太阴司天，太溪绝，死不治。
少阳司天，天府绝，死不治。
阳明司天，太冲绝，死不治。
太阳司天，神门绝，死不治。
夫五运六气，乃天地阴阳营运升降之常也。五运流行，有太过不及之异；六气升降，则有逆从胜复之
差。凡不合于德化政令者，则为变眚，皆能病患，故谓之时气。一岁之中病症相同者，五运六气所为之
病也。（《纲目》）
《内经》曰∶不知年之所加，气之盛衰，虚实之所起，不可以为工矣。王冰以为四时运气尚未该通，
人病之由，安能精达？夫运有五而气有六，六气化者，寒、暑、燥、湿，风、火也，然又有君火、相火之分
焉。木之化曰风，主于春；君火之化曰热，主于春末夏初；相火之化曰暑，主于夏；金之化曰燥，主于秋；
水之化曰寒，主于冬；土之化曰湿，主于长夏即六月也。天之气，始于少阴，终于厥阴，此少阴标，厥阴终
也。地之气，始于厥阴木，而终于太阳水。故天之六气，反合于地之十二支，以五行正化、对化为其绪，
则知少阴司子午，太阴司丑未，少阳司寅申，阳明司卯酉，太阳司辰戌，厥阴司巳亥，此天气始终之因也。
地之气，反合于天之四时，则厥阴风木主春，少阴君火主春末夏初，少阳相火主夏，太阴湿土主长夏，阳
明燥金主秋，太阳寒水主冬，此地气始终之因也。夫四时寒暄之序，加以六气司化之令，岁岁各异。凡
春温、夏热、秋凉、冬寒，皆天地之正气；如春应温而反寒，夏应热而反凉，秋应凉而反热，冬应寒而
反温，皆四时不正之气也。天有不正之气，人即有不正之疾。疫症之来，有其渐也，流行传染，病如一辙，
苟不参通司天大运，主气小运，受病之由，按经络源流而施治，焉能应手取效？予每遇此症，静心穷理，
格其所感之气，随症施治，无不效若影响。然用药必须过峻，数倍前人，或有议其偏而讥其妄者，予
亦不过因所阅历，聊以尽吾心耳！至于世之褒贬，悉听悠悠之口而已。
太阴湿土司天之年，若太溪脉（足少阴肾经原穴）断绝，为死证，无法治愈。
少阳相火司天之年，若天府脉（手太阴肺经穴位）断绝，为死证，无法治愈。
阳明燥金司天之年，若太冲脉（足厥阴肝经原穴）断绝，为死证，无法治愈。
太阳寒水司天之年，若神门脉（手少阴心经原穴）断绝，为死证，无法治愈。
五运六气，是天地阴阳运行、升降的常规规律。五运的流行，有过盛与不及的差异；六气的升降，则有逆乱、顺从、胜复的变化之差。凡是不符合德、化、政、令正常规律的，就称为变眚（异常灾变），都能导致疾病，所以称之为时气。一年之中病症相同的，是由五运六气所导致的疾病。（出自《本草纲目》）
《黄帝内经》说：不知道当年干支加临的情况，气的盛衰变化，虚实产生的原因，就不能成为好医生。王冰认为，如果不通晓四时运气，人的病因又怎能精准通达呢？运有五种而气有六种，六气化生为寒、暑、燥、湿、风、火，然而又有君火与相火的区分。木的化生叫风，主掌春季；君火的化生叫热，主掌春末夏初；相火的化生叫暑，主掌夏季；金的化生叫燥，主掌秋季；水的化生叫寒，主掌冬季；土的化生叫湿，主掌长夏即六月。天的之气，始于少阴，终于厥阴，这是少阴为标，厥阴为终。地之气，始于厥阴木，而终于太阳水。所以天的六气，反过来配合地的十二地支，以五行的正化和对化为线索，就知道少阴主管子年和午年，太阴主管丑年和未年，少阳主管寅年和申年，阳明主管卯年和酉年，太阳主管辰年和戌年，厥阴主管巳年和亥年，这是天气始终的原因。地之气，反过来配合天的四季，那么厥阴风木主春，少阴君火主春末夏初，少阳相火主夏，太阴湿土主长夏，阳明燥金主秋，太阳寒水主冬，这是地气始终的原因。四季寒暖的顺序，加上六气司天在泉的化育命令，每年各不相同。凡是春温、夏热、秋凉、冬寒，都是天地的正气；如果春天应该温暖却反而寒冷，夏天应该炎热却反而凉爽，秋天应该凉爽却反而炎热，冬天应该寒冷却反而温暖，这些都是四时的不正之气。天有不正之气，人就有不正的疾病。疫症的来临，是有渐进过程的，流行传染，病情如出一辙，如果不参透司天大运、主气小运以及受病的缘由，按照经络源流来施治，怎么能做到手到病除？我每次遇到这种病症，静心穷究事理，推究其所感受的气，随症施治，没有不灵验如影随形的。然而用药必须过于峻猛，剂量数倍于前人，或许有议论其偏颇而讥笑其狂妄的人，我也不过是根据所阅历的经验，姑且尽我的心意罢了！至于世人的褒贬，全由闲言碎语去说吧。
In years when Taiyin (Taiyin Wet Earth) governs the Heaven, if the Taixi pulse (Yuan-Source point of Foot-Shaoyin Kidney Meridian) is severed, it is a death syndrome and cannot be cured.
In years when Shaoyang (Shaoyang Ministerial Fire) governs the Heaven, if the Tianfu pulse (acupoint of Hand-Taiyin Lung Meridian) is severed, it is a death syndrome and cannot be cured.
In years when Yangming (Yangming Dry Metal) governs the Heaven, if the Taichong pulse (Yuan-Source point of Foot-Jueyin Liver Meridian) is severed, it is a death syndrome and cannot be cured.
In years when Taiyang (Taiyang Cold Water) governs the Heaven, if the Shenmen pulse (Yuan-Source point of Hand-Shaoyin Heart Meridian) is severed, it is a death syndrome and cannot be cured.
The Five Movements (Wu Yun) and Six Qi (Liu Qi) are the normal patterns of operation, ascent, and descent of Yin and Yang in Heaven and Earth. The circulation of the Five Movements has differences in excess (Tai Guo) and deficiency (Bu Ji); the ascent and descent of the Six Qi have variations in rebellion, compliance, overcoming, and retaliation. Anything that does not conform to the normal rules of Virtue (De), Transformation (Hua), Administration (Zheng), and Order (Ling) is termed Bian Sheng (abnormal disaster/variation), which can all cause illness; thus, it is called Shi Qi (Seasonal Qi). Diseases with identical symptoms within a year are illnesses caused by the Five Movements and Six Qi. (From *Ben Cao Gang Mu*)
The *Huang Di Nei Jing* states: "If one does not know the addition of the year's stem-branch, the prosperity and decline of Qi, and the origin of deficiency and excess, one cannot serve as a skilled physician." Wang Bing believed that if one has not thoroughly understood the Four Seasons' Yun-Qi, how could one precisely comprehend the causes of human disease? There are five Movements and six Qi. The Six Qi transform into Cold, Heat, Dryness, Dampness, Wind, and Fire. However, there is also a distinction between Jun Fire (Monarch Fire) and Xiang Fire (Ministerial Fire). The transformation of Wood is called Wind, governing Spring; the transformation of Jun Fire is called Heat, governing late Spring and early Summer; the transformation of Xiang Fire is called Shu (Summer Heat), governing Summer; the transformation of Metal is called Dryness, governing Autumn; the transformation of Water is called Cold, governing Winter; the transformation of Earth is called Dampness, governing Chang Xia (Long Summer), i.e., the sixth month. The Qi of Heaven begins with Shaoyin and ends with Jueyin; this indicates Shaoyin as the mark/beginning and Jueyin as the end. The Qi of Earth begins with Jueyin Wood and ends with Taiyang Water. Therefore, the Six Qi of Heaven correspond inversely to the Twelve Earthly Branches of Earth, using the proper transformations (Zheng Hua) and opposite transformations (Dui Hua) as clues. Thus, we know that Shaoyin governs Zi and Wu years, Taiyin governs Chou and Wei years, Shaoyang governs Yin and Shen years, Yangming governs Mao and You years, Taiyang governs Chen and Xu years, and Jueyin governs Si and Hai years. This is the reason for the beginning and end of Heavenly Qi. The Qi of Earth corresponds inversely to the Four Seasons of Heaven: Jueyin Wind-Wood governs Spring, Shaoyin Jun-Fire governs late Spring and early Summer, Shaoyang Xiang-Fire governs Summer, Taiyin Wet-Earth governs Chang Xia, Yangming Dry-Metal governs Autumn, and Taiyang Cold-Water governs Winter. This is the reason for the beginning and end of Earthly Qi. The sequence of cold and warmth in the four seasons, combined with the commands of the Six Qi governing and transforming, varies from year to year. Generally, Spring Warmth, Summer Heat, Autumn Coolness, and Winter Cold are the Righteous Qi (Zheng Qi) of Heaven and Earth. If Spring should be warm but turns cold, Summer should be hot but turns cool, Autumn should be cool but turns hot, and Winter should be cold but turns warm, these are all the Unrighteous Qi (Bu Zheng Zhi Qi) of the four seasons. When Heaven has Unrighteous Qi, humans will have Unrighteous diseases. The onset of epidemic fevers (Yi Zheng) is gradual; through circulation and transmission, the pathology follows the same pattern. If one does not penetrate the Great Movement of the Governing Heaven (Si Tian Da Yun), the Primary Qi and Minor Movement (Zhu Qi Xiao Yun), and the cause of the disease, and treat according to the source flow of meridians, how can one achieve immediate efficacy? Whenever I encounter such syndromes, I calm my mind and exhaustively investigate the principles, analyzing the Qi contracted, and treating according to the syndrome. There is no case where the effect is not as immediate as an echo or shadow. However, the medication used must be excessively harsh, several times the dosage of predecessors. Some may criticize it as biased or mock it as absurd. I merely act according to my experience to fulfill my conscience. As for the praise and blame of the world, I leave them to idle talk.