汪双池曰∶五运六气，《内经》言之甚详，而先儒或不之信。然以气类推之，则亦或有然者，医者不可以
不考也。其不尽应，则所处有东西南北之殊。
如南方多暑，北方多寒，东方多风，西方多阴。
土地有燥湿高下之异。
处高则多风寒，处下则多湿热。下湿则春夏之气常存，高燥则秋冬之气常存。
又有余不足胜复郁发之际，每乍变其常，而非可一端尽。
如阳则有余而气先至，甲丙戊庚壬之岁也。阴则不足而气后至，乙丁己辛癸之岁也。气有余则乘所胜而侮
所不胜，如木盛则乘土而侮金，火盛则乘金而侮水，土盛则乘水而侮木，金盛则乘木而侮火，水盛则乘火而侮土
也。气不足则所胜侮之，所不胜乘之，如木不足则土侮之而金乘之，火不足则金侮之而水乘之，土不足则水侮
之而木乘之，金不足则木侮之而火乘之，水不足则火侮之而土乘之也。气乘所胜为胜，子复母仇为复，如以风
胜湿，风胜清复；以暑胜清，暑胜寒复；以湿胜寒，湿胜风复；以清胜风，清胜暑复；以寒胜暑，寒胜雨复也。
不足之岁则有胜复，有余之岁则无之。郁而发者，两间之气，有升有降，而或为司天在泉之气所遏，则郁而后
发也。又主客相乘，有相生相克，比和之不同，相生则气和，相克则气暴，客克主为顺，主克客为逆。又运气
迭推，有此盛彼衰，彼盛此衰，平岁之异。故化气与司天之气同则为天符，干支所属之气同则为岁会，化气与
在泉之气同为同天符，地支所属与在泉之气同为同岁会。惟化气及地支所属，
及司天之气皆同，如戊午、乙酉、己丑、己未之岁，则曰太乙天符，其气最烈。故运气之变，又不可以一例尽也。
大抵如《周礼·内则》所云∶春多酸，
春气行而肝木旺，恐木气过而侮金，故酸以泻肝而补肺。
夏多苦，
夏气行而心火旺，恐火气过而侮水，故苦以泻心而补肾。
秋多辛，
秋气行而肺金旺，恐金气过而克木，故辛以泻肺而补肝。
冬多咸，
冬令行而肾水旺，恐水气过而克火，故咸以泻肾而补心。
调以甘滑。
甘土味，土兼成五行，甘兼补五脏，故四时皆用之。淡滑者滋味之本，得气于大，故四时皆调以甘滑也。
甘味多缓，亦能生湿痰，滑又以渗湿，故肝无患过缓矣。
是亦即《内经》所谓升降浮沉则顺之，寒热温凉则逆之，毋伐天和之旨也。及夫多风、多暑、多雨、多热、
多凉、多寒之岁，则因时调燮，毋助其愆。
如多暑之岁则勿用热药、多寒之岁则勿用寒药，多雨之岁则药宜燥湿，多风之岁则药宜祛风。俗有云∶春不
麻黄夏不苏。亦是此意，但不可泥耳。
因变制宜，常非可泥。
如寒水司天之年，或未必寒而反酷暑；君火司天之年，或未必热而反多寒；湿土之年，或未必雨而反多晴。
此多由胜复之变，气运相违。又高土少湿多寒，下湿少寒多湿，则又各因其地也。
盖时行之证，必谨察乎岁气所偏。如病自人生，则气运或所不同。
时行之证，即六淫也。如春而 首，夏而疮疥飧泄，秋而病疟，冬而咳逆，及岁或大温、大疫、大寒之类，
是多岁气所偏之
变。若病自人生，则如七情之伤，及饥饱劳役所致，是无关于气运。其当热当寒，当补当泻，无问岁气时候。故
隆冬而用寒药，盛夏而用热剂者，亦有之，岁气岂可尽拘乎？但人之脏气有偏者，则亦每因岁气所偏而并发，是
又所宜兼考也。
如懵不知有五运六气之说，则又何以能因时制治，而不至于伐天和也。《内经》所载，反复详悉，学人或未
能尽识，此撮其大略于篇，俾学人知所考焉。
十干化气
甲己化土，所谓 天之气，甲年为太过，己年为不及。
甲己之年，首丙寅月，丙火生土，故甲己化土。化气者，其所生之气也。
乙庚化金，所谓素天之气，乙年为不及，庚年为太过。
乙庚之年，首戊寅月，戊土生金，故乙庚化金。
丙辛化水，所谓元天之气，丙年为太过，辛年为不及。
丙辛之年，首庚寅月，庚金生水，故丙辛化水。
丁壬化木，所谓苍天之气，丁年为不及，壬年为太过。
丁壬之年，首壬寅月，壬水生木，故丁壬化木。
戊癸化火，所谓丹天之气，戊年为太过，癸年为不及。
戊癸之年，首甲寅月，甲木生火，故戊癸化火。
化气自寅月，地气始升于上也。
寅月而三阳出于地上，是地气始升也，故化气自寅月数。或谓逢龙则化者，非是。
岁运由是推焉。
每岁三百六十五日零三时，分为五气，则每气行七十二日三时有奇。如立春后为初运，至清明后十二日余
而交二运，至夏至后八九日间而交三运，至处暑后二十日余而交四运，至立冬后二三日间而交五运。故五运自
寅月始主运，岁岁皆然。以木为初运，火为二运，土为三运，金为四运，水为五运。客运，如甲年则初运
太宫土，二宫少商金，三运太羽水，四运少角木，终运太征火。乙年，初运少商金，二运太羽水，三运少角木，
四运太征火，终运少宫土。丙年，初运太羽水，二运少角木，三运太征火，四运少宫土，终运太商金。丁年，
初运少角木，二运太征火，三运少宫土，四运太商金，终运少羽水。戊年，初运太征火，二运少宫土，三运太商
金，四运少羽水，终运太角木。己年，初运少宫土，二运太商金，三运少羽水，四运太角木，终运少征火。庚
年，初运太商金，二运少羽水，三运太角木，四运少征火，终运太宫土。辛年，初运少羽水，二运太角木，三
运少微火，四运太宫土，终运少商金。壬年，初运太角木，二运少征火，三运太宫土，四运少商金，终运太羽
水。癸年，初运少征火，二运太宫土，三运少商金，四运太羽水，终运少角木。
六气参错其间，或则相助，或则相制，而变化纷矣。
十二支合化。
子午少阴君火，
火胎于子而旺于午，天地之经位，向明而治，故为君火。火而谓之少阴者，至午位而阴己萌，阴以始生为
少也。君火本也，少阴标也。
应在肾心，
肾应在子，心应于午。肾为足少阴经，心为手少阴经。
子对化，午正化也。
子非火位，而对化为火。正化火有余，对化火不足。
丑未太阴湿土，
二支自是土位，然土旺四季，辰戌丑未皆土，而独主丑未者，土为太阴，丑未阴支，若辰戌则阳支也。土
生于火，则根据母在未，水为土配，则根据妻在丑。土为太阴者，阴以极盛为太也。湿土本也，太阴标也。
应于肺脾。
肺应在丑，丑为金库。脾应在未，土之正位。肺为手太阴经，脾为足太阴经。
丑对化，未正化也。
肺非土，而对化为土，其湿同。正化土有余，对化土不足。
寅申少阳相火，
火生于寅而病于申，木旺于寅而胎于申。相火者，方生之火而行于木，为龙为雷，故寅申为相火。君居正
位，相助其旁也。方生之火，火不相附，故为少阳。相火本也，少阳标也。
应于胆三焦。
胆应在寅，寅木火之位，胆木实行相火之气，犹震木雷火也。三焦应在申，申为水长生之地，三焦行相火，
而实水道之官也。胆为足少阳经，三焦为手少阳经。
寅正化，申对化也。
申非火，而对化为火。正化火有余，对化火不足。
卯酉阳明燥金，
金胎于卯而旺于酉，地经南方火位，而革阳从阴，是为燥金。金而谓之阳明者，阳尽显于外而严肃刚明也。
燥金本也，阳明标也。
应在胃大肠。
胃应在卯，卯与未合，胃与脾合，以木从土，实行肝气，而其腑主藏纳，故又从金。大肠应在酉，酉金之
正位，而酉与丑合，大肠与肺合，金实生于土也。胃为足阳明经，大肠为手阳明经也。
卯对化，酉正化也。
卯非金，而对化为金。正化金有余，对化金不足。
辰戌太阳寒水，
水库在辰，火库在戌，而戌当干位，干为寒为冰，故辰戌为寒水。水而谓之太阳者，水居五行之始，阳气
之元也，阳以始为太，故曰太阳。寒水本也，太阳标也。
应在膀胱小肠。
膀胱应在辰，膀胱津液之腑，辰与申子和，膀胱与肾合。小肠应在戌，小肠沁别水谷，渗入膀胱，戌与寅
午合，小肠与心合而从水化。膀胱足太阳经，小肠手太阳经也。
辰正化，戌对化也。
戌非水，而对化为水。正化水有余，对化水不足。
巳亥厥阴风木，
木病于巳而生于亥，巳当巽位，巽为风为木，故巳亥为风木。而谓之厥阴者，阴至下极，物极则反，必逆
而复上，故冬至阳生，为生木之始，阴以逆为厥也。风木本也，厥阴标也。
应在心包肝。
心包应在巳，肝应在亥。心包为手厥阴经，肝为足厥阴经。
已对化，亥正化也。
巳非木，而对化为木。正化木有余，对化木不足。
六气行自丑半，地辟而天气通也。
天开于子，地辟于丑，地辟而天地通，故六气自大寒始，十干属天，而五营运气于地，地在天中而亦常承
天者也。十二支属地，而六气加临自天，天包地外以营运气交地中也。昔人分发多失其义，兹特为详正之。
岁气以是行焉。
主气岁岁所同，客气每年各异。
主气错于四时，而阳赢阴乏。
主气岁自大寒，厥阴风木始行，至春分而止。自春分后，少阴君火气行，至小满而止。自小满后，少阳相
火气行，至大暑而止。自大暑后，太阴湿土气行，至秋分而止。自秋分后，阳明燥金始行，至小雪而止。自小雪
后，太阳寒水始行，至大寒而止。
此每岁主气之常。客气加临，则因岁支而变。但主气则湿土行相火之后，客气则湿土居二火之间。大寒尚在冬
日，而风木之气已行，至湿土犹挟暑令，故曰阳常赢。秋分后而燥金之气始行，及大寒而寒水之令遂改，故曰阴
常乏。木火阳也，金水阴也。
客气因岁推移，加临主气之上，而顺逆和乖焉，则因为民病。
客气克主气为顺，主气克客气为逆。主客同气，而或相生为和，相克为乖。然气运不及则以相生相助为得
其平，气运太过而复生之助之则愈厉矣。此在民病所以有寒风暑火燥湿之淫也。
是故升降浮沉则顺之，寒热温凉则逆之，所以调燮天和也。
六气有司天在泉之气，有左间右间之气，迭为升降浮沉。气有郁而不得升者则为升之，有阻而不能降者则
为降之。如木郁达之，火郁发之，土郁夺之，金郁泄之，水郁折之之类是也。其以寒治热，以热治寒，温则凉之，
凉则温之，则所谓逆之也。
是故岁在子午，少阴君火司天，阳明燥金在泉。
司天之气统主一岁，又三气以前司天之气主之，四气以后在泉之气主之。又人身自天枢以上天气主之，自
天枢以下地气主之，天枢之际中气主之。天枢谓当脐也，中气即主气也。
初之气，太阳寒水。
在泉左间之气，客气生主气，多风。
二之气，厥阴风木。
司天左间之气，客气生主气，多温。
三之气，少阴君火。
司天之气，二火合炎，多暑。
四之气，太阴湿土。
司天右间之气，主客皆土，多湿热雨。
五之气，少阳相火。
在泉右间之气，客克主，火伤金，肺病。
终之气，阳明燥金。
在泉之气，客气生主气，多清寒。
甲子甲午。
火生土，多热湿。
丙子丙午。
丙子岁会，水胜火，气平。丙午，干支皆火，多热湿。
戊子戊午。
天符岁热，戊午太乙天符，热甚多疫，肾肺皆病。
庚子庚午。
金气盛，岁平，多燥。
壬子壬午。
风火相助，多风温，多热疫。
五运参错考之，以察民病焉。
虽不必尽泥，要不可不知也。
岁在丑未，太阴湿土司夭，太阳寒水在泉。
说已见上。
初之气，厥阴风木。
主客同气，多风。
二之气，少阴君火。
主客皆火，早热生湿。
三之气，太阴湿土。
主气生客气，湿热大行。
四之气，少阳相火。
客气生主气，热湿大行。
五之气，阳明燥金。
主客同气，热湿始平。
终之气，太阳寒水。
主客同气，民多寒疾。
乙丑乙未。
土生金，金气平。
丁丑丁未。
木气不足，土侮木郁。
己丑己未。
太乙天符，湿气大行，多雨多肿胀。
辛丑辛未。
土壅水，水不足，多寒湿拥。
癸丑癸未。
火生土，火不足，多寒湿。
五运参错考之，以察民病焉。
岁在寅申，少阳相火司天，厥阴风木在泉。
是岁风火相助，肝胆为病。
初之气，少阴君火。
主气生客气，风温早作。
二之气，太阴湿土。
主气生客气，湿热大作。
三之气，少阳相火。
二火合炎，火气大行，民多内热。
四之气，阳明燥金。
火气始平。
五之气，太阳寒水。
主气生客气，清早寒。
终之气，厥阴风木。
主气生客气，早寒多寒风。
甲寅甲申。
木火土交助，湿热较盛。
丙寅丙申。
岁平，丙寅木火得气，丙申火令反减。
戊寅戊申。
天符，相火盛炎，肺肾交病。
庚寅庚申。
岁平，庚申木火反衰。
壬寅壬申。
风木相火相益助岁，风热大作。
Wang Shuangchi said: The theories of Five Movements and Six Qi (Wuyun Liuqi, the traditional Chinese medical theory concerning the cyclical patterns of climate and disease) are discussed in great detail in the *Huangdi Neijing* (Yellow Emperor's Inner Canon), yet some former Confucian scholars did not believe in them. However, if one deduces based on the laws of Qi, there may indeed be validity to this; physicians cannot fail to examine it. The reason why it does not always correspond is due to differences in location, such as East, West, South, and North.
For instance, the South has much summer heat, the North has much cold, the East has much wind, and the West has much yin-cold.
Land varies in dryness, dampness, altitude, and depression.
High places tend to have much wind and cold, while low places tend to have much damp-heat. In low, damp areas, the Qi of spring and summer often persists; in high, dry areas, the Qi of autumn and winter often persists.
Furthermore, during periods when the movements are excessive or deficient, or when there is victory/defeat, repression, or eruption, the normal patterns often change suddenly and cannot be summarized by a single aspect.
When Yang Qi is excessive, the Qi arrives early; these are years of Jia, Bing, Wu, Geng, and Ren. When Yin Qi is deficient, the Qi arrives late; these are years of Yi, Ding, Ji, Xin, and Gui. When Qi is excessive, it overcomes the element it controls and insults the element that controls it. For example, when Wood is excessive, it overcomes Earth and insults Metal; when Fire is excessive, it overcomes Metal and insults Water; when Earth is excessive, it overcomes Water and insults Wood; when Metal is excessive, it overcomes Wood and insults Fire; when Water is excessive, it overcomes Fire and insults Earth. When Qi is deficient, it is insulted by the element it controls and overcome by the element that controls it. For example, when Wood is deficient, Earth insults it and Metal overcomes it; when Fire is deficient, Metal insults it and Water overcomes it; when Earth is deficient, Water insults it and Wood overcomes it; when Metal is deficient, Wood insults it and Fire overcomes it; when Water is deficient, Fire insults it and Earth overcomes it. When Qi overcomes what it controls, it is called "Victory" (Sheng); when the child avenges the mother, it is called "Reprisal" (Fu). For example, Wind overcoming Dampness, Wind overcoming Dryness and then reprising; Summer Heat overcoming Dryness, Summer Heat overcoming Cold and then reprising; Dampness overcoming Cold, Dampness overcoming Wind and then reprising; Dryness overcoming Wind, Dryness overcoming Summer Heat and then reprising; Cold overcoming Summer Heat, Cold overcoming Rain and then reprising. Years of deficiency have Victory and Reprisal, but years of excess do not. Cases of repression followed by eruption occur when the Qi between Heaven and Earth rises and falls, but is blocked by the Si Tian (Heavenly Qi) or Zai Quan (Earthly Qi), leading to delayed eruption. There is also mutual interaction between Host Qi (Zhu Qi) and Guest Qi (Ke Qi), involving generation, restriction, and harmony. Generation leads to harmonious Qi, restriction leads to violent Qi. Guest overcoming Host is favorable (Shun), while Host overcoming Guest is unfavorable (Ni). Furthermore, through iterative deduction of movements and Qi, there are variations where one is excessive and another deficient, characterizing peaceful years. Thus, when the Transforming Qi matches the Si Tian Qi, it is called "Tian Fu" (Heavenly符). When the Heavenly Stem and Earthly Branch Qi match, it is called "Sui Hui" (Year Assembly). When the Transforming Qi matches the Zai Quan Qi, it is called "Tong Tian Fu". When the Earthly Branch Qi matches the Zai Quan Qi, it is called "Tong Sui Hui". Only when the Transforming Qi, the Earthly Branch Qi, and the Si Tian Qi are all identical, as in the years of Wu Wu, Yi You, Ji Chou, and Ji Wei, is it called "Tai Yi Tian Fu", with the most intense Qi. Therefore, the changes in movements and Qi cannot be generalized.
Generally speaking, as stated in the *Rites of Zhou · Nei Ze*: In Spring, consume more sour flavors.
Spring Qi moves and Liver Wood prospers; fearing Wood Qi will become excessive and insult Metal, sour flavor is used to drain the Liver and tonify the Lung.
In Summer, consume more bitter flavors.
Summer Qi moves and Heart Fire prospers; fearing Fire Qi will become excessive and insult Water, bitter flavor is used to drain the Heart and tonify the Kidney.
In Autumn, consume more pungent flavors.
Autumn Qi moves and Lung Metal prospers; fearing Metal Qi will become excessive and restrict Wood, pungent flavor is used to drain the Lung and tonify the Liver.
In Winter, consume more salty flavors.
Winter Qi moves and Kidney Water prospers; fearing Water Qi will become excessive and restrict Fire, salty flavor is used to drain the Kidney and tonify the Heart.
Harmonize with sweet and slippery flavors.
Sweet flavor belongs to Earth; Earth completes the Five Elements, and Sweet flavor tonifies the Five Zang Organs, so it is used in all four seasons. Dan (bland) and Hua (slippery) are the essence of taste, deriving Qi from Heaven, so all seasons are harmonized with sweet and slippery flavors.
Sweet flavor tends to be relaxing but can also generate damp-phlegm; slippery flavor promotes dampness drainage, so the Liver need not worry about being too relaxed.
This aligns with the principle in the *Huangdi Neijing*: follow the nature of ascending, descending, floating, and sinking; oppose the nature of cold, heat, warmth, and coolness; do not harm the Harmony of Heaven. In years characterized by much wind, summer heat, rain, heat, coolness, or cold, adjust according to the season without aiding the deviation.
In years with much summer heat, do not use hot medicines; in years with much cold, do not use cold medicines; in years with much rain, medicines should be drying and resolving dampness; in years with much wind, medicines should dispel wind. As the common saying goes: "Do not use Ephedra Herb (Mahuang) in Spring, do not use Perilla Leaf (Suyu) in Summer." This conveys the same meaning, but one must not adhere to it rigidly.
Adapt treatment to changes; generally, one should not be dogmatic.
In years where Cold Water governs Heaven (Si Tian), it might not be cold but rather extremely hot; in years where Ministerial Fire governs Heaven, it might not be hot but rather have much cold; in years of Damp Earth, it might not rain but rather be sunny. This is mostly due to changes in victory/defeat and conflicting Qi movements. Additionally, high lands are less damp and colder, while low lands are less cold and damper, depending on the region.
Generally, epidemic diseases must be carefully examined regarding the bias of the year's Qi. If the disease arises from human factors, the Qi movements might differ.
Epidemic diseases refer to the Six Excesses (Liu Yin). For example, headache in Spring, sores and scabies/diarrhea in Summer, malaria in Autumn, cough and counterflow in Winter, or years of extreme warmth, plague, or extreme cold, are all variations caused by biased year Qi. If the disease arises from human factors, such as injury from the Seven Emotions or from hunger/fullness and overwork, it is unrelated to Qi movements. Whether to treat with heat or cold, tonification or sedation, depends on the condition, not the year or season. Thus, using cold medicine in deep winter or hot medicine in midsummer does occur; can year Qi be strictly adhered to? However, if a person's Zang Qi is biased, it often coincides with the biased year Qi, which is another aspect to consider.
If one is ignorant of the theory of Five Movements and Six Qi, how can one formulate treatments according to time and avoid harming the Harmony of Heaven? The *Huangdi Neijing* describes this repeatedly and in detail. Learners may not fully recognize it; here I summarize the main points for learners to examine.
Ten Heavenly Stems Transforming Qi
Jia and Ji transform into Earth, referred to as the Qi of Dan Tian (Red Sky). Jia years are Excessive (Tai Guo), Ji years are Deficient (Bu Ji).
In Jia and Ji years, starting from Bing Yin month, Bing Fire generates Earth, so Jia and Ji transform into Earth. Transforming Qi refers to the Qi generated by it.
Yi and Geng transform into Metal, referred to as the Qi of Su Tian (White Sky). Yi years are Deficient, Geng years are Excessive.
In Yi and Geng years, starting from Wu Yin month, Wu Earth generates Metal, so Yi and Geng transform into Metal.
Bing and Xin transform into Water, referred to as the Qi of Yuan Tian (Black/Dark Sky). Bing years are Excessive, Xin years are Deficient.
In Bing and Xin years, starting from Geng Yin month, Geng Metal generates Water, so Bing and Xin transform into Water.
Ding and Ren transform into Wood, referred to as the Qi of Cang Tian (Green/Cyan Sky). Ding years are Deficient, Ren years are Excessive.
In Ding and Ren years, starting from Ren Yin month, Ren Water generates Wood, so Ding and Ren transform into Wood.
Wu and Gui transform into Fire, referred to as the Qi of Dan Tian (Cinnabar/Red Sky). Wu years are Excessive, Gui years are Deficient.
In Wu and Gui years, starting from Jia Yin month, Jia Wood generates Fire, so Wu and Gui transform into Fire.
Transforming Qi begins from Yin month, when Earth Qi starts rising upwards.
In Yin month, the Three Yang emerge above ground, marking the start of Earth Qi rising; thus, Transforming Qi is counted from Yin month. Some say transformation only occurs in Dragon years, which is incorrect.
Yearly movements are deduced from this.
Each year consists of 365 days and 3 shichen (hours), divided into five Qi phases, each lasting 72 days and 3 shichen plus a fraction. For example, after Lichun (Start of Spring) is the First Movement, transitioning to the Second Movement after Qingming (Clear and Bright) plus 12 days; to the Third Movement after Xiazhi (Summer Solstice) plus 8-9 days; to the Fourth Movement after Chushu (End of Heat) plus 20+ days; to the Fifth Movement after Lidong (Start of Winter) plus 2-3 days. Thus, the Five Movements begin with Yin month as the Host Movement, consistently every year. Wood is the First Movement, Fire is the Second, Earth is the Third, Metal is the Fourth, and Water is the Fifth. Regarding Guest Movements: In Jia years, the First Movement is Tai Gong Earth, Second is Shao Shang Metal, Third is Tai Yu Water, Fourth is Shao Jiao Wood, and Final is Tai Zheng Fire. In Yi years, First is Shao Shang Metal, Second is Tai Yu Water, Third is Shao Jiao Wood, Fourth is Tai Zheng Fire, Final is Shao Gong Earth. In Bing years, First is Tai Yu Water, Second is Shao Jiao Wood, Third is Tai Zheng Fire, Fourth is Shao Gong Earth, Final is Tai Shang Metal. In Ding years, First is Shao Jiao Wood, Second is Tai Zheng Fire, Third is Shao Gong Earth, Fourth is Tai Shang Metal, Final is Shao Yu Water. In Wu years, First is Tai Zheng Fire, Second is Shao Gong Earth, Third is Tai Shang Metal, Fourth is Shao Yu Water, Final is Tai Jiao Wood. In Ji years, First is Shao Gong Earth, Second is Tai Shang Metal, Third is Shao Yu Water, Fourth is Tai Jiao Wood, Final is Shao Zheng Fire. In Geng years, First is Tai Shang Metal, Second is Shao Yu Water, Third is Tai Jiao Wood, Fourth is Shao Zheng Fire, Final is Tai Gong Earth. In Xin years, First is Shao Yu Water, Second is Tai Jiao Wood, Third is Shao Wei Fire, Fourth is Tai Gong Earth, Final is Shao Shang Metal. In Ren years, First is Tai Jiao Wood, Second is Shao Zheng Fire, Third is Tai Gong Earth, Fourth is Shao Shang Metal, Final is Tai Yu Water. In Gui years, First is Shao Zheng Fire, Second is Tai Gong Earth, Third is Shao Shang Metal, Fourth is Tai Yu Water, Final is Shao Jiao Wood.
The Six Qi interlace, sometimes assisting, sometimes restricting, resulting in complex changes.
Twelve Earthly Branches Combined Transformation
Zi and Wu: Shaoyin Ministerial Fire.
Fire conceives in Zi and prospers in Wu. This is the fixed position of Heaven and Earth, facing brightness to rule, hence Ministerial Fire. It is called Shaoyin because at Wu, Yin has already sprouted; Yin beginning is "Shao" (Less). Ministerial Fire is the root, Shaoyin is the branch.
Corresponds to Kidney and Heart.
Kidney corresponds to Zi, Heart to Wu. Kidney is Foot Shaoyin Meridian, Heart is Hand Shaoyin Meridian.
Zi is opposite transformation (Dui Hua), Wu is direct transformation (Zheng Hua).
Zi is not a Fire position, but transforms oppositely into Fire. Direct transformation has excess Fire, opposite transformation has deficient Fire.
Chou and Wei: Taiyin Damp Earth.
These two branches are naturally Earth positions. Although Earth prospers in the four seasons (Chen, Xu, Chou, Wei are all Earth), Chou and Wei are singled out because Earth is Taiyin, and Chou/Wei are Yin branches, whereas Chen/Xu are Yang branches. Earth is born from Fire, so its mother base is in Wei; Water pairs with Earth, so its wife base is in Chou. Earth is Taiyin because Yin reaching extremity is "Tai" (Great). Damp Earth is the root, Taiyin is the branch.
Corresponds to Lung and Spleen.
Lung corresponds to Chou, Chou being the repository of Metal. Spleen corresponds to Wei, the true position of Earth. Lung is Hand Taiyin Meridian, Spleen is Foot Taiyin Meridian.
Chou is opposite transformation, Wei is direct transformation.
Lung is not Earth, but transforms oppositely into Earth, sharing the same dampness. Direct transformation has excess Earth, opposite transformation has deficient Earth.
Yin and Shen: Shaoyang Ministerial Fire.
Fire is born in Yin and sick in Shen; Wood prospers in Yin and conceives in Shen. Ministerial Fire is fire just born moving with Wood, like dragon and thunder, hence Yin/Shen are Ministerial Fire. The Ruler resides in the central position, assisting from the side. Fire just born does not attach, hence Shaoyang. Ministerial Fire is the root, Shaoyang is the branch.
Corresponds to Gallbladder and Sanjiao (Triple Burner).
Gallbladder corresponds to Yin, a position of Wood and Fire; Gallbladder Wood implements Ministerial Fire Qi, like Zhen Wood and Thunder Fire. Sanjiao corresponds to Shen, the place where Water is born; Sanjiao conducts Ministerial Fire and serves as the official of water passages. Gallbladder is Foot Shaoyang Meridian, Sanjiao is Hand Shaoyang Meridian.
Yin is direct transformation, Shen is opposite transformation.
Shen is not Fire, but transforms oppositely into Fire. Direct transformation has excess Fire, opposite transformation has deficient Fire.
Mao and You: Yangming Dry Metal.
Metal conceives in Mao and prospers in You. Passing through the Southern Fire position of Earth, transforming Yang to Yin, it becomes Dry Metal. Metal is called Yangming because Yang is fully revealed externally, solemn and bright. Dry Metal is the root, Yangming is the branch.
Corresponds to Stomach and Large Intestine.
Stomach corresponds to Mao; Mao combines with Wei, Stomach combines with Spleen. Following Wood to Earth, it implements Liver Qi, but as a fu organ storing and receiving, it also follows Metal. Large Intestine corresponds to You, the true position of Metal; You combines with Chou, Large Intestine combines with Lung, as Metal is truly born from Earth. Stomach is Foot Yangming Meridian, Large Intestine is Hand Yangming Meridian.
Mao is opposite transformation, You is direct transformation.
Mao is not Metal, but transforms oppositely into Metal. Direct transformation has excess Metal, opposite transformation has deficient Metal.
Chen and Xu: Taiyang Cold Water.
Water repository is in Chen, Fire repository is in Xu. Xu corresponds to the Qian position; Qian represents cold and ice, hence Chen/Xu are Cold Water. Water is called Taiyang because Water is at the beginning of the Five Elements, the origin of Yang Qi. Yang beginning is "Tai", hence Taiyang. Cold Water is the root, Taiyang is the branch.
Corresponds to Bladder and Small Intestine.
Bladder corresponds to Chen; Bladder is the fu organ of fluids, Chen combines with Shen/Zi, Bladder combines with Kidney. Small Intestine corresponds to Xu; Small Intestine separates clear and turbid fluids, seeping into Bladder. Xu combines with Yin/Wu, Small Intestine combines with Heart and transforms into Water. Bladder is Foot Taiyang Meridian, Small Intestine is Hand Taiyang Meridian.
Chen is direct transformation, Xu is opposite transformation.
Xu is not Water, but transforms oppositely into Water. Direct transformation has excess Water, opposite transformation has deficient Water.
Si and Hai: Jueyin Wind Wood.
Wood is sick in Si and born in Hai. Si corresponds to the Xun position; Xun represents Wind and Wood, hence Si/Hai are Wind Wood. It is called Jueyin because Yin reaches the lowest extreme; things reverse at the extreme, necessarily reversing and moving up. Thus, Winter Solstice brings Yang birth, the start of Wood birth; Yin reversing is "Jue". Wind Wood is the root, Jueyin is the branch.
Corresponds to Pericardium and Liver.
Pericardium corresponds to Si, Liver to Hai. Pericardium is Hand Jueyin Meridian, Liver is Foot Jueyin Meridian.
Si is opposite transformation, Hai is direct transformation.
Si is not Wood, but transforms oppositely into Wood. Direct transformation has excess Wood, opposite transformation has deficient Wood.
The Six Qi move from the middle of Chou, when Earth opens and Heaven connects.
Heaven opened in Zi, Earth opened in Chou. With Earth opening, Heaven and Earth connect, so the Six Qi begin from Da Han (Great Cold). Ten Stems belong to Heaven, and Five Movements circulate Qi on Earth. Earth is within Heaven and constantly receives from Heaven. Twelve Branches belong to Earth, but Six Qi overlay from Heaven; Heaven envelops Earth outside to circulate Qi intersecting with Earth. Former distributors often lost the meaning; here I correct it in detail.
Yearly Qi moves accordingly.
Host Qi is the same every year; Guest Qi varies annually.
Host Qi is distributed across the four seasons, with Yang prevailing and Yin lacking.
Host Qi starts from Da Han, with Jueyin Wind Wood moving until Chunfen (Spring Equinox). After Chunfen, Shaoyin Ministerial Fire moves until Xiaoman (Grain Buds). After Xiaoman, Shaoyang Ministerial Fire moves until Dashu (Major Heat). After Dashu, Taiyin Damp Earth moves until Qiufen (Autumn Equinox). After Qiufen, Yangming Dry Metal moves until Xiaoxue (Minor Snow). After Xiaoxue, Taiyang Cold Water moves until Da Han.
This is the constant pattern of annual Host Qi. Guest Qi overlays and changes according to the Year Branch. However, Host Qi has Damp Earth following Ministerial Fire, while Guest Qi has Damp Earth between the two Fires. Da Han is still in winter, but Wind Wood Qi has already moved; by the time Damp Earth arrives, it still carries summer heat, hence "Yang often prevails". After Autumn Equinox, Dry Metal Qi begins; by Da Han, Cold Water command changes, hence "Yin often lacks". Wood and Fire are Yang; Metal and Water are Yin.
Guest Qi shifts with the year, overlaying Host Qi. Favorable/unfavorable and harmonious/disordered states arise, leading to people's diseases.
Guest overcoming Host is favorable; Host overcoming Guest is unfavorable. Same Qi for Host and Guest, generating is harmonious, restricting is disordered. When Qi movement is deficient, generation and assistance achieve balance; when excessive, further generation and assistance make it worse. This explains the prevalence of Wind-Cold, Summer Heat, Fire, Dryness, and Dampness in people's diseases.
Therefore, follow the nature of ascending, descending, floating, and sinking; oppose the nature of cold, heat, warmth, and coolness, to regulate the Harmony of Heaven.
The Six Qi include Si Tian (Heavenly) and Zai Quan (Earthly) Qi, as well as Left and Right Interstitial Qi, alternating in ascending, descending, floating, and sinking. Qi that is depressed and cannot rise is raised; Qi that is obstructed and cannot descend is lowered. For example, depress Wood to unblock it, erupt Fire to release it, seize Earth to drain it, excrete Metal to vent it, and control Water to break it. Using cold to treat heat, heat to treat cold, cooling warmth, warming coolness—this is opposing the nature.
Thus, in years of Zi and Wu, Shaoyin Ministerial Fire governs Heaven (Si Tian), and Yangming Dry Metal governs Earth (Zai Quan).
Si Tian Qi governs the whole year; before the third Qi, Si Tian Qi dominates; after the fourth Qi, Zai Quan Qi dominates. In the human body, above Tianshu (the navel), Heaven Qi dominates; below Tianshu, Earth Qi dominates; at the junction of Tianshu, Central Qi (Host Qi) dominates.
First Qi: Taiyang Cold Water.
Left Interstitial Qi of Zai Quan; Guest generates Host, much wind.
Second Qi: Jueyin Wind Wood.
Left Interstitial Qi of Si Tian; Guest generates Host, much warmth.
Third Qi: Shaoyin Ministerial Fire.
Si Tian Qi; two Fires combine in blazing, much summer heat.
Fourth Qi: Taiyin Damp Earth.
Right Interstitial Qi of Si Tian; Host and Guest are both Earth, much damp-heat and rain.
Fifth Qi: Shaoyang Ministerial Fire.
Right Interstitial Qi of Zai Quan; Guest overcomes Host, Fire injures Metal, Lung disease.
Final Qi: Yangming Dry Metal.
Zai Quan Qi; Guest generates Host, much clear cold.
Jia Zi and Jia Wu years.
Fire generates Earth, much heat and dampness.
Bing Zi and Bing Wu years.
Bing Zi is Sui Hui (Year Assembly), Water overcomes Fire, Qi is balanced. Bing Wu, both Stem and Branch are Fire, much heat and dampness.
Wu Zi and Wu Wu years.
Tian Fu (Heavenly符) year heat; Wu Wu is Tai Yi Tian Fu, extreme heat with many epidemics, Kidney and Lung both diseased.
Geng Zi and Geng Wu years.
Metal Qi is strong, year is peaceful, much dryness.
Ren Zi and Ren Wu years.
Wind and Fire assist each other, much wind-warmth, many heat epidemics.
Examine the interlaced Five Movements to observe people's diseases.
Although one need not adhere rigidly, it is essential to know.
In years of Chou and Wei, Taiyin Damp Earth governs Heaven, Taiyang Cold Water governs Earth.
Explanation seen above.
First Qi: Jueyin Wind Wood.
Host and Guest same Qi, much wind.
Second Qi: Shaoyin Ministerial Fire.
Host and Guest both Fire, early heat generates dampness.
Third Qi: Taiyin Damp Earth.
Host generates Guest, damp-heat prevails largely.
Fourth Qi: Shaoyang Ministerial Fire.
Guest generates Host, heat and dampness prevail largely.
Fifth Qi: Yangming Dry Metal.
Host and Guest same Qi, heat and dampness begin to balance.
Final Qi: Taiyang Cold Water.
Host and Guest same Qi, people suffer many cold diseases.
Yi Chou and Yi Wei years.
Earth generates Metal, Metal Qi is balanced.
Ding Chou and Ding Wei years.
Wood Qi is deficient, Earth insults Wood causing depression.
Ji Chou and Ji Wei years.
Tai Yi Tian Fu, Dampness prevails largely, much rain and swelling.
Xin Chou and Xin Wei years.
Earth blocks Water, Water is deficient, much cold-damp obstruction.
Gui Chou and Gui Wei years.
Fire generates Earth, Fire is deficient, much cold-damp.
Examine the interlaced Five Movements to observe people's diseases.
In years of Yin and Shen, Shaoyang Ministerial Fire governs Heaven, Jueyin Wind Wood governs Earth.
In these years, Wind and Fire assist each other, Liver and Gallbladder are diseased.
First Qi: Shaoyin Ministerial Fire.
Host generates Guest, wind-warmth appears early.
Second Qi: Taiyin Damp Earth.
Host generates Guest, damp-heat arises vigorously.
Third Qi: Shaoyang Ministerial Fire.
Two Fires combine in blazing, Fire Qi prevails largely, people suffer internal heat.
Fourth Qi: Yangming Dry Metal.
Fire Qi begins to balance.
Fifth Qi: Taiyang Cold Water.
Host generates Guest, clear early cold.
Final Qi: Jueyin Wind Wood.
Host generates Guest, early cold with much wind-cold.
Jia Yin and Jia Shen years.
Wood, Fire, and Earth mutually assist, damp-heat is relatively strong.
Bing Yin and Bing Shen years.
Year is peaceful; Bing Yin Wood/Fire obtains Qi, Bing Shen Fire command actually decreases.
Wu Yin and Wu Shen years.
Tian Fu, Ministerial Fire is excessively blazing, Lung and Kidney jointly diseased.
Geng Yin and Geng Shen years.
Year is peaceful; Geng Shen Wood/Fire actually declines.
Ren Yin and Ren Shen years.
Wind Wood and Ministerial Fire mutually assist the year, wind-heat arises vigorously.