甲已应土运 诀曰∶甲已之年丙作首，夫丙属火，火生土故也，土爱暖而恶寒，宜温剂以助之。
乙庚应金运 诀曰∶乙庚之岁戊为头，夫戊属土，土生金故也，金爱清而恶
燥，宜平剂以情之。
丙辛应水运 诀曰∶丙辛之年从庚起，夫庚属金，金生水故也，水爱暖而寒
凝，宜热剂以温之。
丁壬应木运 诀曰∶丁壬壬上顺行流，壬上顺流之则为癸，癸属水，水生木故
也，木性寒而怕燥，宜和剂以平之。
戊癸应火运 诀曰∶戊癸之年何方发，甲寅之上好追求，甲属木，木生火故
也，然火性本热而恶热，宜凉剂以解之。
以上五运，皆宜天干化法论也。凡五运，以甲已土运为尊，六气以少阴君火为
尊，故以甲已土运为南政，乃南面而行，令其余四运为北政，以臣事之，则面北而受令
者也。故《天元纪大论》曰∶甲已之岁，土运统之；乙庚之岁，金运统之；丙辛之岁，
本运统之；丁壬之岁，水运统之；戊癸之岁，火运统之。（太始天地初分之时，阴阳析位
之际，天分五气，地列五行，五行定位，布政于四方，五气分流，散支于十干，当是
黄气横于甲已，白气横于乙庚，黑气横于丙辛，青气横于丁壬，赤气横于戌癸，故甲
已应土运，乙庚应金运，丙辛应水运，丁壬应木运，戌癸应火运。太古圣人望气以
书《天册》，贤者谨奉以纪天元。）帝曰∶其于三阴三阳合之奈何？区曰∶子午之
岁，上见少阴；丑未之岁，上见太阴；寅申之岁，上见少阳；卯酉之岁，上见阳明；辰
戌之岁，上见太阳；已亥之岁，上见厥阴。少阴所谓标也，厥阴所谓终也。（标谓上首也。
终谓当三甲六甲之终。凡午未申酉戌亥之岁为正化，正司化令之实；子丑寅卯辰已之
岁为对化，对司化令之虚，此其大法也。厥阴之上，风气主之；少阴之上，热气主之；
太阴之上，湿气主之；少阳之上，相火主之；阳明之上，燥气主之；太阳之上，寒气
主之。所谓本也，是谓六元，三阴三阳为标，寒暑燥湿风火为本。故云∶所谓水也，天
真元气分为六化，以统坤元生成之用，故天有风气以为厥阴之主；天有热气以为少阴
之主；天有湿气以为太阴之主；天有相火以为少阳之主；天有燥气以为阳明之主；天
有寒气以为太阳之主。则有此天之六元，以为之本，征其
应用，止是真元之一气，故曰∶六元也，须知天地之运五，而火热居三。可见天地间热多
于寒，火倍于水，而人之病化又可推也。惟运分为五，则地纪五岁一周之数，从兹始也。
惟标分为六，则天气六则一备之数从兹始也。天地之道，变化之微、其由是也。此承上文而
明五运所统三阴三阳所合，合者为标，而主之者为本也。）
甲年和己年对应土运。歌诀说：“甲己之年丙作首”，丙属火，火能生土，所以如此。土性喜欢温暖而厌恶寒冷，适宜用温补的药物来助益它。
乙年和庚年对应金运。歌诀说：“乙庚之岁戊为头”，戊属土，土能生金，所以如此。金性喜欢清肃而厌恶燥烈，适宜用平和的药物来调和它。
丙年和辛年对应水运。歌诀说：“丙辛之年从庚起”，庚属金，金能生水，所以如此。水性喜欢温暖而遇寒则凝结，适宜用热性的药物来温煦它。
丁年和壬年对应木运。歌诀说：“丁壬壬上顺行流”，顺着壬干流动下去就是癸，癸属水，水能生木，所以如此。木性偏寒而惧怕燥气，适宜用和缓的药物来平调它。
戊年和癸年对应火运。歌诀说：“戊癸之年何方发，甲寅之上好追求”，甲属木，木能生火，所以如此。然而火的本性是热的却厌恶过热（注：此处原文“恶热”疑为笔误或特指忌火热过亢，依上下文“宜凉剂以解之”理解为需清凉以制其热），适宜用清凉的药物来解除它。
以上五运，都是依据天干化五运的方法论述的。大凡五运，以甲己土运最为尊贵；六气中，以少阴君火最为尊贵。因此将甲己土运定为南政，象征君主面南而坐统治四方，让其余四运定为北政，如同臣子侍奉君主，面北接受命令。所以《黄帝内经·素问·天元纪大论》说：“甲己之年，由土运统领；乙庚之年，由金运统领；丙辛之年，由水运统领；丁壬之年，由木运统领；戊癸之年，由火运统领。”（在太始天地刚刚分开、阴阳分离定位的时候，天分为五气，地列出五行。五行位置确定后，向四方布施政令；五气分流后，散布于十个天干之中。在这个时候，黄气横亘于甲己，白气横亘于乙庚，黑气横亘于丙辛，青气横亘于丁壬，赤气横亘于戊癸。所以甲己对应土运，乙庚对应金运，丙辛对应水运，丁壬对应木运，戊癸对应火运。远古圣人观察气色以此编写《天册》，贤者恭敬地奉行用来记录天元的规律。）黄帝问：“这与三阴三阳结合是怎么回事？”岐伯回答：“子年和午年，上面见到少阴；丑年和未年，上面见到太阴；寅年和申年，上面见到少阳；卯年和酉年，上面见到阳明；辰年和戌年，上面见到太阳；巳年和亥年，上面见到厥阴。少阴称为标，厥阴称为终。”（标意为起始之首。终意为在三甲、六甲循环的终结处。凡是午、未、申、酉、戌、亥之年为正化，正司掌管化令的实质；子、丑、寅、卯、辰、巳之年为对化，对司掌管化令的虚象，这是大概的原则。厥阴之上，风气主事；少阴之上，热气主事；太阴之上，湿气主事；少阳之上，相火主事；阳明之上，燥气主事；太阳之上，寒气主事。这称为本，这就是六元。三阴三阳是标，寒、暑、燥、湿、风、火是本。所以说：所谓水（此处原文可能有误，结合上下文应指代整体气化），天真元气分为六种变化，以统辖大地坤元生成的作用。所以天有风气作为厥阴的主宰；天有热气作为少阴的主宰；天有湿气作为太阴的主宰；天有相火作为少阳的主宰；天有燥气作为阳明的主宰；天有寒气作为太阳的主宰。有了这天的六元作为根本，考察其应用，不过是真元的一气罢了，所以叫六元。必须知道天地的运行分为五，而火与热占据三种。可见天地间热多于寒，火倍于水，那么人的疾病变化也可以推算了。因为运分为五，所以地支纪年的五年一周期的数量从此开始。因为标分为六，所以天气六次循环完备的数量从此开始。天地的道理，变化的微妙，都由此产生。这是承接上文阐明五运所统辖的三阴三阳的结合，结合的是标，而主宰的是本。）
Jia and Ji years correspond to the Earth Phase (Tu Yun). The verse states: "In Jia and Ji years, Bing serves as the beginning." Bing belongs to Fire, and Fire generates Earth. Earth favors warmth and abhors cold; therefore, warm formulas should be used to assist it.
Yi and Geng years correspond to the Metal Phase (Jin Yun). The verse states: "In Yi and Geng years, Wu is the head." Wu belongs to Earth, and Earth generates Metal. Metal favors clarity and abhors dryness; therefore, balanced formulas should be used to harmonize it.
Bing and Xin years correspond to the Water Phase (Shui Yun). The verse states: "In Bing and Xin years, start from Geng." Geng belongs to Metal, and Metal generates Water. Water favors warmth but congeals in cold; therefore, hot formulas should be used to warm it.
Ding and Ren years correspond to the Wood Phase (Mu Yun). The verse states: "In Ding and Ren years, flow smoothly from Ren." Flowing smoothly from Ren leads to Gui. Gui belongs to Water, and Water generates Wood. Wood has a cold nature and fears dryness; therefore, harmonizing formulas should be used to balance it.
Wu and Gui years correspond to the Fire Phase (Huo Yun). The verse states: "In Wu and Gui years, where does it begin? Seek it above Jia Yin." Jia belongs to Wood, and Wood generates Fire. However, although Fire's nature is inherently hot, it abhors excessive heat (implied by the need for cooling); therefore, cooling formulas should be used to resolve it.
The above five phases are all discussed according to the method of Heavenly Stems transforming into Phases. Generally, among the Five Phases, the Earth Phase of Jia and Ji is supreme. Among the Six Qi, Shaoyin Junhuo (Ministerial Fire) is supreme. Therefore, the Earth Phase of Jia and Ji is designated as Nan Zheng (Southern Governance), symbolizing the ruler facing south to command, while the other four phases are designated as Bei Zheng (Northern Governance), serving as ministers facing north to receive orders. Thus, the *Suwen: Tianyuanji Dalun* states: "In Jia and Ji years, the Earth Phase governs; in Yi and Geng years, the Metal Phase governs; in Bing and Xin years, the Water Phase governs; in Ding and Ren years, the Wood Phase governs; in Wu and Gui years, the Fire Phase governs." (At the time when Heaven and Earth were first separated and Yin and Yang took their positions, Heaven divided into Five Qi, and Earth listed the Five Elements. Once the Five Elements were positioned, they distributed governance to the four directions; the Five Qi flowed separately and dispersed among the Ten Heavenly Stems. At that time, Yellow Qi spanned across Jia and Ji, White Qi spanned across Yi and Geng, Black Qi spanned across Bing and Xin, Green Qi spanned across Ding and Ren, and Red Qi spanned across Wu and Gui. Hence, Jia and Ji correspond to the Earth Phase, Yi and Geng to the Metal Phase, Bing and Xin to the Water Phase, Ding and Ren to the Wood Phase, and Wu and Gui to the Fire Phase. Ancient sages observed these Qi to write the *Tian Ce*, and wise men reverently followed them to record the patterns of Tian Yuan.) The Emperor asked: "How does this combine with the Three Yin and Three Yang?" Qibo answered: "In Zi and Wu years, Shaoyin appears above; in Chou and Wei years, Taiyin appears above; in Yin and Shen years, Shaoyang appears above; in Mao and You years, Yangming appears above; in Chen and Xu years, Taiyang appears above; in Si and Hai years, Jueyin appears above. Shaoyin is called the Biao (Mark/Epiphenomenon), and Jueyin is called the Zhong (End)." (Biao refers to the starting point. Zhong refers to the end of the cycle of three Jia or six Jia. Years of Wu, Wei, Shen, You, Xu, and Si are Zheng Hua (Direct Transformation), where the direct station governs the substantial aspect of transformation; years of Zi, Chou, Yin, Mao, Chen, and Si are Dui Hua (Opposite Transformation), where the opposite station governs the virtual aspect of transformation. This is the general principle. Above Jueyin, Wind Qi dominates; above Shaoyin, Heat Qi dominates; above Taiyin, Dampness Qi dominates; above Shaoyang, Xianghuo (Ministerial Fire) dominates; above Yangming, Dryness Qi dominates; above Taiyang, Cold Qi dominates. These are called the Ben (Root/Essence), known as the Liu Yuan (Six Primal Sources). The Three Yin and Three Yang are the Biao, while Cold, Heat, Dryness, Dampness, Wind, and Fire are the Ben. Thus it is said: The Zhenyuan (True Origin) Qi divides into six transformations to govern the generative functions of Kun Yuan (Earth). Therefore, Heaven has Wind Qi as the master of Jueyin; Heaven has Heat Qi as the master of Shaoyin; Heaven has Dampness Qi as the master of Taiyin; Heaven has Ministerial Fire as the master of Shaoyang; Heaven has Dryness Qi as the master of Yangming; Heaven has Cold Qi as the master of Taiyang. With these Six Primal Sources of Heaven as the foundation, observing their application reveals they are merely one Qi of the True Origin, hence called the Six Primal Sources. One must know that Heaven and Earth's movement divides into five, yet Fire and Heat occupy three. This shows that in the world, Heat exceeds Cold, and Fire doubles Water. Consequently, human pathological changes can be deduced. Because the Movement divides into five, the number of the Earthly Branches' five-year cycle begins here. Because the Mark divides into six, the number of the Heavenly Qi's six-fold completion begins here. The Way of Heaven and Earth, and the subtleties of change, arise from this. This follows the previous text to clarify the combination of the Three Yin and Three Yang governed by the Five Phases; what combines is the Biao, and what dominates is the Ben.)