太极肇分，而有阴阳。阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府藏也。
纲纪，谓生长化成收敛之纲纪也；父母，谓万物形之先也；本始，谓生杀皆因之而有也。夫有形禀气，
而不为五运阴阳所摄者，未之有也。所以造化不极，能为万物先化之元始者，何也？以具是神明之育故也。
合散不测，生化无穷，非神明无能也。
故物生谓之化，物极谓之变，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，而为万物之原，人则禀其精，而囿于两
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。
木言阳气触地而生，火言烁然盛而变化万物，金言阴气禁止万物而收敛，水言润养万物，土言含吐万物，
将生者出，将死者归。
六气者，风火暑湿燥寒也。
六气皆有一化也。木化风，主于春，阳气鼓舞，为天号令；君火化热，主于春末夏初，行暄淑之令，而不
行灾暑，君德也；相火化暑，主于夏，炎暑大行；金化清燥，清凉乃行，金为丙妇，带火之气，故燥也；水化
寒，严凛乃行；土化湿，与土润溽，暑湿化行也。盖湿则土生，干则土死，泉出于地中，湿化信矣。
圣人仰观，五天云色。 天之气，经于中央，临甲己之位，立为土运；素天之气，经于西方，临乙庚之位，
立为金运；元天之气，经于北方，临丙辛之位，立为水运；苍天之气，经于东方，临丁壬之位，立为木运；丹天
之气，经于南方，临戊癸之位，立为火运。此五气之色，上经二十八宿，下应十二分位，所以古人占天望气，
则和气与灾疫应在何方，了然预知之矣。
凡占当于正月初一日，若看太过之纪，寅初看；不及之纪，寅末看；平治之纪，寅正看。法如苍气为风，
丹为热， 为湿，素为燥，黑为寒，其气之色有兼见者，又当分其微甚而推之。
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。
天有阴，故能降；地有阳，故能升。
天以阳生阴长，地以阳杀阴藏。
生长者，天之道；藏杀者，地之道。天阳主生，故以阳生阴长；地阴主杀，故以阳杀阴藏。
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制会，故生九窍、九藏而应之也。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；人有五藏化五气，以生喜怒忧思恐。在天为元，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。
阴阳之神，不可得而见也，支干之迹，可得而求之也。
天地阴阳以象，不以数推，惟凭支干，则可测焉。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。阴阳相间，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，万载而不易，客运客气，每岁而迭迁。
自干支兄弟次序言之∶甲乙，东方木也。
甲者，草木始甲而出；乙者，阳尚屈乙。
丙丁，南方火也。
丙乃万物炳然，着见而强；丁适阳强，与阴气相丁。
戊己，中央土也。
戊，阳土也，万物生而出之，万物伐而入之；己，阴土也，无所为而得己者也。
庚辛，西方金也。
庚乃阳更而续，辛乃阳极于此而更辛也。
壬癸，北方水也。
壬乃阳气生之，任壬而为胎，与子同意；癸乃万物闭藏，怀孕于其下，揆然萌芽，天之道也。
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。
诗曰∶大寒木运始行初，清明前三火运居，芒种后三土运是，立秋后六金运推，立冬后九水运伏，周而复
始万年如。或问木火土金水，天道左旋，自然之序也，然君火生土，土能复生相火，火复生金，其义何在？
盖相火非土不成，未见虚空能聚火，金在矿非火不能 出，所以河图火七居西，金九居南，互显其成也。须知
五行六气，总一气也。故木焚则为火，绞则为水；石击则为火，熔则为水；洲澶之内，江河竞流；大海之中，
火光常起；皆情之本有也，又何疑土中火、火中金乎。
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。故甲己之年，土运统之；乙庚之岁，金运统之，丙辛之岁，水运统之，丁壬之年，木运统之；戊癸之
岁，火运统之，此客运也。
假如甲己年，甲为土运，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。每一运，各主七十二日另五刻，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。
寅者，演也，正月阳上阴下，律管飞灰以候之，可以述事之始也；卯者，茂也，二月阳气盛而孳茂也。
巳午属夏，火也。
巳者，起也，四月正阳无阴，物毕尽而起；午者，长也，五月阳尚未尽，阴始生，而为生物皆长大也。
辰戌丑未属四季，土也。
辰者，震也，三月，阳已过半，万物尽震而长；戌者，灭也，九月，万物皆衰减矣；丑者，纽也，阴尚执
而纽之，十二月，始终之际也；未者，味也，六月，物成而有味也。
申酉属秋，金也。
申者，身也，七月，物体皆成也；酉者， 也，八月，万物皆 缩收敛。
亥子属冬，水也。
亥者，劾也，十月阴气劾杀万物，此降之道也；子者，北方寒水阴位，一阳肇生之始，故阴极则阳生，
壬而为胎，十一月是也。
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。
诗曰∶大寒厥阴气之初，春分君火二之隅，小满少阳分三
气，大暑太阴四相呼，秋分阳明五位立，小雪太阳六之余。
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；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。
君火司午火，本热而其气当午位，阴生之初，故标寒，而属少阴也。
丑未之岁，湿土主之。
主应长夏未之位，未乃午之次，故曰太阴。
寅申之岁，相火主之。
相火司子寅，寅乃丑之次，故曰少阳。
卯酉之岁，燥金主之。
金居兑方，在人主于肺，居膈上阳位，金必待阳而后发，故曰属阳明也。
辰戌之岁，寒水主之。
水居北方子位，水本寒，而其气当阳生之初，故标热，而属太阳也。
巳亥之岁，风木主之。
木居东方震，在人主于肝，处膈下阴位，木必待阴而后生，故属厥阴。
此客气也。
诗曰∶子午少阴君火天，阳明燥金应在泉，丑未太阴湿土上，太阳寒水两连绵，寅申少阳相火旺，厥阴风
本地中联，卯酉却与
子午反，辰戌巳亥倒皆然。如卯酉年司天，即子午年在泉，卯酉年在泉，即子午年司天，辰戌年与丑未年倒，
巳亥年与寅申年倒。假令子午年少阴君火司天，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。地之左间，为初之气。
要诀∶每年退二，便是客乡，如子司天，后二支戌，太阳寒水，为初之气，亥为二之气，子为三气，丑为
四气，寅为五气，卯为六气。又逐年年辰，逐日日辰，皆名司天。
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
气主六十日八十七刻半有奇。
卯酉年∶阳明司天，少阴在泉，初气太阴，二气少阳，三气阳明，四气太阳，五气厥阴，六气少阴。辰戌
年∶太阳司天，太阴在泉，初气少阳，二气阳明，三气太阳，四气厥阴，五气少阴，六气太阴。丑未年∶太阴
司天，太阳在泉，初气厥阴，二气少阴，三气太阴，四气少阳，五气阳明，六气太阳。寅申年∶少阳司天，厥
阴在泉，初气少阴，二气太阴，三气少阳，四气阳明，五气太阳，六气厥阴。巳亥年∶厥阴司天，少阳在泉，
初气阳明，二气太阳，三气厥阴，四气少阴，五气太阴，六气少阳。
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，其至先，大寒前十
三日交，名曰先天；不及，其至后，大寒后十三日交，名曰后天；平气之年，正大寒日交，不先不后，名曰齐
天。
申子辰年∶大寒日寅初一刻，交初之气；春分日子时末，交二之气；小满日亥时末，交三之气；大暑日戌
时末，交四之气；秋分日酉时末，交五之气；小雪日申时末，交终之气，所谓一六天也。巳酉丑年∶大寒日巳
初一刻，交初之气∶春分日卯时末，交二之气；小满寅时末，交三之气；大暑日丑时末，交四之气；秋分子时
末，交五之气；小雪日亥时末，交终之气，所谓二六天也。寅午戌年∶大寒日申初一刻，交初之气；春分日午
时末，交二之气；小满日巳时末，交三之气；大暑日辰时末，交四之气；秋分日卯时末，交五之气；小雪日寅
时末，交终之气，所谓三六天也。亥卯未年∶大寒日亥初一刻，交初之气；春分日酉时末，交二之气；小满日
申时末，交三之气；大暑日未时末，交四之气；秋分日午时末，交五之气；小雪日巳时末，交终之气，所谓四
六天也。
客气之升降也，有正化焉，有对化焉。正化之岁，谓午未寅酉辰亥三年也；对化之岁，谓子丑申卯戌巳之
年也。正化者，令之实，从本，其数生；对化者，令之虚，从标，其数成。
水一、火二、木三、金四、土五，皆以阴阳而配。若考其深义，则水生于一，天地未分，万物未成之初，
莫不先见于水，故草木子实人虫胎卵未就，皆水也，及水聚而形质凝，阴阳备而后成物。故物之小而味苦者，
火之兆也；物熟则甘，土之味也；甘极则淡，反本也。人禀阴阳，先生二肾，草木子实，大小虽异，其中皆有
两以相合，与人肾同，是以万物非阴阳合体，则不能化
生，故火曰次二。既阴阳合体，然后有春生而秋成，故次三曰木，次四曰金，水火木金，莫不因土而成，次五
曰土。三阴三阳，正化者，从本生数；对化者，从标成数。
假如甲子年，甲为土运，统主一年，子为君火，专司一岁，期三百六十五日零二十五刻，正合乎周天三百
六十五度四分度之一也。
周天者，天周地位，非周天之六气也，天体至圆，周遭三百六十五度四分度之一。天行健，一日一夜，周
天三百六十五度四分度之一，又进过一度，日行速，健次于天，一日一夜，周三百六十五度之一，天多进一度，
则日为退一度，二日天度进二，则日为退二度，积至三百六十五日四分日之一，则天所进过之度，又恰周得本
数，而日所退之度，亦恰退尽本数，遂与天会，而成一年，是谓一年一周天。月行迟，一日一夜，行三百六十
五度四分度之一，行不尽，比天为退了十三度有奇，至二十九日半强，恰与天相值，在恰好处，是谓一月一周
天。五日成一候，三候成一气，即十五日也。三气成一节，节谓立春、春分、立夏、夏至、立秋、秋分、立冬、
冬至、此八节也。三八二十四气，而分四时，一岁成矣。春秋言分者，阴阳中分，其气异也；冬夏言至者，
阴阳至此而极，其气同也。天亦无候，以雨雪霜露草木之类，应期可验而测之，故曰候，言一候之日，亦五运
之气相生，而直之即五日也。《书》曰∶期三百六旬又六日，以闰月定四时，成岁，其义盖即此也。
一期之中，主运以位，而相次于下；客运以气，而同流于上。客气加于主气之上，主气临于客气之下，天
时所以不齐，民病所由生也。
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
太极分化，从而产生阴阳。阴阳，是天地运行的规律，万物的总纲，变化的根源，生死的根本，也是神妙作用的藏所。
所谓“纲纪”，是指生长、化育、收敛的纲领；所谓“父母”，是指万物形体形成之前的本源；所谓“本始”，是指生死都因此而产生。大凡有形质而禀受气机的物体，没有被五运和阴阳所统摄的，是没有的。所以造化没有穷尽，能够作为万物先于其他事物而化的元始原因，是什么呢？是因为具备这种神妙的孕育作用啊。合与散不可预测，生化无穷无尽，如果没有神妙的作用是不可能的。
所以，事物生成叫做“化”，事物发展到极点叫做“变”，阴阳变化不可预测叫做“神”。然而，天在上，地在下，这是万物所在的上下位置；左和右，是阴阳运行的道路；水和火，是阴阳的征兆；金和木，是生成过程的始终。
阴阳五行，流变为十天干对应的五种化运，寒、暑、燥、湿、风、火六种气候之气，在天地间周流循环，成为万物的本源。人禀受了其中的精气，被困于天地之间，所以具备五脏六腑，以对应五运六气的数理。
五运，就是金、木、水、火、土。
木，指阳气触动大地而生发；火，指炽热旺盛而变化万物；金，指阴气禁止万物生长而使其收敛；水，指滋润养育万物；土，指包容吞吐万物，将生的让出去，将死的收回来。
六气，就是风、火、暑、湿、燥、寒。
六气各自有一种化象。木化为风，主宰春季，阳气鼓舞，如同天的号令；君火化为热，主宰春末夏初，施行温暖和煦的命令，而不施行灾祸般的酷热，这是君王的德行；相火化为暑，主宰夏季，炎热酷暑盛行；金化为清燥，清凉之气运行，金为丙之妇，带有火的气性，所以表现为燥；水化为寒，严寒凛冽之气运行；土化为湿，与湿润闷热相应，暑湿之气运行。大概湿气则土生，干燥则土死，泉水从地中涌出，湿化的道理确实如此。
圣人仰观天空的云色。天之气，经过中央，临于甲己之位，确立为土运；素白之气，经过西方，临于乙庚之位，确立为金运；玄黑之气，经过北方，临于丙辛之位，确立为水运；苍青之气，经过东方，临于丁壬之位，确立为木运；丹红之气，经过南方，临于戊癸之位，确立为火运。这五色之气，上经二十八宿，下应十二地支的分位，所以古人观测天象望气，就能清楚地预先知道和气与灾疫应该出现在哪个方位。
凡是占卜应当在正月初一日进行，如果看太过（有余）的纪年，在寅时初刻观察；不及（不足）的纪年，在寅时末刻观察；平气（平衡）的纪年，在寅时正刻观察。方法如：苍青色代表风，丹红色代表热，黄色代表湿，白色代表燥，黑色代表寒，如果这些气色有兼见的情况，又应当分别其轻重来推演。
天干取运，地支取气。天干有十个，配合起来成为五运；地支有十二个，对冲起来成为六气。之所以这样，是因为天有阴阳，地也有阴阳。
天有阴，所以能下降；地有阳，所以能上升。
天以阳主生、阴主长，地以阳主杀、阴主藏。
生长，是天的规律；收藏与肃杀，是地的规律。天阳主生，所以以阳生阴长；地阴主杀，所以以阳杀阴藏。
阳中有阴，阴中有阳。
人处于天地气交之中，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。其生成分为五类，其气机分为三类，三三而成天，三三而成地，三三而成人，三三相乘则为九，九九制会，所以人体产生九窍、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。天有五行驾驭五个方位，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。在天表现为元（玄），玄生出神；在人表现为道，道生出智；在地表现为化，化生出五味。神在天表现为风，在地表现为木，在人表现为怒；神在天表现为热，在地表现为火，在人表现为喜；神在天表现为湿，在地表现为土，在人表现为思；神在天表现为燥，在地表现为金，在人表现为忧；神在天表现为寒，在地表现为水，在人表现为恐。寒、暑、风、燥、湿五气更替建立，各有先后顺序，如果不是其应有的位置，邪气就会占据该位置。
阴阳的神妙作用，无法直接看见，但干支的痕迹，可以求得。
天地的阴阳通过形象显现，不通过数字推算，只有凭借干支，才可以测知。天气始于甲，地气始于子，天地相合，就成为甲子，所以甲子是干支的开始；天气终于癸，地气终于亥，天地相合，就成为癸亥，所以癸亥是干支的结束。阴阳相间，刚柔相互依存，所以在甲子之后，乙丑继之，在壬戌之后，癸亥继之，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，每年交替迁移。
从天干兄弟次序来说：甲乙，属于东方木。
甲，是草木开始破甲而出；乙，是阳气尚且弯曲屈伸。
丙丁，属于南方火。
丙，是万物显著明亮，强盛可见；丁，适逢阳气强盛，与阴气相丁（相遇/制约）。
戊己，属于中央土。
戊，是阳土，万物由此生出并进入其中；己，是阴土，无所作为而自得。
庚辛，属于西方金。
庚，是阳气更新延续；辛，是阳极于此而更加辛烈。
壬癸，属于北方水。
壬，是阳气生发，任养而为胎，与子同义；癸，是万物闭藏，在下方怀孕，萌芽显露，这是天的规律。
所以木为第一运，火为第二运，土为第三运，金为第四运，水为第五运，这就是主运。
诗云：大寒时节木运开始行于初，清明前三火运居其次，芒种后三土运是第三，立秋后六金运推算，立冬后九水运潜伏，周而复始万年如一。有人问：木、火、土、金、水，天道左旋，是自然的顺序，但是君火生土，土又能复生相火，相火复生金，其中的道理何在？
大概相火没有土不能成就，未见虚空能聚火，金在矿中非火不能提炼出来，所以河图中火七居西，金九居南，互相显示其成就的道理。须知五行六气，总归一气。所以木焚烧则为火，绞榨则为水；石头撞击则为火，熔化则为水；洲渚之内，江河竞相流淌；大海之中，火光常常升起；这都是情性的本有属性，又有什么怀疑土中有火、火中有金的呢。
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；乙庚之岁，金运统领；丙辛之岁，水运统领；丁壬之年，木运统领；戊癸之岁，火运统领，这就是客运。
假如甲己年，甲为土运，是第一运，即土；土生金，第二运，即金；金生水，第三运，即水；水生木，第四运，即木；木生火，第五运，即火。每一运，各主管七十二日零五刻，这是因为天干在上属阳，所以主管运。
又以地支循环次序来说：寅卯属于春季，属木。
寅，是演也，正月阳气上升阴气下降，律管飞灰以候节气，可以叙述事物的开始；卯，是茂也，二月阳气盛而孳生茂盛。
巳午属于夏季，属火。
巳，是起也，四月纯阳无阴，万物毕尽而起；午，是长也，五月阳气尚未耗尽，阴气始生，万物皆长大。
辰戌丑未属于四季，属土。
辰，是震也，三月，阳气已过半，万物尽皆震动而生长；戌，是灭也，九月，万物皆衰减了；丑，是纽也，阴气尚且执着而纽结它，十二月，是始终之际；未，是味也，六月，物成而有味道。
申酉属于秋季，属金。
申，是身也，七月，物体皆成形；酉，是揜（掩）也，八月，万物皆收缩收敛。
亥子属于冬季，属水。
亥，是劾（核/责）也，十月阴气劾杀万物，这是下降的道理；子，是北方寒水阴位，一阳肇生的开始，所以阴极则阳生，壬而为胎，十一月即是。
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，这就是主气。
诗云：大寒厥阴气之初，春分君火二之隅，小满少阳分三气，大暑太阴四相呼，秋分阳明五位立，小雪太阳六之余。
从其对冲定位来说：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；辰对戌，而为太阳寒水；巳对亥，而为厥阴风木。
所以子午之岁，君火主事。
君火司管午火，本性热而其气当在午位，阴气初生之初，所以标为寒，而属于少阴。
丑未之岁，湿土主事。
主应长夏未之位，未是午的次一位，所以叫太阴。
寅申之岁，相火主事。
相火司管子寅，寅是丑的次一位，所以叫少阳。
卯酉之岁，燥金主事。
金居兑方，在人主肺，居膈上阳位，金必待阳而后发，所以叫属阳明。
辰戌之岁，寒水主事。
水居北方子位，水本寒，而其气当阳生之初，所以标为热，而属太阳。
巳亥之岁，风木主事。
木居东方震，在人主肝，处膈下阴位，木必待阴而后生，所以属厥阴。
这就是客气。
诗云：子午少阴君火天，阳明燥金应在泉，丑未太阴湿土上，太阳寒水两连绵，寅申少阳相火旺，厥阴风本地中联，卯酉却与子午反，辰戌巳亥倒皆然。如卯酉年司天，即子午年在泉，卯酉年在泉，即子午年司天，辰戌年与丑未年倒，巳亥年与寅申年倒。假令子午年少阴君火司天，阳明燥金在泉。上面（司天）向右行，太阴湿土为天之左间，厥阴风木为天之右间，所以面南而命名其位；下面（在泉）向左行，太阳寒水为地之左间，少阳相火为地之右间，所以面北而命名其位。
一气在上，一气在下，二气在左，二气在右。地的左间，为初之气。
要诀：每年退两位，便是客乡，如子年司天，后两位是戌年，太阳寒水，为初之气，亥年为二之气，子年为三气，丑年为四气，寅年为五气，卯年为六气。又逐年年辰，逐日日辰，都名为司天。
天的右间，为二之气，司天为三之气，天的左间，为四之气，地的右间，为五之气，司地为终之气，每一气主管六十日八十七刻半有余。
卯酉年：阳明司天，少阴在泉，初气太阴，二气少阳，三气阳明，四气太阳，五气厥阴，六气少阴。
辰戌年：太阳司天，太阴在泉，初气少阳，二气阳明，三气太阳，四气厥阴，五气少阴，六气太阴。
丑未年：太阴司天，太阳在泉，初气厥阴，二气少阴，三气太阴，四气少阳，五气阳明，六气太阳。
寅申年：少阳司天，厥阴在泉，初气少阴，二气太阴，三气少阳，四气阳明，五气太阳，六气厥阴。
巳亥年：厥阴司天，少阳在泉，初气阳明，二气太阳，三气厥阴，四气少阴，五气太阴，六气少阳。
这是地支在下属阴，所以主管气。然而客运的流行，有过剩（太过）和不足（不及）。太过之年，是甲、丙、戊、庚、壬五个阳干；不及之年，是乙、丁、己、辛、癸五个阴干。太过，其至气先至，在大寒前十三日交接，名叫先天；不及，其至气后至，在大寒后十三日交接，名叫后天；平气之年，正好在大寒日交接，不先不后，名叫齐天。
申子辰年：大寒日寅初一刻，交初之气；春分日子时末，交二之气；小满日亥时末，交三之气；大暑日戌时末，交四之气；秋分日酉时末，交五之气；小雪日申时末，交终之气，所谓一六天也。
巳酉丑年：大寒日巳初一刻，交初之气；春分日卯时末，交二之气；小满日寅时末，交三之气；大暑日丑时末，交四之气；秋分子时末，交五之气；小雪日亥时末，交终之气，所谓二六天也。
寅午戌年：大寒日申初一刻，交初之气；春分日午时末，交二之气；小满日巳时末，交三之气；大暑日辰时末，交四之气；秋分日卯时末，交五之气；小雪日寅时末，交终之气，所谓三六天也。
亥卯未年：大寒日亥初一刻，交初之气；春分日酉时末，交二之气；小满日申时末，交三之气；大暑日未时末，交四之气；秋分日午时末，交五之气；小雪日巳时末，交终之气，所谓四六天也。
客气之升降，有正化和对化。正化之岁，指午、未、寅、酉、辰、亥三年（注：原文此处列举年份可能有误或特指某类，通常正化指本位，对化指对冲位，原文表述需结合上下文理解，此处直译）；对化之岁，指子、丑、申、卯、戌、巳之年。正化者，令之实，从本，其数为生数；对化者，令之虚，从标，其数为成数。
水一、火二、木三、金四、土五，都以阴阳配合。如果考究其深义，则水生于一，天地未分，万物未成之初，无不先见于水，所以草木子实、人虫胎卵未就之时，都是水，等到水聚而形质凝结，阴阳具备后才成物。所以物小而味苦的，是火的兆头；物熟则甘，是土的味道；甘极则淡，是返本。人禀受阴阳，先生两个肾，草木子实，大小虽异，其中都有两以相合，与人肾相同，所以万物非阴阳合体，就不能化生，所以火曰次二。既阴阳合体，然后有春生而秋成，所以次三曰木，次四曰金，水火木金，莫不因土而成，次五曰土。三阴三阳，正化者，从本生数；对化者，从标成数。
假如甲子年，甲为土运，统领主管一年，子为君火，专司一岁，为期三百六十五日零二十五刻，正合乎周天三百六十五度四分度之一。
周天，是天环绕地的度数，不是周天之六气，天体至圆，周遭三百六十五度四分度之一。天行健，一日一夜，周天三百六十五度四分度之一，又进过一度，日行速，健次于天，一日一夜，周三百六十五度之一，天多进一度，则日为退一度，二日天度进二，则日为退二度，积至三百六十五日四分日之一，则天所进过之度，又恰周得本数，而日所退之度，亦恰退尽本数，遂与天会，而成一年，是谓一年一周天。月行迟，一日一夜，行三百六十五度四分度之一，行不尽，比天为退了十三度有奇，至二十九日半强，恰与天相值，在恰好处，是谓一月一周天。五日成一候，三候成一气，即十五日。三气成一节，节指立春、春分、立夏、夏至、立秋、秋分、立冬、冬至，此八节。三八二十四气，而分四时，一岁成矣。春秋言分者，阴阳中分，其气异也；冬夏言至者，阴阳至此而极，其气同也。天也没有候，以雨雪霜露草木之类，应期可验而测之，所以叫候，言一候之日，也是五运之气相生，而直之即五日也。《尚书》说：期三百六旬又六日，以闰月定四时，成岁，其义大概即此也。
一期之中，主运以位，而相次于下；客运以气，而同流于上。客气加于主气之上，主气临于客气之下，天时所以不齐，民病所由生也。
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。以上皆是客气加于主气之上，举此二年为例……
Taiji initiated differentiation, giving rise to 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 repository of divine spirit.
"General principles" refer to the guidelines for growth, transformation, and storage; "parents" refer to the source before the formation of physical shapes; "origin" refers to that from which life and death arise. There is nothing that possesses form and receives Qi but is not governed by the Five Movements (Wu Yun) and Yin and Yang. Thus, why does creation have no limit, and what is the primordial cause that allows things to transform first? It is because it possesses this divine nurturing power. The combination and dispersion are unfathomable, and generation and transformation are infinite; without divine spirit, this would be impossible.
Therefore, the generation of things is called "Transformation" (Hua), the extreme of things is called "Change" (Bian), and the unfathomable nature of Yin and Yang is called "Divine Spirit" (Shen). Heaven and Earth are the upper and lower positions for all things; Left and Right are the pathways of Yin and Yang; Water and Fire are the signs 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 corresponding to the Ten Heavenly Stems and their transformations. The Qi of Cold, Heat, Dryness, Dampness, Wind, and Fire circulate continuously between Heaven and Earth, becoming the origin of all things. Humans inherit their essence from this and are confined within the two realms, thus possessing the Zang and Fu organs to correspond to the numbers of the Five Movements and Six Qi.
The Five Movements are Metal, Wood, Water, Fire, and Earth.
Wood signifies Yang Qi stirring the earth to generate; Fire signifies blazing heat transforming all things; Metal signifies Yin Qi prohibiting growth and causing convergence; Water signifies moistening and nourishing all things; Earth signifies containing and exhaling all things, releasing those about to be born and returning those about to die.
The Six Qi are Wind, Fire, Summer Heat, Dampness, Dryness, and Cold.
Each of the Six Qi has a specific transformation. Wood transforms into Wind, governing Spring, where Yang Qi urges movement, acting as the decree of Heaven; Ministerial Fire (Jun Huo) transforms into Heat, governing late Spring and early Summer, issuing warm and gentle decrees without disastrous heat, reflecting the virtue of the ruler; Executive Fire (Xiang Huo) transforms into Summer Heat, governing Summer, where intense heat prevails; Metal transforms into Clear Dryness, where cool air moves; Metal is the wife of Bing (Fire), carrying the Qi of fire, hence dryness; Water transforms into Cold, where severe chill prevails; Earth transforms into Dampness, accompanying moist humidity, where Summer Dampness acts. Generally, dampness generates Earth, dryness kills Earth; springs emerge from the ground, confirming the transformation of dampness.
Sages observe the colors of clouds in the five heavens. The Qi of Heaven passes through the Center, facing the positions of Jia and Ji, establishing the Earth Movement; White Qi passes through the West, facing Yi and Geng, establishing the Metal Movement; Black Qi passes through the North, facing Bing and Xin, establishing the Water Movement; Green/Cyan Qi passes through the East, facing Ding and Ren, establishing the Wood Movement; Red Qi passes through the South, facing Wu and Gui, establishing the Fire Movement. These five colors of Qi pass through the Twenty-Eight Mansions above and correspond to the twelve earthly branches below. Thus, ancient people observing celestial phenomena could clearly predict where harmonious Qi or epidemics would occur.
Divination should be conducted on the first day of the first lunar month. For years of Excess (Tai Guo), observe at the beginning of Yin hour; for Deficiency (Bu Ji), observe at the end of Yin hour; for Balanced Qi (Ping Qi), observe at the middle of Yin hour. The method is as follows: Cyan represents Wind, Red represents Heat, Yellow represents Dampness, White represents Dryness, Black represents Cold. If these colors appear together, one must deduce their severity.
Heavenly Stems determine the Movements; Earthly Branches determine the Qi. There are ten Heavenly Stems, combining to form the Five Movements; there are twelve Earthly Branches, opposing each other to form the Six Qi. This is because Heaven has Yin and Yang, and Earth also has Yin and Yang.
Heaven has Yin, so it descends; Earth has Yang, so it ascends.
Heaven generates with Yang and grows with Yin; Earth kills with Yang and stores with Yin.
Growth is the Way of Heaven; Storage and Killing are the Way of Earth. Heaven's Yang governs generation, hence Yang generates and Yin grows; Earth's Yin governs killing, hence Yang kills and Yin stores.
Yang contains Yin, and Yin contains Yang.
Humans exist within the intersection of Qi. The upper half of the body belongs to Heaven, governed by Heavenly Qi; the lower half belongs to Earth, governed by Earthly Qi. Its generation divides into five, its Qi divides into three. Three threes make Heaven, three threes make Earth, three threes make Man. Three times three equals nine; Nine-Nine systematizes, thus generating nine orifices and nine Zang organs to correspond. Heaven has 365.25 degrees; humans have 365 joints. Heaven has Five Elements controlling five directions, producing Cold, Heat, Dryness, Dampness, and Wind; humans have Five Zang transforming into Five Qi, producing Joy, Anger, Worry, Thought, and Fear. In Heaven, it is Mystery (Xuan), Mystery generates Spirit; in Humans, it is Dao, Dao generates Wisdom; in Earth, it is Transformation, Transformation generates Five Flavors. Spirit in Heaven is Wind, in Earth is Wood, in Humans is Anger; Spirit in Heaven is Heat, in Earth is Fire, in Humans is Joy; Spirit in Heaven is Dampness, in Earth is Earth, in Humans is Thought; Spirit in Heaven is Dryness, in Earth is Metal, in Humans is Worry; Spirit in Heaven is Cold, in Earth is Water, in Humans is Fear. Cold, Heat, Wind, Dryness, and Dampness succeed each other, each having its precedence. If not in its proper position, pathogenic factors occupy that position.
The Divine Spirit of Yin and Yang cannot be seen, but the traces of Stems and Branches can be sought.
Heaven and Earth's Yin and Yang manifest through images, not numerical deduction; only by relying on Stems and Branches can it be measured. Heavenly Qi begins with Jia, Earthly Qi begins with Zi. When Heaven and Earth combine, it becomes Jia Zi, the start of Stems and Branches; Heavenly Qi ends with Gui, Earthly Qi ends with Hai. When combined, it becomes Gui Hai, the end of Stems and Branches. Yin and Yang alternate, Hard and Soft depend on each other. After Jia Zi, Yi Chou follows; after Ren Xu, Gui Hai follows. Thirty years constitute a Cycle (Ji); sixty years constitute a Full Period (Zhou). There are Principal Movements (Zhu Yun) and Guest Movements (Ke Yun); Principal Qi (Zhu Qi) and Guest Qi (Ke Qi). Principal Movements and Principal Qi remain unchanged for millennia; Guest Movements and Guest Qi change annually.
Speaking of the order of Heavenly Stem siblings: Jia and Yi belong to Eastern Wood.
Jia means grass and trees breaking through their shells; Yi means Yang is still bent/restrained.
Bing and Ding belong to Southern Fire.
Bing means all things are bright and strong; Ding means Yang is strong, meeting Yin Qi.
Wu and Ji belong to Central Earth.
Wu is Yang Earth, from which things are born and into which they return; Ji is Yin Earth, achieving itself without action.
Geng and Xin belong to Western Metal.
Geng means Yang updates and continues; Xin means Yang reaches its peak here and becomes Xin.
Ren and Gui belong to Northern Water.
Ren means Yang Qi generates, bearing the embryo, same meaning as Zi; Gui means all things close and store, pregnant underneath, sprouting visibly, the Way of Heaven.
Thus, Wood is the First Movement, Fire the Second, Earth the Third, Metal the Fourth, Water the Fifth. This is the Principal Movement.
Poem: At Great Cold, Wood Movement begins first; Before Qingming, Fire Movement resides; Three days after Mangzhong is Earth Movement; Six days after Liqiu is Metal Movement; Nine days after Lidong, Water Movement hides; Cycling endlessly like ten thousand years.
Question asked: Wood, Fire, Earth, Metal, Water follow the left rotation of Heaven, a natural order. But Ministerial Fire generates Earth, Earth regenerates Executive Fire, and Executive Fire generates Metal. What is the meaning?
Executive Fire cannot exist without Earth; fire cannot gather in void; metal in ore cannot be extracted without fire. Thus, in Hetu, Fire 7 is in the West, Metal 9 is in the South, mutually showing their completion. Know that the Five Elements and Six Qi are essentially one Qi. Wood burns to become Fire; squeezing yields Water; striking stone yields Fire; melting yields Water; inside continents, rivers flow; in the sea, fire often rises. These are inherent qualities, so why doubt Fire in Earth or Metal in Fire?
Speaking of 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. Thus, 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, Jia is Earth Movement, the First Movement, i.e., Earth; Earth generates Metal, the Second Movement, i.e., Metal; Metal generates Water, the Third Movement, i.e., Water; Water generates Wood, the Fourth Movement, i.e., Wood; Wood generates Fire, the Fifth Movement, i.e., Fire. Each Movement governs 72 days and 5 ke. Because Heavenly Stems are above and Yang, they govern Movement.
Speaking of the cycle of Earthly Branches: Yin and Mao belong to Spring, Wood.
Yin means evolution; Zhengyue (1st month), Yang is up, Yin is down; pipe ash flies to await the season, marking the start of affairs; Mao means lushness; Er Yue (2nd month), Yang Qi is abundant and flourishing.
Si and Wu belong to Summer, Fire.
Si means rising; Si Yue (4th month), pure Yang without Yin, all things rise completely; Wu means growth; Wu Yue (5th month), Yang is not yet exhausted, Yin begins to generate, and all living things grow large.
Chen, Xu, Chou, Wei belong to the four seasons, Earth.
Chen means shock/vibration; Chen Yue (3rd month), Yang is past half, all things vibrate and grow; Xu means extinction; Xu Yue (9th month), all things decline; Chou means knot/twist; Yin still holds and knots it; Chou Yue (12th month), the juncture of beginning and end; Wei means taste; Wei Yue (6th month), things mature and have taste.
Shen and You belong to Autumn, Metal.
Shen means body; Shen Yue (7th month), objects are formed; You means concealment; You Yue (8th month), all things shrink and converge.
Hai and Zi belong to Winter, Water.
Hai means investigate/punish; Hai Yue (10th month), Yin Qi punishes/kills all things, this is the way of descent; Zi is the northern cold water Yin position, the beginning of the generation of one Yang, so when Yin reaches extremity, Yang generates, Ren becomes the embryo; Zi Yue (11th month) is this.
Thus, Wind is the First Qi, Fire the Second, Summer Heat the Third, Dampness the Fourth, Dryness the Fifth, Cold the Final Qi. This is the Principal Qi.
Poem: Great Cold marks the beginning of Jueyin Qi; Spring Equinox marks the corner of Junfire Second Qi; Xiaoman divides Shao Yang Third Qi; Great Heat calls Taiyin Fourth Qi; Autumn Equinox establishes Yangming Fifth Position; Minor Snow leaves Sunyang Sixth remainder.
Speaking of opposition positioning: Zi opposes Wu, becoming Shaoyin Junfire; Chou opposes Wei, becoming Taiyin Wet Earth; Yin opposes Shen, becoming Shaoyang Xiangfire; Chen opposes Xu, becoming Taiyang Cold Water; Si opposes Hai, becoming Jueyin Wind Wood.
Thus, in Zi-Wu years, Junfire governs.
Junfire governs Wu Fire, inherently hot, but its Qi is at the Wu position, the beginning of Yin generation, so it is labeled Cold and belongs to Shaoyin.
In Chou-Wei years, Wet Earth governs.
It corresponds to the Wei position of Late Summer; Wei is the successor to Wu, hence Taiyin.
In Yin-Shen years, Xiangfire governs.
Xiangfire governs Zi-Yin; Yin is the successor to Chou, hence Shaoyang.
In Mao-You years, Dry Metal governs.
Metal resides in the Dui direction, governing Lungs in humans, located above the diaphragm in a Yang position. Metal must wait for Yang to activate, hence belonging to Yangming.
In Chen-Xu years, Cold Water governs.
Water resides in the Zi position of the North; Water is inherently cold, but its Qi is at the beginning of Yang generation, so it is labeled Hot and belongs to Taiyang.
In Si-Hai years, Wind Wood governs.
Wood resides in the Zhen direction of the East, governing Liver in humans, located below the diaphragm in a Yin position. Wood must wait for Yin to generate, hence belonging to Jueyin.
This is Guest Qi.
Poem: Zi-Wu Shaoyin Junfire in Heaven, Yangming Dry Metal should be in泉 (Spring/Below); Chou-Wei Taiyin Wet Earth above, Taiyang Cold Water continuous; Yin-Shen Shaoyang Xiangfire prosperous, Jueyin Wind local center; Mao-You reverses Zi-Wu, Chen-Xu Si-Hai are inverted similarly. In Mao-You years, if Yangming is Tian (Upper/Sky), then Zi-Wu is Quan (Lower/Spring); if Mao-You is Quan, then Zi-Wu is Tian. Chen-Xu invert with Chou-Wei; Si-Hai invert with Yin-Shen. For example, in Zi-Wu years, Shaoyin Junfire is Tian, Yangming Dry Metal is Quan. Upper (Tian) moves right; Taiyin Wet Earth is the Left Intercalation of Heaven, Jueyin Wind Wood is the Right Intercalation of Heaven, hence facing South to name positions. Lower (Quan) moves left; Taiyang Cold Water is the Left Intercalation of Earth, Shaoyang Xiangfire is the Right Intercalation of Earth, hence facing North to name positions.
One Qi is above, one Qi is below, two Qi are on the left, two Qi are on the right. The Left Intercalation of Earth is the First Qi.
Key Rule: Retreat two positions each year for Guest Qi. For example, if Zi is Tian, two positions later is Xu, Taiyang Cold Water, which is the First Qi; Hai is Second Qi; Zi is Third Qi; Chou is Fourth Qi; Yin is Fifth Qi; Mao is Sixth Qi. Also, yearly and daily Chen are named Tian.
The Right Intercalation of Heaven is the Second Qi; Tian is the Third Qi; the Left Intercalation of Heaven is the Fourth Qi; the Right Intercalation of Earth is the Fifth Qi; Quan is the Final Qi. Each Qi governs 60 days and 87.5 ke.
Mao-You Year: Yangming Tian, Shaoyin Quan, 1st Qi Taiyin, 2nd Qi Shaoyang, 3rd Qi Yangming, 4th Qi Taiyang, 5th Qi Jueyin, 6th Qi Shaoyin.
Chen-Xu Year: Taiyang Tian, Taiyin Quan, 1st Qi Shaoyang, 2nd Qi Yangming, 3rd Qi Taiyang, 4th Qi Jueyin, 5th Qi Shaoyin, 6th Qi Taiyin.
Chou-Wei Year: Taiyin Tian, Taiyang Quan, 1st Qi Jueyin, 2nd Qi Shaoyin, 3rd Qi Taiyin, 4th Qi Shaoyang, 5th Qi Yangming, 6th Qi Taiyang.
Yin-Shen Year: Shaoyang Tian, Jueyin Quan, 1st Qi Shaoyin, 2nd Qi Taiyin, 3rd Qi Shaoyang, 4th Qi Yangming, 5th Qi Taiyang, 6th Qi Jueyin.
Si-Hai Year: Jueyin Tian, Shaoyang Quan, 1st Qi Yangming, 2nd Qi Taiyang, 3rd Qi Jueyin, 4th Qi Shaoyin, 5th Qi Taiyin, 6th Qi Shaoyang.
This is because Earthly Branches are below and Yin, so they govern Qi. However, the circulation of Guest Movement has Excess and Deficiency. 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 arrives early, crossing 13 days before Great Cold, named "Xiantian" (Prior Heaven); Deficiency arrives late, crossing 13 days after Great Cold, named "Houtian" (Post Heaven); Balanced Qi crosses exactly on Great Cold, neither early nor late, named "Qitian" (Equal Heaven).
Shen-Zi-Chen Years: Great Cold Day, Yin Hour 1st Ke, cross to 1st Qi; Spring Equinox Day, Zi Hour End, cross to 2nd Qi; Xiaoman Day, Hai Hour End, cross to 3rd Qi; Great Heat Day, Xu Hour End, cross to 4th Qi; Autumn Equinox Day, You Hour End, cross to 5th Qi; Minor Snow Day, Shen Hour End, cross to Final Qi. This is called One-Six Days.
Si-You-Chou Years: Great Cold Day, Si Hour 1st Ke, cross to 1st Qi; Spring Equinox Day, Mao Hour End, cross to 2nd Qi; Xiaoman Day, Yin Hour End, cross to 3rd Qi; Great Heat Day, Chou Hour End, cross to 4th Qi; Autumn Equinox Day, Zi Hour End, cross to 5th Qi; Minor Snow Day, Hai Hour End, cross to Final Qi. This is called Two-Six Days.
Yin-Wu-Xu Years: Great Cold Day, Shen Hour 1st Ke, cross to 1st Qi; Spring Equinox Day, Wu Hour End, cross to 2nd Qi; Xiaoman Day, Si Hour End, cross to 3rd Qi; Great Heat Day, Chen Hour End, cross to 4th Qi; Autumn Equinox Day, Mao Hour End, cross to 5th Qi; Minor Snow Day, Yin Hour End, cross to Final Qi. This is called Three-Six Days.
Hai-Mao-Wei Years: Great Cold Day, Hai Hour 1st Ke, cross to 1st Qi; Spring Equinox Day, You Hour End, cross to 2nd Qi; Xiaoman Day, Shen Hour End, cross to 3rd Qi; Great Heat Day, Wei Hour End, cross to 4th Qi; Autumn Equinox Day, Wu Hour End, cross to 5th Qi; Minor Snow Day, Si Hour End, cross to Final Qi. This is called Four-Six Days.
The ascent and descent of Guest Qi have Proper Transformation (Zheng Hua) and Opposite Transformation (Dui Hua). Proper Transformation years refer to Wu, Wei, Yin, You, Chen, Hai years; Opposite Transformation years refer to Zi, Chou, Shen, Mao, Xu, Si years. Proper Transformation is the reality of the command, following the Root, using Birth Numbers; Opposite Transformation is the emptiness of the command, following the Mark, using Completion Numbers.
Water 1, Fire 2, Wood 3, Metal 4, Earth 5, all paired with Yin and Yang. Investigating deeper meaning, Water generates from 1. Before Heaven and Earth separated, before all things were formed, nothing was more visible than Water. Thus, plant seeds, human embryos, insect eggs, before forming, are Water. When Water gathers and form solidifies, Yin and Yang are complete, and things are formed. Thus, small things bitter in taste are omens of Fire; ripe things sweet are taste of Earth; sweetness extreme becomes bland, returning to root. Humans inherit Yin and Yang, first generating two Kidneys. Plant seeds vary in size, but inside both have two combining, same as human kidneys. Thus, all things cannot transform without Yin-Yang union, so Fire is second. After Yin-Yang union, there is Spring generation and Autumn completion, so third is Wood, fourth is Metal. Water, Fire, Wood, Metal all rely on Earth to complete, so fifth is Earth. Three Yin and Three Yang: Proper Transformation follows Root Birth Numbers; Opposite Transformation follows Mark Completion Numbers.
For example, in Jia Zi year, Jia is Earth Movement, governing the whole year; Zi is Junfire, specifically governing the year. The period is 365 days and 25 ke, exactly matching 365.25 degrees of the Celestial Sphere.
Celestial Sphere refers to Heaven circling Earth, not the Six Qi of Heaven. The Heavenly Body is perfectly round, surrounding 365.25 degrees. Heaven moves vigorously; in one day and night, it circles 365.25 degrees, advancing one degree further. Sun moves fast, vigorous but less than Heaven; in one day and night, it circles 365.25 degrees minus one part. Heaven advances one degree more, so Sun retreats one degree. In two days, Heaven advances two degrees, Sun retreats two degrees. Accumulating to 365.25 days, the degrees advanced by Heaven exactly complete the original number, and the degrees retreated by Sun exactly exhaust the original number, meeting Heaven again, forming one year. This is called one Celestial Circuit per year. Moon moves slowly; in one day and night, it travels 365.25 degrees minus some amount, retreating more than Heaven by over 13 degrees. By 29.5 days, it exactly meets Heaven at the precise spot. This is called one Lunar Circuit per month. Five days make one Hou (Decad); three Hous make one Qi, i.e., 15 days. Three Qis make one Jie (Solar Term): Lichun, Chunfen, Lixia, Xiazhi, Liqiu, Qiufen, Lidong, Dongzhi. These eight terms. Three eights equal twenty-four Qi, dividing four seasons, completing one year. Spring and Autumn mention Fen (Equinox), meaning Yin and Yang are equally divided, Qi differs; Winter and Summer mention Zhi (Solstice), meaning Yin and Yang reach extremity here, Qi is same. Heaven has no Hou, but uses rain, snow, frost, dew, grass, trees to verify and measure by timing, hence called Hou. One Hou day also relates to the mutual generation of Five Movements Qi, directly equating to five days. Book of Documents says: Period of 366 days, using leap months to fix four seasons, completing the year. The meaning is roughly this.
Within one period, Principal Movement uses position, succeeding below; Guest Movement uses Qi, flowing together above. Guest Qi adds upon Principal Qi; Principal Qi overlooks Guest Qi below. This is why Heavenly Times are uneven, and why people's diseases arise.
Chen-Xu Year: 1st Guest Qi, Shaoyang Xiangfire, adds onto Principal Qi Jueyin Wind Wood; 2nd Guest Qi, Yangming Dry Metal, adds onto Principal Qi Shaoyin Junfire; 3rd Guest Qi, Taiyang Cold Water, adds onto Principal Qi Shaoyang Xiangfire; 4th Guest Qi, Jueyin Wind Wood, adds onto Principal Qi Taiyin Wet Earth; 5th Guest Qi, Shaoyin Junfire, adds onto Principal Qi Yangming Dry Metal; Final Guest Qi, Taiyin Wet Earth, adds onto Principal Qi Taiyang Cold Water. Above are all cases of Guest Qi adding upon Principal Qi, taking these two years as examples...