, Geng Qi for Large Intestine, and Xin Qi for Lung. These are the Heavenly Stems.
The Earthly Branches are similar.
It also says: "Lung Yin, Large Intestine Mao, Stomach Chen Meridian; Spleen Si, Heart Wu, Small Intestine Wei Middle; Shen Bladder, You Kidney, Heart Bao Xu; Hai Sanjiao, Zi Gallbladder, Chou Liver Connects." Viewing these two poems, Heaven, Earth, and Human Body flow together at all times.
The Classic states: Heavenly Qi connects to the Lung; Earthly Qi connects to the throat; Wind Qi connects to the Liver; Thunder Qi connects to the Heart; Grain Qi connects to the Spleen; Rain Qi connects to the Kidney. The Six Channels are rivers, the intestines and stomach are seas, and the nine orifices are the qi of water influx.
Therefore, if one Qi is not harmonious, generation and transformation cannot occur. Heaven has Six Qi, and humans offer them upwards via Three Yin and Three Yang.
Speaking of the Six Channels, there are Three Yin and Three Yang; dividing by the Twelve Branches, there are Six Yin and Six Yang. Yin descends from above, born at Wu and peaking at Hai, called Six Yin. Yang rises from below, born at Zi and peaking at Si, called Six Yang.
Earth has Five Elements, and humans correspond downwards with Zang and Fu organs. Zang are Yin, with odd numbers, corresponding to Five Transports, as Five Elements' substance exists on Earth while Qi moves in Heaven. Fu are Yang, with even numbers, corresponding to Six Qi, as Six Pathogens descend from Heaven but inevitably fill Earth. Zi and Wu are the center of Heaven and Earth, where Sovereign Fire resides; Hand Shaoyin Heart (Wu) and Foot Shaoyin Kidney (Zi) occupy them. Chen and Xu are the leaders of the Seven Luminaries, where Cold Water resides.
Taiyang Cold Water is in the Zi position but occupies Chen and Xu; Water hides in Earth, flowing underground. Thus, Xu is the Gate of Heaven for Six Wu, and Chen is the Door of Earth for Six Ji.
Hand Taiyang Small Intestine (Xu) and Foot Taiyang Bladder (Chen) occupy them. However, Fire transforms from Water, and Water follows the Kidney. Thus, Shaoyin is the Zang, separated in position from Taiyang but united in Qi as the Fu. Chou and Wei are the origin and specimen of Return and Storage, where Damp Earth resides; Foot Taiyin Spleen (Wei) and Hand Taiyin Lung (Chou) occupy them. Mao and You are the paths of the Sun and Moon, where Dryness Metal resides; Foot Yangming Stomach (You) and Hand Yangming Large Intestine (Mao) occupy them. However, Zi follows Mu (Mother); when Earth is prosperous and Metal is strong, Taiyin is the Zang, separated in position from Yangming but united in Qi as the Fu. Si and Hai are the gates of Heaven and Earth, where Wind Wood resides.
Although Mao is the true division of Wood, occupied by Yangming Dryness Metal, Wood is born in Hai, thus residing in Hai and transforming oppositely in Si.
Foot Jueyin Liver (Hai) and Hand Jueyin Pericardium (Si) occupy them. Yin and Shen grasp the beginning and end of generation and transformation, where Ministerial Fire resides.
Shaoyang Ministerial Fire assists the Spleen. Although in the Wu position, Sovereign Fire resides there, so it stays in Yin, as Fire is born in Yin.
Foot Shaoyang Gallbladder (Yin) and Hand Shaoyang Sanjiao (Shen) occupy them. However, Ministerial Fire lodges in Liver and Kidney; Gallbladder is the Fu of Liver; Pericardium is the match of Kidney. Thus, Jueyin is the Zang, separated in position from Shaoyang but united in Qi as the Fu.
Three Yin and Three Yang have different names but the same substance. When Yin-Yang Qi is slight, it is called Shao (Lesser); when vigorous, it is called Tai (Greater). Yin is Shaoyang, Mao is Yangming, Chen is Taiyang, Wu is Shaoyin, Wei is Taiyin, Hai is Jueyin.
In Nan Zheng (Southern Governance), if Three Yin govern Si Tian, the Cun pulse does not respond in both hands; if Three Yin govern Zai Quan, the Chi pulse does not respond. In Bei Zheng (Northern Governance), if Three Yin govern Si Tian, the Chi pulse does not respond; if Three Yin govern Zai Quan, the Cun pulse does not respond. "No response" refers to a deep pulse.
This states that Six Qi revere Sovereign Fire, and Five Transports value Damp Earth. Thus, Jia and Ji Earth Transports are Nan Zheng. Earth, using its completion number, penetrates Metal, Wood, Water, and Fire transports, occupying the Center. The Sovereign faces South to issue commands; the other four transports serve as ministers facing North to receive orders, hence the distinction. However, this discusses the norm. In epidemic seasonal diseases, one need not be rigid.
The Classic states: The production of victory and retaliation in Heaven and Earth Qi does not manifest in pulse diagnosis. Heaven and Earth act by Qi, not position, so pulse diagnosis is inappropriate; instead, observe physical signs and symptoms.