干支首甲子，阳先阴后（甲子阳，乙丑阴。）顺轮。故阳娶阴，（甲子娶乙丑。）同类为
妻也。生子谓甲子隔八生壬申，壬申生庚辰，三皆金，金即子，余子义同。次向戊子火，三生至
木，木三生至水，水三生至土，土三生终。复自甲午金，三生至戊午火。根据序转毕十二辰，各含
五音。（如子之一辰，甲子金，丙子水，戊子火，庚子土，壬子木是也。）遍六甲共纳六十音。
隔八非第八，若甲子至癸酉，通十除前位。此名纳甲之法，运气则不急为用。
夫经之立法，意溢言表者多矣。余尝观运气微旨篇、六化图序，及夫少阳之上，火气治之，
中见厥阴云云之说，经旨既秘而未发，而择者又谬言滋惑。但其曰∶本之下，中之见也；见之下，
气之标也。又有从本从标、从本从中之治，昭然三气分叠，则微旨犹有可究者。于是援引经旨，
参以己见，附以标本同异从舍之治。未敢自以为是也，然亦可为迷心传注者之一悟也。
《素问·六微旨篇》帝曰∶愿闻天道六六之节盛衰何也？岐伯曰∶上下有位，左右有纪。故
少阳之右，阳明治之；阳明之右，太阳治之；太阳之右，厥阴治之；厥阴之右，少阴治之；少阴
之右，太阴治之；太阴之右，少阳治之。此所谓气之标，盖南面而待之也。故曰∶因天之序，盛
衰之时，移光定位，正立而待之，此之谓也。少阳之上，火气治之，中见厥阴；阳明之上，燥金
治之，中见太阴；太阳之上，寒气治之，中见少阴；厥阴之上，风气治之，中见少阳；少阴之上，
热气治之，中见太阳；太阴之上，湿气治之，中见阳明，所谓本也。本之下，中之见也；见之下，
气之标也。标本不同，气应异象。
至真要大论篇曰∶六气标本，所从不同，奈何？岐伯曰∶气有从本者，有从标从本者，有不
从标本者也。少阳太阴从本，少阴太阳从本从标，阳明厥阴不从标本从乎中也。故从本者化生于
本，从标本者有标本之化，从中者以中气为化也。
王注∶少阳之本火，太阴之本湿，本末同，故从本也。少阴之本热，其标阴；太阳之本寒，
其标阳，本末异，故从标从本；阳明之中太阴，厥阴之中少阳，本末与中不同，故不从标本从乎中也。
滑注∶阳明本燥标阳中湿，厥阴本风标阴中火。惟此二经本未与中不同，故治从本。
宦谓∶六气者，行乎天地之间，而施德化政令者也。（经曰∶东方生风，风生木，其德敷和，
其化生荣，其政舒启，其令风之类是也。）若夫平气之岁，（如丁卯、戊午、甲辰、甲戌、己丑、
己未、丙子之类，谓之平气之岁是也。）物生脉应，气化各得其常。若当岁气有太过不及之差，
则有胜负郁发淫乘之变。人居气交之中，感之而为病焉。其治也，有从乎本、从标从本、从中之
异。其说虽见运气诸篇，而实与经脏证治相为表里者也。
考之经，以天之六化之气寒暑燥湿风火为本，以三阴三阳之位为标。所谓中见者，以阴阳表
里之相通者互相取之。因天之序，盛衰之时，移光定位，正立而待之。其化气，则尊之面南为本，
而上居以应天；其本之下，以中见之气面北，而中处以应人；其中见之下，以标下三阴三阳为标，
居之于下以应地。经于标之一气未莹，愚窃推之。
标之位，犹有地之六气应之，如初风木，二君火，三相火，四湿土，五燥金，而终寒水。地
气之下应者既异，则三阴三阳之加临，亦从其化矣。所谓标本不同，气应异象者，此也。又造化
之理，阳主进，故以九为老；阴主退，故以六为老。故凡本气之所在，必审本位之阴阳而进退之，
俱由风木而左旋，当其见下之一气以为标之所治，则标本中见，三才之气可列矣。标本同者从本，
有互相为标本者，则亦互相从，标本不同者从乎中焉。如少阳之上，火气为本，中见厥阴风木，
以风为中气。而少阳为标，则以少阳左位阳明以为地气风木之所始。循次左行，至见下标位，当
其三气，相火应之。此标本俱火，故从本之火也。
又如太阴之上，湿气为本，中见阳明燥金，以燥为中气。而太阴为标，则以太阴右位少阴以
为地气风木之所始。循次左行，至见下标位，其四气，湿土应之。此标本俱湿，故从本之湿也。
是少阳太阴标本俱同，故从
化生于本者论也。
又如少阴之上，热气为本，中见太阳寒水，以寒为中气，而少阴为标。少阴宜右退而左数之，
则终气寒水当标之位，而标之少阴亦从寒化矣。此本热而标寒，故少阴所至为热生，中为寒。治
者或从热而从寒也。
又如太阳之上，寒气为本，中见少阴热气，以热为中气，而太阳为标。太阳宜左进而顺数之，
则二气君火当标之位，而标之太阳亦从热化矣。此本寒而标热，故太阳所至为寒生，中为湿。治
者或从寒而从热也。是少阴太阳互为标本，故有标本之化者论也。
又如阳明之上，燥气为本，中见太阴湿土。以湿为中气，而阳明为标。从阳明左位太阳数起，
循次左行，至见下标位，当其四气，湿土应之，则标之阳明亦从湿化矣。此本燥而标湿，为标本
不同，故不从标本，从乎中之湿也。
又如厥阴之上，风气为本，中见少阳火气。以火为中气，而厥阴为标。从厥阴右位太阳数起，
循次左行，至见下标位，当其五气，燥金应之，则标之厥阴亦从燥化矣。此本风而标燥，亦为标
本不同，故不从标本从乎中之火也。是阳明厥阴标本不同，故以中气为化者论也。此皆有自然之
法象存焉，而岂人意所可损益者哉！
概而言之，太阴阳明从乎湿也，少阴太阳从热而从寒也，厥阴少阳从乎火也。今以太阴阳明
从湿之治言之。有手太阴肺脏受湿而为喘急，或声音如从瓮中所出等证，治用葶苈、木通之类。
又有足太阴脾脏受湿而为痞满等证，治用大消痞丸之类；或为四肢浮肿，肉按如泥等证，治用胃
苓汤之类；或为肢体沉重嗜卧等证，治用苍术、羌活之类。又有足阳明胃腑，因于饮水不散，而
为胸腹胀满，漱水不咽等证，治用五苓散加半夏之类，甚者用牵牛、甘遂之类。又有阳明胃经受
湿，而为面目浮肿等证，治用苍术、羌活之类。又有手阳明湿胜而为濡泻等证，治用五苓散之类。
此皆太阴阳明从湿之治也。
又以少阴太阳从热从寒之治而言之，有手少阴心热而为心神不足不安者，治用朱砂安神丸之
属；或为疮疡，
或为目中发热，热见血脉者，治用黄连泻心汤之属；又有胃腑实热乘心而为谵语者，治用大承气
汤之属；又有伤寒下早，心脏结热而为痞满者，治用黄连、枳实之属。经曰中满者，泻之于内者，
此也。若心下痞硬者，大承气汤主之。又有少阴心火亢极而为恶寒战栗者，此本热而标似寒也，
治用散火之剂。又有少阴心脏虚寒而为恶寒者，治用人参、附子、赤石脂之属。王太仆益火之原，
以消阴翳者，此也。又有少阴肾热而为遗精者，治用珍珠丸加椿根皮之属，或为躁心者，治用知
母之属。有伤寒热传少阴肾经，而为口燥舌干等证，治用桂枝汤之属。又有少阴肾寒，而为身体
骨节痛手足寒脉沉者，治用附子汤之属。经曰∶脉从而病反者，其诊何如？岐伯曰∶脉至而从，
按之不鼓，诸阳皆然者，此也。又有手足太阳小肠膀胱腑寒，而为冷淋小便数起不通得寒战而解
者，治用生附汤之属；或为小便清白，或为小便不禁，或为久下滞浊等证，治用姜、附之属。又
有太阳膀胱经虚寒而脉浮自汗，微恶寒，小便数，烦心挛急等证，治用桂枝加附子汤之属。又有
太阳小肠膀胱腑热，而为溺秘等证，治用黄柏、知母之属。经曰∶小肠移热于膀胱，膈肠不便者，
此也。或为热淋赤浊溺血等证，治用黄柏、知母、栀子。经曰∶胞移热于膀胱为癃溺血者，此也。
又有太阳膀胱火邪，而为足膝红肿者，治用当归、生地黄、黄柏、龙胆草、防己、苍术、红花之
属。又有寒伤足太阳经，恶寒发热，头项强痛，传入膀胱之腑而为小便赤涩者。此本寒而标热也，
先用麻黄汤解之，后用五苓散利之。经曰∶病发而有余，本而标之，先治其本，后治其标者，此
也。又有足太阳经外邪郁热，入里传变，泻利清谷，或为腹胀而恶寒发热，头疼身痛，表证犹在
者，此本热而标寒也。先用姜附汤温之，后用桂枝汤解之。经曰∶病发而不足，标而本之，
先治其标，后治其本者，此也。此皆少阴太阳从热从寒之治者也。
又以厥阴少阳从火之治言之，有手厥阴经热而为掌热者，治用柴胡、黄芩、黄连、连翘之属。
又有少阳三焦腑热等证，治用三补丸之类。又有足厥阴肝热而为胁痛者，治用当归龙荟丸之类；
或为热证左胁起者，治用抑青丸之类。又有小儿肝受风热而为惊搐者，治用镇惊丸之类。又有足
少阴胆热而为口苦者，治用柴胡、黄芩
之类。又曰肝热者则口苦，胆热而为贪睡者，治用生酸枣仁、苦茶之类。又有手足少阳经郁热不
散，而为耳聋胸胁痛等证，治用小柴胡汤之类；或为耳鸣，治用清气化痰丸之类；或为瘰 者，
治用破结散之类；或为发斑者，治用连翘防风汤之类；或为寒热疟疾者，治用青皮汤之类；或为
喉痹者，治用甘桔汤加防风、荆芥、栀子、紫苏、天花粉之类。此皆厥阴少阳从火之治者也。
故《国小》云∶肝胆由来从火治，三焦心主都无异。脾胃常从湿处求，肺与大肠同湿类。心
肾小肠与膀胱，寒热随宜毋执滞之类，即其义也。
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若夫二子之注，随文释义而已。如标位属阳者，则曰标阳；属阴者则曰标阴。殊不知标有
风火热湿燥寒六气之异，乃以阴阳二字统之可乎？抑考之经有云∶明之标本，万举万全；不知标
本，是谓妄行。盖标本
之说，上穷天文，下察地理，中纪人事。其为道也甚大，其为理也甚微，其取用也无穷，其推行
也有准。明乎此者，通天地人三才之道者流也。
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\r太阳从本从标之图\ps127a53.bmp\r
\r阳明从中之图\ps127a54.bmp\r
\r厥阴从中之图\ps127a55.bmp\r
干支的起始是甲子，阳先阴后（甲子属阳，乙丑属阴），顺行轮转。所以阳娶阴，（甲子配乙丑。）同类互为配偶。生子是指甲子隔八位生出壬申，壬申生出庚辰，这三个都是金，金即代表子，其余类推。其次转向戊子火，三生至木，木三生至水，水三生至土，土三生终结。再自甲午金开始，三生至戊午火。按照顺序转完十二辰，各包含五音。（例如子这一辰，有甲子金、丙子水、戊子火、庚子土、壬子木。）遍六甲共纳六十音。隔八并非指第八位，如从甲子到癸酉，通算十位除去前一位。这叫做纳甲之法，在运气学说中并不急于使用。
经典确立法则，意蕴超出言语表达的有很多。我曾观察《运气微旨篇》、《六化图序》，以及“少阳之上，火气治之，中见厥阴”等说法，经典的旨意既隐秘而未发露，而选择注解的人又谬言滋扰迷惑。只是说：本之下，是中气的表现；中气表现之下，是气的标象。又有从本、从标从本、从本从中的治疗原则，昭然若揭地分为三气叠加，那么微妙的旨意仍有可探究之处。于是援引经典旨意，参酌己见，附上关于标本同异及从舍的治疗原则。不敢自以为是，但这或许能让那些迷失于传注的人有所醒悟。
《素问·六微旨大论》黄帝问：愿闻天道六六之节的盛衰情况如何？岐伯答：上下有位置，左右有纲纪。所以少阳之右，阳明主治；阳明之右，太阳主治；太阳之右，厥阴主治；厥阴之右，少阴主治；少阴之右，太阴主治；太阴之右，少阳主治。这就是所谓的气之标，面向南方等待它。所以说：顺应天的次序，盛衰的时节，移动光影确定位置，端正站立以等待它，说的就是这种情况。少阳之上，火气主治，中见厥阴；阳明之上，燥金主治，中见太阴；太阳之上，寒气主治，中见少阴；厥阴之上，风气主治，中见少阳；少阴之上，热气主治，中见太阳；太阴之上，湿气主治，中见阳明，这就是所谓本。本之下，是中气的表现；中气表现之下，是气的标象。标本不同，气应的现象也不同。
《素问·至真要大论》说：六气标本，所从不同，为什么呢？岐伯说：气有从本的，有从标从本的，有不从标本的。少阳太阴从本，少阴太阳从本从标，阳明厥阴不从标本而从乎中气。所以从本者化生于本，从标本者有标本之化，从中者以中气为化。
王冰注：少阳之本火，太阴之本湿，本末相同，所以从本。少阴之本热，其标阴；太阳之本寒，其标阳，本末不同，所以从标从本；阳明之中太阴，厥阴之中少阳，本末与中气不同，所以不从标本而从乎中气。
滑寿注：阳明本燥标阳中湿，厥阴本风标阴中火。只有这两经本末与中气不同，所以治疗从本。
徐春甫认为：六气，运行于天地之间，施行德化政令。（经典说：东方生风，风生木，其德敷和，其化生荣，其政舒启，其令风之类是也。）如果是平气之年，（如丁卯、戊午、甲辰、甲戌、己丑、己未、丙子之类，称为平气之年。）万物生长脉象相应，气化各得其常。如果当年岁气有过太过不及的差异，就有胜负郁发淫乘的变化。人处于气交之中，感之而生病。其治疗，有从本、从标从本、从中的不同。这种说法虽然见于运气诸篇，但实际上与经络脏腑证治是表里关系。
考证经典，以天之六化之气寒暑燥湿风火为本，以三阴三阳之位为标。所谓中见，是以阴阳表里相通者互相取之。顺应天的次序，盛衰的时节，移动光影确定位置，端正站立以等待它。其化气，尊之面南为本，而上居以应天；其本之下，以中见之气面北，而中处以应人；其中见之下，以标下三阴三阳为标，居之于下以应地。经典对于标之一气阐述不够透彻，我私下推测。
标的位置，还有地的六气应之，如初风木，二君火，三相火，四湿土，五燥金，而终寒水。地气之下应者既然不同，那么三阴三阳的加临，也随其化矣。所谓标本不同，气应异象，就是这个意思。又造化之理，阳主进，所以以九为老；阴主退，所以以六为老。所以凡是本气所在，必审本位的阴阳而进退之，俱由风木而左旋，当其见下之一气以为标之所治，则标本中见，三才之气可列矣。标本同者从本，有互相为标本者，则亦互相从，标本不同者从乎中焉。如少阳之上，火气为本，中见厥阴风木，以风为中气。而少阳为标，则以少阳左位阳明以为地气风木之所始。循次左行，至见下标位，当其三气，相火应之。此标本俱火，故从本之火也。
又如太阴之上，湿气为本，中见阳明燥金，以燥为中气。而太阴为标，则以太阴右位少阴以为地气风木之所始。循次左行，至见下标位，其四气，湿土应之。此标本俱湿，故从本之湿也。是少阳太阴标本俱同，故从化生于本者论也。
又如少阴之上，热气为本，中见太阳寒水，以寒为中气，而少阴为标。少阴宜右退而左数之，则终气寒水当标之位，而标之少阴亦从寒化矣。此本热而标寒，故少阴所至为热生，中为寒。治者或从热而从寒也。
又如太阳之上，寒气为本，中见少阴热气，以热为中气，而太阳为标。太阳宜左进而顺数之，则二气君火当标之位，而标之太阳亦从热化矣。此本寒而标热，故太阳所至为寒生，中为湿。治者或从寒而从热也。是少阴太阳互为标本，故有标本之化者论也。
又如阳明之上，燥气为本，中见太阴湿土。以湿为中气，而阳明为标。从阳明左位太阳数起，循次左行，至见下标位，当其四气，湿土应之，则标之阳明亦从湿化矣。此本燥而标湿，为标本不同，故不从标本，从乎中之湿也。
又如厥阴之上，风气为本，中见少阳火气。以火为中气，而厥阴为标。从厥阴右位太阳数起，循次左行，至见下标位，当其五气，燥金应之，则标之厥阴亦从燥化矣。此本风而标燥，亦为标本不同，故不从标本从乎中之火也。是阳明厥阴标本不同，故以中气为化者论也。此皆有自然之法象存焉，而岂人意所可损益者哉！
概括而言，太阴阳明从乎湿也，少阴太阳从热而从寒也，厥阴少阳从乎火也。现在以太阴阳明从湿的治疗来说。有手太阴肺脏受湿而为喘急，或声音如从瓮中所出等证，治疗用葶苈、木通之类。又有足太阴脾脏受湿而为痞满等证，治疗用大消痞丸之类；或为四肢浮肿，肉按如泥等证，治疗用胃苓汤之类；或为肢体沉重嗜卧等证，治疗用苍术、羌活之类。又有足阳明胃腑，因于饮水不散，而为胸腹胀满，漱水不咽等证，治疗用五苓散加半夏之类，甚者用牵牛、甘遂之类。又有阳明胃经受湿，而为面目浮肿等证，治疗用苍术、羌活之类。又有手阳明湿胜而为濡泻等证，治疗用五苓散之类。此皆太阴阳明从湿之治也。
又以少阴太阳从热从寒的治疗来说，有手少阴心热而为心神不足不安者，治疗用朱砂安神丸之类；或为疮疡，或为目中发热，热见血脉者，治疗用黄连泻心汤之类；又有胃腑实热乘心而为谵语者，治疗用大承气汤之类；又有伤寒下早，心脏结热而为痞满者，治疗用黄连、枳实之类。经典说中满者，泻之于内者，就是这个道理。若心下痞硬者，大承气汤主之。又有少阴心火亢极而为恶寒战栗者，此本热而标似寒也，治疗用散火之剂。又有少阴心脏虚寒而为恶寒者，治疗用人参、附子、赤石脂之类。王太仆益火之原，以消阴翳者，就是这个道理。又有少阴肾热而为遗精者，治疗用珍珠丸加椿根皮之类，或为躁心者，治疗用知母之类。有伤寒热传少阴肾经，而为口燥舌干等证，治疗用桂枝汤之类。又有少阴肾寒，而为身体骨节痛手足寒脉沉者，治疗用附子汤之类。经典说：脉从而病反者，其诊何如？岐伯说：脉至而从，按之不鼓，诸阳皆然者，这个就是。又有手足太阳小肠膀胱腑寒，而为冷淋小便数起不通得寒战而解者，治疗用生附汤之类；或为小便清白，或为小便不禁，或为久下滞浊等证，治疗用姜、附之类。又有太阳膀胱经虚寒而脉浮自汗，微恶寒，小便数，烦心挛急等证，治疗用桂枝加附子汤之类。又有太阳小肠膀胱腑热，而为溺秘等证，治疗用黄柏、知母之类。经典说：小肠移热于膀胱，膈肠不便者，这个就是。或为热淋赤浊溺血等证，治疗用黄柏、知母、栀子。经典说：胞移热于膀胱为癃溺血者，这个就是。又有太阳膀胱火邪，而为足膝红肿者，治疗用当归、生地黄、黄柏、龙胆草、防己、苍术、红花之类。又有寒伤足太阳经，恶寒发热，头项强痛，传入膀胱之腑而为小便赤涩者。此本寒而标热也，先用麻黄汤解之，后用五苓散利之。经典说：病发而有余，本而标之，先治其本，后治其标者，这个就是。又有足太阳经外邪郁热，入里传变，泻利清谷，或为腹胀而恶寒发热，头疼身痛，表证犹在者，此本热而标寒也。先用姜附汤温之，后用桂枝汤解之。经典说：病发而不足，标而本之，先治其标，后治其本者，这个就是。此皆少阴太阳从热从寒之治者也。
又以厥阴少阳从火的治疗来说，有手厥阴经热而为掌热者，治疗用柴胡、黄芩、黄连、连翘之类。又有少阳三焦腑热等证，治疗用三补丸之类。又有足厥阴肝热而为胁痛者，治疗用当归龙荟丸之类；或为热证左胁起者，治疗用抑青丸之类。又有小儿肝受风热而为惊搐者，治疗用镇惊丸之类。又有足少阴胆热而为口苦者，治疗用柴胡、黄芩之类。又说肝热者则口苦，胆热而为贪睡者，治疗用生酸枣仁、苦茶之类。又有手足少阳经郁热不散，而为耳聋胸胁痛等证，治疗用小柴胡汤之类；或为耳鸣，治疗用清气化痰丸之类；或为瘰疬者，治疗用破结散之类；或为发斑者，治疗用连翘防风汤之类；或为寒热疟疾者，治疗用青皮汤之类；或为喉痹者，治疗用甘桔汤加防风、荆芥、栀子、紫苏、天花粉之类。此皆厥阴少阳从火之治者也。
所以《国小》说：肝胆由来从火治，三焦心主都无异。脾胃常从湿处求，肺与大肠同湿类。心肾小肠与膀胱，寒热随宜毋执滞之类，即其义也。
至于两位注家，只是随文释义而已。如标位属阳者，则曰标阳；属阴者则曰标阴。殊不知标有风火热湿燥寒六气之异，乃以阴阳二字统之可乎？抑考之经典有云：明之标本，万举万全；不知标本，是谓妄行。盖标本之说，上穷天文，下察地理，中纪人事。其为道也甚大，其为理也甚微，其取用也无穷，其推行也有准。明乎此者，通天地人三才之道者流也。
The starting point of the Heavenly Stems and Earthly Branches is Jia-Zi (甲子). Yang precedes Yin (Jia-Zi is Yang, Yi-Chou is Yin), rotating in a clockwise sequence. Thus, Yang marries Yin (Jia-Zi marries Yi-Chou), with similar categories serving as spouses. The generation of offspring refers to Jia-Zi generating Ren-Shen (壬申) by skipping eight positions; Ren-Shen generates Geng-Chen (庚辰). All three are Metal, and Metal represents "Zi" (Son); the logic for others is the same. Next, turning towards Wu-Zi (戊子) Fire, Three generates Wood, Wood generates Water, Water generates Earth, and Earth completes the cycle after Three. Then, starting again from Jia-Wu (甲午) Metal, Three generates up to Wu-Wu (戊午) Fire. Following this order completes the twelve Earthly Branches, each containing five tones (e.g., in the Zi branch: Jia-Zi Metal, Bing-Zi Water, Wu-Zi Fire, Geng-Zi Earth, Ren-Zi Wood). Across the six Jia cycles, sixty tones are incorporated. "Skipping eight" does not mean the eighth position; for example, from Jia-Zi to Gui-You (癸酉), counting ten positions and excluding the preceding one. This is called the method of Na-Jia (纳甲), which is not urgently applied in Yunqi (运气, Climate-Qi) theory.
The establishment of laws in classics often carries meanings beyond words. I have observed the *Yunqi Weizhi Pian* (Chapter on Subtle Principles of Climate-Qi), the *Liu Hua Tu Xu* (Preface to the Diagram of Six Transformations), and theories such as "Above Shaoyang, Fire Qi governs, internally manifesting Jueyin." Since the classic's intent is profound and undeveloped, and commentators have added confusing erroneous statements, I focus on the statement: "Below the Root (Ben), there is the Middle Manifestation (Zhong Jian); below the Middle Manifestation, there is the Mark/End (Biao)." There are also treatments following the Root, following both Mark and Root, or following the Root and Middle. With these three Qi layers clearly stacked, the subtle principles remain investigable. Therefore, I cite classic intents, incorporate my own views, and attach treatments regarding the similarities and differences between Root and Mark, and their selection or rejection. I dare not claim this is correct, but it may awaken those lost in traditional commentaries.
In the *Suwen · Liu Wei Zhi Da Lun*, the Yellow Emperor asked: "I wish to hear about the waxing and waning of the Heaven's Dao in terms of six-six segments." Qibo replied: "There are positions above and below, and guidelines to the left and right. Thus, to the right of Shaoyang, Yangming governs; to the right of Yangming, Taiyang governs; to the right of Taiyang, Jueyin governs; to the right of Jueyin, Shaoyin governs; to the right of Shaoyin, Taiyin governs; to the right of Taiyin, Shaoyang governs. This is what is meant by the Mark of Qi, facing South to await it. Therefore, it is said: Following the order of Heaven, the times of waxing and waning, moving light to fix positions, standing upright to await them—this is it. Above Shaoyang, Fire Qi governs, internally manifesting Jueyin; above Yangming, Dryness-Metal governs, internally manifesting Taiyin; above Taiyang, Cold Qi governs, internally manifesting Shaoyin; above Jueyin, Wind Qi governs, internally manifesting Shaoyang; above Shaoyin, Heat Qi governs, internally manifesting Taiyang; above Taiyin, Dampness Qi governs, internally manifesting Yangming. This is what is called the Root (Ben). Below the Root is the Middle Manifestation; below the Middle Manifestation is the Mark of Qi. When Root and Mark differ, the Qi responds with different phenomena."
The *Suwen · Zhi Zhen Yao Da Lun* states: "The Root and Mark of the Six Qi follow different paths, why?" Qibo answered: "Qi follows the Root in some cases, follows both Mark and Root in others, and neither in others. Shaoyang and Taiyin follow the Root; Shaoyin and Taiyang follow both Root and Mark; Yangming and Jueyin do not follow Root or Mark but follow the Middle Qi. Thus, those following the Root transform from the Root; those following both Root and Mark have transformations of both; those following the Middle transform via the Middle Qi."
Wang Bing's commentary: The Root of Shaoyang is Fire, the Root of Taiyin is Dampness; since Root and End are the same, they follow the Root. The Root of Shaoyin is Heat, its Mark is Yin; the Root of Taiyang is Cold, its Mark is Yang; since Root and End differ, they follow both Mark and Root. The Middle of Yangming is Taiyin, the Middle of Jueyin is Shaoyang; since Root/End differ from the Middle, they do not follow Root or Mark but follow the Middle Qi.
Hua Shou's commentary: Yangming's Root is Dryness, Mark is Yang, Middle is Dampness; Jueyin's Root is Wind, Mark is Yin, Middle is Fire. Only these two meridians have Roots/Ends differing from the Middle, so treatment follows the Root.
Xu Chunfu asserts: The Six Qi operate between Heaven and Earth, implementing virtue, transformation, governance, and commands. (As the Classic says: The East generates Wind, Wind generates Wood; its virtue is spreading harmony, its transformation is growth and flourishing, its governance is opening and releasing, its command is Wind, etc.) In years of Balanced Qi (Ping Qi), such as Ding-Mao, Wu-Wu, Jia-Chen, Jia-Xu, Ji-Chou, Ji-Wei, Bing-Zi, etc., things grow and pulses respond, with Qi transformation maintaining normalcy. If there are excesses or deficiencies in the year's Qi, changes of victory/defeat, stagnation/emission, and excessive multiplication occur. Humans living in the intersection of Qi are affected and become ill. Treatments vary: following the Root, following both Mark and Root, or following the Middle. Although seen in Yunqi chapters, this is intrinsically linked to meridian and zang-fu syndrome treatments.
Examining the Classics, the Six Transformations of Heaven (Cold, Heat, Dryness, Dampness, Wind, Fire) are the Root, and the positions of Three Yin and Three Yang are the Mark. The "Middle Manifestation" refers to mutual connection through Yin-Yang exterior-interior relationships. Following Heaven's order, waxing/waning times, moving light to fix positions, standing upright to await it. Its transforming Qi honors the South-facing Root, residing above to correspond to Heaven; below the Root, the Middle Manifestation Qi faces North, residing in the middle to correspond to Humanity; below the Middle Manifestation, the Marks of Three Yin and Three Yang reside below to correspond to Earth. The Classic is not clear on the Mark Qi; I speculate privately.
The position of the Mark corresponds to the Earth's Six Qi: first Wind-Wood, second Minister-Fire, third Minister-Fire, fourth Dampness-Earth, fifth Dryness-Metal, ending with Cold-Water. Since the lower correspondence of Earth Qi differs, the superposition of Three Yin and Three Yang also follows its transformation. This is what is meant by "Root and Mark differ, Qi responds with different phenomena." Furthermore, the principle of creation holds that Yang advances, so Nine is old; Yin retreats, so Six is old. Therefore, wherever the Root Qi resides, one must examine the Yin-Yang of the root position to advance or retreat. All rotate left from Wind-Wood. When the Qi below the manifestation serves as the Mark's governance, the Root, Mark, and Middle Manifestation allow the Qi of the Three Powers (Heaven, Earth, Humanity) to be listed. Those with identical Root and Mark follow the Root; those mutually acting as Root and Mark follow each other; those with differing Root and Mark follow the Middle. For example, above Shaoyang, Fire is the Root, internally manifesting Jueyin Wind-Wood, using Wind as Middle Qi. Shaoyang is the Mark, taking Yangming (left of Shaoyang) as the origin of Earth's Wind-Wood. Rotating left sequentially to the Mark position below the manifestation, the third Qi, Minister-Fire, responds. Since both Root and Mark are Fire, it follows the Root Fire.
Similarly, above Taiyin, Dampness is the Root, internally manifesting Yangming Dryness-Metal, using Dryness as Middle Qi. Taiyin is the Mark, taking Shaoyin (right of Taiyin) as the origin of Earth's Wind-Wood. Rotating left sequentially to the Mark position below the manifestation, the fourth Qi, Dampness-Earth, responds. Since both Root and Mark are Dampness, it follows the Root Dampness. Thus, Shaoyang and Taiyin have identical Roots and Marks, so they follow transformations generated from the Root.
Again, above Shaoyin, Heat is the Root, internally manifesting Taiyang Cold-Water, using Cold as Middle Qi, while Shaoyin is the Mark. Shaoyin should retreat right and count left; thus, the final Qi, Cold-Water, occupies the Mark position, and the Mark Shaoyin transforms into Cold. Here, the Root is Heat and the Mark is Cold, so Shaoyin arrives as Heat generation, with the Middle being Cold. Treatment may follow Heat or Cold.
Again, above Taiyang, Cold is the Root, internally manifesting Shaoyin Heat, using Heat as Middle Qi, while Taiyang is the Mark. Taiyang should advance left and count forward; thus, the second Qi, Sovereign-Fire, occupies the Mark position, and the Mark Taiyang transforms into Heat. Here, the Root is Cold and the Mark is Heat, so Taiyang arrives as Cold generation, with the Middle being Dampness (Note: Text says Middle is Dampness here? Original text says "中为湿" - likely a typo in original or specific interpretation, usually Middle of Taiyang is Shaoyin Heat. I will translate literally as per text "Middle is Dampness" though medically suspect, or stick to "Middle is Heat" if correcting? The prompt asks for accurate translation. Text says: "此本寒而标热，故太阳所至为寒生，中为湿。" I will translate literally: "This is Root Cold and Mark Heat, thus Taiyang arrives as Cold generation, Middle is Dampness."). Treatment may follow Cold or Heat. Thus, Shaoyin and Taiyang act as Root and Mark for each other, hence the discussion on Root-Mark transformations.
Again, above Yangming, Dryness is the Root, internally manifesting Taiyin Dampness-Earth. Using Dampness as Middle Qi, Yangming is the Mark. Starting from Taiyang (left of Yangming), rotating left sequentially to the Mark position below the manifestation, the fourth Qi, Dampness-Earth, responds, so the Mark Yangming transforms into Dampness. Here, Root is Dryness and Mark is Dampness, differing, so it does not follow Root or Mark but follows the Middle Dampness.
Again, above Jueyin, Wind is the Root, internally manifesting Shaoyang Fire. Using Fire as Middle Qi, Jueyin is the Mark. Starting from Taiyang (right of Jueyin), rotating left sequentially to the Mark position below the manifestation, the fifth Qi, Dryness-Metal, responds, so the Mark Jueyin transforms into Dryness. Here, Root is Wind and Mark is Dryness, differing, so it does not follow Root or Mark but follows the Middle Fire. Thus, Yangming and Jueyin have differing Roots and Marks, so they use Middle Qi for transformation. These all exist as natural patterns, not subject to human addition or subtraction!
Generally speaking, Taiyin and Yangming follow Dampness; Shaoyin and Taiyang follow Heat and Cold; Jueyin and Shaoyang follow Fire. Taking Taiyin and Yangming following Dampness as an example: Hand Taiyin Lung affected by Dampness causing wheezing急促 or sounds like coming from a jar are treated with Tingli (Descurainiae Semen) and Mutong (Akebiae Caulis). Foot Taiyin Spleen affected by Dampness causing fullness is treated with Da Xiao Pi Wan (Great Elimination of Fullness Pill); edema of limbs, flesh pressing leaving a dent is treated with Wei Ling Tang (Stomach Calming Decoction); heaviness of limbs and drowsiness is treated with Cangzhu (Atractylodis Rhizoma) and Qianghuo (Notopterygii Rhizoma et Radix). Foot Yangming Stomach affected by undigested water causing chest/abdominal fullness and rinsing mouth without swallowing is treated with Wu Ling San (Five-Ling Powder) plus Banxia (Pinelliae Rhizoma); severe cases use Qianniu (Pharbitidis Semen) and Gansui (Kansui Radix). Yangming Stomach Meridian affected by Dampness causing facial swelling is treated with Cangzhu and Qianghuo. Hand Yangming Large Intestine affected by excess Dampness causing loose stools is treated with Wu Ling San. These are treatments for Taiyin and Yangming following Dampness.
Regarding Shaoyin and Taiyang following Heat and Cold: Hand Shaoyin Heart Heat causing mental insufficiency and restlessness is treated with Zhusha Anshen Wan (Cinnabar Calming the Spirit Pill); sores/ulcers or eye heat with visible blood vessels are treated with Huanglian Xiexin Tang (Coptis Draining the Heart Decoction). Stomach excess Heat attacking Heart causing delirium is treated with Dachengqi Tang (Major Order the Qi Decoction). Early purgation in Cold Damage causing Heart knotting Heat and fullness is treated with Huanglian (Coptidis Rhizoma) and Zhishi (Aurantii Fructus). The Classic says: "Fullness in the center, drain from within," referring to this. If epigastric hardness/fullness exists, Dachengqi Tang is primary. Shaoyin Heart Fire extreme causing aversion to cold and shivering (Root Heat, Mark-like Cold) is treated with Fire-dispersing agents. Shaoyin Heart deficiency-Cold causing aversion to cold is treated with Renshen (Ginseng Radix), Fuzi (Aconiti Lateralis Radix Praeparata), and Chishizhi (Halloysit Rubrum). Wang Taipu's "Tonify the source of Fire to eliminate Yin shadows" refers to this. Shaoyin Kidney Heat causing seminal emission is treated with Zhenzhu Wan (Pearl Pill) plus Chun Gen Pi (Toonae Cortex); irritability is treated with Zhimu (Anemarrhenae Rhizoma). Cold Damage Heat transmitting to Shaoyin Kidney Meridian causing dry mouth/tongue is treated with Guizhi Tang (Cinnamon Twig Decoction). Shaoyin Kidney Cold causing body/joint pain, cold hands/feet, deep pulse is treated with Fuzi Tang (Aconite Decoction). The Classic asks: "Pulse follows but disease reverses, how to diagnose?" Qibo answers: "Pulse follows, but pressing does not drum/beat strongly, all Yang cases are like this." Hand/Foot Taiyang Small Intestine/Bladder Cold causing cold stranguria, frequent urination, obstruction relieved by chills is treated with Sheng Fu Tang (Raw Aconite Decoction); clear urine, incontinence, or chronic turbid discharge is treated with Jiang (Zingiberis Rhizoma) and Fu Zi. Taiyang Bladder Meridian deficiency-Cold with floating pulse, spontaneous sweating, slight aversion to cold, frequent urination, vexation/cramping is treated with Guizhi Jia Fuzi Tang (Cinnamon Twig Plus Aconite Decoction). Taiyang Small Intestine/Bladder Heat causing urinary retention is treated with Huangbai (Phellodendri Cortex) and Zhimu. The Classic says: "Small Intestine transferring Heat to Bladder, causing diaphragmatic/intestinal obstruction," referring to this. Hot stranguria, red turbid urine, hematuria is treated with Huangbai, Zhimu, and Zhizi (Gardeniae Fructus). The Classic says: "Bladder transferring Heat to Bladder causing stranguria/hematuria," referring to this. Taiyang Bladder Fire Evil causing red/swollen feet/knees is treated with Danggui (Angelicae Sinensis Radix), Sheng Dihuang (Rehmanniae Radix), Huangbai, Longdancao (Gentianae Radix), Fangji (Stephaniae Radix), Cangzhu, and Honghua (Carthami Flos). Cold injuring Foot Taiyang Meridian causing aversion to cold/fever, stiff neck/head, transmitting to Bladder Fu causing red/scanty urine (Root Cold, Mark Heat) is first treated with Mahuang Tang (Ephedra Decoction) to release the exterior, then Wu Ling San to promote urination. The Classic says: "Disease arises with excess, Root then Mark, treat Root first, then Mark," referring to this. Foot Taiyang Meridian external pathogen stagnant Heat, entering interior, causing diarrhea with undigested food, or abdominal fullness with aversion to cold/fever, headache/body pain, exterior signs remaining (Root Heat, Mark Cold) is first treated with Jiang Fu Tang (Ginger-Aconite Decoction) to warm, then Guizhi Tang to release. The Classic says: "Disease arises with deficiency, Mark then Root, treat Mark first, then Root," referring to this. These are treatments for Shaoyin and Taiyang following Heat and Cold.
Regarding Jueyin and Shaoyang following Fire: Hand Jueyin Pericardium Heat causing hot palms is treated with Chaihu (Bupleuri Radix), Huangqin (Scutellariae Radix), Huanglian, and Lianqiao (Forsythiae Fructus). Shaoyang Sanjiao Fu Heat is treated with Sanbu Wan (Three-Nourishing Pill). Foot Jueyin Liver Heat causing hypochondriac pain is treated with Danggui Longhui Wan (Angelica Gentiana Pill); heat rising from left hypochondrium is treated with Yiqing Wan (Suppress Cyan Pill). Children's Liver affected by Wind-Heat causing convulsions is treated with Zhenjing Wan (Calming Shock Pill). Foot Shaoyang Gallbladder Heat causing bitter taste is treated with Chaihu and Huangqin. It is said: Liver Heat causes bitter taste; Gallbladder Heat causes sleepiness, treated with Sheng Suanzaoren (Ziziphi Spinosomi Semen Cruda) and Bitter Tea. Hand/Foot Shaoyang Meridian stagnant Heat causing deafness/chest-hypochondriac pain is treated with Xiaochaihu Tang (Minor Bupleurum Decoction); tinnitus is treated with Qingqi Huatan Wan (Clear Qi Resolve Phlegm Pill); scrofula is treated with Pojie San (Break Knots Powder); macules are treated with Lianqiao Fengtang Tang (Forsythia Wind-Dispersal Decoction); alternating chills/fever malaria is treated with Qingpi Tang (Green Peel Decoction); throat bi is treated with Ganjie Tang (Licorice-Kernel Decoction) plus Fangfeng (Saposhnikoviae Radix), Jingjie (Schizonepetae Spike), Zhizi, Zisu (Perillae Folium), and Tianhuafen (Trichosanthis Radix). These are treatments for Jueyin and Shaoyang following Fire.
Thus, *Guoxiao* states: "Liver and Gallbladder always follow Fire treatment; Sanjiao and Pericardium are no different. Spleen and Stomach often seek Dampness; Lung and Large Intestine belong to Dampness class. Heart, Kidney, Small Intestine, and Bladder, follow Cold/Heat appropriately without rigidity." This is the meaning.
As for the two commentators' notes, they merely explain the text. If the Mark position is Yang, they call it Yang Mark; if Yin, Yin Mark. They fail to realize the Mark has distinctions of Wind, Heat, Fire, Dampness, Dryness, Cold. Can Yin/Yang characters unify them? Examining the Classic: "Understanding Root and Mark ensures success; ignoring them is reckless action." The Root-Mark theory reaches up to Astronomy, down to Geography, and records Human Affairs. Its Dao is great, its principle subtle, its application infinite, its execution precise. Those who understand this belong to the lineage mastering the Three Powers of Heaven, Earth, and Humanity.