例。抑论主气，春温、夏暑、秋凉、冬寒。风以动之，火以温之，暑以蒸之，湿以润之，燥以干之，寒以坚之，
皆天地正气之营运。惟客加于主，乃有逆从淫胜，然后春有凄风，夏有伏阴，秋有苦雨，冬有愆阳。风胜则地
动，火胜则地固，暑胜则地热，湿胜则地泥，燥胜则地干，寒胜则地裂，气候不齐，疠疫时降。
六甲年，土运太过，则雨湿流行，湿病乃生，肾水受邪，治当除湿以补肾；六己年，土运不及，则木气乘
旺，反见风化，风病乃行，治当益脾以平木；六丙年，水运太过，则寒气大行，寒病乃生，心火受邪，治当逐
寒以补心；六辛年，水运不及，则土气乘旺，反见湿化，湿病乃行，治当补肾以除湿；六戊年，火运太过，
则热气大行，热病乃生，肺金受邪，治当降火以补肺；六癸年，火运不及，则水气乘旺，反见寒化，寒病乃行，
治当补心以逐寒；六庚年，金运太过，则燥气流行，燥病乃生，肝木受邪，治当清燥以补肝；六乙年，金运不
及，则火气乘旺，反见热化，热病乃行，治当清肺以降火；六壬年，木运太过，则风气大行，风病乃生，脾土受
邪，治当平木以补脾；六丁年，木运不及，则金气乘旺，反见燥化，燥病乃行，治当补肝以清燥。此客运之治
法也。太阳寒水，治宜辛热；阳明燥金，治宜苦温；少阳相火，治宜咸寒；太阴湿土，治宜苦热；少阴君火，
治宜咸寒；厥阴风木，治宜辛凉。此六气之治法也。然运气之所以有变者，气相得则和，不相得则病，又有相
得而病者，以下临上，不当位也。五行相生者，谓相得；相克者，为不相得。上临下为顺，下临上为逆。
假令土临火，火临木，木临水，水临金，金临土，皆以下临上，不当位也。父子之义，子为下，父为上，
以子临父，不亦逆乎。
司天克运则顺，运克司天则逆。气克运则顺，运克气则逆。运气皆相同，曰天符。
戊子、戊午、戊寅，运气皆火；丙辰、丙戌，运气皆水；己丑、己未，运气皆土；乙卯、乙酉，运气皆金；
丁巳、丁亥，运气皆木。六十年中，惟此十二年天符也。又戊子，戊为火运，子为少阴，君火司天，运与司天
同火，是为天符，此日得病，速而危困也；更遇当年太岁，亦是天符，或者岁会，其病尤危。
天气生运，曰顺化。
甲子、甲午、甲寅、甲申，火下生土也；壬辰、壬戌，水下生木也；乙丑、乙未，土下生金也；辛酉、辛
卯，金下生水也；癸巳、癸亥，木下生火也。六十年中，惟此十二年顺化天符也。
天气克运，曰天刑。
庚子、庚午、庚寅、庚申，火下克金也；戊辰、戊戌，水下克火也；辛丑、辛未，土下克水也；丁卯、丁
酉，金下克木也；己巳、辛亥，木下克土也。六十年中，惟此十二年天刑也。
运生天气，曰小逆。
壬子、壬午、壬寅、壬申，木上生火也；庚辰、庚戌，金上生水也；癸丑、癸未，火上生土也；己卯、己
酉，土上生金也；辛巳、辛亥，水上生木也。子临父位，于理未当。六十年中，惟此十二年小逆也。
运克天气，曰不和。
丙子、丙午、丙寅、丙申，水上克火也；甲辰、甲戌，土上克水也；丁丑、丁未，木上克土也；癸卯、癸
酉，火上克金也；乙巳、乙亥，金上克木也。六十年中，惟此十二年不和也。
运（客）临本气（主）之位，曰岁会。
子，水位也，丙子年，水运临之；午，火位也，戊午年，火运临之；卯，木位也，丁卯年，木运临之；酉，
金位也，乙酉年，金运临之；辰戌丑未，土位也，甲辰、甲戌、己丑、己未，
土运临之。六十年中，有此八年岁会也。又丙子日，丙为水运，子为水支，是运与支同水，乃名岁会，年月日
时同，如遇此日得病，不死，但执持而徐缓，更会年月时，合天符岁会，其病尤盛。
天符岁会相合，曰太乙天符。
戊午、乙酉、己未、己丑，六十年中，惟此四年太乙天符也。又戊午日，戊为火运，午是少阴，君火司天，
又是火支，乃名太乙天符，此日得病，主死。
运（客）与四孟月相同，曰支德符。
寅属木，孟春月也，壬寅年，木运临之；巳属火，孟夏月也，癸巳年，火运临之；申属金，孟秋月也，庚申
年，金运临之；亥属水，孟冬月也，辛亥年，水运临之。六十年中，惟此四年支德符也。
运与交司日相合，曰干德合。
甲与己合，乙与庚合，丙与辛合，丁与壬合，戊与癸合，一年遇此，二干天地德合，亦为平气之岁也。
太过之运，加地气，曰同天符。
庚子、庚午，运同司地燥金；壬寅、壬申，运同司地风木；甲辰、甲戌，运同司地湿土。六十年中，惟此
六年同天符。
不及之运，加地气，曰同岁会。
辛丑、辛未，运临司地寒水；癸卯、癸酉，运临司地君火；癸巳、癸亥，运临司地相火。六十年中，惟此
六年同岁会也。
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，故胜者
来克，彼克之后，必待时而复也。行复于所胜，则己不可前，故待得时，则子当旺，然后为母复仇也。
阳年太过，则传所不胜，而乘所胜；阴年不及，则所胜妄行，而所生受病。如肝木有余，则时已气盛，反
薄肺金，而弃其脾土；肝木不及，则土无所畏，遂妄行，乃凌其肾水。此五行生克之理，盖胜至则伤，伤已而
胜，故无常气而不息，若复而不胜，则是生意已伤，而有穷尽矣。
经曰∶亢则害，承乃制。制则生化，外列盛衰；害则败乱，生化大病。
亢者，过极而不退也。当退不退，始则灾害及物，终则灾害及己。承，犹随也，以下奉上，有防之之义焉。
制，克胜之也。制则生化者，言有所制，则六气不至于亢而为平，平则万物生，而变化无穷矣。生者，自无而
有；化者，自有而无。外列盛衰者，六气分布，主位迭为盛衰，害而无所制，则败坏乖乱之政行，为灾为变，生
化几乎息，而为万物之大病。大病，即灾变也。万物皆病，天地其能位乎？此亢害承制，皆莫或死，然而自不
能不然者也。以天时言之，春时冬令不退，即水亢极，而害所承之木，然火为木之子，由是乘土而制水，则木
得化生之令，而敷荣列秀于外；但草木生育，自有各年盛衰不同，苟无制，而木被其害，则冬入于春，生化几
乎息，而为天地间之大灾变也，岂非政令败乱之极者乎？以人身言之，心火亢甚，口干发燥身热，则脾土失养，
肺金受害，由是水乘而起，以复金母之仇，而制乎心火，汗出发润，口津心凉而平矣；苟肾水愈微，而不能
上制，心火愈盛，而不能下退，则神去气孤，而灾害不可解矣。
又曰∶有余而往，不足随之，不足而往，有余从之，知迎知随，气可与期。
言六甲有余，己则不足，不若己则有余，若余已复除，少已复少，则天地之道变矣。
又曰∶出入废，则神机灭息；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
收化藏。是以升降
出入，无器不有，四者常守，反之，则灾害至矣。
出入者，天地之呼吸也；升降者，天地之化气也。毛羽裸鳞介，及飞走 行者，皆生气根于身中，以神为
动静之主，故曰神机，金玉土石草木，皆生气根于外，假气以成之，故曰气立。根于中者，生原系天，其所动
浮，神气为机发之主，故其所为也，物莫之知，是以神舍出则机息；根于外者，生源系地，故其生长化育收藏，
皆造化之气所成立，故其所出也，物亦莫知，是以气止息，则造化之道绝矣。凡窍横者，皆有出入去来之气，
窍竖者，皆有阴阳升降之气，往复于中，壁窗户牖，皆承来气冲击于人。阳升则井寒，阴升则井暖。以物投井，
及叶坠空中，翻翻不疾，皆阴所凝也。虚管溉满，捻上悬之，水固不出，为无升气，而不能降也；空瓶小口，
倾溉不入，为气不出，而不能入也。由是观之，升无所不降，降无所不升，无出则不入，无入则不出，群品之
生，升降出入，生气之常也。若有出无入，有入无出，有升无降，有降无升，则反生化之常道，而神去气孤，
非灾害而何？
虽然，顺逆灾眚，尽皆天之气运所为也。地在人之下，大气举之也。天六动而不息，地五静而有守。
天以六气临地，地以五位承天，然天气不加君火，以六加五，则五岁而余一气，乃君火不立岁气，但以名
奉天耳，故曰君火以名，相火以位，言相火代君火而用事，故五岁而右迁。若地以五承六，则当六岁，乃备尽
天元之气，故六期而循环，周而复始，五岁一周，则五行之气遍，六期一备，则六气之位周，五六相合，故三
十年一纪之，则六十年矣。
推之历日，根据节交气，常为每岁之主气，又曰地气。若司天、在泉，左右两间，轮行而加主气之上者，曰
天气，客气也。客岁乃行，藏中天命，主气只奉客气之天而已。客胜主则从，主胜客则逆，二者有胜而无复矣。
主胜，则泻主补客；客胜，则泻客补主。
经曰∶先立其年，以明其气。
每年先立运气，审其太过、不及，然后以地之主气为本，天之客气加临于上为标，以求六化之变。如气之
胜也，微者随之，甚者制之；气之复也，和者平之，暴者夺之。皆随胜气，安其屈伏，以平为期。抑考褚氏有
曰∶大挠作甲子，隶首作数，志岁月日时远近，故以当年为甲子岁，冬至为甲子月，朔为甲子日，夜半为甲子
时，积一十百千万，亦有条而不紊，皆人所为也。人婴异气，疾难预拟，吾未见其是也。吁，此一偏之见也。
不知天时，非凡夫可度，人身资大化有生。
明堂诗曰∶甲胆乙肝丙小肠，丁心戊胃己脾乡，庚属大肠辛属肺，壬属膀胱癸肾藏，三焦亦向壬宫寄，胞
络同归入癸方。
诗言人禀天地壬之气而生膀胱、命门，禀癸之气而生肾，禀甲之气而生胆，禀乙之气而生肝，禀丙之气而
生小肠，禀丁之气而生心，禀戊之气而生胃，禀己之气而生脾，禀庚之气而生大肠，禀辛之气而生肺。此天干
也，地支亦然。
又云∶肺寅卯大胃辰经，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。经曰∶天气通于肺，地气通于嗌，风气通于肝，雷气通于心，谷气
通于脾，雨气通于肾。六经为川，肠胃为海，九窍为水注之器也。
故一气不合，不能生化。天有六气，人以三阴三阳而上奉之。
以六经言之，三阴三阳；以十二支分之，则有六阴六阳。阴从上降，生于午而极于亥，谓之六阴；阳从下
起，生于子而极于巳，谓之六阳。
地有五行，人有五脏而下应之。
脏为阴而其数奇，以应五运，盖五行质具于地，而气则行于天也；腑为阳而其数偶，以应六气，盖以淫气
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。辰戌为七政之魁罡，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。
太阳寒水，有子位而居于辰戌者，水伏于土田，水出地中行，故戌为六戊天门，辰为六己地户。
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，而气相合为腑也。巳亥为天地之门户，风
木位焉，足厥阴肝、手厥阴心包络居之。
卯虽木之正分，为阳明燥金所居，然木生在亥，故居于亥，而对化于巳也。
寅申握生化之始终，相火位焉，足少阳胆、手少阳三焦居之。然相火寄于肝，肾胆者肝之府，心包络者肾
之配，故厥阴为脏，位与少阳隔，而气相合为腑也。
少阳相火佐脾，虽有午位，君火居之，故居寅，火生于寅也。
三阴三阳，名异而体则一也。阴阳气微则谓之少，阴阳气盛则谓之太。寅为少阳，卯为阳明，辰为太阳，
午为少阴，未为太阴，亥为厥阴。
南政三阴司天，则皆寸不应；三阴在泉，则皆尺不应。北政三阴司天，则皆尺不应；三阴在泉，则皆寸不
应。不应者，皆为沉脉也。
此言六气以君火为尊，五运以湿土为重，故甲己土运为南政。盖土以成数，贯金木水火之运，土居中央，
君尊南面而行令，余四运以臣事之，北面而受令，所以有别也。然此论其常也，若天行时病，则有不必拘者。
经曰∶天地之气，胜复之作，不形于诊也。天地以气不以位，故不当以脉诊，但以形证察之。
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，而五行之气莫不存；
非特一物也，虽一毫一芒之细，而五行之化莫不载。上达乎天，则有五星倍减之应；下推于地，则有草木虫育
之验。奈何俗医，不知医之源者，全然不识运气为何物；不知医之变者，又泥时日，执钤方以害人。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∶
例如，论述主气（每年固定不变的气候规律），春季温暖、夏季暑热、秋季凉爽、冬季寒冷。风使万物摇动，火使万物温热，暑使万物蒸腾，湿使万物滋润，燥使万物干燥，寒使万物坚硬，这些都是天地正气的正常运行。只有当客气（当年异常的气候变化）加临于主气之上时，才会有逆乱或顺从的过度克制，于是春天出现凄厉的风，夏天出现潜伏的阴寒，秋天出现苦冷的雨，冬天出现反常的温暖。风胜则大地震动，火胜则大地坚固，暑胜则大地炎热，湿胜则大地泥泞，燥胜则大地干裂，寒胜则大地龟裂，气候不协调，疫疠之气就会按时降下。
在六甲年（天干为甲、己之年），土运太过，雨水湿气流行，湿病就会产生，肾水受到邪气侵害，治疗应当祛除湿邪以补肾；在六己年（天干为己、乙之年，此处指己年，土运不及），土运不及，木气乘虚旺盛，反而出现风气，风病就会流行，治疗应当补益脾气以平抑肝木；在六丙年（天干为丙、辛之年，此处指丙年，水运太过），寒气大行，寒病就会产生，心火受到邪气侵害，治疗应当驱逐寒邪以补心；在六辛年（天干为辛年，水运不及），水运不及，土气乘虚旺盛，反而出现湿化，湿病就会流行，治疗应当补肾以祛除湿邪；在六戊年（天干为戊、癸之年，此处指戊年，火运太过），热气大行，热病就会产生，肺金受到邪气侵害，治疗应当降火以补肺；在六癸年（天干为癸年，火运不及），火运不及，水气乘虚旺盛，反而出现寒化，寒病就会流行，治疗应当补心以驱逐寒邪；在六庚年（天干为庚、乙之年，此处指庚年，金运太过），燥气流行，燥病就会产生，肝木受到邪气侵害，治疗应当清润燥邪以补肝；在六乙年（天干为乙年，金运不及），金运不及，火气乘虚旺盛，反而出现热化，热病就会流行，治疗应当清肺以降火；在六壬年（天干为壬、丁之年，此处指壬年，木运太过），风气大行，风病就会产生，脾土受到邪气侵害，治疗应当平抑肝木以补脾；在六丁年（天干为丁年，木运不及），木运不及，金气乘虚旺盛，反而出现燥化，燥病就会流行，治疗应当补肝以清润燥邪。这是客运的治疗方法。
太阳寒水经，治疗适宜用辛热药；阳明燥金经，治疗适宜用苦温药；少阳相火经，治疗适宜用咸寒药；太阴湿土经，治疗适宜用苦热药；少阴君火经，治疗适宜用咸寒药；厥阴风木经，治疗适宜用辛凉药。这是六经的治疗原则。然而运气之所以发生变化，是因为气相得则和谐，不相得则生病，又有虽然相得却生病的情况，这是因为“以下临上”，位置不当。五行相生称为相得，五行相克称为不相得。上临下为顺，下临上为逆。假如土临火，火临木，木临水，水临金，金临土，都是以下临上，位置不当。父子之义，子在下，父在上，以子临父，不是违背伦常吗？
司天之气克制岁运则为顺，岁运克制司天之气则为逆。客气克制岁运则为顺，岁运克制客气则为逆。运气相同，称为天符。
戊子、戊午、戊寅年，运气皆为火；丙辰、丙戌年，运气皆为水；己丑、己未年，运气皆为土；乙卯、乙酉年，运气皆为金；丁巳、丁亥年，运气皆为木。六十年中，只有这十二年是天符。另外戊子年，戊为火运，子年为少阴君火司天，运与司天同属火，这就是天符，在这一天得的病，发病迅速且危重；如果再遇到当年的太岁，也是天符，或者遇到岁会，病情更加危险。
天气生岁运，称为顺化。
甲子、甲午、甲寅、甲申年，是火下生土；壬辰、壬戌年，是水下水生木；乙丑、乙未年，是土下生金；辛酉、辛卯年，是金下生水；癸巳、癸亥年，是木下生火。六十年中，只有这十二年既是顺化又是天符。
天气克制岁运，称为天刑。
庚子、庚午、庚寅、庚申年，是火下克金；戊辰、戊戌年，是水克火；辛丑、辛未年，是土克水；丁卯、丁酉年，是金克木；己巳、辛亥年，是木克土。六十年中，只有这十二年是天刑。
岁运生天气，称为小逆。
壬子、壬午、壬寅、壬申年，是木上生火；庚辰、庚戌年，是金上生水；癸丑、癸未年，是火上生土；己卯、己酉年，是土上生金；辛巳、辛亥年，是水上生木。子临父位，在道理上是不恰当的。六十年中，只有这十二年是小逆。
岁运克制天气，称为不和。
丙子、丙午、丙寅、丙申年，是水克火；甲辰、甲戌年，是土克水；丁丑、丁未年，是木克土；癸卯、癸酉年，是火克金；乙巳、乙亥年，是金克木。六十年中，只有这十二年是不和。
子，水位，丙子年，水运临之；午，火位，戊午年，火运临之；卯，木位，丁卯年，木运临之；酉，金位，乙酉年，金运临之；辰、戌、丑、未，土位，甲辰、甲戌、己丑、己未年，土运临之。六十年中，有这八年是岁会。另外丙子日，丙为水运，子为水支，运与支同属水，名为岁会，年月日时相同，如果遇到这一天得病，不会死，但病程持久且缓慢，如果年月时也符合天符岁会，病情尤其严重。
戊午、乙酉、己未、己丑年，六十年中，只有这四年是太乙天符。另外戊午日，戊为火运，午是少阴君火司天，又是火支，名为太乙天符，这一天得病，主死。
岁运与四孟月（四季的第一个月）相同，称为支德符。
寅属木，是孟春月，壬寅年，木运临之；巳属火，是孟夏月，癸巳年，火运临之；申属金，是孟秋月，庚申年，金运临之；亥属水，是孟冬月，辛亥年，水运临之。六十年中，只有这四年是支德符。
岁运与交司日（节气交接之日）相合，称为干德合。
甲与己合，乙与庚合，丙与辛合，丁与壬合，戊与癸合，一年中遇到这种情况，天干与天地德合，也属于平气之年。
太过之运，加临地气，称为同天符。
庚子、庚午年，运同司地燥金；壬寅、壬申年，运同司地风木；甲辰、甲戌年，运同司地湿土。六十年中，只有这六年是同天符。
不及之运，加临地气，称为同岁会。
辛丑、辛未年，运临司地寒水；癸卯、癸酉年，运临司地君火；癸巳、癸亥年，运临司地相火。六十年中，只有这六年是同岁会。
大意是：阳年先天时化，则自身强盛，以气胜实，所以不胜者受邪；阴年后天时化，则自身虚弱，以气休衰，所以胜者来克，被克之后，必须等待时机恢复。行复于所胜，则自己不能前进，所以等待得时，则子当旺，然后为母复仇。
阳年太过，则传所不胜，而乘所胜；阴年不及，则所胜妄行，而所生受病。如肝木有余，则时令已气盛，反而薄肺金，而弃其脾土；肝木不及，则土无所畏，遂妄行，乃凌其肾水。这是五行生克的道理，大概胜至则伤，伤已而胜，所以无常气而不息，若复而不胜，则是生意已伤，而有穷尽矣。
经文说：亢则害，承乃制。制则生化，外列盛衰；害则败乱，生化大病。
亢，是过极而不退。当退不退，开始灾害及物，最终灾害及己。承，犹随也，以下奉上，有防之之义焉。制，克胜之也。制则生化者，言有所制，则六气不至于亢而为平，平则万物生，而变化无穷矣。生者，自无而有；化者，自有而无。外列盛衰者，六气分布，主位迭为盛衰，害而无所制，则败坏乖乱之政行，为灾为变，生化几乎息，而为万物之大病。大病，即灾变也。万物皆病，天地其能位乎？此亢害承制，皆莫或死，然而自不能不然者也。以天时言之，春时冬令不退，即水亢极，而害所承之木，然火为木之子，由是乘土而制水，则木得化生之令，而敷荣列秀于外；但草木生育，自有各年盛衰不同，苟无制，而木被其害，则冬入于春，生化几乎息，而为天地间之大灾变也，岂非政令败乱之极者乎？以人身言之，心火亢甚，口干发燥身热，则脾土失养，肺金受害，由是水乘而起，以复金母之仇，而制乎心火，汗出发润，口津心凉而平矣；苟肾水愈微，而不能上制，心火愈盛，而不能下退，则神去气孤，而灾害不可解矣。
又说：有余而往，不足随之，不足而往，有余从之，知迎知随，气可与期。
言六甲有余，己则不足，不若己则有余，若余已复除，少已复少，则天地之道变矣。
又说：出入废，则神机灭息；升降息，则气立孤危。故非出入，则无以生长壮老已；非升降，则无以生长收化藏。是以升降出入，无器不有，四者常守，反之，则灾害至矣。
出入者，天地之呼吸也；升降者，天地之化气也。毛羽裸鳞介，及飞走行者，皆生气根于身中，以神为动静之主，故曰神机，金玉土石草木，皆生气根于外，假气以成之，故曰气立。根于中者，生原系天，其所动浮，神气为机发之主，故其所为也，物莫之知，是以神舍出则机息；根于外者，生源系地，故其生长化育收藏，皆造化之气所成立，故其所出也，物亦莫知，是以气止息，则造化之道绝矣。凡窍横者，皆有出入去来之气，窍竖者，皆有阴阳升降之气，往复于中，壁窗户牖，皆承来气冲击于人。阳升则井寒，阴升则井暖。以物投井，及叶坠空中，翻翻不疾，皆阴所凝也。虚管溉满，捻上悬之，水固不出，为无升气，而不能降也；空瓶小口，倾溉不入，为气不出，而不能入也。由是观之，升无所不降，降无所不升，无出则不入，无入则不出，群品之生，升降出入，生气之常也。若有出无入，有入无出，有升无降，有降无升，则反生化之常道，而神去气孤，非灾害而何？
虽然，顺逆灾眚，尽皆天之气运所为也。地在人之下，大气举之也。天六动而不息，地五静而有守。
天以六气临地，地以五位承天，然天气不加君火，以六加五，则五岁而余一气，乃君火不立岁气，但以名奉天耳，故曰君火以名，相火以位，言相火代君火而用事，故五岁而右迁。若地以五承六，则当六岁，乃备尽天元之气，故六期而循环，周而复始，五岁一周，则五行之气遍，六期一备，则六气之位周，五六相合，故三十年一纪之，则六十年矣。
推之历日，根据节交气，常为每岁之主气，又曰地气。若司天、在泉，左右两间，轮行而加主气之上者，曰天气，客气也。客岁乃行，藏中天命，主气只奉客气之天而已。客胜主则从，主胜客则逆，二者有胜而无复矣。主胜，则泻主补客；客胜，则泻客补主。
经文说：先立其年，以明其气。
每年先立运气，审其太过、不及，然后以地之主气为本，天之客气加临于上为标，以求六化之变。如气之胜也，微者随之，甚者制之；气之复也，和者平之，暴者夺之。皆随胜气，安其屈伏，以平为期。抑考褚氏有曰：大挠作甲子，隶首作数，志岁月日时远近，故以当年为甲子岁，冬至为甲子月，朔为甲子日，夜半为甲子时，积一十百千万，亦有条而不紊，皆人所为也。人婴异气，疾难预拟，吾未见其是也。吁，此一偏之见也。不知天时，非凡夫可度，人身资大化有生。
明堂诗曰：甲胆乙肝丙小肠，丁心戊胃己脾乡，庚属大肠辛属肺，壬属膀胱癸肾藏，三焦亦向壬宫寄，胞络同归入癸方。
诗言人禀天地壬之气而生膀胱、命门，禀癸之气而生肾，禀甲之气而生胆，禀乙之气而生肝，禀丙之气而生小肠，禀丁之气而生心，禀戊之气而生胃，禀己之气而生脾，禀庚之气而生大肠，禀辛之气而生肺。此天干也，地支亦然。
又说：肺寅卯大胃辰经，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。经曰：天气通于肺，地气通于嗌，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经为川，肠胃为海，九窍为水注之器也。
故一气不合，不能生化。天有六气，人以三阴三阳而上奉之。
以六经言之，三阴三阳；以十二支分之，则有六阴六阳。阴从上降，生于午而极于亥，谓之六阴；阳从下起，生于子而极于巳，谓之六阳。
地有五行，人有五脏而下应之。
脏为阴而其数奇，以应五运，盖五行质具于地，而气则行于天也；腑为阳而其数偶，以应六气，盖以淫气虽降于天，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。辰戌为七政之魁罡，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。
太阳寒水，有子位而居于辰戌者，水伏于土田，水出地中行，故戌为六戊天门，辰为六己地户。
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，而气相合为腑也。巳亥为天地之门户，风木位焉，足厥阴肝、手厥阴心包络居之。
卯虽木之正分，为阳明燥金所居，然木生在亥，故居于亥，而对化于巳也。
寅申握生化之始终，相火位焉，足少阳胆、手少阳三焦居之。然相火寄于肝，肾胆者肝之府，心包络者肾之配，故厥阴为脏，位与少阳隔，而气相合为腑也。
三阴三阳，名异而体则一也。阴阳气微则谓之少，阴阳气盛则谓之太。寅为少阳，卯为阳明，辰为太阳，午为少阴，未为太阴，亥为厥阴。
南政三阴司天，则皆寸不应；三阴在泉，则皆尺不应。北政三阴司天，则皆尺不应；三阴在泉，则皆寸不应。不应者，皆为沉脉也。
此言六气以君火为尊，五运以湿土为重，故甲己土运为南政。盖土以成数，贯金木水火之运，土居中央，君尊南面而行令，余四运以臣事之，北面而受令，所以有别也。然此论其常也，若天行时病，则有不必拘者。
经文说：天地之气，胜复之作，不形于诊也。天地以气不以位，故不当以脉诊，但以形证察之。
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，而五行之气莫不存；非特一物也，虽一毫一芒之细，而五行之化莫不载。上达乎天，则有五星倍减之应；下推于地，则有草木虫育之验。奈何俗医，不知医之源者，全然不识运气为何物；不知医之变者，又泥时日，执钤方以害人。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：
For example, discussing the Principal Qi (the fixed climate patterns of each year), spring is warm, summer is hot, autumn is cool, and winter is cold. Wind moves things, Fire warms them, Summer-heat steams them, Dampness moistens them, Dryness dries them, and Cold solidifies them. These are all the normal operations of the righteous Qi of Heaven and Earth. Only when the Guest Qi (abnormal climate changes of the current year) adds upon the Principal Qi do there arise reversals or excessive dominance due to compliance, resulting in harsh winds in spring, latent Yin-cold in summer, bitter rains in autumn, and abnormal warmth in winter. When Wind dominates, the earth shakes; when Fire dominates, the earth becomes hard; when Summer-heat dominates, the earth becomes hot; when Dampness dominates, the earth becomes muddy; when Dryness dominates, the earth becomes dry; when Cold dominates, the earth cracks. When the climate is uncoordinated, epidemic pestilences descend at their appointed times.
In the years of the Six Jia (years with Heavenly Stems Jia and Ji), Earth Transport is excessive, causing rain and dampness to circulate widely, leading to the generation of Dampness diseases. Kidney Water is affected by pathogenic factors; treatment should focus on eliminating dampness and tonifying the Kidney. In the years of the Six Ji (specifically Ji years, where Earth Transport is deficient), Wood Qi takes advantage of the deficiency and becomes prosperous, manifesting as Wind diseases; treatment should tonify the Spleen to pacify Wood. In Bing years (Water Transport is excessive), Cold Qi prevails largely, generating Cold diseases; Heart Fire is affected; treatment should expel Cold and tonify the Heart. In Xin years (Water Transport is deficient), Earth Qi takes advantage and manifests as Dampness transformations, leading to Dampness diseases; treatment should tonify the Kidney to eliminate dampness. In Wu years (Fire Transport is excessive), Heat Qi prevails largely, generating Heat diseases; Lung Metal is affected; treatment should descend Fire and tonify the Lung. In Gui years (Fire Transport is deficient), Water Qi takes advantage and manifests as Cold transformations, leading to Cold diseases; treatment should tonify the Heart to expel Cold. In Geng years (Metal Transport is excessive), Dryness Qi circulates, generating Dryness diseases; Liver Wood is affected; treatment should clear Dryness and tonify the Liver. In Yi years (Metal Transport is deficient), Fire Qi takes advantage and manifests as Heat transformations, leading to Heat diseases; treatment should clear the Lung to descend Fire. In Ren years (Wood Transport is excessive), Wind Qi prevails largely, generating Wind diseases; Spleen Earth is affected; treatment should pacify Wood and tonify the Spleen. In Ding years (Wood Transport is deficient), Metal Qi takes advantage and manifests as Dryness transformations, leading to Dryness diseases; treatment should tonify the Liver to clear Dryness. These are the treatment methods for Guest Transport.
The Taiyang Cold Water channel is treated with acrid-hot herbs; the Yangming Dry Metal channel is treated with bitter-warm herbs; the Shaoyang Ministerial Fire channel is treated with salty-cold herbs; the Taiyin Damp Earth channel is treated with bitter-hot herbs; the Shaoyin Sovereign Fire channel is treated with salty-cold herbs; the Jueyin Wind Wood channel is treated with acrid-cool herbs. These are the treatment principles for the Six Qi. However, why do Luck and Transport change? When Qi are compatible, there is harmony; when incompatible, disease arises. Yet, even when compatible, disease may occur if "lower overrides upper," which is improper positioning. Mutual generation among the Five Elements is called compatibility; mutual restriction is called incompatibility. Upper overriding lower is smooth (Shun); lower overriding upper is reverse (Ni). For instance, if Earth overrides Fire, Fire overrides Wood, Wood overrides Water, Water overrides Metal, and Metal overrides Earth, these are all cases of lower overriding upper, which is improper. According to the relationship between father and son, the son is below and the father is above; for a son to override a father is contrary to propriety.
If the Si Tian (Heavenly Qi) restricts the Yun (Transport), it is Shun (smooth); if Yun restricts Si Tian, it is Ni (reverse). If Guest Qi restricts Yun, it is Shun; if Yun restricts Guest Qi, it is Ni. When Yun and Si Tian are identical, it is called Tian Fu (Heavenly符/Alignment).
In Wu Zi, Wu Wu, and Wu Yin years, both Yun and Si Tian are Fire; in Bing Chen and Bing Xu years, they are Water; in Ji Chou and Ji Wei years, they are Earth; in Yi Mao and Yi You years, they are Metal; in Ding Si and Ding Hai years, they are Wood. Among sixty years, only these twelve years are Tian Fu. Furthermore, in Wu Zi year, Wu represents Fire Transport, and Zi represents Shaoyin Sovereign Fire as Si Tian. Since Transport and Si Tian are both Fire, this is Tian Fu. Diseases contracted on such days are rapid and critical. If coinciding with the Tai Sui (Grand Duke Jupiter) of that year, it is also Tian Fu; or if coinciding with Sui Hui (Year Assembly), the condition is even more critical.
When Heavenly Qi generates Yun, it is called Shun Hua (Smooth Transformation).
In Jia Zi, Jia Wu, Jia Yin, and Jia Shen years, Fire generates Earth from below; in Ren Chen and Ren Xu years, Water generates Wood from below; in Yi Chou and Yi Wei years, Earth generates Metal from below; in Xin You and Xin Mao years, Metal generates Water from below; in Gui Si and Gui Hai years, Wood generates Fire from below. Among sixty years, only these twelve years are both Shun Hua and Tian Fu.
When Heavenly Qi restricts Yun, it is called Tian Xing (Heavenly Punishment).
In Geng Zi, Geng Wu, Geng Yin, and Geng Shen years, Fire restricts Metal from below; in Wu Chen and Wu Xu years, Water restricts Fire; in Xin Chou and Xin Wei years, Earth restricts Water; in Ding Mao and Ding You years, Metal restricts Wood; in Ji Si and Xin Hai years, Wood restricts Earth. Among sixty years, only these twelve years are Tian Xing.
When Yun generates Heavenly Qi, it is called Xiao Ni (Minor Reverse).
In Ren Zi, Ren Wu, Ren Yin, and Ren Shen years, Wood generates Fire from above; in Geng Chen and Geng Xu years, Metal generates Water from above; in Gui Chou and Gui Wei years, Fire generates Earth from above; in Ji Mao and Ji You years, Earth generates Metal from above; in Xin Si and Xin Hai years, Water generates Wood from above. The Son occupying the Father's position is theoretically inappropriate. Among sixty years, only these twelve years are Xiao Ni.
When Yun restricts Heavenly Qi, it is called Bu He (Dis Harmony).
In Bing Zi, Bing Wu, Bing Yin, and Bing Shen years, Water restricts Fire; in Jia Chen and Jia Xu years, Earth restricts Water; in Ding Chou and Ding Wei years, Wood restricts Earth; in Gui Mao and Gui You years, Fire restricts Metal; in Yi Si and Yi Hai years, Metal restricts Wood. Among sixty years, only these twelve years are Bu He.
When Yun (Guest Qi) occupies the position of Ben Qi (Principal Qi), it is called Sui Hui (Year Assembly).
Zi is the Water position; in Bing Zi year, Water Transport occupies it. Wu is the Fire position; in Wu Wu year, Fire Transport occupies it. Mao is the Wood position; in Ding Mao year, Wood Transport occupies it. You is the Metal position; in Yi You year, Metal Transport occupies it. Chen, Xu, Chou, and Wei are Earth positions; in Jia Chen, Jia Xu, Ji Chou, and Ji Wei years, Earth Transport occupies them. Among sixty years, there are eight such Sui Hui years. Additionally, on Bing Zi day, Bing is Water Transport and Zi is Water Branch; since Transport and Branch are both Water, it is named Sui Hui. If the Year, Month, Day, and Hour coincide, and one contracts disease on such a day, death is not imminent, but the course is protracted and slow. If Year, Month, and Hour also align with Tian Fu and Sui Hui, the disease is particularly severe.
When Tian Fu and Sui Hui combine, it is called Tai Yi Tian Fu (Great Emperor Heavenly Alignment).
In Wu Wu, Yi You, Ji Wei, and Ji Chou years, among sixty years, only these four years are Tai Yi Tian Fu. Furthermore, on Wu Wu day, Wu is Fire Transport, Wu is Shaoyin Sovereign Fire Si Tian, and it is also a Fire Branch, thus named Tai Yi Tian Fu. Disease contracted on this day is fatal.
When Yun is identical to the First Month of the Four Seasons (Meng Yue), it is called Zhi De Fu (Branch Virtue Alignment).
Yin belongs to Wood and is the First Spring Month; in Ren Yin year, Wood Transport occupies it. Si belongs to Fire and is the First Summer Month; in Gui Si year, Fire Transport occupies it. Shen belongs to Metal and is the First Autumn Month; in Geng Shen year, Metal Transport occupies it. Hai belongs to Water and is the First Winter Month; in Xin Hai year, Water Transport occupies it. Among sixty years, only these four years are Zhi De Fu.
When Yun coincides with the Jiao Si Ri (Day of Solar Term Transition), it is called Gan De He (Stem Virtue Combination).
Jia combines with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui. Encountering this in a year means the Heavenly Stems and Earthly Branches have virtuous combination, constituting a Ping Qi (Balanced Qi) year.
When Excessive Transport adds upon Di Qi (Earth Qi), it is called Tong Tian Fu (Same Heavenly Alignment).
In Geng Zi and Geng Wu years, Transport is the same as the Di Qi of Dry Metal; in Ren Yin and Ren Shen years, Transport is the same as the Di Qi of Wind Wood; in Jia Chen and Jia Xu years, Transport is the same as the Di Qi of Damp Earth. Among sixty years, only these six years are Tong Tian Fu.
When Deficient Transport adds upon Di Qi, it is called Tong Sui Hui (Same Year Assembly).
In Xin Chou and Xin Wei years, Transport occupies the Di Qi of Cold Water; in Gui Mao and Gui You years, Transport occupies the Di Qi of Sovereign Fire; in Gui Si and Gui Hai years, Transport occupies the Di Qi of Ministerial Fire. Among sixty years, only these six years are Tong Sui Hui.
In general, for Yang years, the transformation precedes the heavenly time, making oneself strong and winning through Qi abundance, so the weaker party suffers evil; for Yin years, the transformation follows the heavenly time, making oneself weak and Qi declining, so the stronger party comes to restrict. After being restricted, one must wait for the appropriate time to recover. Restoring what was overcome means one cannot advance forward, so one waits for the right time when the Son becomes prosperous to avenge the Mother.
In Yang years of excess, transmission goes to the element I cannot overcome, while conquering the element I can overcome; in Yin years of deficiency, the element I overcome acts recklessly, and the element I generate suffers disease. For example, if Liver Wood is excessive, the seasonal Qi is strong, it attacks Lung Metal, and neglects Spleen Earth; if Liver Wood is deficient, Earth has no fear and acts recklessly, suppressing Kidney Water. This is the principle of Five Element generation and restriction: when victory arrives, injury occurs; after injury, victory persists, so there is constant movement without cessation. If restoration fails to overcome, then the vitality is damaged and will eventually cease.
The Classic states: "Excess leads to harm, succession leads to control. Control allows for generation and transformation, displaying prosperity and decline externally; harm leads to chaos and failure, causing great diseases in generation and transformation."
"Excess" means reaching the extreme and not retreating. When one should retreat but does not, disaster initially affects things, and ultimately affects oneself. "Succession" implies following; the lower serves the upper, providing a preventive meaning. "Control" means restricting victory. "Control allows for generation and transformation" means that with control, the Six Qi do not become excessive and remain balanced; balance allows all things to grow, and changes are infinite. "Generation" is from non-existence to existence; "Transformation" is from existence to non-existence. "Displaying prosperity and decline externally" refers to the distribution of Six Qi, where principal positions alternate in prosperity and decline. If harm is unchecked, chaotic administration prevails, causing disasters and changes, nearly stopping generation and transformation, becoming a great disease for all things. Great disease refers to disaster and change. If all things are diseased, how can Heaven and Earth maintain their positions? This excess-harm-succession-control cycle ensures nothing dies, yet it cannot help but happen. Speaking of heavenly timing, if winter commands does not recede in spring, Water becomes excessively extreme and harms the succeeding Wood. However, Fire, being the child of Wood, attacks Earth to control Water, allowing Wood to receive the command of transformation and growth, flourishing externally. But plant growth varies in prosperity and decline each year. Without control, if Wood is harmed, winter enters spring, and generation/transformation nearly ceases, becoming a great disaster in heaven and earth, surely the ultimate chaos of administration? Speaking of the human body, if Heart Fire is excessively high, causing dry mouth, heat, and restlessness, Spleen Earth loses nourishment, and Lung Metal suffers. Then Water rises to avenge its mother (Metal) and control Heart Fire. With sweating, lubrication, saliva, and cooling heart, peace is restored. If Kidney Water becomes weaker and cannot ascend to control, and Heart Fire becomes stronger and cannot descend to retreat, then Spirit departs, Qi becomes isolated, and disaster cannot be resolved.
It is also said: "Where there is excess going, deficiency follows; where there is deficiency going, excess follows. Knowing how to meet and follow, one can anticipate Qi."
This means in the Six Jia cycles, if there is excess, there is deficiency; if there is deficiency, there is excess. If excess removes itself and deficiency reduces further, the Way of Heaven and Earth would change.
It is also said: "If exit and entry cease, the Divine Mechanism extinguishes; if ascent and descent cease, Qi Establishment stands alone and in danger. Therefore, without exit and entry, there is no growth,壯 (strength), old age, and end; without ascent and descent, there is no growth, gathering, transformation, and storage. Thus, ascent, descent, exit, and entry exist in every vessel. If these four are not maintained, disasters will arrive."
Exit and entry are the breathing of Heaven and Earth; ascent and descent are the transformative Qi of Heaven and Earth. Creatures with feathers, hair, scales, shells, and those that fly, walk, or crawl have vital Qi rooted within themselves, with Spirit as the master of movement and stillness, hence called Divine Mechanism (Shen Ji). Metals, jade, stones, soil, and plants have vital Qi rooted externally, relying on Qi to form, hence called Qi Establishment (Qi Li). Those rooted in the middle originate from Heaven; their movement floats, with Spirit-Qi as the master of mechanism initiation. Thus, their actions are unknown to things; when Spirit leaves the dwelling, the mechanism rests. Those rooted in the outside originate from Earth; their growth, transformation, nurturing, and storage are established by the Qi of Creation. Thus, their emergence is unknown to things; when Qi stops resting, the Way of Creation is cut off. All horizontal apertures have exiting and entering Qi; vertical apertures have Yin-Yang ascending and descending Qi,往复 (going back and forth) within. Walls, windows, and doors all receive incoming Qi impacting people. When Yang ascends, wells become cold; when Yin ascends, wells become warm. Throwing objects into a well, or leaves falling slowly in the air, are all condensation of Yin. Filling a hollow tube and pinching the top suspending it, water does not flow out because there is no ascending Qi to allow descending. An empty bottle with a small mouth, pouring water does not enter because there is no exiting Qi to allow entering. From this, we see: wherever there is ascent, there is descent; wherever there is descent, there is ascent. Without exit, there is no entry; without entry, there is no exit. The birth of all species relies on the normalcy of ascent, descent, exit, and entry of vital Qi. If there is exit without entry, entry without exit, ascent without descent, or descent without ascent, it reverses the normal way of generation and transformation, Spirit departs, Qi becomes isolated, and this is disaster.
Nevertheless, smoothness, reversal, disasters, and calamities are all caused by the Qi and Transport of Heaven. Earth is below humans, held up by Great Qi. Heaven moves with Six (changes) without rest; Earth remains still with Five (elements) and maintains its post.
Heaven sends Six Qi to oversee Earth; Earth receives Heaven with Five Positions. However, Heavenly Qi does not add Sovereign Fire; adding Six to Five leaves one Qi remaining after five years. Thus, Sovereign Fire does not establish a yearly Qi but merely honors Heaven by name. Hence, "Sovereign Fire by Name, Ministerial Fire by Position," meaning Ministerial Fire acts on behalf of Sovereign Fire, moving right every five years. If Earth receives Six with Five, it completes the Heavenly Yuan Qi in six years. Thus, it cycles every six periods, starting over again. Five years complete one cycle, covering all Five Element Qi; six periods complete one round, covering all Six Qi positions. Five and Six combined make thirty years a Ji (cycle), thus sixty years.
Calculating calendar days based on solar term transitions, the Principal Qi is often the main Qi of each year, also called Earth Qi. If Si Tian, Zai Quan, and the two sides between them rotate and add upon the Principal Qi, it is called Heavenly Qi or Guest Qi. The Guest Year travels, hiding Heavenly Mandate; Principal Qi only serves the Heavenly Qi of Guest Qi. If Guest wins over Principal, it follows; if Principal wins over Guest, it is reverse. There is victory in both, but no restoration. If Principal wins, drain Principal and tonify Guest; if Guest wins, drain Guest and tonify Principal.
The Classic states: "First establish the year to clarify its Qi."
Each year, first establish Luck and Transport, examine excess and deficiency, then take Earth's Principal Qi as the root, and Heaven's Guest Qi added above as the branch, to seek changes in the Six Transformations. If Qi is victorious, slight ones follow, severe ones are controlled; if Qi restores, harmonious ones are balanced, violent ones are deprived. All follow the victorious Qi, pacify the suppressed, aiming for balance. Furthermore, examining Master Chu's words: Da Nao created Jia Zi, Li Shou created numbers, recording the distance of years, months, days, and hours. Thus, 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, there is order without confusion, all done by humans. Humans contract strange Qi, diseases are hard to predict; I do not see this as correct. Alas, this is a biased view. Not knowing heavenly timing, ordinary people cannot measure it; the human body relies on Great Transformation for life.
The Ming Tang Poem says: "Jia Gallbladder, Yi Liver, Bing Small Intestine, Ding Heart, Wu Stomach, Ji Spleen, Geng Large Intestine, Xin Lung, Ren Bladder, Gui Kidney Store, San Jiao also resides in Ren Palace, Bao Luo returns to Gui Fang."
The poem states that humans receive Ren Qi from Heaven and Earth to generate Bladder and Ming Men, Gui Qi to generate Kidney, Jia Qi to generate Gallbladder, Yi Qi to generate Liver, Bing Qi to generate Small Intestine, Ding Qi to generate Heart, Wu Qi to generate Stomach, Ji Qi to generate Spleen, Geng Qi to generate Large Intestine, Xin Qi to generate Lung. This applies to Heavenly Stems; Earthly Branches are similar.
It also says: "Lung Yin Mao, Large Intestine Chen Jing, Spleen Si, Heart Wu, Small Intestine Wei Middle, Shen Bladder, You Kidney, Xin Bao Xu, Hai San, Zi Gallbladder, Chou Liver Tong."
Observing these two poems, Heaven, Earth, and Human Body communicate at all times. The Classic states: "Heavenly Qi connects to Lung, Earthly Qi connects to throat, Wind Qi connects to Liver, Thunder Qi connects to Heart, Grain Qi connects to Spleen, Rain Qi connects to Kidney. The Six Channels are rivers, Gastrointestinal tract is the sea, Nine Orifices are vessels for water injection."
Thus, if one Qi does not harmonize, generation and transformation cannot occur. Heaven has Six Qi, and humans offer Three Yin and Three Yang to honor them.
Speaking of Six Channels, there are Three Yin and Three Yang; dividing by Twelve Branches, there are Six Yin and Six Yang. Yin descends from above, born at Wu and extreme at Hai, called Six Yin; Yang rises from below, born at Zi and extreme at Si, called Six Yang.
Earth has Five Elements, and humans have Five Zang Organs responding below.
Zang are Yin and their numbers are odd, corresponding to Five Transport, because Five Element substance exists on Earth, while Qi moves in Heaven; Fu are Yang and their numbers are even, corresponding to Six Qi, because although excessive Qi descends from Heaven, it inevitably fills Earth.
Zi and Wu are the center and righteousness of Heaven and Earth, Sovereign Fire is positioned there, Hand Shaoyin Heart and Foot Shaoyin Kidney reside there. Chen and Xu are the leaders of the Seven Luminaries, Cold Water is positioned there, Hand Taiyang Small Intestine and Foot Taiyang Bladder reside there. However, Fire transforms from Water, Water comes from Kidney, thus Shaoyin is Zang, separated in position from Taiyang, but Qi combines to form Fu.
Taiyang Cold Water, having Zi position but residing in Chen and Xu, Water hides in fields, Water flows underground, thus Xu is the Gate of Heaven for Six Wu, Chen is the Door of Earth for Six Ji.
Chou and Wei are the origin and specimen of Return and Storage, Damp Earth is positioned there, Foot Taiyin Spleen and Hand Taiyin Lung reside there. Mao and You are the paths of Sun and Moon, Dry Metal is positioned there, Foot Yangming Stomach and Hand Yangming Large Intestine reside there. However, Zi follows Mother, Earth is prosperous and Metal is strong, thus Taiyin is Zang, separated in position from Yangming, but Qi combines to form Fu. Si and Hai are the gates of Heaven and Earth, Wind Wood is positioned there, Foot Jueyin Liver and Hand Jueyin Pericardium reside there.
Although Mao is the true division of Wood, occupied by Yangming Dry Metal, Wood is born in Hai, thus residing in Hai, and transforming opposite in Si.
Yin and Shen grasp the beginning and end of generation and transformation, Ministerial Fire is positioned there, Foot Shaoyang Gallbladder and Hand Shaoyang San Jiao reside there. However, Ministerial Fire lodges in Liver, Kidney and Gallbladder are the mansion of Liver, Pericardium is the match of Kidney, thus Jueyin is Zang, separated in position from Shaoyang, but Qi combines to form Fu.
Shaoyang Ministerial Fire assists Spleen; although there is Wu position, Sovereign Fire resides there, thus residing in Yin, Fire is born in Yin.
Three Yin and Three Yang have different names but same substance. When Yin-Yang Qi is slight, it is called Shao (Lesser); when Yin-Yang Qi is prosperous, it is called Tai (Greater). Yin is Shaoyang, Mao is Yangming, Chen is Taiyang, Wu is Shaoyin, Wei is Taiyin, Hai is Jueyin.
In Nan Zheng (Southern Administration), when Three Yin are Si Tian, Cun (Cun Pulse) does not respond in all; when Three Yin are Zai Quan, Chi (Chi Pulse) does not respond in all. In Bei Zheng (Northern Administration), when Three Yin are Si Tian, Chi does not respond in all; when Three Yin are Zai Quan, Cun does not respond in all. Non-response means Deep Pulse.
This speaks of Six Qi honoring Sovereign Fire and Five Transport valuing Damp Earth, thus Jia and Ji Earth Transport are Nan Zheng. Earth uses completion number, penetrating Metal, Wood, Water, Fire Transport. Earth resides in Center, Sovereign faces South issuing orders, remaining four Transport serve as ministers facing North receiving orders, hence the distinction. However, this discusses the norm; if epidemic diseases occur, there are cases not bound by rules.
The Classic states: "Heaven and Earth Qi, victory and restoration actions, do not manifest in pulse diagnosis. Heaven and Earth use Qi, not position, thus pulse diagnosis is inappropriate; observe shape and symptoms instead."
From this perspective, Meridians, Zang-Fu, Pulse, Disease, Medicine, and Treatment are all results of Luck and Transport. Not just one year, but even a short moment contains Five Element Qi; not just one object, but even a fine hair carries Five Element transformation. 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 breeding. Why do vulgar doctors, not knowing the source of medicine, completely not recognize what Luck and Transport are; those not knowing medical variations, stick to dates and times, holding rigid formulas to harm people. Essentially, there is Luck and Transport in Heaven, and Luck and Transport in Humans. If Heavenly Time wins, abandon human disease and follow Heavenly Time; if Human Disease wins, abandon Heavenly Time and follow Human Disease. Zhang Zi said: