韩子曰∶形而上者谓之天，形而下者谓之地，介于其两间者谓之人。人受天地之中以生
，莫不禀二气以成形。是以六气纬空，五行丽地，人则默而象之。故足厥阴肝居于巳，手厥
阴右肾居于亥，巳亥为天地之门户，故风木化焉。足少阴肾居于子，手少阴心居于午，子午
得天地之正中，故君火位焉。足太阴脾居于未，手太阴肺居于丑，丑未为归藏之标本，故湿
土守焉。足少阳胆居于寅，手少阳三焦居于申，寅申握生化之始终，故相火丽焉。足阳明胃
居于酉，手阳明大肠居于卯，卯酉为日月之道路，故燥金行焉。足太阳膀胱居于辰，手太阳
小肠居于戌，辰戌为七政之魁罡，故寒水注焉。此三才应奉，二气相须，不刊之说，如指诸
掌。至于五行六气，第相资生，亦莫不有自然之序。如厥阴风木生少阴君火，君火生太阴湿
土，湿土生少阳相火，相火生阳明燥金，燥金生太阳寒水，顺天道而右旋，所谓营运也。或
问君火生土，土复能生相火，火复生金，其义何在?此生成之道也。相火既已发焰，晕晕灰
灭，非土不成，未见虚空能聚火，金在矿，非火不能 出。所以《河图》火七居西室，金九
居南室，盖互显其成能也，若以一性而推之，无所不备。故木焚则为火，绞则为水；石击则
为火，熔则为水。洲澶之内，江河竞注；大海之中，火光常起，此皆性之本有也，又何疑土
中火、火中金。夫木火土金水，此乃常度，人皆知之；至于风暑湿燥寒，谓之揆度，鲜有能
明其状者。故以木比风，以火比暑，以土比湿，以金比燥，以水比寒，仍以上下二气而配手
足三阴三阳，则谓之奇度。又况五行各各不同，有正气，有太过，有不及。天地气化既然，
人之脏腑亦然，感而为病，或外邪，或本气，或禀赋，必当推类，随三度而调之。非究心明
道之士，孰能与此。
韩愈说：超越形体的称为天，具有形体的称为地，处于天地之间的称为人。人禀受天地中和之气而生成，无不承受阴阳二气而形成形体。因此，六气经纬于天空，五行附着于大地，人则默默地效法它们。所以，足厥阴肝经位于巳位，手厥阴心包络（注：原文作右肾，此处依中医理论及上下文语境，通常指代心包或相火之源，但为忠实原文翻译，暂译作右肾，并在术语解释中说明）位于亥位，巳和亥是天地出入的门户，所以风木之气在此化生。足少阴肾经位于子位，手少阴心经位于午位，子午得到天地正中的位置，所以君火之位确立。足太阴脾经位于未位，手太阴肺经位于丑位，丑和未是归藏的根本与末梢，所以湿土之气在此守护。足少阳胆经位于寅位，手少阳三焦经位于申位，寅和申握持生化过程的始终，所以相火之气附着于此。足阳明胃经位于酉位，手阳明大肠经位于卯位，卯和酉是日月运行的道路，所以燥金之气在此运行。足太阳膀胱经位于辰位，手太阳小肠经位于戌位，辰和戌是七星魁罡之位，所以寒水之气在此灌注。这是三才（天、地、人）相互应奉，阴阳二气相互依存，不可磨灭的道理，就像指着手掌一样清楚。至于五行和六气，只是相互资助生长，也无不遵循自然的秩序。比如厥阴风木生少阴君火，君火生太阴湿土，湿土生少阳相火，相火生阳明燥金，燥金生太阳寒水，顺应天道向右旋转，这就是所谓的“营运”。有人问：君火生土，土又能生相火，相火又生金，其中的道理是什么？这是生成的规律。相火既然已经燃烧，灰烬弥漫，没有土就不能形成（炉灶/容器），没见过虚空能聚集火焰；金在矿石中，没有火不能提炼出来。所以《河图》中火七居西室，金九居南室，大概是互相显现其成就功能的意思，如果从一种本性来推究，无所不备。所以木头焚烧就成为火，挤压就成为水；石头撞击产生火，熔化就成为水。洲渚之内，江河竞相奔流；大海之中，火光常常升起，这些都是本性中原本就有的，又有什么怀疑土中有火、火中有金的呢？木、火、土、金、水，这是常规的法度，人们都知道；至于风、暑、湿、燥、寒，称为揆度（衡量标准），很少有人能明白它们的状貌。所以用木比作风，用火比作暑，用土比作湿，用金比作燥，用水比作寒，仍然以上下二气来配合手足三阴三阳经脉，这就称为奇度。更何况五行各不相同，有正气，有过盛，有不足。天地气化既然如此，人的脏腑也是如此，感受邪气而生病，或是外邪，或是本气失调，或是先天禀赋不同，必须推究类比，随着这三种法度来调理它。不是专心研究并明晓大道的人，谁能做到这一点呢？
Han Yu said: That which transcends form is called Heaven (Tian), that which possesses form is called Earth (Di), and that which exists between the two is called Humanity (Ren). Humans are born by receiving the central qi of Heaven and Earth, and none do not assume form by inheriting the Yin and Yang Qi. Therefore, the Six Qi (Six climatic factors) weave through the sky, and the Five Elements (Wood, Fire, Earth, Metal, Water) adhere to the earth, while humans silently emulate them. Thus, the Foot Jueyin Liver Meridian is located at the Si position, and the Hand Jueyin Pericardium (Note: Text says Right Kidney, but contextually refers to Jueyin source or Triple Burner origin in some interpretations, here translated as Hand Jueyin Right Kidney per text) is located at the Hai position. Si and Hai are the gates of Heaven and Earth, so Wind-Wood transforms there. The Foot Shaoyin Kidney Meridian is located at the Zi position, and the Hand Shaoyin Heart Meridian is located at the Wu position. Zi and Wu obtain the true center of Heaven and Earth, so the Position of Ministerial Fire (Jun Huo) is established. The Foot Taiyin Spleen Meridian is located at the Wei position, and the Hand Taiyin Lung Meridian is located at the Chou position. Chou and Wei are the root and tip of storage and return, so Damp-Earth guards there. The Foot Shaoyang Gallbladder Meridian is located at the Yin position, and the Hand Shaoyang Sanjiao (Triple Burner) Meridian is located at the Shen position. Yin and Shen grasp the beginning and end of generation and transformation, so Ministerial Fire (Xiang Huo) adheres there. The Foot Yangming Stomach Meridian is located at the You position, and the Hand Yangming Large Intestine Meridian is located at the Mao position. Mao and You are the paths of the sun and moon, so Dry-Metal moves there. The Foot Taiyang Bladder Meridian is located at the Chen position, and the Hand Taiyang Small Intestine Meridian is located at the Xu position. Chen and Xu are the positions of the Seven Luminary Stars' Kui and Gang, so Cold-Water pours there. This is the mutual offering of the Three Powers (Heaven, Earth, Humanity), the interdependence of the Two Qi (Yin and Yang), an unchangeable truth, clear as pointing to one's palm. As for the Five Elements and Six Qi, they merely assist each other in generation, following a natural order without exception. For example, Jueyin Wind-Wood generates Shaoyin Ministerial Fire; Ministerial Fire generates Taiyin Damp-Earth; Damp-Earth generates Shaoyang Ministerial Fire; Ministerial Fire generates Yangming Dry-Metal; Dry-Metal generates Taiyang Cold-Water. Following the Way of Heaven rotating to the right, this is what is called "Yun Ying" (Movement and Operation). One might ask: Ministerial Fire generates Earth, Earth again generates Ministerial Fire, and Ministerial Fire again generates Metal; what is the meaning of this? This is the Dao of Generation. Once Ministerial Fire has flared up, with ashes spreading and extinguishing, it cannot exist without Earth (as fuel/container); one never sees empty space gathering fire. Metal in ore cannot be extracted without fire. Therefore, in the He Tu diagram, Fire 7 resides in the West Chamber, and Metal 9 resides in the South Chamber, likely mutually manifesting their capacity to achieve function. If deduced from a single nature, nothing is lacking. Thus, wood burned becomes fire, squeezed becomes water; stone struck produces fire, melted becomes water. Within continents, rivers compete to flow; within the great sea, firelight often rises. These are all inherent in nature, so why doubt fire in earth and metal in fire? Wood, Fire, Earth, Metal, Water—this is the constant measure, known to all; whereas Wind, Summer-heat, Dampness, Dryness, Cold are called the standard of measurement (Kui Du), few can clearly describe their forms. Therefore, comparing Wood to Wind, Fire to Summer-heat, Earth to Dampness, Metal to Dryness, and Water to Cold, and still matching the upper and lower Qi with the Hand and Foot Three Yin and Three Yang meridians, this is called the "Qi Du" (Odd Measure). Furthermore, the Five Elements are distinct from one another, having righteous Qi, excess, and deficiency. Since Heaven and Earth's Qi transformation is thus, so too are human Zang-Fu organs. When illness arises from pathogenic influence, whether external evil, intrinsic Qi imbalance, or congenital constitution, one must deduce by analogy and regulate according to these three measures. Who but a scholar who devotes their mind to understanding the Great Dao could accomplish this?