【按】十二经天干歌内云: 甲胆乙肝丙小肠, 丁心戊胃己脾乡, 庚属
大肠辛属肺, 壬属膀胱癸肾脏三焦亦向壬中寄, 包络同归入癸方. 此
以方位言天干所属, 配合脏腑, 岁岁之常也. 今以五运言天干所化,
配合脏腑, 年年之变, 所以不同也. 十二经地支歌内云: 肺寅大卯胃
辰宫, 脾巳心午小未中, 申胱酉肾心包戌, 亥焦子胆丑肝通. 此以流
行言地支所属, 配合脏腑, 日日之常也. 今以六气言地支所化, 配合
脏腑, 年年之变, 所以不同也. 读者审之. 主运歌 4. 五运五行御五
位,五气相生顺令行. 此是常令年不易, 然有相得或逆从. 运有太过
不及理, 人有虚实寒热情. 天时不和万物病, 民病合人脏腑生.
【注】主运者, 主运行四时之常令也. 五行者, 木, 火, 土, 金, 水
也.五位者, 东, 南, 中, 西, 北也. 五气者, 风, 暑, 湿, 燥, 寒
也.木御东方风气, 顺布春令, 是初之运也. 火御南方暑气, 顺布夏
令,是二之运也. 土御中央四维湿气, 顺布长夏之令, 是三之运也.
金御西方燥气, 顺布秋令, 是四之运也. 水御北方寒气, 顺布冬令,
是五之运也. 此是天以五为制, 分五方主之, 五运五气相生, 四时常
令,年年相仍而不易也. 然其中之气化, 有相得或不相得, 或从天气
,或逆天气, 或从天气而逆地气, 或逆天气而从地气. 故运有太过不
及、四时不和之理, 人有脏腑经络、虚实寒热不同之情, 始招外邪令
化而生病也. 天时不和, 万物皆病, 而为民病者, 亦必因其人脏腑不
和而生也 ( 图七 ).
【按语】在《十二经天干歌》中记载：甲对应胆，乙对应肝，丙对应小肠，丁对应心，戊对应胃，己对应脾；庚对应大肠，辛对应肺，壬对应膀胱，癸对应肾。三焦也寄附于壬（阳水），心包络同样归属于癸（阴水）。这是从方位角度论述天干所属，配合脏腑，是每年不变的常规规律。现在从五运的角度论述天干所化生的运气，配合脏腑，是每年变化的规律，所以有所不同。在《十二经地支歌》中记载：寅时对应肺，卯时对应大肠，辰时对应胃，巳时对应脾，午时对应心，未时对应小肠，申时对应膀胱，酉时对应肾，戌时对应心包，亥时对应三焦，子时对应胆，丑时对应肝。这是从气血流注运行的角度论述地支所属，配合脏腑，是每日不变的常规规律。现在从六气的角度论述地支所化生的运气，配合脏腑，是每年变化的规律，所以有所不同。读者请仔细审察。
主运歌 4. 五运五行统御五个方位，五气相生顺时令而行。这是常规的时令，年份不易改变，然而有相得或逆从的变化。运有太过和不及的道理，人有虚实寒热的情状。天时不和则万物生病，民众的疾病也是结合人的脏腑而生成的。
【注释】主运，是指主持运行四时的常规时令。五行，是指木、火、土、金、水。五位，是指东、南、中、西、北。五气，是指风、暑、湿、燥、寒。木统御东方的风气，顺布春令，这是初运。火统御南方的暑气，顺布夏令，这是二运。土统御中央及四维的湿气，顺布长夏之令，这是三运。金统御西方的燥气，顺布秋令，这是四运。水统御北方的寒气，顺布冬令，这是五运。这是天以五为制度，分属五方主持，五运与五气相生，构成四季的常规时令，年年相继而不改变。然而其中的气化，有相得或不相得的情况，有的顺从天气，有的逆反天气，有的顺从天气而逆反地气，有的逆反天气而顺从地气。因此运有太过和不及、四时不和的道理，人有脏腑经络、虚实寒热的不同情状，这才招致外邪令气化失常而生病。天时不和，万物都会生病，而成为民众的疾病，也必然是因为人的脏腑不和而产生的（图七）。
[Note] The "Song of Heavenly Stems for the Twelve Meridians" states: Jia corresponds to the Gallbladder, Yi to the Liver, Bing to the Small Intestine, Ding to the Heart, Wu to the Stomach, Ji to the Spleen; Geng to the Large Intestine, Xin to the Lung, Ren to the Bladder, Gui to the Kidney. The Sanjiao (Triple Burner) is also attached to Ren (Yang Water), and the Pericardium (Xinbao) similarly belongs to Gui (Yin Water). This describes the attribution of Heavenly Stems based on spatial orientation, coordinating with Zang-Fu organs, representing the constant rule that remains unchanged year after year. Now, discussing from the perspective of the Five Movements (Wu Yun), we describe the transformation of Heavenly Stems, coordinating with Zang-Fu organs, which represents the variable pattern that changes annually; hence the difference. The "Song of Earthly Branches for the Twelve Meridians" states: Yin corresponds to the Lung, Mao to the Large Intestine, Chen to the Stomach, Si to the Spleen, Wu to the Heart, Wei to the Small Intestine, Shen to the Bladder, You to the Kidney, Xu to the Pericardium, Hai to the Sanjiao, Zi to the Gallbladder, Chou to the Liver. This describes the attribution of Earthly Branches based on the circulation of Qi and Blood, coordinating with Zang-Fu organs, representing the constant rule that remains unchanged day by day. Now, discussing from the perspective of the Six Qi (Liu Qi), we describe the transformation of Earthly Branches, coordinating with Zang-Fu organs, which represents the variable pattern that changes annually; hence the difference. Readers should examine this carefully.
Main Movement Song 4. The Five Movements and Five Elements govern the five positions; the Five Qi generate each other and proceed according to the seasonal commands. These are the regular seasonal commands, unchanging from year to year, yet there are variations of harmony or rebellion. There are principles of excess and deficiency in the movements, and conditions of deficiency-excess, cold-heat in humans. When the heavenly timing is discordant, all things fall ill; the diseases of the people arise in conjunction with their internal Zang-Fu organs.
[Annotation] The Main Movement (Zhu Yun) refers to the movement that governs the regular seasonal commands of the four seasons. The Five Elements (Wu Xing) are Wood, Fire, Earth, Metal, and Water. The Five Positions (Wu Wei) are East, South, Center, West, and North. The Five Qi (Wu Qi) are Wind, Summer-heat, Dampness, Dryness, and Cold. Wood governs the Wind Qi of the East, smoothly distributing the Spring command; this is the First Movement. Fire governs the Summer-heat Qi of the South, smoothly distributing the Summer command; this is the Second Movement. Earth governs the Dampness Qi of the Center and the four corners, smoothly distributing the command of Late Summer; this is the Third Movement. Metal governs the Dryness Qi of the West, smoothly distributing the Autumn command; this is the Fourth Movement. Water governs the Cold Qi of the North, smoothly distributing the Winter command; this is the Fifth Movement. This is Heaven's system using five as the measure, divided among the five directions for governance. The Five Movements and Five Qi generate each other, forming the regular commands of the four seasons, succeeding one another year after year without change. However, within these transformations, there are instances of harmony or disharmony, some following the Heavenly Qi, some opposing it, some following Heavenly Qi while opposing Earthly Qi, and some opposing Heavenly Qi while following Earthly Qi. Thus, there are principles of excess and deficiency in the movements, and discordance in the four seasons; there are differences in the conditions of Zang-Fu organs and meridians, such as deficiency-excess and cold-heat. It is only then that external pathogens are attracted, causing abnormal transformations and leading to disease. When heavenly timing is discordant, all things become diseased; and for these to manifest as diseases among the populace, they must necessarily arise due to the disharmony of the individuals' internal Zang-Fu organs (Figure 7).