经义
帝曰∶愿闻平气如何？岐伯对曰∶木曰敷和，火曰升明，土曰备化，金曰审平，水曰顺静。帝曰∶其不
及奈何？岐伯曰∶木
曰委和，火曰伏明，土曰卑监，金曰从革，水曰涸流。帝曰∶太过何谓？岐伯曰∶木曰发生，火曰赫曦，土曰
敦阜，金曰坚成，水曰流衍。○清气大来，燥之胜也，风木受邪，肝病生焉。热气大来，火之胜也，金燥受邪，
肺病生焉。寒气大来，水之胜也，火热受邪，心病生焉。湿气大来，土之胜也，寒水受邪，肾病生焉。风气大
来，木之胜也。湿土受邪，脾病生焉。所谓感邪而生病也。乘年之虚，则邪甚也。失时之和，亦邪甚也。遇月
之空，亦邪甚也。重感于邪，则病危矣。有胜之气，其必来复也。○必先岁气，毋伐天和。○不知年之所加，气
之盛衰，虚实之所起，不可以为工矣。（《素问》）
哲言
五行者何？金、木、水、火、土也。行者，言欲为天行气之义也。水位北方，阴气在黄泉之下，任养万物。
水之为言，准也。义物平均，有准则也。木位东方，阳气始动，万物始生。木之为言，触也。阳气动跃，触地
而出也。火位南方，阳在上，万物布施。火之为言，化也。阳气用事，万物变化也。金位西方，阴气始起，万
物禁止。金之为言，禁也。土位中央，主吐含万物。土之为言，吐也。《乐》记春生、夏长、秋收、冬藏，土
所以不名时者，地土之别名也。于五行最尊。土之无位，而道在故大。一不与化，人主不任部职。○少阳见寅，
寅，演也。盛于卯，卯，茂也。衰于辰，辰，震也。甲，万物孚甲。乙，物蕃屈，有节欲出，时为春。春之为
言蠢，蠢，动也。太阳见巳，巳起也。壮盛于午，午物满长。衰于未，未，味也。丙，物炳明。丁，强也。时
为夏。夏之为言，大也。少阴见申，申，身也。壮于酉，酉，老也。物收敛。衰于戌，戌，灭也。庚，物更也。
辛阴始成，时为秋。秋之为言，愁也。太阴见亥，亥， 也。壮于子，子，孳也。衰于丑，丑，纽也。壬阴始
任，癸，揆度也。时为冬。冬之为言，终也。土为中宫，戊，茂也。己，抑屈而起也。○十一月律
黄钟。黄，中和之色；钟，动也。言阳气于黄泉之下动，养万物也。十二月大吕。大，大也；吕，拒也。阳气
欲出，阴不许也。正月太蔟。太，亦大也；蔟，凑也。万物始大，凑地出也。二月夹钟。夹，孚甲也；万物孚
甲，种类分也。三月姑洗。姑，故也；洗，鲜也。万物去故就新，莫不鲜明也。四月中吕。言阳气将极，中充
大也。故复中难之也。五月蕤宾。蕤，下也，宾，敬也。阳气上竭，阴气始起，故宾敬之也。六月林钟。林，
众也，万物成熟，种类众多。七月夷则。夷，伤也，则，法也。万物始伤，被刑法也。八月南吕。南，任也。
阳气尚有任生，阴拒之也。九月无射。射，终也。言万物随阳而终，当复随阴而起，无有终已也。十月应钟。
钟，动也。万物应阳而动下藏也。（《白虎通》）
少角之运，岁木不及，侮而乘之者，金也。金不务德，故以燥胜风，时则有白露早降，收气率行，其变为
肃杀，其灾为苍陨，名为少角，而实与太商之岁同。少征之运，岁火不及，侮而乘之者，水也。水不务德，故
以寒胜热，时则有寒雾凝惨，地积坚冰，其变为凛冽，其灾为霜雹，名为少征，而实与太羽之岁同。少宫之运，
岁土不及，侮而乘之者，木也。木不务德，故以风胜湿，时则有大风飘暴，草偃沙飞，其变为张发，其灾为散
落，名为少宫，而实与太角之岁同。少商之运，岁金不及，侮而乘之者，火也。火不务德，故以热胜燥，时则
有火延焦槁，炎赫沸腾，其变为销铄，其灾为燔KT ，名为少商，而实与太征之岁同。少羽之运，岁水不及，
侮而乘之者，土也。土不务德，故以湿胜寒，时则有泉涌河衍，涸泽生鱼，其变为骤注，其灾为霖溃，名为少
羽，而实与太宫之岁同。通乎此，则知岁在涸流之纪，而河决大水，固可以类而推之也。○岁以阳为首。正，
正也。寅，引也。少阳之气，始于泉下，引阳升而在天地人之上，即天之分五谷草木，皆甲坼于此时也。至立
夏，少阴之火，炽于太虚，则草木盛茂，垂枝布叶，乃阳之用，阴之体，此所谓天以
阳生阴长。《经》言∶岁半以前，天气主之。在乎升浮也。至秋，而太阴之运，初自天而下逐。阴降而彻地，
则金振燥令，风厉霜飞，品物咸殒，其枝独在，若乎毫毛。至冬，则少阴之气复，伏于泉下，水冰地坼，万物
周密，阴之用，阳之体也。此所谓地以阳杀阴藏。《经》言∶岁半以后，地气主之。在乎降沉也。（刘温舒）
十二肖者，谓十二宫中，惟龙善变，而属辰位。凡十干起甲，但至辰宫，即随其所遇之干，而与之俱变矣。
如∶甲己干头，起于甲子，至辰属戊；戊为土，此甲己之所以化土也。乙庚干头，起于丙子，至辰属庚；庚为
金，此乙庚之所以化金也。丙辛干头，起于戊子，至辰属壬；壬为水，此丙辛之所以化水也。丁壬干头，起于
庚子，至辰属甲；甲为木，此丁壬之所以化木也。戊癸干头，起于壬子，至辰属丙；丙为火，此戊癸之所以化
火也。又谓甲刚木，克己柔土，为夫妇而成土运。乙柔木，嫁庚刚金，而成金运。丁阴火，配壬阳水，而成木
运。丙阳火，娶辛柔金，而成水运。戊阳土，娶癸柔水，而成火运。二说义各不同，今并存之，以备参校。（《类经》）
主气，土居二火之后，客气，土行二火之间。是故∶风木，在冬春之交，北东之维，艮震也；君火，春
夏之交，东南之维，震巽也，相火，正夏之时，正南之方，离也；湿土，夏秋之交，南西之维，坤兑也；燥金，
秋冬之交，西北之维，兑干也；寒水，正冬之时，正北之方，坎也。此主气，以相生为序，故土居二火之后。
客气，则子午合化为君火，丑未合化为湿土，寅申合化为相火，卯酉合化为燥金，辰戌合化为寒水，己亥合化
为风木，此客气以正化对化相待为序，故土行二火之间。○主客气化，其行有先后时日。大约客气居先，主气居
后。其先则客气旺者二十日，次则主气旺者亦二十日，后二十日则主客之气并旺，或差有轻重耳。共六十日有
奇，以终一气。当客气旺，主气未尝无，但其气微
弱，不能为权也。客气稍谢，而后主气随旺，运之先后亦同。客运先至，而主运之化随之，其旺亦各以两旬余
为准。戾气之来也骤，和气之来也徐。故未至而至者其政急而残；至而不至者，其政弛而慢；适期而至者，谓
之平气。○尝思气化，纪岁，纪步，及时而至，至不失时，有莫知其然而然者。粤自太极之理立，而阴阳之气
分；动静之机殊，而五行之变备。太极之妙，常以动而生阳，静而生阴。故动之始为风，风以动之，化之始也。
有所抑而不伸，则奋而为雷，动之变也。此春之化，以升发振起为令者矣。其次为君火，为升明之纪，正阳而
治，有君之象，故名君火。火以温之，其候暄燠，其德明显。君火来自风木，所谓帝出乎震也。火之后为暑，
盖阳气至午而炎暑郁蒸之功着，代君宣化，有臣之象，故名相火。是为三气湿土旺于未申，得暑以蒸之，其化
为溽蒸，为大雨时行。暑蒸湿而浸淫。故燥以干之，燥化继湿而旺也。天地之气，至是而变革，故金曰从革。
草木凋落，此秋之化，以收敛肃杀为政者矣。至六阴盛而为寒，其德阴惨，寒雾其变，冰雪霜雹，寒以固之，
坚凝之化也。寒之化，为藏为固。此六化以相生为序，开降阖辟为机，生、长、化、收、藏为功用也。然太过
则害生焉！故风胜则地动，暑胜则地热，湿胜则地泥，燥胜则地干，寒胜则地裂，火胜则地固耳。（徐季孺）
大凡物理，有常有变。运气所主者，常也；异于所主者，变也。常则如本气变，则无所不至，而各有所占，
故其候有从、逆、淫、郁、胜、复、太过、不及之变，其法皆不同。若厥阴用事多风，而草木荣茂，此之谓从；
天气明洁，燥而无风，此之谓逆。太虚埃昏，流水不冰，此之谓淫；大风折木，云物混扰，此之谓郁；山泽焦
枯，草木凋落，此之谓胜，大暑燔燎，螟蝗为灾，此之谓复；山崩地震，埃昏时作，此之谓太过；阴森无时，
重云昼昏，此之谓不及。随其所变，疾厉应之，皆视当时当处之候。虽数里之间，但气候不同，而所应全异。
岂可胶于一定！○凡太阳之人，而遇
流衍之纪，太阴之人，而逢赫曦之纪，强者有制，弱者遇扶，气得其平，何病之有？或以强阳遇火，则炎烈生
矣；阴寒遇水，则冰霜至矣。天有天符，岁有岁会，人得无人和乎？（沈存中）
《天元纪大论》等篇，以年岁之支干分管六气，盖已失先圣之旨矣。年岁之支干，天下皆同，且通四时
不变也。天气之温、暑、寒、凉，民之虚、实、衰、旺，东西南北之殊方，春夏秋冬之异候，岂有皆同之理！
此其妄诞，盖不待深论而可知也。近世伤寒钤法，则以得病日之干支为主，其源亦出于此，决不可用。盖金、
木、水、火、土之气，各主一时，当时则为主气，为司天；非其时而有其气，则为客气。与时正相反者，则为
在泉。为其气伏于黄泉之下，而不见也。治法用热远热，用寒远寒，所谓必先岁气，毋伐天和也。春时木气司
天，则四方皆温；夏时火气司天，则四方皆热；夏秋之交，土气司天，则四方皆湿；秋则皆凉，冬则皆寒。民
病往往因之。此则理之易见者也。其有气与时相反者，则所谓客气者也。故治疗之法，亦有假者反之之说。观
此则运气之说，思过半矣。（何柏斋）
五运六气者，虚位也。岁有是气至则算，无是气至则不算。既无其气，焉得有其药乎？无益于治疗，有误
乎来学，如指算法之稀奇，谓事物之实有，岂不误哉！其云必先岁气者，谓此年忽多淫雨，民病多湿，药用二
术，苦以燥之；佐以风药，风能胜湿。此即必先岁气之谓也。其云毋伐天和者，即春夏养阳，秋冬养阴，春夏
禁用麻、桂，秋冬禁用芩、连。此即毋伐天和之谓。然尚有舍时从证之时也。谓不明五运六气，检遍方书何济
者，正指后人不明运气之所以，而误于方册所载，根据而用之，动辄成过。则虽检遍方书，亦何益哉！故仲景、
元化、越人、叔和并未尝载有是说，信其为天运气数之法，而非医家治疗之书也。况传流既久，天地人物气化
转薄，亦难同年而语矣。故宜知之者，以明天气岁气立法之常也。不可执之者，以处天气岁气法外之变也。天
有寒、暄、早、晚不同，人有盛、衰、时、刻迥别。岂可以干支司岁一定之数，以定无穷之变哉！（缪仲淳）
尹彦成问曰∶五运六气，是邪？非邪？曰∶大挠作甲子，隶首作数，志岁月日时远近耳。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。配以五行，位以五方，皆人所为。天地、五行，寒、暑、风、
雨，仓卒而变，人婴斯气，疾作于身，气难预期，疾难预定，推验多舛，拯救易误，俞扁弗议，淳华未稽，吾
未见其是也。曰∶《素问》之书，成于黄岐，运气之宗，起于《素问》，将古圣哲妄邪？曰∶尼父删经，三坟
犹废，黄岐之医籍，后世之托名于圣哲也。曰∶然则诸书不足信邪？曰∶由汉而上，有说无方；由汉而下，有
方无说。说不乖理，方不违义，虽出后学，亦是良师。固知君子之言，不求贫朽；然于武成之策，亦取二三。
（《褚氏遗书》）
运气总论
夫医者，理而已。明于理，则灾祥气候不能眩惑，而解若迎刃。顾天道有衰旺，脏腑有虚实。旺则恃为太
过，衰则乘为不及。气运胜负，而人之寿夭随之矣。夫运气有定，作用贵圆。总之以五运之理，合六气之机。
抑有余，补不足，此济世之良法，医术之指南也。请言运气∶五运者，五行也，乘乎天干。六气者，风、火、
暑、湿、燥、寒之气也，乘乎地支。甲、丙、戊、庚、壬，五阳年为先天，其名为太过，乙、丁、己、辛、
癸，五阴年为后天，其名为不及。此五运之概也。至于六气，则宜辨对化，审主客，视当年之支干，有余不足
以为度量。即此推之，而民疾可验矣。（余午亭）
十二化五运歌
甲己化土乙庚金，丁壬化木尽成林，丙辛便是长流水，戊癸南离火焰侵。
甲己化土者何？以十干推之∶甲己年数，至辰为戊辰，辰属
龙，能变化，戊属土，故甲己化土也。乙庚则庚辰，丙辛则壬辰，丁壬则甲辰，戊癸则丙辰，皆以类推。其理自明。
十二支年六气歌
子午少阴君火暑，丑未太阴湿土雨，寅申少阳相火炎，卯酉阳明燥金主，辰戌太阳司水寒，巳亥厥阴风木举。
少阴司子午者何？少阴为君火，南离为尊位，故正化于午，对化于子也。太阴司丑未者何？太阴属土居中，
而寄于坤，未坤同宫，故正化于未，对化于丑也。少阳司寅申者何？少阳相火，位卑于君，不敢当午，因生于
【经文要义】
黄帝问道：我想听听什么是平气（正常的运气）？岐伯回答说：木的平气叫敷和，火的平气叫升明，土的平气叫备化，金的平气叫审平，水的平气叫顺静。黄帝问：如果运气不及（虚弱）怎么办？岐伯说：木的不及叫委和，火的不及叫伏明，土的不及叫卑监，金的不及叫从革，水的不及叫涸流。黄帝问：太过（旺盛）又是什么意思？岐伯说：木的太过叫发生，火的太过叫赫曦，土的太过叫敦阜，金的太过叫坚成，水的太过叫流衍。○当燥气大盛时，这是金胜的表现，风木受邪，就会发生肝病。当热气大盛时，这是火胜的表现，金燥受邪，就会发生肺病。当寒气大盛时，这是水胜的表现，火热受邪，就会发生心病。当湿气大盛时，这是土胜的表现，寒水受邪，就会发生肾病。当风气大盛时，这是木胜的表现，湿土受邪，就会发生脾病。这就是所谓感受邪气而生病。如果遇到年份运气虚弱，那么邪气就更强盛。如果违背了季节的和气，邪气也强盛。如果遇到月亮亏空之时，邪气也强盛。如果再重复感受邪气，病情就危险了。有胜气，必然会有复气（报复之气）到来。○必须首先了解当年的岁气，不要破坏人体的自然和谐。○如果不了解当年干支加临的情况，气的盛衰，虚实产生的原因，就不能成为合格的医生。（出自《素问》）
【哲理名言】
五行是什么？就是金、木、水、火、土。行，是说它们作为天体运行的气化意义。水位于北方，阴气在黄泉之下，负责养育万物。水的含义是“准”，意为万物平均，有准则。木位于东方，阳气开始发动，万物开始生长。木的含义是“触”，意为阳气动跃，触碰地面而出。火位于南方，阳气在上，万物布施。火的含义是“化”，意为阳气发挥作用，万物变化。金位于西方，阴气开始兴起，万物禁止生长。金的含义是“禁”。土位于中央，主管吞吐容纳万物。土的含义是“吐”。《乐记》记载春生、夏长、秋收、冬藏，土之所以不单独命名一个季节，是因为它是地土的别名。它在五行中最尊贵。土虽然没有固定的方位，但道在其中所以伟大。一不与万物同化，人主也不担任具体职务。○少阳见于寅位，寅，意为演。在卯位旺盛，卯，意为茂。在辰位衰退，辰，意为震。甲，意为万物孚甲。乙，意为万物繁盛屈曲，有节欲出，此时为春季。春的含义是蠢，蠢，意为动。太阳见于巳位，巳，意为起。在午位壮盛，午，意为物满长。在未位衰退，未，意为味。丙，意为物炳明。丁，意为强。此时为夏季。夏的含义是大。少阴见于申位，申，意为身。在酉位壮，酉，意为老。万物收敛。在戌位衰退，戌，意为灭。庚，意为物更。辛，意为阴始成，此时为秋季。秋的含义是愁。太阴见于亥位，亥，意为闭（注：原文缺字，据意补）。在子位壮，子，意为孳。在丑位衰退，丑，意为纽。壬，意为阴始任。癸，意为揆度。此时为冬季。冬的含义是终。土为中宫，戊，意为茂。己，意为抑屈而起。○十一月律管对应黄钟。黄，是中和的颜色；钟，意为动。意思是阳气在黄泉之下发动，养育万物。十二月对应大吕。大，意为大；吕，意为拒。阳气想出来，阴气不允许。正月对应太蔟。太，也是大；蔟，意为凑。万物开始变大，凑集地面而出。二月对应夹钟。夹，意为孚甲；万物孚甲，种类分开。三月对应姑洗。姑，意为故；洗，意为鲜。万物去旧迎新，无不鲜明。四月对应中吕。意思是阳气将极，中间充满壮大。所以反复中难之。五月对应蕤宾。蕤，意为下；宾，意为敬。阳气上竭，阴气始起，所以要恭敬它。六月对应林钟。林，意为众；万物成熟，种类众多。七月对应夷则。夷，意为伤；则，意为法。万物开始受伤，遭受刑法。八月对应南吕。南，意为任。阳气尚有任生之意，阴气拒绝它。九月对应无射。射，意为终。意思是万物随阳而终，应当再随阴而起，没有终结。十月对应应钟。钟，意为动。万物响应阳气而动，向下潜藏。（出自《白虎通》）
少角运，即岁木不及，被侮而乘的是金。金不务德，所以以燥胜风，时令就会有白露早降，收敛之气盛行，其变化为肃杀，其灾害为草木苍老陨落，名为少角，实际上与太商之年相同。少征运，即岁火不及，被侮而乘的是水。水不务德，所以以寒胜热，时令就会有寒雾凝惨，地上积满坚冰，其变化为凛冽，其灾害为霜雹，名为少征，实际上与太羽之年相同。少宫运，即岁土不及，被侮而乘的是木。木不务德，所以以风胜湿，时令就有大风飘暴，草倒沙飞，其变化为张发，其灾害为散落，名为少宫，实际上与太角之年相同。少商运，即岁金不及，被侮而乘的是火。火不务德，所以以热胜燥，时令就有火势蔓延焦枯，炎热沸腾，其变化为销铄，其灾害为焚烧，名为少商，实际上与太征之年相同。少羽运，即岁水不及，被侮而乘的是土。土不务德，所以以湿胜寒，时令就有泉水涌出河流漫延，干涸的沼泽生出鱼，其变化为暴雨倾注，其灾害为霖雨溃决，名为少羽，实际上与太宫之年相同。通晓这些，就知道岁运处于涸流纪（水不及），而河决大水，本来就可以类推而知。○岁以阳为首。正，意为正。寅，意为引。少阳之气，始于黄泉之下，引导阳气上升而在天地人之上，此时天的部分五谷草木，都在此时破壳发芽。到立夏，少阴之火，炽盛于太空，则草木茂盛，垂枝布叶，这是阳的作用，阴的形体，这就是所谓天以阳生阴长。《经》说：岁半以前，天气主导。在于升浮。到秋天，太阴的运，刚从天下逐。阴降而彻地，则金振作燥令，风厉霜飞，万物凋零，只剩枝条，像毫毛一样。到冬天，少阴之气复归，潜伏在黄泉之下，水结冰地裂开，万物周密，这是阴的作用，阳的形体。这就是所谓地以阳杀阴藏。《经》说：岁半以后，地气主导。在于降沉。（刘温舒）
十二生肖，是指十二宫中，只有龙善于变化，且属于辰位。凡是十天干起于甲，只要到了辰宫，就随着所遇到的天干，而与之一起变化。例如：甲己干头，起于甲子，到辰属戊；戊为土，这就是甲己之所以化土的原因。乙庚干头，起于丙子，到辰属庚；庚为金，这就是乙庚之所以化金的原因。丙辛干头，起于戊子，到辰属壬；壬为水，这就是丙辛之所以化水的原因。丁壬干头，起于庚子，到辰属甲；甲为木，这就是丁壬之所以化木的原因。戊癸干头，起于壬子，到辰属丙；丙为火，这就是戊癸之所以化火的原因。又说甲是刚木，克己柔土，为夫妇而成土运。乙是柔木，嫁庚刚金，而成金运。丁是阴火，配壬阳水，而成木运。丙是阳火，娶辛柔金，而成水运。戊是阳土，娶癸柔水，而成火运。两种说法义理各不相同，现在并存，以备参考校对。（出自《类经》）
主气，土居二火之后；客气，土行于二火之间。因此：风木，在冬春之交，东北之维，对应艮震卦；君火，在春夏之交，东南之维，对应震巽卦；相火，在盛夏之时，正南之方，对应离卦；湿土，在夏秋之交，西南之维，对应坤兑卦；燥金，在秋冬之交，西北之维，对应兑乾卦；寒水，在严冬之时，正北之方，对应坎卦。这是主气，以相生为顺序，所以土居二火之后。客气，则是子午合化为君火，丑未合化为湿土，寅申合化为相火，卯酉合化为燥金，辰戌合化为寒水，巳亥合化为风木，这是客气以正化对化相待为顺序，所以土行于二火之间。○主客气化，其运行有先后时日。大致客气居先，主气居后。先是客气旺二十日，其次是主气旺二十日，后二十日则主客之气并旺，或者略有轻重差异。共六十多天，以完成一气。当客气旺时，主气并非没有，只是气微弱，不能掌权。客气稍退，然后主气随之旺，运的先后也是如此。客运先到，而主运的化随之，其旺也以两旬多为准。戾气来临突然，和气来临缓慢。所以未到而到的，政令急迫而残暴；到了却没到的，政令松弛而缓慢；适时而到的，称为平气。○我曾思考气化，纪岁，纪步，及时而至，至不失时，有不知道为什么却自然的。自从太极之理确立，而阴阳之气分开；动静之机不同，而五行之变具备。太极的奥妙，常以动而生阳，静而生阴。所以动的开始为风，风以动之，是化的开始。有所抑制而不伸展，则奋而为雷，是动的变化。这是春的化，以升发振起为命令。其次为君火，为升明之纪，正阳而治，有君的形象，所以名君火。火以温之，其候温暖，其德明显。君火来自风木，所谓帝出乎震。火之后为暑，盖阳气到午而炎暑郁蒸之功显著，代君宣化，有臣的形象，所以名相火。这是三气，湿土旺于未申，得暑以蒸之，其化为溽蒸，为大雨时行。暑蒸湿而浸淫。所以燥以干之，燥化继湿而旺也。天地之气，到这里而变革，所以金曰从革。草木凋落，这是秋的化，以收敛肃杀为政令。到六阴盛而为寒，其德阴惨，寒雾其变，冰雪霜雹，寒以固之，是坚凝的化。寒的化，为藏为固。这六化以相生为顺序，开降阖辟为机枢，生、长、化、收、藏为功用。然而太过则害产生！所以风胜则地动，暑胜则地热，湿胜则地泥，燥胜则地干，寒胜则地裂，火胜则地固耳。（徐季孺）
大凡物理，有常有变。运气所主的，是常；异于所主的，是变。常则如本气，变则无所不至，而各有所占，所以其候有从、逆、淫、郁、胜、复、太过、不及的变化，其法都不同。如果厥阴用事多风，而草木荣茂，这叫从；天气明洁，燥而无风，这叫逆。太虚埃昏，流水不冰，这叫淫；大风折木，云物混扰，这叫郁；山泽焦枯，草木凋落，这叫胜，大暑燔燎，螟蝗为灾，这叫复；山崩地震，埃昏时作，这叫太过；阴森无时，重云昼昏，这叫不及。随着其所变，疾病厉应之，都看当时当地的候象。虽然数里之间，只要气候不同，而所应完全不同。岂可拘泥于一定！○凡是太阳之人，而遇到流衍之纪（水太过），太阴之人，而逢赫曦之纪（火太过），强者有制，弱者遇扶，气得其平，有什么病呢？或者以强阳遇火，则炎烈生矣；阴寒遇水，则冰霜至矣。天有天符，岁有岁会，人得无人和乎？（沈存中）
《天元纪大论》等篇，以年岁的支干分管六气，大概已经失去先圣的本意了。年岁的支干，天下都一样，且通四时不变。天气的温、暑、寒、凉，百姓的虚、实、衰、旺，东西南北的不同地方，春夏秋冬的不同气候，难道有全都一样的道理！这其中的荒诞，大概不用深论就知道了。近世伤寒钤法，则以得病日的干支为主，其源也出于此，决不可用。因为金、木、水、火、土之气，各主一时，当时则为主气，为司天；非其时而有其气，则为客气。与时正相反的，则为在泉。为其气伏于黄泉之下，而不见也。治法用热远热，用寒远寒，所谓必先岁气，毋伐天和也。春时木气司天，则四方皆温；夏时火气司天，则四方皆热；夏秋之交，土气司天，则四方皆湿；秋则皆凉，冬则皆寒。百姓生病往往因此。这是容易见到的道理。其中有气与时相反的，就是所谓的客气。所以治疗之法，也有假者反之的说法。观此则运气之说，思过半矣。（何柏斋）
五运六气，是虚位。岁有是气至则算，无是气至则不算。既然没有其气，怎么能有其药呢？无益于治疗，有误于来学，如指算法之稀奇，谓事物之实有，岂不误哉！其云必先岁气者，谓此年忽多淫雨，民病多湿，药用二术（苍术、白术），苦以燥之；佐以风药，风能胜湿。此即必先岁气之谓也。其云毋伐天和者，即春夏养阳，秋冬养阴，春夏禁用麻黄、桂枝，秋冬禁用黄芩、黄连。此即毋伐天和之谓。然尚有舍时从证之时也。谓不明五运六气，检遍方书何济者，正指后人不明运气之所以，而误于方册所载，根据而用之，动辄成过。则虽检遍方书，亦何益哉！所以仲景、元化、越人、叔和并未曾载有是说，信其为天运气数之法，而非医家治疗之书也。况传流既久，天地人物气化转薄，亦难同年而语矣。故宜知之者，以明天气岁气立法之常也。不可执之者，以处天气岁气法外之变也。天有寒、暄、早、晚不同，人有盛、衰、时、刻迥别。岂可以干支司岁一定之数，以定无穷之变哉！（缪仲淳）
尹彦成问道：五运六气，是真的吗？还是假的？回答说：大挠作甲子，隶首作数，只是记录岁月日时的远近罢了。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。配以五行，位以五方，都是人所为。天地、五行，寒、暑、风、雨，仓促而变，人婴斯气，疾作于身，气难预期，疾难预定，推验多舛，拯救易误，俞扁弗议，淳华未稽，吾未见其是也。曰：《素问》之书，成于黄岐，运气之宗，起于《素问》，将古圣哲妄邪？曰：尼父删经，三坟犹废，黄岐之医籍，后世之托名于圣哲也。曰：然则诸书不足信邪？曰：由汉而上，有说无方；由汉而下，有方无说。说不乖理，方不违义，虽出后学，亦是良师。固知君子之言，不求贫朽；然于武成之策，亦取二三。（出自《褚氏遗书》）
【运气总论】
做医生的，就是讲理而已。明白理，那么灾祥气候就不能迷惑，而解释就像迎刃而解。顾天道有衰旺，脏腑有虚实。旺则恃为太过，衰则乘为不及。气运胜负，而人的寿夭随之了。夫运气有定，作用贵圆。总之以五运之理，合六气之机。抑有余，补不足，这是济世的良法，医术的指南。请言运气：五运者，五行也，乘乎天干。六气者，风、火、暑、湿、燥、寒之气也，乘乎地支。甲、丙、戊、庚、壬，五阳年为先天，其名为太过，乙、丁、己、辛、癸，五阴年为后天，其名为不及。此五运之概也。至于六气，则宜辨对化，审主客，视当年之支干，有余不足以为度量。即此推之，而民疾可验矣。（余午亭）
【十二化五运歌】
甲己化土乙庚金，丁壬化木尽成林，丙辛便是长流水，戊癸南离火焰侵。
甲己化土者何？以十干推之：甲己年数，至辰为戊辰，辰属龙，能变化，戊属土，故甲己化土也。乙庚则庚辰，丙辛则壬辰，丁壬则甲辰，戊癸则丙辰，皆以类推。其理自明。
【十二支年六气歌】
子午少阴君火暑，丑未太阴湿土雨，寅申少阳相火炎，卯酉阳明燥金主，辰戌太阳司水寒，巳亥厥阴风木举。
少阴司子午者何？少阴为君火，南离为尊位，故正化于午，对化于子也。太阴司丑未者何？太阴属土居中，而寄于坤，未坤同宫，故正化于未，对化于丑也。少阳司寅申者何？少阳相火，位卑于君，不敢当午，因生于
[Scriptural Meaning]
The Yellow Emperor asked: I wish to hear about Ping Qi (normal climate/fortune). Qibo replied: Wood's Ping Qi is called Fu He (spreading harmony), Fire's is Sheng Ming (rising brightness), Earth's is Bei Hua (complete transformation), Metal's is Shen Ping (judging peace), and Water's is Shun Jing (following tranquility). The Yellow Emperor asked: What if the Qi is Bu Ji (insufficient)? Qibo said: Wood's insufficiency is Wei He (drooping harmony), Fire's is Fu Ming (hidden brightness), Earth's is Bei Jian (low supervision), Metal's is Cong Ge (following change), and Water's is He Liu (dried flow). The Yellow Emperor asked: What does Tai Guo (excess) mean? Qibo said: Wood's excess is Fa Sheng (proliferating generation), Fire's is He Xi (blazing radiance), Earth's is Dun Fu (piled mound), Metal's is Jian Cheng (solid completion), and Water's is Liu Yan (flowing overflow). ○ When Qing Qi (cool/dry Qi) arrives in abundance, it is Zao (dryness) prevailing; Feng Mu (Wind-Wood) suffers evil, and Liver disease arises. When Re Qi (heat Qi) arrives in abundance, it is Huo (Fire) prevailing; Jin Zao (Metal-Dryness) suffers evil, and Lung disease arises. When Han Qi (cold Qi) arrives in abundance, it is Shui (Water) prevailing; Huo Re (Fire-Heat) suffers evil, and Heart disease arises. When Shi Qi (dampness Qi) arrives in abundance, it is Tu (Earth) prevailing; Han Shui (Cold-Water) suffers evil, and Kidney disease arises. When Feng Qi (wind Qi) arrives in abundance, it is Mu (Wood) prevailing; Shi Tu (Damp-Earth) suffers evil, and Spleen disease arises. This is what is meant by contracting evil and becoming ill. If one encounters a year of Xu (deficiency), then the evil is severe. If one loses the He (harmony) of the season, the evil is also severe. If one encounters the Kong (emptiness) of the moon, the evil is also severe. If one contracts evil repeatedly, the illness becomes critical. Where there is a Sheng Qi (prevailing Qi), there must be a Fu Qi (rebounding Qi). ○ One must first know the Sui Qi (annual Qi) and not violate Tian He (Heavenly Harmony). ○ If one does not know the Jia Lin (addition) of the year, the Shuai Shuai (fluctuation) of Qi, and the origin of Xu Shi (deficiency and excess), one cannot be a skilled physician. (From *Su Wen*)
[Philosophical Sayings]
What are Wu Xing (Five Phases)? They are Jin (Metal), Mu (Wood), Shui (Water), Huo (Fire), and Tu (Earth). "Xing" (Moving) refers to the meaning of Tian Xing Qi (Qi of heavenly movement). Shui (Water) is located in the North, where Yin Qi is beneath the Yellow Springs, nurturing all things. The meaning of Shui is Zhun (standard); things are equal, having a standard. Mu (Wood) is located in the East, where Yang Qi begins to move, and all things begin to grow. The meaning of Mu is Chu (touch); Yang Qi moves and leaps, touching the ground to emerge. Huo (Fire) is located in the South, with Yang Qi above, bestowing upon all things. The meaning of Huo is Hua (transformation); Yang Qi functions, and all things transform. Jin (Metal) is located in the West, where Yin Qi begins to rise, and all things cease growth. The meaning of Jin is Jin (prohibit). Tu (Earth) is located in the Center, governing the吐出 (spitting out/taking in) of all things. The meaning of Tu is Tu (spit). The *Yue Ji* records Spring birth, Summer growth, Autumn harvest, Winter storage. Tu is not named for a specific season because it is an alias for Earth. It is most respected among the Five Phases. Although Tu has no fixed position, its Dao is great. It does not transform with others, and human rulers do not assume specific duties. ○ Shao Yang appears at Yin; Yin means Yan (develop). It is prosperous at Mao; Mao means Mao (lush). It declines at Chen; Chen means Zhen (shake). Jia means Wanwu Fujia (all things sprouting shells). Yi means Wu Fan Qu (things flourish and bend), having节的 desire to emerge; this time is Spring. Chun (Spring) means Chun (stirring); Chun means Dong (movement). Tai Yang appears at Si; Si means Qi (rise). It is strong at Wu; Wu means Wu Man Chang (things full and growing). It declines at Wei; Wei means Wei (taste). Bing means Wu Bing Ming (things bright and clear). Ding means Qiang (strong). This time is Summer. Xia (Summer) means Da (great). Shao Yin appears at Shen; Shen means Shen (body). It is strong at You; You means Lao (old). Things converge. It declines at Xu; Xu means Mie (extinguish). Geng means Wu Geng (things change). Xin means Yin Shi Cheng (Yin begins to form); this time is Autumn. Qiu (Autumn) means Chou (sorrow). Tai Yin appears at Hai; Hai means Bi (close). It is strong at Zi; Zi means Zi (multiply). It declines at Chou; Chou means Niu (knot). Ren means Yin Shi Ren (Yin begins to bear). Gui means Kui Du (measure); this time is Winter. Dong (Winter) means Zhong (end). Tu is the Central Palace; Wu means Mao (lush). Ji means Yi Qu Er Qi (suppress, bend, and rise). ○ The 11th month's pitch pipe is Huang Zhong. Huang is the color of neutrality; Zhong means Dong (move). It means Yang Qi moves beneath the Yellow Springs, nurturing all things. The 12th month is Da Lv. Da means big; Lv means Ju (reject). Yang Qi wants to exit, but Yin does not allow it. The 1st month is Tai Cu. Tai is also big; Cu means Cou (gather). All things begin to grow large, gathering to emerge from the ground. The 2nd month is Jia Zhong. Jia means Fujia (sprouting shell); all things sprout, species divide. The 3rd month is Gu Xi. Gu means Gu (old); Xi means Xian (fresh). All things leave the old for the new, nothing is not bright. The 4th month is Zhong Lv. It means Yang Qi is nearing its peak, filling the center greatly. Hence it repeats Zhong Nan. The 5th month is Rui Bin. Rui means Xia (down); Bin means Jing (respect). Yang Qi exhausts upward, Yin Qi begins to rise, so we respect it. The 6th month is Lin Zhong. Lin means Zhong (many); all things mature, species are numerous. The 7th month is Yi Ze. Yi means Shang (hurt); Ze means Fa (law). All things begin to be hurt, subjected to punishment. The 8th month is Nan Lv. Nan means Ren (bear). Yang Qi still bears life, but Yin rejects it. The 9th month is Wu She. She means Zhong (end). It means all things end with Yang, should rise again with Yin, without finality. The 10th month is Ying Zhong. Zhong means Dong (move). All things respond to Yang and move down to hide. (From *Baihu Tong*)
Shao Jiao Yun (Minor Horn Transport), i.e., Sui Mu Bu Ji (Yearly Wood Insufficiency), is insulted and ridden by Jin (Metal). Jin does not practice virtue, so it uses Zao (dryness) to overcome Feng (wind). At this time, Bai Lu (white dew) falls early, Shou Qi (gathering Qi) prevails. Its change is Su Sha (solemn killing), its disaster is Cang Yun (green withering). Named Shao Jiao, it is actually the same as Tai Shang (Major Market) years. Shao Zheng Yun (Minor徵 Transport), i.e., Sui Huo Bu Ji (Yearly Fire Insufficiency), is insulted and ridden by Shui (Water). Shui does not practice virtue, so it uses Han (cold) to overcome Re (heat). At this time, Han Wu Ning Can (cold fog condenses miserably), Di Ji Jian Bing (ground accumulates hard ice). Its change is Lin Lie (biting cold), its disaster is Shuang Bao (frost and hail). Named Shao Zheng, it is actually the same as Tai Yu (Major Feather) years. Shao Gong Yun (Minor宫 Transport), i.e., Sui Tu Bu Ji (Yearly Earth Insufficiency), is insulted and ridden by Mu (Wood). Mu does not practice virtue, so it uses Feng (wind) to overcome Shi (dampness). At this time, there are Da Feng Piao Bao (great wind drifting violently), Cao Yan Sha Fei (grass bends, sand flies). Its change is Zhang Fa (expansion), its disaster is San Luo (scattering). Named Shao Gong, it is actually the same as Tai Jiao (Major Horn) years. Shao Shang Yun (Minor商 Transport), i.e., Sui Jin Bu Ji (Yearly Metal Insufficiency), is insulted and ridden by Huo (Fire). Huo does not practice virtue, so it uses Re (heat) to overcome Zao (dryness). At this time, there is Huo Yan Jiao Gao (fire spreads scorching dryness), Yan He Fei Teng (blazing heat boils). Its change is Xiao Shuo (melting), its disaster is Fan Kuang (burning). Named Shao Shang, it is actually the same as Tai Zheng (Major徵) years. Shao Yu Yun (Minor羽 Transport), i.e., Sui Shui Bu Ji (Yearly Water Insufficiency), is insulted and ridden by Tu (Earth). Tu does not practice virtue, so it uses Shi (dampness) to overcome Han (cold). At this time, there is Quan Yong He Yan (springs surge, rivers overflow), He Ze Sheng Yu (dry marshes produce fish). Its change is Zhou Zhu (sudden pouring), its disaster is Lin Kui (rainstorm collapse). Named Shao Yu, it is actually the same as Tai Gong (Major宫) years. Understanding this, one knows that when the year is in the He Liu Ji (Dried Flow Era), river breaches and great waters can be inferred by analogy. ○ The year starts with Yang. Zheng means Zheng (correct). Yin means Yin (guide). Shao Yang Qi starts from under the springs, guiding Yang to rise above Heaven, Earth, and Man. At this time, the Heavenly portion of grains and grasses all crack open. By Li Xia (Start of Summer), Shao Yin Fire blazes in the Great Void, so grasses and trees flourish, hanging branches and spreading leaves. This is the use of Yang, the body of Yin. This is what is meant by Heaven using Yang to generate and Yin to grow. The *Jing* says: Before the middle of the year, Tian Qi (Heavenly Qi) governs. It lies in Sheng Fu (ascending and floating). In Autumn, Tai Yin Yun (Tai Yin Transport) descends from Heaven. Yin descends to penetrate the earth, Jin振 Zao Ling (Metal振orates dry command), wind is fierce, frost flies, all things perish, only branches remain, like hairs. In Winter, Shao Yin Qi returns, hiding under the springs. Water freezes, earth cracks, all things are dense. This is the use of Yin, the body of Yang. This is what is meant by Earth using Yang to kill and Yin to store. The *Jing* says: After the middle of the year, Di Qi (Earthly Qi) governs. It lies in Jiang Chen (descending and sinking). (Liu Wenshu)
Twelve Zodiac signs refer to the twelve palaces, among which only the Dragon changes well, belonging to the Chen position. Whenever the Ten Stems start with Jia, once reaching the Chen palace, they change according to the Stem encountered. For example: Jia Ji Gan Tou (Stem heads of Jia-Ji) start at Jia Zi, reaching Chen belongs to Wu; Wu is Earth, thus Jia-Ji transforms into Earth. Yi Geng Gan Tou start at Bing Zi, reaching Chen belongs to Geng; Geng is Metal, thus Yi-Geng transforms into Metal. Bing Xin Gan Tou start at Wu Zi, reaching Chen belongs to Ren; Ren is Water, thus Bing-Xin transforms into Water. Ding Ren Gan Tou start at Geng Zi, reaching Chen belongs to Jia; Jia is Wood, thus Ding-Ren transforms into Wood. Wu Gui Gan Tou start at Ren Zi, reaching Chen belongs to Bing; Bing is Fire, thus Wu-Gui transforms into Fire. It is also said that Jia is rigid Wood, overcoming Ji soft Earth, forming husband and wife to create Earth Transport. Yi soft Wood marries Geng rigid Metal, creating Metal Transport. Ding Yin Fire pairs with Ren Yang Water, creating Wood Transport. Bing Yang Fire marries Xin soft Metal, creating Water Transport. Wu Yang Earth marries Gui soft Water, creating Fire Transport. The two theories have different meanings; now both are preserved for reference. (From *Lei Jing*)
Zhu Qi (Main Qi): Earth resides after the two Fires. Ke Qi (Guest Qi): Earth moves between the two Fires. Therefore: Feng Mu (Wind-Wood) is at the junction of Winter and Spring, Northeast corner, Gen-Zhen; Jun Huo (Ruler Fire) is at the junction of Spring and Summer, Southeast corner, Zhen-Xun; Xiang Huo (Minister Fire) is in mid-Summer, due South, Li; Shi Tu (Damp-Earth) is at the junction of Summer and Autumn, Southwest corner, Kun-Dui; Zao Jin (Dry-Metal) is at the junction of Autumn and Winter, Northwest corner, Dui-Qian; Han Shui (Cold-Water) is in mid-Winter, due North, Kan. This is Zhu Qi, ordered by mutual generation, so Earth is after the two Fires. Ke Qi, however, Zi-Wu combine to transform into Jun Huo, Chou-Wei into Shi Tu, Yin-Shen into Xiang Huo, Mao-You into Zao Jin, Chen-Xu into Han Shui, Si-Hai into Feng Mu. This is Ke Qi, ordered by Zheng Hua (Direct Transformation) and Dui Hua (Opposite Transformation), so Earth is between the two Fires. ○ Zhu and Ke Qi transformations have prior and subsequent times. Generally, Ke Qi comes first, Zhu Qi follows. First, Ke Qi is prosperous for 20 days; next, Zhu Qi is prosperous for 20 days; finally, for 20 days, both Zhu and Ke Qi are prosperous, or slightly heavier/lighter. Together over 60 days to complete one Qi. When Ke Qi is prosperous, Zhu Qi is not absent, but weak, unable to hold power. As Ke Qi fades, Zhu Qi follows prosperity; the order of Yun is the same. Ke Yun arrives first, followed by Zhu Yun transformation; their prosperity is also based on more than two decades. Li Qi (perverse Qi) arrives suddenly; He Qi (harmonious Qi) arrives slowly. Thus, arriving before its time means urgent and cruel governance; arriving late means lax and slow governance; arriving on time is called Ping Qi (Normal Qi). ○ I have pondered Qi transformation, recording years, steps, arriving on time, losing no time, there is something unknown yet natural. Since the principle of Tai Ji was established, Yin and Yang Qi divided; the mechanism of motion and stillness differed, and Five Phase variations were complete. The mystery of Tai Ji often generates Yang through motion and Yin through stillness. Thus, the beginning of motion is Wind; Wind moves it, the beginning of transformation. If suppressed and not extended, it struggles into Thunder, the variation of motion. This is Spring's transformation, commanding ascent and stirring. Next is Jun Huo, the record of Sheng Ming (Rising Brightness), ruling with pure Yang, having the image of a ruler, hence named Jun Huo. Fire warms it; its weather is warm, its virtue is obvious. Jun Huo comes from Feng Mu, as stated "Emperor emerges from Zhen." After Fire is Shu (Heat), as Yang Qi reaches Wu, the work of blazing heat and steaming is prominent, acting as minister to the ruler, hence named Xiang Huo. This is the third Qi. Shi Tu prospers at Wei-Shen, steamed by Shu, transforming into Ru Zheng (humid steaming) and frequent heavy rain. Shu steams Shi, infiltrating. Thus Zao (Dryness) dries it; Zao transformation follows Shi and prospers. Heaven and Earth Qi change here, hence Metal is Cong Ge (Following Change). Grasses and trees wither; this is Autumn's transformation, governing with convergence and solemn killing. When Six Yins prosper, it becomes Cold; its virtue is Yin miserable, Cold Fog changes into Ice Snow Frost Hail. Cold solidifies it, a transformation of firmness. Cold's transformation is Storage and Solidification. These six transformations follow mutual generation, opening/closing descending/ascending as mechanisms, Birth/Growth/Transformation/Convergence/Storage as functions. However, excess brings harm! Thus Wind excess causes earth shaking, Heat excess causes earth heat, Damp excess causes earth mud, Dryness excess causes earth dryness, Cold excess causes earth cracking, Fire excess causes earth solidity. (Xu Jiru)
Generally, physical principles have constancy and variation. What Yun Qi (Luck/Qi) governs is constant; what differs from governance is variable. Constancy is like Ben Qi (Original Qi); variability reaches everywhere and has specific correspondences. Thus, its phenomena include Cong (Following), Ni (Reversing), Yin (Overflowing), Yu (Stagnating), Sheng (Prevailing), Fu (Rebounding), Tai Guo (Excess), and Bu Ji (Insufficiency) variations, with different methods. If Jue Yin acts with much wind, and grasses/trees flourish, this is Cong; if Sky is clear and clean, dry without wind, this is Ni. Tai Xu Ai Hun (Great Void dusty and dim), flowing water not freezing, this is Yin; great wind breaking trees, clouds and objects chaotic, this is Yu; mountains and marshes scorched, grasses/trees withered, this is Sheng; great heat burning, locusts causing disaster, this is Fu; mountain collapses, earth quakes, dust rises frequently, this is Tai Guo; gloomy anytime, heavy clouds darkening day, this is Bu Ji. Following the variation, diseases respond, all viewing the phenomenon of the time and place. Even within a few li, if climate differs, responses are entirely different. How can one stick to fixed rules! ○ For those with Tai Yang constitution encountering Liu Yan Ji (Water Excess Era), or Tai Yin constitution encountering He Xi Ji (Fire Excess Era), the strong are controlled, the weak supported, Qi achieves balance, what illness would there be? Or if Strong Yang meets Fire, blazing heat arises; Yin Cold meets Water, ice and frost arrive. Heaven has Tian Fu (Heavenly Agreement), Year has Sui Hui (Yearly Assembly), how can Humans lack Ren He (Human Harmony)? (Shen Cunzhong)
*Tian Yuan Ji Da Lun* and other chapters assign Liu Qi (Six Qi) to annual Branches and Stems, likely losing the intent of ancient sages. Annual Branches and Stems are the same worldwide and unchanged through four seasons. Weather warmth, heat, cold, cool; people's deficiency, excess, decline, prosperity; differences in East/West/North/South; differences in Spring/Summer/Autumn/Winter climates—how could they all be the same! This absurdity is evident without deep discussion. Recent *Shanghan* methods use the Stem/Branch of the illness onset day as primary, originating from this, absolutely unusable. Because Jin, Mu, Shui, Huo, Tu Qi each govern a time; when timely, it is Zhu Qi, Si Tian (Chief Heaven); untimely presence is Ke Qi (Guest Qi). Opposite to time is Zai Quan (Below Earth). Its Qi hides beneath Yellow Springs, unseen. Treatment: avoid heat when using hot, avoid cold when using cold, meaning "First know Sui Qi, do not violate Tian He." Spring: Mu Qi Si Tian, all directions warm. Summer: Huo Qi Si Tian, all directions hot. Summer-Autumn junction: Tu Qi Si Tian, all directions damp. Autumn: all cool. Winter: all cold. People's illnesses often result from this. This is easily seen logic. When Qi opposes time, it is Ke Qi. Thus treatment methods also include "Fake reverses true." Observing this, understanding Yun Qi theory is more than half complete. (He Baizhai)
Wu Yun Liu Qi (Five Transports Six Qi) are empty positions. If the Qi arrives in the year, calculate it; if not, do not. Without Qi, how can there be medicine? No benefit to treatment, misleading to learners. Like pointing out algorithmic rarity, claiming real existence, isn't this wrong! "First know Sui Qi" means if this year has excessive rain, people suffer dampness, use Er Zhu (Atractylodes) bitter to dry; assist with Feng Yao (Wind herbs), Wind overcomes Damp. This is "First know Sui Qi." "Do not violate Tian He" means nourish Yang in Spring/Summer, Yin in Autumn/Winter; forbid Mahuang/Guizhi in Spring/Summer, forbid Huangqin/Helian in Autumn/Winter. This is "Do not violate Tian He." However, there are times to abandon time for symptoms. Saying "Not knowing Wu Yun Liu Qi, checking all prescriptions is useless" points to later generations not understanding Yun Qi principles, mistakenly relying on written prescriptions, often failing. Even checking all books, what good? Thus Zhang Zhongjing, Yuanhua, Yueren, Shuhe never recorded this saying. Believe it is a method of Heavenly Luck Numbers, not a medical treatment book. Moreover, transmission long ago, Heaven/Earth/Human/Thing Qi turned thin, hard to compare with earlier years. Thus, those who should know it clarify the constancy of Heaven/Year Qi legislation. Those who should not cling to it handle variations outside Heaven/Year Qi laws. Heaven has cold/warm/early/late differences; humans have prosperity/decline/moment distinctions. How can fixed Stem/Branch Year numbers determine infinite variations! (Miao Zhongchun)
Yin Yancheng asked: Are Wu Yun Liu Qi true or false? Answered: Da Nao created Jiazi, Lishou created numbers, merely recording year/month/day/hour distances. So take current year as Jiazi Year, Winter Solstice as Jiazi Month, New Moon as Jiazi Day, Midnight as Jiazi Hour. Paired with Five Phases, positioned in Five Directions, all human-made. Heaven/Earth, Five Phases, Cold/Hot/Wind/Rain change abruptly. Humans infected by this Qi, illness arises in body. Qi hard to predict, illness hard to preset, deduction often erroneous, rescue easily mistaken. Yu Bian did not discuss, Chun Hua did not verify. I see no truth in it. Asked: *Su Wen* written by Huang Qi, root of Yun Qi starts in *Su Wen*, are ancient sages false? Answered: Confucius edited classics, Three Tombs still abandoned. Huang Qi's medical texts are later pseudonyms of sages. Asked: Then are all books untrustworthy? Answered: Pre-Han had theory no formula; Post-Han had formula no theory. Theory not contrary to reason, formula not violating righteousness, even if from later students, still good teachers. Know gentleman's words seek not poverty/decay; yet in *Wu Cheng* strategies, take two or three. (From *Chu Shi Yi Shu*)
[General Theory of Yun Qi]
The healer deals with Li (Principle). Understanding Li, disasters and climate cannot confuse, explanations come easily. Heaven's Dao has decline/prosperity, Zang-Fu has deficiency/excess. Prosperous relies on excess, declining rides on insufficiency. Yun Qi victory/defeat follows human longevity/death. Yun Qi has fixity, action values flexibility. Overall, combine Wu Yun (Five Transports) principle with Liu Qi (Six Qi) mechanism. Suppress excess, supplement insufficiency. This is a good method for saving the world, a guide for medical art. Please speak of Yun Qi: Wu Yun are Five Phases, riding Heavenly Stems. Liu Qi are Feng, Huo, Shu, Shi, Zao, Han Qi, riding Earthly Branches. Jia, Bing, Wu, Geng, Ren, five Yang years are Xian Tian (Prior Heaven), named Tai Guo (Excess). Yi, Ding, Ji, Xin, Gui, five Yin years are Hou Tian (Posterior Heaven), named Bu Ji (Insufficiency). This is the overview of Wu Yun. Regarding Liu Qi, one must distinguish Dui Hua (Opposite Transformation), examine Zhu Ke (Main/Guest), view the year's Branch/Stem, measure by surplus/deficiency. Inferring from this, people's diseases can be verified. (Yu Wuting)
[Twelve Transformations Five Transports Song]
Jia-Ji transform to Earth, Yi-Geng to Metal, Ding-Ren to Wood making forests, Bing-Xin become long flowing water, Wu-Gui Southern Li flame invades.
Why do Jia-Ji transform to Earth? Deduced from Ten Stems: Jia-Ji year number, reaching Chen is Wu-Chen. Chen belongs to Dragon, capable of change. Wu belongs to Earth, thus Jia-Ji transforms to Earth. Yi-Geng is Geng-Chen, Bing-Xin is Ren-Chen, Ding-Ren is Jia-Chen, Wu-Gui is Bing-Chen, all inferred similarly. Logic is clear.
[Twelve Branches Year Six Qi Song]
Zi-Wu Shao Yin Jun Huo Heat, Chou-Wei Tai Yin Shi Tu Rain, Yin-Shao Shao Yang Xiang Huo Flame, Mao-You Yang Ming Zao Jin Main, Chen-Xu Tai Yang Si Shui Cold, Si-Hai Jue Yin Feng Mu Lift.
Why does Shao Yin govern Zi-Wu? Shao Yin is Jun Huo, Nan Li is honorable position, thus Direct Transformation at Wu, Opposite Transformation at Zi. Why does Tai Yin govern Chou-Wei? Tai Yin belongs to Earth in Center, residing in Kun. Wei-Kun same palace, thus Direct Transformation at Wei, Opposite Transformation at Chou. Why does Shao Yang govern Yin-Shen? Shao Yang Xiang Huo, position humble to Ruler, dare not occupy Wu, born from...