《六节脏象论》曰∶天以六六之节，以成一岁，人以九九制会，计人亦有三百六十五节，以为
天地久矣。（六六之节，谓六竟于六甲之日，以成一岁之节限。九九制会，谓九周于九野之数，以
制人形之会通也，言人之三百六十五节，以应天之六六之节久矣。）夫六六之节，九九制会者，所以正
天之度，气之数也。（六六之节，天之度也。九九制会，天之数也。所谓气数者，生成之气也。
周天之分，凡三百六十五度四分，度之一以十二节气均之，则气有三百六十日而终，兼之小月，日又
不足其数矣。是以六十四气而常置闰焉。何者？以其积差分故也。大地之生育，本 阴阳，人神之
运为，始终于九气，然九之为用，岂不大哉！《律书》曰∶黄钟之律，管长九寸。冬至之日，气
应灰飞，由此则万物之生、咸因于九气矣。古之九寸即今之七寸三分，大小不同，以其先 黍之制而有
异也。）天度者，所以制日月之行也。气数者，所以纪化生之用也。（制，谓准度。纪，谓纲纪。准
日月之行度者，所以明日月之行迟速也。纪化生之为用者，所以彰气至而始应也。气应无差，则生成之
理不替，迟速以度，大小之月生焉。故日移长短，月移寒暑，收藏生长无失时宜也。）天为阳，地
为阴；日为阳，月为阴；行有分纪，周有道理，日行一度，月行十三度而有奇，故大小月三百六十
五日而成岁，积气余而盈闰也。（日行迟，故昼夜行天之一度，而三百六十五日一周天，而犹有
度之奇分也。月行速，故昼夜行无之十三度余，而二十九日一周天也。言有奇者，谓十三度外，复行十
九分度之七，故云月行十三度而有奇也。《礼仪》及汉《律历志》云二十八宿及诸星，皆从东
而循天西行，日月及五星，皆从西而循天东行。今太史说云∶并循天而东行，从东而西转也。诸历家说。
月一日至四日，月行最疾，日夜行十四度余，自五日至八日行次疾，日夜行十三度余；自九日至十
九日，其行迟、日夜行十二度余，二十日至二十三日，行又小疾，日夜行十三度余，二十四日至晦
日，行又大疾，日夜行十四度余。今太史说月行之率不如此矣。月行有十五日前疾，有十五日后
迟者，有十五日前迟，有十五日后疾者，大率一月四分之，而皆有迟疾，迟速之度，固无常准矣。虽
尔，终以二十七日，月行一周天，凡行三百六十一度。二十九日日行二十九度，月行二百八十七度，少
七度，而不及日也。至三十日，日复迁，计率至十三分，日之八月方及日矣。此大尽之月也。大率
其计，率至十三分日之十者，亦大尽法也。其计率至十三分之五之六而及日者，小尽之月也。故
云大小月三百六十五日而成岁也。正言之者，三百六十五日四分日之一乃一岁。法以奇不成者，故举
六以言之。若通以六小为法，则一岁止只有三百五十四日，岁少十一日余矣。取月所少之辰，加岁外余
之日，故从闰后三十二日而盈闰焉。《尚书》曰∶日期三百有六旬有六日，以闰月定之，四时成岁，则
其义也。积余盈闰者，尽以月之大小，不尽天度故也。）立端于始，表正于中，推余于终，而天
度毕矣。（立端于始，言先王之正时也。履端于始，以冬至之日为岁首。表正于中，举中气以正
月。推余于终，月有余日，则归之于终，积而为闰，故能今天度毕焉。）天以六六为节，地以九九制会，
天有十日，日六竟而周甲，甲六复而终岁，三百六十日法也。（十日，谓甲乙丙丁戊己庚辛壬癸
之日也。十者，天地之数也。《易·系辞》曰∶天九地十，则其义也。六十日而周甲子之数，甲子六周
而复始，则终一岁之日，三百六十日之岁法也。）夫自古通天者，生之本，本于阴阳，其气九州九
窍，皆通乎天气。（元气，即夫真也。形假地生，命惟无赋，故奉生之气通系于天，禀于阴阳而为根本
也。故曰∶人生于地，悬命于天。天地合气，命之曰人。地列九州，人施九窍，精神往复，气与参同。）
故其生五，其气三，（形之所存，假五行而运，征其本始，从三气以生成，故云其生五，其气三也。）
三而成天，三而成地，三而成人，（非惟人独由三气以生，天地之道亦如是矣。故《易》干、坤诸卦，皆
必三矣。）三而三之，合则为九，九分为九野，九野为九脏，（九野者，应九脏，而为邑也。邑外为郊，
郊外为甸，甸外为牧，牧外为林，林外为垌，垌外为野，此之为也。）故形脏四，神脏五，合为九脏
以应之也。（形脏四者，一头角，二耳目，三口齿，四胸中也。形合于外，故以名焉，神脏五
者，肝、心、肺，脾、肾也。神藏于内故以名焉。所谓
神脏者，肝魂、心神、脾意、肺魄、肾志也。）天食人以五气，地食人以五味。（五气食人者，燥气
凑肝，焦气凑心，香气凑脾，腥气凑肺，腐气凑肾也。五味食人者，酸味入肝，苦味入心，甘味入脾，
辛味入肺，咸味入肾也。清阳化气而上为天，浊阴成味而下为地，故天食人以气，地食人以味也。）
五气入鼻，藏于心肺，上使五色修明，音声能彰。五味入口，藏于肠胃，味有所藏，以养五气，气
和而生津液相成，神乃自生。（心荣面色，肺主音声，故气藏于心肺，上使五色修洁分明，音声彰着，气
为水母，故味藏于肠胃，内养五气，五气合化，津液方生，津液与气，相副化成，神气乃能生而宣化也。）
藏象何如？（象，谓所见于外可阅者也。）心者，生之本，神之变也。其华在面，其充在血脉，为
阳中之太阳，通于夏气。（心者，君主之官。神明出焉。万物系之以兴亡，故曰∶心者，生之本，神之变
也。火气炎上，故华在面。心养血其主脉，故充在血脉。心主夏，气合太阳，以太阳居夏火之中，故曰∶
阳中之太阳，通于夏气。）肺者，气之本，魄之处也。其华在毛，其充在皮，为阳中之太之阴，通
于秋气。（肺藏气，其神魄。其养皮毛，故曰∶肺者，气之本，魄之处，华在毛，充在皮也。肺脏为太阴之
气，上主于秋，昼日为阳气所行，位非阴处，以太阴居于阳分，故曰∶阳中之太阴，通于秋气。）肾者，
主蛰，封藏之本，精之处也。其华在发，其充在骨，为阴中之少阴，通于冬气。（地户封闭，蜇虫深藏，
肾又主水，受五脏六腑之精而藏之，故曰肾者，主蛰，封藏之本，精之处也。脑者，髓之海，肾主骨髓。
发者，脑之所养，故华在发，充在骨也。以盛阴居冬阴之分，故曰∶阴中之少阴，通于冬气。）肝者，
罢极之本，魂之居也。其华在爪，其充在筋，以生血气，为阳中之少阳，通于春气。（夫人之运动皆筋
力之所为，肝主筋，其神魂，故曰∶肝者，罢极之本，魂之居也。爪者，筋之余，筋者，肝之养，故华
在爪，充在筋。东方为发生之始，故以生血气也。以少阳居于阳位，而王于春，故曰∶阳中之少阳，通
于春气。）脾、胃、大肠、小肠、膀胱、三焦者，仓廪之本，营之居也。名曰器，能化糟粕，转味而入
出者也。（皆可受盛转运不息，故为仓廪之本，名曰器也。营起于中焦，中焦为脾胃之位，故云
营之居也。然水谷滋味入于脾胃，糟粕转化其味出于三焦膀胱，故曰转味而入出者也）其华在唇四白，其充
在肌，此至阴之类，通于土气。口为脾官，脾主肌肉，故曰华在唇四白，充在肌也。四白谓唇四际之白
色肉也。脾藏土气，土合至阴，故曰∶至阴之类，通于土气。）凡十一脏取决于胆也。（上从心脏，
下至于胆，为十一也。胆者，中正刚断无偏，此明十一脏象，总取决于胆也。夫脏在内。而形之于外者可
阅，斯之谓脏象也。天之在我者，德也。地之在我者，气也。德流气薄而生者也。谓生之来谓之精，两精
相搏谓之神，随神往来者，谓之魂，并精而出入者，谓之魄，所以任物者，谓之心，心有所忆谓之意，
意之所存谓之志，因志而存变谓之思，因思而远谋谓之虑，因虑而处物谓之智。）故人迎一盛病
在少阳，二盛病在太阳，三盛病在阳明，四盛以上为格阳。（阳脉法也。少阳，胆脉也。太阳，膀
胱脉也。阳明胃脉也。《灵枢经》曰∶一盛而躁在手少阳，二盛而躁在手太阳，三盛而躁在手阳明、手
少阳三焦脉；手太阳，小肠脉，手阳明，大肠脉，一盛者，谓人迎之脉，大于寸口一倍也。余盛同法。
四倍以上阳盛之极，故格拒而食不得入也。《正理论》曰∶格则吐逆。）寸口一盛病在厥阴，二盛病在少
阴，三盛病在太阴，四盛以上为关阴。（阴脉法也。厥阴肝脉也。少阴肾脉也。太阴脾脉也。《灵
枢经》曰∶一盛二躁在手厥阴。二盛二躁在手少阴。三盛二躁在手太阴。手厥阴，心包络也。手少阴，心脉
也。手太阴，肺脉也。盛法同阳，四倍以上，阴盛之极，故关团而溲不得通也。《正理论》曰∶团则不
得溺溲。溲，小便也。）人迎与寸口俱盛，四倍以上为关格，关格之脉羸，（羸当作盈。）不能极于天
地之精气则死矣。（俱盛，谓俱大于平常之脉四倍也。物不可以久盛，极则衰败，故不能极于天地
之精气，则死矣。《灵枢经》曰∶阴阳俱盛，不得相营，故曰关格。关格者，不得尽期而死矣。）
《六节脏象论》说：天以“六六”的节律（即六个甲子周期，共三百六十日为基础），构成一年；人以“九九”的体制相会通，计算人体也有三百六十五个关节，这与天地长久存在的规律相应。（注：“六六之节”，指六个甲子日循环，构成一年的时间界限。“九九制会”，指九野之数环绕周身，以规范人体形体的会通。意思是人的三百六十五个关节，对应天的“六六”节律，这是由来已久的。）所谓“六六之节”和“九九制会”，是用来校正天的度数（时间/空间度量）和气数（气候变化规律）的。（注：“六六之节”是天的度数，“九九制会”是天的气数。所谓气数，是指生成万物的气化规律。周天分为三百六十五度四分度之一，将这一度数平均分配给十二个节气，则气有三百六十日终结，加上小月的天数，又不足其数。因此常设置闰月来调整六十四气。为什么呢？因为累积了分差的原因。大地的生育，根本在于阴阳，人神气的运行，始终基于九气。然而“九”的作用，难道不大吗！《律书》说：黄钟律管的长度是九寸。冬至那天，阳气应验使灰飞起，由此万物生长，都因于九气。古代的九寸相当于现在的七寸三分，大小不同，是因为以前用黍粒来定标准而有差异。）天的度数，是用来规范日月运行的。气数，是用来记录化生万物作用的。（注：“制”，意为准度、衡量。“纪”，意为纲纪、记录。衡量日月运行度数，是为了明确日月运行的快慢。记录化生的作用，是为了彰显气至而开始感应。气应没有差错，那么生成的道理就不会废弛，通过快慢来度量，大小月的产生就出现了。所以太阳移动决定昼夜长短，月亮移动决定寒暑变化，收藏生长的时机不会失当。）天属阳，地属阴；日属阳，月属阴；日月运行有分界和纪数，圆周有道理。太阳每天运行一度，月亮每天运行十三度有余，所以大小月合计三百六十五日构成一年，积累气的余数而设置闰月。（注：太阳运行慢，所以昼夜在天球上运行一度，三百六十五天一周天，还有度的余数。月亮运行快，所以昼夜运行十三度多，二十九天一周天。说“有奇”，是指在十三度之外，再运行十九分之七，所以说月亮运行十三度有余。《礼仪》及汉代《律历志》说二十八宿及各星，都是从东向西沿天球运行，日月及五星，都是从西向东沿天球运行。现在太史的说法是：都随天球向东运行，从东向西转动。各家历法家的说法：月亮从第一日到第四日，运行最快，日夜运行十四度多；第五日至第八日运行次快，日夜运行十三度多；第九日至第十九日，运行较慢，日夜运行十二度多；第二十日至第二十三日，运行稍快，日夜运行十三度多；第二十四日至月末，运行又快，日夜运行十四度多。现在太史说月行的速率不是这样。月亮运行有前半月快、后半月慢的，有前半月慢、后半月快的，大体上月分为四段，都有快慢，快慢的度数，本来就没有固定的标准。虽然如此，最终月亮二十七天地行完一周天，共行三百六十一度。太阳二十九日行二十九度，月亮行二百八十七度，少七度，赶不上太阳。到第三十日，太阳再次追赶上来，按比率算到十三分之十，太阳才赶上月亮。这是大尽（三十天）的月份。大体计算，比率达到十三分之十的，也是大尽的方法。计算比率达到十三分之五又六分之几才赶上太阳的，是小尽（二十九天）的月份。所以说大小月三百六十五日构成一年。正言之，三百六十五又四分之一日才是一年。因为奇数不成整法，所以举“六”来说明。如果通以六个小月为法，则一年只有三百五十四日，岁少十一日多。取月亮所少的时辰，加上年外余下的日子，所以从闰后三十二日而盈满设置闰月。《尚书》说：日期三百六十天，用闰月来调整，四季构成一年，就是这个意思。积累余数设置闰月，完全是因为月亮的大小不能尽合天的度数。）在开始确立端点，在中间表正中气，在末尾推算余数，天的度数就完备了。（注：“立端于始”，是说先王校正时令。履端于始，以冬至日为岁首。“表正于中”，举起中气来校正正月。“推余于终”，月有余日，就归之于年终，积累起来成为闰月，所以能完备天的度数。）天以“六六”为节，地以“九九”制会，天有十个天干，日行六个甲子周而复始，甲子六周而终一岁，这是三百六十日的岁法。（注：“十日”，指甲乙丙丁戊己庚辛壬癸的日子。十是天地之数。《易·系辞》说：天九地十，就是这个意思。六十日一个甲子循环，甲子六周而复始，就是终一岁的日子，三百六十日的岁法。）自古通达于天的人，生命的根本，本源于阴阳，人的气与九州九窍，都与天气相通。（注：元气，就是真气。形体借大地而生，生命唯独由天赋予，所以奉养生命的气通系于天，禀受阴阳而为根本。所以说：人生于地，悬命于天。天地合气，命之为人。地列九州，人施九窍，精神往复，气与参同。）所以人生成五行之气，其气分为三才（天、地、人）。（注：形体所存，假借五行而运化，追溯其本源，从三气生成，所以说“其生五，其气三”。）三气而成天，三气而成地，三气而成人，（不仅人独由三气而生，天地的道也是这样。所以《易》干、坤诸卦，都必须有三爻。）三乘以三，合起来就是九，九分为九野，九野对应九脏，（注：九野，对应九脏，作为邑。邑外为郊，郊外为甸，甸外为牧，牧外为林，林外为垌，垌外为野，这就是九野。）所以形脏有四，神脏有五，合为九脏来对应。（注：形脏四者：一头角，二耳目，三口齿，四胸中也。形体合于外，所以以此命名。神脏五者：肝、心、肺、脾、肾也。神藏于内，所以以此命名。所谓神脏，是指肝藏魂、心藏神、脾藏意、肺藏魄、肾藏志。）天以五气供养人，地以五味供养人。（注：五气食人者：燥气凑肝，焦气凑心，香气凑脾，腥气凑肺，腐气凑肾。五味食人者：酸味入肝，苦味入心，甘味入脾，辛味入肺，咸味入肾。清阳化为气而上为天，浊阴成味而下为地，所以天食人以气，地食人以味。）五气从鼻吸入，藏于心肺，向上使面色红润明亮，声音洪亮清晰。五味入口，藏于肠胃，味道有所储藏，以滋养五气，气调和而生津液，二者相成，神气自然产生。（注：心荣润面色，肺主音声，所以气藏于心肺，向上使五色修洁分明，音声彰着。气为水之母，所以味藏于肠胃，内养五气，五气合化，津液方生，津液与气，相辅化成，神气乃能生而宣化。）脏象是怎样的？（注：象，谓所见於外可阅者也。）心，是生命的根本，神明的所在。其荣华表现在面部，其充实在血脉，为阳中之太阳，通于夏气。（注：心者，君主之官。神明出焉。万物系之以兴亡，所以说：心者，生之本，神之变也。火气炎上，所以华在面。心养血并主脉，所以充在血脉。心主夏，气合太阳，以太阳居夏火之中，所以说：阳中之太阳，通于夏气。）肺，是气的根本，魄的居所。其荣华表现在毫毛，其充实在皮肤，为阳中之太阴，通于秋气。（注：肺藏气，其神为魄。其养皮毛，所以说：肺者，气之本，魄之处，华在毛，充在皮也。肺脏为太阴之气，上主于秋，昼日为阳气所行，位非阴处，以太阴居于阳分，所以说：阳中之太阴，通于秋气。）肾，主蛰伏，封藏的根本，精的居所。其荣华表现在头发，其充实在骨骼，为阴中之少阴，通于冬气。（注：地户封闭，蜇虫深藏，肾又主水，受五脏六腑之精而藏之，所以说肾者，主蛰，封藏之本，精之处也。脑者，髓之海，肾主骨髓。发者，脑之所养，所以华在发，充在骨也。以盛阴居冬阴之分，所以说：阴中之少阴，通于冬气。）肝，是罢极（耐受疲劳）的根本，魂的居所。其荣华表现在爪甲，其充实在筋腱，以生血气，为阳中之少阳，通于春气。（注：人之运动皆筋力所为，肝主筋，其神魂，所以说：肝者，罢极之本，魂之居也。爪者，筋之余，筋者，肝之养，所以华在爪，充在筋。东方为发生之始，所以以生血气也。以少阳居于阳位，而王于春，所以说：阳中之少阳，通于春气。）脾、胃、大肠、小肠、膀胱、三焦，是仓廪（饮食储藏转化）的根本，营气的居所。名叫器，能化糟粕，转味而入出。（注：皆可受盛转运不息，故为仓廪之本，名曰器也。营起于中焦，中焦为脾胃之位，故云营之居也。然水谷滋味入于脾胃，糟粕转化其味出于三焦膀胱，故曰转味而入出者也）其荣华表现在口唇四周的白色肌肉，其充实在肌肉，这是至阴之类，通于土气。（注：口为脾官，脾主肌肉，所以说华在唇四白，充在肌也。四白谓唇四际之白色肉也。脾藏土气，土合至阴，所以说：至阴之类，通于土气。）凡十一脏取决于胆。（注：上从心脏，下至于胆，为十一也。胆者，中正刚断无偏，此明十一脏象，总取决于胆也。夫脏在内。而形之于外者可阅，斯之谓脏象也。天之在我者，德也。地之在我者，气也。德流气薄而生者也。谓生之来谓之精，两精相搏谓之神，随神往来者，谓之魂，并精而出入者，谓之魄，所以任物者，谓之心，心有所忆谓之意，意之所存谓之志，因志而存变谓之思，因思而远谋谓之虑，因虑而处物谓之智。）故人迎脉大一倍于寸口，病在少阳；大二倍，病在太阳；大三倍，病在阳明；大四倍以上为格阳。（注：阳脉法也。少阳，胆脉也。太阳，膀胱脉也。阳明胃脉也。《灵枢经》说：一盛而躁在手少阳，二盛而躁在手太阳，三盛而躁在手阳明、手少阳三焦脉；手太阳，小肠脉，手阳明，大肠脉。一盛，谓人迎之脉大于寸口一倍。余盛同法。四倍以上阳盛之极，故格拒而食不得入也。《正理论》说：格则吐逆。）寸口脉大一倍于人迎，病在厥阴；大二倍，病在少阴；大三倍，病在太阴；大四倍以上为关阴。（注：阴脉法也。厥阴肝脉也。少阴肾脉也。太阴脾脉也。《灵枢经》说：一盛二躁在手厥阴。二盛二躁在手少阴。三盛二躁在手太阴。手厥阴，心包络也。手少阴，心脉也。手太阴，肺脉也。盛法同阳，四倍以上，阴盛之极，故关团而溲不得通也。《正理论》说：团则不得溺溲。溲，小便也。）人迎与寸口脉俱盛大，四倍以上为关格，关格之脉羸弱（羸当作盈，盛大），不能极于天地之精气则死矣。（注：俱盛，谓俱大于平常之脉四倍也。物不可以久盛，极则衰败，故不能极于天地之精气，则死矣。《灵枢经》说：阴阳俱盛，不得相营，故曰关格。关格者，不得尽期而死矣。）
According to the "Treatise on the Six Sections and Viscera Manifestations" (Liujie Zangxiang Lun): Heaven utilizes the "six-six" rhythm (referring to six cycles of Jiazi, totaling 360 days as a base) to constitute a year; humans utilize the "nine-nine" system to harmonize, calculating that the human body also has three hundred and sixty-five joints, corresponding to the long-standing laws of Heaven and Earth. (Note: "Six-six rhythm" refers to the cycle of six Jiazi periods, setting the time limit for a year. "Nine-nine system" refers to the number of Nine Fields surrounding the body, regulating the harmony of human form. It means that the three hundred and sixty-five joints of humans correspond to Heaven's "six-six" rhythm, which has been the case for a long time.) The so-called "six-six rhythm" and "nine-nine system" are used to correct Heaven's degrees (spatial/temporal measurement) and Qi numbers (patterns of climatic change). (Note: "Six-six rhythm" is Heaven's degree; "nine-nine system" is Heaven's Qi number. The so-called Qi number refers to the transformative Qi that generates all things. The celestial sphere is divided into 365 and 1/4 degrees. Dividing this evenly among the twelve solar terms results in 360 days for Qi, but adding small months leaves a deficit. Therefore, leap months are often set to adjust the sixty-four Qi. Why? Because of accumulated fractional differences. The generation of the earth is based on Yin and Yang; the movement of human spirit and Qi begins and ends with the Nine Qi. However, is not the function of "Nine" great! The "Book of Music" states: The Huangzhong pipe is nine cun long. On the day of Winter Solstice, Qi responds causing ash to fly; thus, the growth of all things depends on Nine Qi. Ancient nine cun is equivalent to modern seven cun and three fen; the difference arises because ancient standards were based on millet grains.) Heaven's degrees regulate the movement of the Sun and Moon. Qi numbers record the function of transformation and generation. (Note: "Regulate" means to measure. "Record" means to chronicle. Measuring the degrees of Sun and Moon movement clarifies their speed. Recording the function of transformation manifests when Qi arrives and responds. If Qi response is accurate, the principle of generation does not fail; by measuring speed, large and small months arise. Thus, the Sun's movement determines day and night length, the Moon's movement determines cold and heat, and the timing of storage and growth remains appropriate.) Heaven is Yang, Earth is Yin; the Sun is Yang, the Moon is Yin; their movements have divisions and records, and their orbits follow principles. The Sun moves one degree per day, the Moon moves thirteen degrees plus a fraction, so large and small months total three hundred and sixty-five days to form a year, accumulating Qi surplus to create leap months. (Note: The Sun moves slowly, covering one degree of the celestial sphere daily, completing a circle in 365 days with a fractional remainder. The Moon moves fast, covering over thirteen degrees daily, completing a circle in 29 days. "Plus a fraction" means beyond thirteen degrees, it moves an additional 7/19 degrees. The "Rites" and Han Dynasty "Records of Music and Calendar" state that the Twenty-Eight Mansions and stars move Westward along the sky, while the Sun, Moon, and five planets move Eastward. Modern Astronomers say they all move Eastward with the sky, turning from East to West. Various calendrical theories vary: Days 1-4, the Moon moves fastest (over 14 degrees/day); Days 5-8, next fastest (over 13 degrees/day); Days 9-19, slower (over 12 degrees/day); Days 20-23, slightly faster (over 13 degrees/day); Days 24-end month, fastest again (over 14 degrees/day). Current Astronomers say lunar motion is not uniform. There are periods of speed and slowness in the first and second halves of the month. Generally, the month is divided into four parts, each having speed variations. Although the Moon completes a circle in 27 days (361 degrees), the Sun covers 29 degrees in 29 days, while the Moon covers 287 degrees, falling short by 7 degrees. By the 30th day, the Sun catches up. This is a full month (30 days). Calculations show that reaching 10/13 indicates a full month. Reaching 5 and 6/13 indicates a deficient month (29 days). Thus, 365 days form a year. Precisely, 365 and 1/4 days form a year. Since fractions don't divide evenly, "six" is cited. If using six small months, a year would be only 345 days, short by over 11 days. Taking the Moon's deficit and adding annual surplus creates leap months after 32 days. The "Book of Documents" says: 360 days, adjusted by leap months, form the four seasons and the year. Accumulating surplus for leap months is due to the mismatch between lunar months and heavenly degrees.) Establishing the starting point, correcting the middle with major solar terms, and pushing the remainder to the end completes the Heavenly degrees. (Note: "Establishing the starting point" refers to ancient kings correcting time. Starting with Winter Solstice as the beginning of the year. "Correcting the middle" uses major solar terms to correct the first month. "Pushing remainder to the end" assigns leftover days to the year's end to accumulate into leap months, thus completing Heavenly degrees.) Heaven uses "six-six" as its rhythm, Earth uses "nine-nine" for harmony. Heaven has ten Heavenly Stems; the Sun completes six Jiazi cycles to finish a year, following the 360-day method. (Note: "Ten days" refer to the Ten Stems. Ten is the number of Heaven and Earth. The "Great Treatise" of I Ching says: Heaven Nine, Earth Ten. Sixty days make one Jiazi cycle; six cycles complete a year, representing the 360-day year method.) Since antiquity, those who connect with Heaven find the root of life in Yin and Yang. Their Qi connects with the Nine Provinces and Nine Orifices to Heaven. (Note: Primal Qi, or True Qi. Form is generated by Earth, Life is endowed by Heaven. Thus, the Qi nourishing life connects to Heaven, rooted in Yin and Yang. Hence: Humans born of Earth, life suspended from Heaven. Heaven and Earth combine Qi, creating Humans. Earth has Nine Provinces, Humans have Nine Orifices. Spirit and Qi interact.) Thus, life generates Five Elements, and Qi divides into Three Realms (Heaven, Earth, Human). (Note: Form exists through Five Elements operation, tracing back to Three Qi for generation. Hence "Generates Five, Qi is Three".) Three Qi form Heaven, Three Qi form Earth, Three Qi form Humans. (Not only do humans arise from Three Qi, but the Way of Heaven and Earth is the same. Hence, Qian and Kun hexagrams in I Ching must have three lines.) Three times three equals Nine. Nine divides into Nine Fields, which correspond to Nine Viscera. (Note: Nine Fields correspond to Nine Viscera. Outside the city is suburb, then field, then pasture, then forest, then plain, then wild—these are the Nine Fields.) Thus, there are Four Form Viscera and Five Spirit Viscera, totaling Nine Viscera to correspond. (Note: Four Form Viscera: 1. Head/Horns, 2. Eyes/Ears, 3. Mouth/Teeth, 4. Chest. These are external. Five Spirit Viscera: Liver, Heart, Lung, Spleen, Kidney. Spirit resides internally. Specifically: Liver stores Hun, Heart stores Shen, Spleen stores Yi, Lung stores Po, Kidney stores Zhi.) Heaven feeds humans with Five Qi, Earth feeds humans with Five Flavors. (Note: Five Qi enter organs: Dryness to Liver, Scorched to Heart, Fragrant to Spleen, Fishy to Lung, Rotten to Kidney. Five Flavors enter organs: Sour to Liver, Bitter to Heart, Sweet to Spleen, Pungent to Lung, Salty to Kidney. Clear Yang transforms into Qi and rises to Heaven; Turbid Yin forms Flavor and descends to Earth. Thus Heaven feeds Qi, Earth feeds Flavor.) Five Qi enter through the nose, store in Heart and Lung, making complexion bright and voice clear. Five Flavors enter the mouth, store in intestines and stomach, nourishing Five Qi. Harmonious Qi generates fluids; together they produce Spirit. (Note: Heart nourishes complexion, Lung governs voice. Qi stored in Heart/Lung makes color clear and voice distinct. Qi is mother of water/fluids. Flavors stored in gut nourish Qi internally. Combined Qi generates fluids. Fluids and Qi cooperate to generate Spirit.) What are Viscera Manifestations? (Note: Manifestation refers to what is visible externally.) The Heart is the root of life and the residence of Spirit. Its luster appears on the face, its substance fills the blood vessels. It is Taiyang within Yang, connecting with Summer Qi. (Note: Heart is the Sovereign Official. Spirit emerges from it. Fire rises, hence luster on face. Heart nourishes blood and governs vessels, hence fills vessels. Heart governs Summer, aligns with Taiyang, hence Taiyang within Yang, connecting with Summer.) The Lung is the root of Qi and the residence of Po. Its luster appears on hair, its substance fills the skin. It is Taiyin within Yang, connecting with Autumn Qi. (Note: Lung stores Qi, its spirit is Po. It nourishes hair and skin. Lung is Taiyin Qi, governing Autumn. Though located in Yang regions, it is Taiyin within Yang, connecting with Autumn.) The Kidney governs hibernation, is the root of sealing and storing, and the residence of Essence. Its luster appears on hair, its substance fills the bones. It is Shaoyin within Yin, connecting with Winter Qi. (Note: Earth closes, insects hide. Kidney governs Water, storing Essence from all viscera. Brain is sea of Marrow, Kidney governs Marrow/Bones. Hair is nourished by Brain, hence luster on hair, filling bones. Located in Winter Yin, hence Shaoyin within Yin, connecting with Winter.) The Liver is the root of fatigue tolerance and the residence of Hun. Its luster appears on nails, its substance fills the tendons, generating Blood and Qi. It is Shaoyang within Yang, connecting with Spring Qi. (Note: Movement relies on tendons. Liver governs tendons and Hun. Nails are extensions of tendons, nourished by Liver. East is beginning of generation, hence generating Blood/Qi. Shaoyang in Yang position, ruling Spring, hence Shaoyang within Yang, connecting with Spring.) Spleen, Stomach, Large Intestine, Small Intestine, Bladder, and Sanjiao are the root of granaries and residence of Ying Qi. They are called vessels, transforming dregs and transmitting flavors in and out. (Note: They receive and transport continuously, acting as granaries. Ying Qi originates in Middle Jiao, the domain of Spleen/Stomach. Food enters Spleen/Stomach, dregs exit via Sanjiao/Bladder, hence transmitting flavors.) Their luster appears on the white flesh around the lips, their substance fills the muscles. This is Zhiyin (Extreme Yin), connecting with Earth Qi. (Note: Mouth is Spleen's office, Spleen governs muscles. White flesh around lips is Spleen's manifestation. Spleen stores Earth Qi, matching Extreme Yin, hence connecting with Earth Qi.) All eleven viscera depend on the Gallbladder. (Note: From Heart to Gallbladder makes eleven. Gallbladder is upright and decisive, determining the eleven viscera. Viscera are internal, manifested externally—this is Viscera Manifestation. Heaven's virtue and Earth's Qi generate life. Essence comes from birth, two essences combining create Spirit. Following Spirit is Hun, exiting with Essence is Po. Responding to objects is Heart. Recalling is Yi, storing is Zhi. Changing based on Zhi is Si, planning far is Lu, handling matters is Zhi.) Therefore, if Renying pulse is one-fold stronger than Cunkou, disease is in Shaoyang; two-fold, in Taiyang; three-fold, in Yangming; four-fold or more is Ge Yang (blocking Yang). (Note: Yang pulse method. Shaoyang is Gallbladder, Taiyang is Bladder, Yangming is Stomach. One-fold excess means Renying is double Cunkou. Four-fold excess is extreme Yang, causing rejection/vomiting.) If Cunkou pulse is one-fold stronger than Renying, disease is in Jueyin; two-fold, in Shaoyin; three-fold, in Taiyin; four-fold or more is Guan Yin (closing Yin). (Note: Yin pulse method. Jueyin is Liver, Shaoyin is Kidney, Taiyin is Spleen. One-fold excess means Cunkou is double Renying. Four-fold excess is extreme Yin, causing obstruction/inability to urinate.) If both Renying and Cunkou pulses are four-fold stronger, it is Guan Ge (Closing and Blocking). The Guan Ge pulse is weak (or excessive), unable to reach the essence of Heaven and Earth, leading to death. (Note: Both exceeding normal by four-fold. Things cannot remain excessive forever; extremity leads to decline. Unable to sustain Heaven/Earth essence, death ensues. Yin and Yang both excessive, failing to interact, is Guan Ge. Those with Guan Ge die before their appointed time.)