太极肇分而有阴阳。夫阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也。故物生谓之化，
物极为之变，阴阳不测谓之神。然天地者，万物之上下也；左右者，阴阳之道路也；水火者，阴阳之征兆也；金木者，
生成之始终也。阴阳五行流为十干、五化之运，寒暑燥湿风火之气，周流天地间而为万物之源，人则禀其精而圊于两间，
所以具五脏六腑，以应五运六气之数也。五运者，金木水火土也；六气者，风寒暑湿燥火也。圣人仰观五天云色，天
干取运，地支取气。天干有十，配合则为五运；地支十二，对冲则为六气。所以然者，天有阴阳，地亦有阴阳。天以阳
生阴长，地以阳杀阴藏。阳中有阴、阴中有阳。人在气交之中，身半以上，天之分也，天气主之；身半以下，地之分也，
地气主之。其生五，其气三，三而成天，三而成地，三而成人，三而三之则为九，九九成会，故生九窍九脏而应之也。
天有三百六十五日，人有三百六十五骨节。天有五行御五位，以生寒暑燥湿风，人有五脏化五气，以生喜怒忧思恐。在
天为玄，玄生神；在人为道，道生智；在地为化，化生五味。神在天为风，在地为木，在人为怒。神在天为热，在地为
火，在人为喜。神在天为湿，在地为土，在人为思。神在天为燥，在地为金，在人为忧。神在天为寒，在地为水，在人
为恐。寒暑五气更立，各有所先，非其位则邪，当其位则正。阴阳之神不可得而见也，支干之迹不可得而求之也。天气
始于甲，地气始于子，天地相合则为甲子，故甲子者干支之始也。天气终于癸，地气终于亥，天地相合则为癸亥，故癸
亥者干支之末也。阴阳相兼，刚柔相须，是以甲子之后，乙丑继之；壬戌之后，癸亥继之，三十年为一纪，六十年为一
周。有主运焉，有客运焉，有主气焉，有客气焉。主运主气，万载不易。客运客气，与岁递迁。自天支兄弟次序言之，
甲乙东方木也，丙丁南方火也，戊己中央土也，庚辛西方金也，壬癸北方水也。故木为初之运，火为第二运，土为第三
运，金为第四运，水为第五运，此主运也。自其夫妇配合言之，甲与己合而化土，乙与庚合而化金，丙与辛合而化水，
丁与壬合而化木，戊与癸合而化火。故甲己之岁，土运统之；乙庚之岁，金运统之；丙辛之岁，水运统之；丁壬之岁，
木运统之；戊癸之岁，火运统之，此客运也。假如甲己年为土运，初之运即土也。土生金，二之运即金也。金生水，三
之运即水也。水生木，四之运即木也。木生火，五之运即火也。与一运各主七十二日零五刻，此天干在上为阳，所以主
乎运也。又以地支循环次序言之，寅卯属春木也，巳午属夏火也，辰戌丑未属四季土也，申酉属秋金也，亥子属冬水也。
故风为初之气，火为二之气，暑为三之气，湿为四之气，燥为五之气，寒为终之气，此主气也。自其对冲定位言之，子
对午而为少阴君火，丑对未而为太阴湿土，寅对申而为少阳相火，卯对酉而为阳明燥金，辰对戌而为太阳寒水，巳对亥
而为厥阴风木。故子午之岁君火主之，丑未之岁湿土主之，寅申之岁相火主之，卯酉之岁燥金主之，辰戌之岁寒水主之，
巳亥之岁风木主之，此客气也。假令子午少阳君火司天，阳明燥金司地，上者右行，太阴湿土为天之左间，厥阴风木为
天之右间，所以面南而命其位也。下者左行，太阳寒水为地之左间，少阳相火为地之右间，所以面北而命其位也。一气
在上，一气在下，二气在左，二气在右。地之初间为初之气，天之右间为二之气，司天为三之气，天之左间为四之气，
地之右间为五之气，司地为终之气。每一岁主旺六十日八十七
刻半有奇，此地支在下为阴，所以主乎气也。然客运之流行也，有太过焉，有不及焉。太过之年，甲丙戊庚壬，五阳干
也；不及之年，乙丁己辛癸，五阴干也。太过至大寒前十三日交，名曰先天；不及至大寒后十三日交，名曰后天；平气
之年正大寒日交，名曰齐天。客气升降也，有正化焉，有对化焉。正化之岁，谓午未申酉辰亥之年也；对化之岁，谓子
丑寅卯戌巳之年也。正化者，令之实，从本，其数生；对化者，令其虚，从标，其数成。假令甲子年，甲为土运，统主
一年，子为君火，专司一岁。一期三百六十五日零二十五刻，正合周天三百六十五度四分度之一也。一期之中，主运于
位，而相次于下；客运以气，而周流于上。客气加于主运之上，主运临于客气之下，天时所以不齐，民病所以由生也。
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，此客运之治化也。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。五行相生者必相得，相克者为不相得。上临下为顺，下临上为逆。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，天气生运曰顺化，天气克运曰天刑，运生天气曰
小逆，运克天气曰不和，运临本气之位曰岁会天符，岁会相合曰太乙天符，运与四孟月相同曰支德符，运与交司日相合，
曰干德符。太过之运加地气，曰同天符。不及之运加地气，曰同岁会。大要阳年先天时化，则己强而以气胜实，故不胜
者受邪。阴年后天时化，则己弱而以气休衰，故胜已者未克。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。《经》曰∶亢则害，承乃制，制则生化，外列盛衰，害则败乱，生化大病。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。又曰∶出入废，则神机灭绝；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。四有长守，反之则灾害
至矣。虽然顺逆灾害，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。推之历日，根据
前交气，常为与岁之主气。又曰∶地气若司天在泉，左右间轮行而君主气之上者，曰天气客气也。客气乃行岁中天命主
气，主奉客气之天而已。客胜主则从；主胜客则逆，二者有胜而无复已。《经》曰∶先主其年，以明其气。每年先主运
气，审其太过不及，然后以地之主气为本，天之客气加临上为标，以求六化之变，如气之胜也。微者随之，甚者制之，
气之涌也。和者平之，暴者夺之，皆随胜气，安其屈状，以平为期。抑考褚氏有曰∶大尧作甲子，隶首作数志，岁月日
对远近，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。积一十百千万六，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，非凡夫所可度。人身资大化，以生明堂。诗曰∶甲
胆乙肝丙小肠，丁心戊胃己脾乡，庚属大肠辛属肺，壬属膀胱癸肾脏，三焦亦向壬宫寄，胞络同归入癸方。又云，肺寅
大卯胃辰经，脾巳心午小未中，申膀酉肾心包戌，亥三子胆丑肝通。观此二诗，则天地人身无时不相流通，故一气不合
不能生化。天有六气，人以三阴三阳而上奉之，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、足少阴肾
居之。辰戌为七政之魁，正寒水位焉，手太阳小肠、足太阳膀胱居之。然火从水化，水从肾至，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、手太阴肺居之。卯酉为日月之道路，燥金位焉，足阳
明胃、手阳明大肠居之。然子随母居，土旺金盛，故太阴为脏位、与阳明隔、而气相合为府也。巳亥为天地之门户，风
木位焉，足厥阴肝、手厥阴心包络居之。寅申握生化之始终，相火位焉，足少阳胆、手少阳三焦居之。然相火寄与肝肾，
胆者肝之府，心包络者肾之配，故厥阴为藏位，与少阳隔、而气相合为腑也。南北三阳司天，则皆寸不应；三阴在泉，
则皆尺不应；地政三阳司天，则皆尺不应；三阴在泉，则皆寸不应，寸不应者皆为沉脉也。由此观之，经络脏腑，脉病
药治，无非运气之所为也。非只一岁也，虽一时一刻之短，而必行之气莫不存；非特一物也，虽一毫一芒之细，而五行
之化莫不载。上达于天，则有五星倍减之应；下推于地，则有草木虫肓之验。奈何俗医，不知医之源者，全然不识运气
为何物，不知医之变方，又泥时执铃方以害人。要之，有在天之运气，有在人之运气。天时胜，则舍人之病，而从天之
时；人病胜，则舍天之时，而从人之病。张子曰∶病如不是当年气，看与何年运气同，只向其年求治法，方知都在至真
中。扁鹊曰∶阴淫寒疾，阳淫热疾，风淫未疾，晦淫惑疾，明淫心疾，雨淫腹疾。《经》曰∶必先岁气，毋伐天和。又
曰∶不知年之所加，气之盛衰，不可以为工，学人合而观之，更精于脉症，乃自得之。噫！儒之道，博约而已矣；医之
道，运气而已矣，学人可不由此入门而求其蕴奥耶。
〔另方〕
滋水益元汤 白芍药 当归 生地 熟地 丹皮 茯苓 五味子
逍遥散 黑山栀 生地 当归 柴胡 茯神 甘草 牡丹皮
四逆汤 干姜 白术 甘草 肉桂或附子
清暑益气汤 黄 （一钱） 升麻（一钱） 苍术（一钱，炒） 当归（五分） 白术（五分，炒） 神曲（五
分） 干葛（五分） 门冬（五分，去心） 五味子（七粒，捣） 陈皮（五分） 人参（五分） 甘草（三分） 泽
泻（三分） 青皮（三分） 黄柏（三分）
太极分化出阴阳。阴阳，是天地运行的规律，万物的总纲，变化的根源，生死的本始，神妙作用的所在。所以万物生长称为“化”，物极必反称为“变”，阴阳变化莫测称为“神”。然而天地，是万物的上下空间；左右，是阴阳运行的道路；水火，是阴阳的征兆；金木，是生成过程的始终。阴阳五行演化为十天干、五运的变化，寒暑燥湿风火六气，在天地间周流循环成为万物的源头，人禀受天地精气而生存于天地之间，因此具备五脏六腑，以对应五运六气的数理。五运，是指金、木、水、火、土；六气，是指风、寒、暑、湿、燥、火。圣人仰观天象云色，从天干取运，从地支取气。天干有十个，配合起来形成五运；地支有十二个，对冲起来形成六气。之所以这样，是因为天有阴阳，地也有阴阳。天以阳气生发、阴气长养，地以阳气肃杀、阴气闭藏。阳中有阴，阴中有阳。人处于天地之气交汇之中，身体上半部属于天的分野，由天气主导；身体下半部属于地的分野，由地气主导。其生成分为五行，其气化分为三才，三才构成天，三才构成地，三才构成人，三三得九，九九归会，所以人体产生九窍和九脏来与之相应。天有三百六十五度，人有三百六十五个骨节。天有五行统御五个方位，以此产生寒暑燥湿风；人有五脏化生五气，以此产生喜怒忧思恐。在天表现为玄妙，玄妙产生神；在人表现为道，道产生智慧；在地表现为生化，生化产生五味。神在天为风，在地为木，在人为怒。神在天为热，在地为火，在人为喜。神在天为湿，在地为土，在人为思。神在天为燥，在地为金，在人为忧。神在天为寒，在地为水，在人为恐。寒暑等五气交替站立，各有先后次序，不在其位则为邪气，在其位则为正气。阴阳的神妙不可见，干支的痕迹不可求。天气始于甲，地气始于子，天地相合即为甲子，所以甲子是干支的开始。天气终于癸，地气终于亥，天地相合即为癸亥，所以癸亥是干支的结束。阴阳相互兼配，刚柔相互依存，所以在甲子之后，乙丑接着出现；在壬戌之后，癸亥接着出现，三十年为一纪，六十年为一周。有主运，有客运，有主气，有客气。主运和主气，万年不变。客运和客气，随着年份推移而变化。从天干兄弟次序来说，甲乙属东方木，丙丁属南方火，戊己属中央土，庚辛属西方金，壬癸属北方水。所以木为初运，火为第二运，土为第三运，金为第四运，水为第五运，这是主运。从其夫妇配合来说，甲与己合而化土，乙与庚合而化金，丙与辛合而化水，丁与壬合而化木，戊与癸合而化火。所以甲己之年，土运统领；乙庚之年，金运统领；丙辛之年，水运统领；丁壬之年，木运统领；戊癸之年，火运统领，这是客运。假如甲己年为土运，初运就是土。土生金，二运就是金。金生水，三运就是水。水生木，四运就是木。木生火，五运就是火。每一运各主七十二日零五刻，这是因为天干在上属阳，所以主管运。再从地支循环次序来说，寅卯属春季木，巳午属夏季火，辰戌丑未属四季土，申酉属秋季金，亥子属冬季水。所以风为初之气，火为二之气，暑为三之气，湿为四之气，燥为五之气，寒为终之气，这是主气。从其对冲定位来说，子对午为少阴君火，丑对未为太阴湿土，寅对申为少阳相火，卯对酉为阳明燥金，辰对戌为太阳寒水，巳对亥为厥阴风木。所以子午之年君火主事，丑未之年湿土主事，寅申之年相火主事，卯酉之年燥金主事，辰戌之年寒水主事，巳亥之年风木主事，这是客气。假如子午年少阴君火司天，阳明燥金在泉（司地），上方的气向右运行，太阴湿土为天之左间气，厥阴风木为天之右间气，这是面向南方来确定位置。下方的气向左运行，太阳寒水为地之左间气，少阳相火为地之右间气，这是面向北方来确定位置。一气在上，一气在下，二气在左，二气在右。地之初间气为初之气，天之右间气为二之气，司天为三之气，天之左间气为四之气，地之右间气为五之气，司地为终之气。每一年主旺六十日八十七刻半有余，这是因为地支在下属阴，所以主管气。然而客运的流行，有过盛之年，有不及之年。过盛之年，是甲、丙、戊、庚、壬这五个阳干；不及之年，是乙、丁、己、辛、癸这五个阴干。过盛之年在大寒前十三日交运，名叫先天；不及之年在大寒后十三日交运，名叫后天；平气之年在大寒当日交运，名叫齐天。客气的升降，有正化和对化。正化之年，指午、未、申、酉、辰、亥之年；对化之年，指子、丑、寅、卯、戌、巳之年。正化者，令气充实，从本气，其数为生数；对化者，令气虚，从标气，其数为成数。假如甲子年，甲为土运，统管一年，子为君火，专司一岁。一期为三百六十五日零二十五刻，正好符合周天三百六十五度又四分之一度。在一期之中，主运位于下方依次排列；客运以气为主，在上方周流。客气加在主运之上，主运临于客气之下，天时所以不齐，百姓生病所以由此产生。六甲年，土运太过则雨湿流行，湿病乃生，肾水受邪，治疗应当除湿以补肾；六己年，土运不及则木气乘旺，反而出现风化，风病乃行，治疗应当益脾以平抑肝木。六丙年，水运太过则寒气大行，寒病乃生，心火受邪，治疗应当逐寒以补心。六辛年，水运不及则土气乘旺，反而出现湿化，湿病乃行，治疗应当补肾以除湿。六戊年，火运太过则热气大行，热病乃生，肺金受邪，治疗应当降火以补肺。六癸年，火运不及则水气乘旺，反而出现寒化，寒病乃行，治疗应当补心以逐寒。六庚年，金运太过，则燥气流行，燥病乃生，肝木受邪，治疗应当清燥以补肝。六乙年，金运不及则火气乘旺，反而出现热化，热病乃行，治疗应当清肺以降火。六壬年，木运太过则风气大行，风病乃生，脾土受邪，治疗应当平抑肝木以补脾。六丁年，木运不及则金气乘旺，反而出现燥化，燥病乃行，治疗应当补肝以清燥，这是客运的治疗法则。太阳寒水，治疗宜用辛热药；阳明燥金，治疗宜用苦温药；少阳相火，治疗宜用咸寒药；太阴湿土，治疗宜用苦热药；少阴君火，治疗宜用咸寒药；厥阴风木，治疗宜用辛凉药，这是六气的治疗方法。然而运气之所以有变化，是因为气相得则和谐，不相得则生病。又有相得却生病的，是因为以下犯上，位置不当。五行相生者必然相得，相克者为不相得。上临下为顺，下临上为逆。司天克运为顺，运克司天为逆。气克运为顺，运克气为逆。运气相同叫作天符，天气生运叫作顺化，天气克运叫作天刑，运生天气叫作小逆，运克天气叫作不和，运临本气之位叫作岁会天符，岁会相合叫作太乙天符，运与四孟月相同叫作支德符，运与交司日相合叫作干德符。太过之运加地气，叫作同天符。不及之运加地气，叫作同岁会。大要是阳年先天时化，则自身强盛而以气胜实，所以不胜者受邪。阴年后天时化，则自身虚弱而以气休衰，所以胜己者未克。被克之后，必须等待时机才能报复。行复于所胜，则自己不能前进，所以等待得时，则子当旺，然后子为母复仇。《内经》说：亢盛则有害，承制才能制约，制约则能生化，外部列示盛衰，有害则败乱，生化大病。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。又说：出入废止，则神机灭绝；升降停止，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，没有哪个器官不具备。四者长久保持，违背它灾害就会到来。虽然顺逆灾害，都是天之气运所为。地在人之下，由大气托举。天六动而不息，地五静而有守。推算历日，根据前面的交气，常作为当年的主气。又说：地气若司天在泉，左右间轮行而君主气之上的，叫作天气客气。客气乃行岁中天命主气，主奉客气之天而已。客胜主则从；主胜客则逆，二者有胜而无复已。《内经》说：先定其年，以明其气。每年先主运气，审其太过不及，然后以地之主气为本，天之客气加临上为标，以求六化之变，如气之胜也。微者随之，甚者制之，气之涌也。和者平之，暴者夺之，皆随胜气，安其屈状，以平为期。考察褚氏曾说：大尧制作甲子，隶首制作数志，岁月日对远近，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。积一十百千万六，有条理而不乱，都是人所为。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。不懂得天时，不是凡夫俗子可以揣度的。人身资借大化，以生明堂。诗曰：甲胆乙肝丙小肠，丁心戊胃己脾乡，庚属大肠辛属肺，壬属膀胱癸肾脏，三焦亦向壬宫寄，胞络同归入癸方。又说，肺寅大卯胃辰经，脾巳心午小未中，申膀酉肾心包戌，亥三子胆丑肝通。看这两首诗，则天地人身无时不相流通，所以一气不合不能生化。天有六气，人以三阴三阳而上奉之，脏为阴，而其数为奇数，以应五运，盖五行质具于地，而气则行于天也；腑为阳，而其数为偶数，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、足少阴肾居之。辰戌为七政之魁，正寒水位焉，手太阳小肠、足太阳膀胱居之。然火从水化，水从肾至，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、手太阴肺居之。卯酉为日月之道路，燥金位焉，足阳明胃、手阳明大肠居之。然子随母居，土旺金盛，故太阴为脏位、与阳明隔、而气相合为府也。巳亥为天地之门户，风木位焉，足厥阴肝、手厥阴心包络居之。寅申握生化之始终，相火位焉，足少阳胆、手少阳三焦居之。然相火寄与肝肾，胆者肝之府，心包络者肾之配，故厥阴为藏位，与少阳隔、而气相合为腑也。南北三阳司天，则皆寸不应；三阴在泉，则皆尺不应；地政三阳司天，则皆尺不应；三阴在泉，则皆寸不应，寸不应者皆为沉脉也。由此观之，经络脏腑，脉病药治，无非运气之所为也。非只一岁也，虽一时一刻之短，而必行之气莫不存；非特一物也，虽一毫一芒之细，而五行之化莫不载。上达于天，则有五星倍减之应；下推于地，则有草木虫肓之验。奈何俗医，不知医之源者，全然不识运气为何物，不知医之变方，又泥时执铃方以害人。要之，有在天之运气，有在人之运气。天时胜，则舍人之病，而从天之时；人病胜，则舍天之时，而从人之病。张子曰：病如不是当年气，看与何年运气同，只向其年求治法，方知都在至真中。扁鹊曰：阴淫寒疾，阳淫热疾，风淫未疾，晦淫惑疾，明淫心疾，雨淫腹疾。《内经》说：必先岁气，毋伐天和。又说：不知年之所加，气之盛衰，不可以为工，学人合而观之，更精于脉症，乃自得之。噫！儒之道，博约而已矣；医之道，运气而已矣，学人可不由此入门而求其蕴奥耶。
〔另方〕
滋水益元汤：白芍药、当归、生地、熟地、丹皮、茯苓、五味子。
逍遥散：黑山栀、生地、当归、柴胡、茯神、甘草、牡丹皮。
四逆汤：干姜、白术、甘草、肉桂或附子。
清暑益气汤：黄（一钱）、升麻（一钱）、苍术（一钱，炒）、当归（五分）、白术（五分，炒）、神曲（五分）、干葛（五分）、门冬（五分，去心）、五味子（七粒，捣）、陈皮（五分）、人参（五分）、甘草（三分）、泽泻（三分）、青皮（三分）、黄柏（三分）。
Taiji differentiated into Yin and Yang. Yin and Yang are the Way of Heaven and Earth, the general principles of all things, the parents of change, the origin of life and death, and the residence of divine spirit. Therefore, the generation of things is called "Hua" (transformation), the extremity of things is called "Bian" (variation), and the unpredictability of Yin and Yang is called "Shen" (divinity). However, Heaven and Earth are the upper and lower spaces of all things; Left and Right are the pathways of Yin and Yang; Water and Fire are the omens of Yin and Yang; Metal and Wood are the beginning and end of generation and completion. Yin, Yang, and the Five Elements flow into the movements of the Ten Heavenly Stems and the five transformations, while the Qi of Cold, Heat, Dryness, Dampness, Wind, and Fire circulate throughout Heaven and Earth as the source of all things. Humans receive their essence from these and exist between Heaven and Earth, thus possessing the Zang-Fu organs to correspond to the numbers of the Five Movements and Six Qi. The Five Movements refer to Metal, Wood, Water, Fire, and Earth; the Six Qi refer to Wind, Cold, Summer-heat, Dampness, Dryness, and Fire. Sages observed the colors of clouds in the five heavens, taking the Movement from the Heavenly Stems and the Qi from the Earthly Branches. There are ten Heavenly Stems, which combine to form the Five Movements; there are twelve Earthly Branches, which oppose each other to form the Six Qi. This is because Heaven has Yin and Yang, and Earth also has Yin and Yang. Heaven generates with Yang and grows with Yin; Earth kills with Yang and stores with Yin. There is Yin within Yang, and Yang within Yin. Humans exist in the intersection of Qi; the upper half of the body belongs to the domain of Heaven, governed by Heavenly Qi; the lower half belongs to the domain of Earth, governed by Earthly Qi. Its generation divides into Five Elements, its Qi divides into Three Realms (Heaven, Earth, Human). Three constitute Heaven, three constitute Earth, and three constitute Human. Three times three equals nine, and nine-nine completes a cycle, thus generating nine orifices and nine Zang organs to correspond to it. Heaven has 365 degrees, and humans have 365 bone joints. Heaven has Five Elements governing five positions, producing Cold, Heat, Dryness, Dampness, and Wind; Humans have five Zang organs transforming five Qi, producing Joy, Anger, Worry, Thought, and Fear. In Heaven, it is profound (Xuan); profound gives rise to Spirit (Shen); in Humans, it is the Dao; Dao gives rise to Wisdom (Zhi); on Earth, it is transformation (Hua); transformation gives rise to the Five Flavors. Spirit in Heaven is Wind; on Earth, it is Wood; in Humans, it is Anger. Spirit in Heaven is Heat; on Earth, it is Fire; in Humans, it is Joy. Spirit in Heaven is Dampness; on Earth, it is Earth; in Humans, it is Thought. Spirit in Heaven is Dryness; on Earth, it is Metal; in Humans, it is Worry. Spirit in Heaven is Cold; on Earth, it is Water; in Humans, it is Fear. Cold and Heat among the five Qi alternate, each having its precedence. If not in its proper position, it becomes pathogenic; if in its proper position, it is normal. The divinity of Yin and Yang cannot be seen; the traces of Stems and Branches cannot be sought. Heavenly Qi begins with Jia; Earthly Qi begins with Zi. When Heaven and Earth combine, it is Jia-Zi; thus, Jia-Zi is the beginning of Stems and Branches. Heavenly Qi ends with Gui; Earthly Qi ends with Hai. When Heaven and Earth combine, it is Gui-Hai; thus, Gui-Hai is the end of Stems and Branches. Yin and Yang combine, Hard and Soft depend on each other. Therefore, after Jia-Zi, Yi-Chou follows; after Ren-Xu, Gui-Hai follows. Thirty years constitute one Ji (cycle); sixty years constitute one Zhou (full cycle). There is Principal Movement (Zhu Yun) and Guest Movement (Ke Yun); there is Principal Qi (Zhu Qi) and Guest Qi (Ke Qi). Principal Movement and Principal Qi remain unchanged for millennia. Guest Movement and Guest Qi shift with each year. Speaking from the order of Heavenly Stem brothers: Jia and Yi belong to East Wood; Bing and Ding belong to South Fire; Wu and Ji belong to Central Earth; Geng and Xin belong to West Metal; Ren and Gui belong to North Water. Thus, Wood is the First Movement, Fire is the Second, Earth is the Third, Metal is the Fourth, and Water is the Fifth. This is the Principal Movement. Speaking from husband-wife combinations: Jia combines with Ji to transform into Earth; Yi combines with Geng to transform into Metal; Bing combines with Xin to transform into Water; Ding combines with Ren to transform into Wood; Wu combines with Gui to transform into Fire. Therefore, in Jia-Ji years, Earth Movement governs; in Yi-Geng years, Metal Movement governs; in Bing-Xin years, Water Movement governs; in Ding-Ren years, Wood Movement governs; in Wu-Gui years, Fire Movement governs. This is the Guest Movement. For example, in a Jia-Ji year, the movement is Earth. Earth generates Metal, so the second movement is Metal. Metal generates Water, so the third movement is Water. Water generates Wood, so the fourth movement is Wood. Wood generates Fire, so the fifth movement is Fire. Each movement governs 72 days and 5 ke (time units). Because Heavenly Stems are above and belong to Yang, they govern the Movement. Again, speaking from the cyclic order of Earthly Branches: Yin and Mao belong to Spring Wood; Si and Wu belong to Summer Fire; Chen, Xu, Chou, and Wei belong to Four Seasons Earth; Shen and You belong to Autumn Metal; Hai and Zi belong to Winter Water. Thus, Wind is the First Qi, Fire is the Second Qi, Summer-heat is the Third Qi, Dampness is the Fourth Qi, Dryness is the Fifth Qi, and Cold is the Final Qi. This is the Principal Qi. Speaking from opposition positioning: Zi opposes Wu to form Shaoyin Ministerial Fire; Chou opposes Wei to form Taiyin Damp Earth; Yin opposes Shen to form Shaoyang Ministerial Fire; Mao opposes You to form Yangming Dry Metal; Chen opposes Xu to form Taiyang Cold Water; Si opposes Hai to form Jueyin Wind Wood. Therefore, in Zi-Wu years, Ministerial Fire governs; in Chou-Wei years, Damp Earth governs; in Yin-Shen years, Ministerial Fire governs; in Mao-You years, Dry Metal governs; in Chen-Xu years, Cold Water governs; in Si-Hai years, Wind Wood governs. This is the Guest Qi. Suppose in a Zi-Wu year, Shaoyin Ministerial Fire is Si Tian (governing Heaven), and Yangming Dry Metal is Zai Quan (governing Earth). The Qi above moves to the right; Taiyin Damp Earth is the Left Intercalary Qi of Heaven, and Jueyin Wind Wood is the Right Intercalary Qi of Heaven. This is determined by facing South. The Qi below moves to the left; Taiyang Cold Water is the Left Intercalary Qi of Earth, and Shaoyang Ministerial Fire is the Right Intercalary Qi of Earth. This is determined by facing North. One Qi is above, one Qi is below; two Qi are on the left, two Qi are on the right. The initial intercalary Qi of Earth is the First Qi; the right intercalary Qi of Heaven is the Second Qi; Si Tian is the Third Qi; the left intercalary Qi of Heaven is the Fourth Qi; the right intercalary Qi of Earth is the Fifth Qi; Zai Quan is the Final Qi. Each year governs prosperity for 60 days and 87.5 ke. Because Earthly Branches are below and belong to Yin, they govern the Qi. However, the circulation of Guest Movement has years of Excess (Tai Guo) and Deficiency (Bu Ji). Excess years are the five Yang Stems: Jia, Bing, Wu, Geng, Ren. Deficiency years are the five Yin Stems: Yi, Ding, Ji, Xin, Gui. Excess years begin 13 days before Major Cold, named Xian Tian (Premature). Deficiency years begin 13 days after Major Cold, named Hou Tian (Delayed). Equilibrium years begin on Major Cold day, named Qi Tian (Equal). The rising and falling of Guest Qi have Zheng Hua (Orthodox Transformation) and Dui Hua (Opposite Transformation). Zheng Hua years are Wu, Wei, Shen, You, Chen, Hai. Dui Hua years are Zi, Chou, Yin, Mao, Xu, Si. Zheng Hua means the command is substantial, following the Root, with Sheng numbers. Dui Hua means the command is empty, following the Mark, with Cheng numbers. For example, in a Jia-Zi year, Jia is Earth Movement, governing the whole year; Zi is Ministerial Fire, specifically governing the year. One period is 365 days and 25 ke, exactly matching 365.25 degrees of the celestial sphere. Within one period, Principal Movement is positioned below in sequence; Guest Movement flows above by Qi. Guest Qi is added above Principal Movement; Principal Movement is under Guest Qi. Thus, Heavenly times are uneven, and people's diseases arise. In Liu Jia years, if Earth Movement is Excess, rain and dampness circulate, Dampness disease arises, Kidney Water is affected; treatment should remove dampness and tonify Kidney. In Liu Ji years, if Earth Movement is Deficient, Wood Qi overacts, Wind phenomenon appears, Wind disease arises; treatment should benefit Spleen to calm Wood. In Liu Bing years, if Water Movement is Excess, Cold Qi circulates greatly, Cold disease arises, Heart Fire is affected; treatment should expel Cold and tonify Heart. In Liu Xin years, if Water Movement is Deficient, Earth Qi overacts, Dampness phenomenon appears, Dampness disease arises; treatment should tonify Kidney to remove dampness. In Liu Wu years, if Fire Movement is Excess, Heat Qi circulates greatly, Heat disease arises, Lung Metal is affected; treatment should descend Fire and tonify Lung. In Liu Gui years, if Fire Movement is Deficient, Water Qi overacts, Cold phenomenon appears, Cold disease arises; treatment should tonify Heart to expel Cold. In Liu Geng years, if Metal Movement is Excess, Dryness Qi circulates, Dryness disease arises, Liver Wood is affected; treatment should clear Dryness and tonify Liver. In Liu Yi years, if Metal Movement is Deficient, Fire Qi overacts, Heat phenomenon appears, Heat disease arises; treatment should clear Lung to descend Fire. In Liu Ren years, if Wood Movement is Excess, Wind Qi circulates greatly, Wind disease arises, Spleen Earth is affected; treatment should calm Wood and tonify Spleen. In Liu Ding years, if Wood Movement is Deficient, Metal Qi overacts, Dryness phenomenon appears, Dryness disease arises; treatment should tonify Liver to clear Dryness. This is the treatment of Guest Movement. Taiyang Cold Water treatment suits Acrid-Warm herbs; Yangming Dry Metal treatment suits Bitter-Warm herbs; Shaoyang Ministerial Fire treatment suits Salty-Cold herbs; Taiyin Damp Earth treatment suits Bitter-Hot herbs; Shaoyin Ministerial Fire treatment suits Salty-Cold herbs; Jueyin Wind Wood treatment suits Acrid-Cool herbs. This is the treatment method for the Six Qi. However, why do Movements and Qi change? When Qi are compatible, there is harmony; when incompatible, there is disease. Even when compatible, disease may occur due to inferior attacking superior, which is improper positioning. Five Elements generating each other are compatible; those controlling each other are incompatible. Superior controlling Inferior is Smooth (Shun); Inferior controlling Superior is Reverse (Ni). Si Tian controlling Movement is Smooth; Movement controlling Si Tian is Reverse. Qi controlling Movement is Smooth; Movement controlling Qi is Reverse. Movement and Qi being identical is called Tian Fu (Heavenly符). Heavenly Qi generating Movement is called Shun Hua (Smooth Transformation). Heavenly Qi controlling Movement is called Tian Xing (Heavenly Punishment). Movement generating Heavenly Qi is called Xiao Ni (Minor Reverse). Movement controlling Heavenly Qi is called Bu He (Disunity). Movement occupying its own position is called Sui Hui Tian Fu. Sui Hui combining is called Tai Yi Tian Fu. Movement matching the four Meng months is called Zhi De Fu. Movement matching the exchange day is called Gan De Fu. Excess Movement adding to Earthly Qi is called Tong Tian Fu. Deficient Movement adding to Earthly Qi is called Tong Sui Hui. Generally, Yang years with Premature transformation become strong and win by Qi, so the defeated suffer evil. Yin years with Delayed transformation become weak and decline by Qi, so the victor does not conquer. After being conquered, one must wait for the time to revenge. Revenge acts on what was conquered, so one cannot advance; thus, waiting for the time, the Son becomes prosperous, then avenges the Mother. The Classic says: Excess causes harm; succession brings control. Control allows generation and transformation; external manifestations show prosperity and decline. Harm causes disorder; generation and transformation cause major disease. It also says: What comes with excess is followed by deficiency; what comes with deficiency is followed by excess. Knowing to meet and follow, Qi can be anticipated. It also says: If exit and entry cease, the Spirit mechanism perishes; if rising and descending stop, the Qi establishment stands alone in danger. Without exit and entry, there is no growth, flourishing, maturity, aging, and death; without rising and descending, there is no growth, transformation, gathering, and storage. Therefore, rising, descending, exit, and entry are present in every vessel. If these four are maintained, violation brings disaster. Although smooth and reverse disasters are all caused by Heavenly Qi and Movement. Earth is below humans, held up by Great Qi. Heaven moves six times without rest; Earth remains five times with stability. Calculating calendar days, based on previous Qi exchanges, often serves as the Principal Qi of the year. It also says: If Earthly Qi is Si Tian or Zai Quan, moving through left and right intercalary wheels and governing the Qi above, it is called Heavenly Qi Guest Qi. Guest Qi travels through the year, commanding Principal Qi, merely obeying the Heaven of Guest Qi. Guest overcoming Principal follows; Principal overcoming Guest is reverse. There is victory but no revenge in these two. The Classic says: First determine the year to clarify its Qi. Each year, first focus on Movement and Qi, examine excess and deficiency, then take Earth's Principal Qi as the root, add Heaven's Guest Qi above as the mark, to seek changes in the Six Transformations, such as Qi excess. Minor cases follow them; severe cases control them; surging Qi... Harmonious cases level them; violent cases deprive them. All follow the winning Qi, stabilize the constrained state, aiming for balance. Examining Chu Shi's words: Da Yao created Jia-Zi, Li Shou created numerical records. Years, months, days, and times correspond to near and far, so the current year is Jia-Zi year, Winter Solstice is Jia-Zi month, New Moon is Jia-Zi day, Midnight is Jia-Zi hour. Accumulating ten, hundred, thousand, ten thousand, and six, orderly and不乱, all are human creations. Humans contract strange Qi; diseases are hard to predict. I have not seen this as correct. Alas! This is a one-sided view. Not knowing Heavenly Time is beyond the comprehension of ordinary people. The human body relies on Great Transformation to generate the Ming Tang. The poem says: Jia Gallbladder, Yi Liver, Bing Small Intestine; Ding Heart, Wu Stomach, Ji Spleen; Geng Large Intestine, Xin Lung; Ren Bladder, Gui Kidney; San Jiao also resides in Ren's palace, Bao Luo returns to Gui's direction. Also: Lung Yin, Large Intestine Mao, Stomach Chen; Spleen Si, Heart Wu, Small Intestine Wei; Shen Bladder, You Kidney, Xin Bao Xu; Hai San Jiao, Zi Gallbladder, Chou Liver. Observing these two poems, Heaven, Earth, and Human Body circulate at all times. If one Qi is not harmonious, generation and transformation cannot occur. Heaven has Six Qi; Humans offer them via Three Yin and Three Yang. Zang are Yin, their numbers are odd, corresponding to Five Movements. Five Elements' substance is on Earth, but Qi moves in Heaven. Fu are Yang, their numbers are even, corresponding to Six Qi. Six Pathogens descend from Heaven but inevitably fill Earth. Zi and Wu are the center of Heaven and Earth, establishing Ministerial Fire position; Hand Shaoyin Heart and Foot Shaoyin Kidney reside here. Chen and Xu are the leaders of the Seven Luminaries, establishing Cold Water position; Hand Taiyang Small Intestine and Foot Taiyang Bladder reside here. However, Fire transforms from Water; Water comes from Kidney. Thus, Shaoyin is the Zang position, separated from Taiyang, but their Qi combine to form the Fu. Chou and Wei are the markers of return and storage, originally Damp Earth position; Foot Taiyin Spleen and Hand Taiyin Lung reside here. Mao and You are the paths of Sun and Moon, Dry Metal position; Foot Yangming Stomach and Hand Yangming Large Intestine reside here. However, Zi follows Mother; Earth is prosperous, Metal is strong. Thus, Taiyin is the Zang position, separated from Yangming, but their Qi combine to form the Fu. Si and Hai are the gates of Heaven and Earth, Wind Wood position; Foot Jueyin Liver and Hand Juexin Pericardium reside here. Yin and Shen grasp the beginning and end of generation, Ministerial Fire position; Foot Shaoyang Gallbladder and Hand Shaoyang San Jiao reside here. However, Ministerial Fire resides in Liver and Kidney. Gallbladder is the Fu of Liver; Pericardium is the match of Kidney. Thus, Jueyin is the Zang position, separated from Shaoyang, but their Qi combine to form the Fu. When the three Yang of North and South are Si Tian, the Cun pulse does not respond; when the three Yin are Zai Quan, the Chi pulse does not respond. When Earth governance three Yang are Si Tian, the Chi pulse does not respond; when three Yin are Zai Quan, the Cun pulse does not respond. Non-response at Cun indicates Deep Pulse. From this, we see that meridians, Zang-Fu, pulse, disease, and drug treatment are all caused by Movement and Qi. Not just one year; even in a short moment, the necessary Qi exists. Not just one thing; even in fine hairs, the transformation of Five Elements is carried. Reaching up to Heaven, there are responses of the five stars increasing or decreasing; pushing down to Earth, there are validations of grass, trees, insects, and worms. Why do vulgar doctors, not knowing the source of medicine, completely fail to understand what Movement and Qi are? Not knowing the changing formulas of medicine, they stick to fixed prescriptions according to time, harming people. In summary, there is Heavenly Movement and Qi, and Human Movement and Qi. If Heavenly Time prevails, abandon human disease and follow Heavenly Time; if Human Disease prevails, abandon Heavenly Time and follow Human Disease. Zhang Zi said: If the disease is not the Qi of the current year, see which year's Movement and Qi it matches; only seek the treatment method of that year to know it is all within the Ultimate Truth. Bian Que said: Yin excess causes Cold disease; Yang excess causes Heat disease; Wind excess causes... (text cuts off/unclear context for 'Wei', likely typo for specific disease or generic); Darkness excess causes confusion disease; Light excess causes Heart disease; Rain excess causes Abdominal disease. The Classic says: First respect the yearly Qi, do not violate Heavenly Harmony. It also says: Not knowing the addition of the year, the prosperity and decline of Qi, one cannot be a physician. Students should observe them together, refine pulse and symptom analysis, and gain understanding themselves. Alas! The Way of Confucianism is broad and concise; the Way of Medicine is Movement and Qi. Can students enter the door and seek its profundities without this?
[Other Formulas]
Zishui Yiyuan Decoction: Baishao Yao (Radix Paeoniae Alba), Danggui (Radix Angelicae Sinensis), Shengdi Huang (Radix Rehmanniae Preparata), Shudi Huang (Radix Rehmanniae Preparata), Danpi (Cortex Moutan), Fuling (Poria), Wuweizi (Fructus Schisandrae).
Xiaoyao San: Heishanzhi (Fructus Gardeniae Preparatus), Shengdi Huang (Radix Rehmanniae Preparata), Danggui (Radix Angelicae Sinensis), Chaihu (Radix Bupleuri), Fushen (Poria cum Radix et Rhizoma Pini), Gancao (Radix Glycyrrhizae), Mudanpi (Cortex Moutan).
Sini Tang: Ganjiang (Rhizoma Zingiberis Preparatum), Baizhu (Rhizoma Atractylodis Macrocephalae), Gancao (Radix Glycyrrhizae), Rougui (Cortex Cinnamomi) or Fuzi (Radix Aconiti Lateralis Preparata).
Qingshu Yiqi Tang: Huangqi (Radix Astragali) (1 qian), Shengma (Rhizoma Cimicifugae) (1 qian), Cangzhu (Rhizoma Atractylodis) (1 qian, stir-fried), Danggui (Radix Angelicae Sinensis) (5 fen), Baizhu (Rhizoma Atractylodis Macrocephalae) (5 fen, stir-fried), Shenqu (Massa Medicata Fermentata) (5 fen), Gange (Radix Puerariae) (5 fen), Mendong (Tuber Ophiopogonis) (5 fen, heart removed), Wuweizi (Fructus Schisandrae) (7 grains, crushed), Chenpi (Pericarpium Citri Reticulatae) (5 fen), Renshen (Radix Ginseng) (5 fen), Gancao (Radix Glycyrrhizae) (3 fen), Zexie (Rhizoma Alismatis) (3 fen), Qingpi (Pericarpium Citri Reticulatae Viride) (3 fen), Huangbai (Cortex Phellodendri) (3 fen).