太极肇分，而有天地阴阳，阴阳不测谓之神。天有阴阳，地亦有阴阳，天以阳生阴长，地以阳杀阴藏，人
在气交之中，所以具五脏六腑，以应五运六气之数也。五运者，金、木、水、火、土也。六气者，风、寒、暑、
湿、燥、火也。天干取运，地支取气，天干有十，配合则为五运，地支十二，对冲则为六气；天气始于甲，地
气始于子，天地相合，则为甲子；天气终于癸，地气终于亥，天地相合，则为癸亥。阴阳相间，刚柔相须，是
以甲子之后，乙丑继之，壬戌之后，癸亥继之，三十年为一纪，六十年为一周。有主运焉，有客运焉，有主气
焉，有客气焉，主运主气，万古而不易，客运客气，每岁而迭迁。自天地、兄弟次序而言之，甲乙，东方木也；
丙丁，南方火也；戊己，中央土也；庚辛，西方金也；壬癸，北方水也。《诗》曰∶大寒，木运始行，初清明
前三火运，居芒种，后三土运，是立秋，后六金运，推立冬后九，水运伏周而复始，万年如此，主运也。自其
夫妇配合而言之，甲与己合而化土，乙与庚合而化金，丙与辛合而化水，丁与壬合而化火，此客运也。（甲己
之岁，正月建丙寅，丙火生土，故土运统之。乙庚之岁，正月建戊寅，戊土生金，故金运统之。丙辛之岁，正
月建庚寅，庚金生水，故水运统之。丁壬之岁，正月建壬寅，壬水生木，故木运统之。戊癸之岁，正月建甲寅，
甲木生火，故火运统之。）甲己之年，甲为土运，初之运，即土也；土生金，二之运，即金也；五行仿此相生，
每一运各主七十二日零五刻，此天干，在上
为阳，所以主乎运也。又以地支，循环次序而言之，寅卯，属春木也；巳午，属夏火也；辰戌丑未，属四季土
也；申酉，属秋金也；亥子，属冬水也。木化风，主于春，故风为初之气；火化热，主于夏初春末，故火为二
之气；相火化暑，主于炎夏，故暑为三之气；炎暑大行，金化清燥，土居中焉，主乎四季之末，故湿为四之气；
金为丙妇，带火之气，所以燥也，主乎秋，故燥为五之气；水化寒，严冽乃行，主于冬，故寒为六之气；此主
气也。自其对冲定位而言之，子午少阴君火天，阳明燥金应在泉，丑未太阴湿土上，太阳寒水雨连绵，寅午申
少阳相火旺，厥阴风木地相联，卯酉却与子午反，辰戌巳亥亦皆然。
\r子午二年客气定局热化之图\p04-a41a37.bmp\r
子午二年，乃少阴君火司天，阳明燥金在泉，司天主上半年六个月，在泉主下
半年六个月，余仿此。
子午二年，初气太阳，二气厥阴，三气少阴，四气太阴，五气少阳，六气阳明，此客气定局也。
主气，每岁俱从厥阴风木起。
\r丑未二年客气定局湿化之图\p04-a41a38.bmp\r
\r寅申二年客气定局火化之图\p04-a41a39.bmp\r
丑未二年，乃太阴湿土司天，太阳寒水在泉，初气厥阴，二气少阴，三气太阴，四气少阳，五气阳明，六
气太阳。
寅申二年，乃少阳相火司天，厥阴风木在泉，初气少阴，二气太阴，三气少阳，四气阳明，五气太阳，六
气厥阴。
卯酉二年，乃阳明燥金司天，少阴君火在泉，初气太阴，二气少阳，三气阳明，四气太阳，五气厥阴，六
气少阴。
辰戌二年，乃太阳寒水司天，太阴湿土在泉，初气少阳，二气阳明，三气太阳，四气厥阴，五气少阴，六
气太阴。
\r卯酉二年客气定局燥化之图\p04-a41a40.bmp\r
巳亥二年，乃厥阴风木司天，少阳相火在泉，初气阳明，二气太阳，三气厥阴，四气少阴，五气太阴，六
气少阳。
前图乃客气也。每一气，主旺六十日八十七刻半有奇，此地支在下为阴，所以主乎气也。然客运之流行也，
有太过焉，有不及焉；太过之年，甲、丙、戊、庚、壬，五阳干也；不及之年，乙、丁、己、辛、癸，五阴干
也。太过其至，先大寒前十三日交，名曰先天；不及其至，后大寒后十三日交，名曰后天；平气之年，正大寒
日交，名曰齐天。客气之升降也，有正化焉，可对化焉，正化之岁，谓午、未、寅、酉、辰、亥之年也。对化
之岁，谓子、丑、申、卯、戌、巳之年也。正化者令之实，从本其数生，对
化者令之虚，从标其数庶，一期之中，主运以位而相次于下，客运以气而周流于上，此客气加于主运之上，主
气临于客气之下，天时所以不齐，民病之所由生也。（辰戌年，初之客气少阳相火，加主气厥阴风木，二之客
气阳明燥金，加主气少阴君火，三之客气太阳寒水，加主气少阳相火，四之客气厥阴风木，加主气太阴湿土，
五之客气少阴君火，加主气阳明燥金，六之客气太阴湿土，加主气太阳寒水，已上皆客气加于主运之上，举此
二年为例也。
抑论主气，春温、夏暑、秋凉、冬寒，风以动之，火以温之，暑以蒸之，湿以润之，燥以干之，寒以坚之，
皆天地正气之营运，惟客加于主，乃有逆从淫胜，然后春有凄风，夏有伏阴，秋有苦雨，冬有愆阳，所以气候
不齐，而厉疾时降，已上皆主气临于客气之下也。）
\r辰戌二年客气定局寒化之图\p04-a41a41.bmp\r
\r巳亥二年客气定局风化之图\p04-a41a42.bmp\r
六甲之年，土运太过，则雨湿流行，湿病乃生，肾水受邪，治当除湿以补肾。六己之年，土运不及，则木
气乘旺，反见风化，风病乃行，治当益脾以平木。六丙之年，水运太过，则寒气大行，寒病乃生，心火受邪，
治当逐寒以补心。六辛之年，水运不及，则土气乘旺，反见湿化，湿病乃行，治当补肾以除湿。六戊之年，火
运太过，则热气大行，热病乃生，肺金受邪，治当降火以补肺。六癸之年，火运不及，则水气乘旺，反见寒化，
寒病乃行，治当补心以逐寒。六庚之年，金运太过，则燥气流行，燥病乃生，肝木受邪，治当清燥以补肝。六乙
之年，金运不及，则火气乘旺，反见热化，热病乃行，治当平木以补脾。六壬之年，木运太过，则风气大行，
风病乃生，脾土受邪，治当平木以补脾。六丁之年，水运不及，则金气乘旺，反见燥化，燥病乃行，治当补肝
以清燥，此客运之治法也。太阳寒水，治以辛热；阳明燥金，治以温苦；少阳相火，治以咸寒；太阴湿土，治以
苦热；少阴君火，治以苦寒；厥阴风木，治以辛凉；此六气之治法也。然运气之所以有变者，以相得则和，不
相得则病，又有相得而病者，以下临上位不当也，五行相生为相得，相克为不相得，上临下为顺，下临上为逆，
运气相同，名曰天符。司天者，司之为言直也，直行天令，上之位也，岁运者，运之为言，动也，主天地之间，
人物化生之气中之位也。在泉者，生地之化，行乎地中下之位也。当年之中，司天之气与中气运相同者，（中
气运，指岁运而言。）曰天符。（戊子戊午戊寅戊申四年皆火，丙辰丙戌皆水，己丑己未皆土，乙卯乙酉皆金，
丁巳丁亥皆木，六十年中，有此十二年，天符也。）天气生运，曰顺化。（如
甲子年正月建丙寅，丙火生土，子当一阳初复，亦带火意，俱能生土，五行相生，仿此六十年中，有此十二年顺
化也。）天气克运，曰天刑。（如庚子年正月建戊寅，戊土生金，不为君火，火下克金，五行相克，仿此六十
年中，有此十二年天刑也。）运生天气，曰小逆。（如壬子年正月建壬寅，壬水生木，子为君火，是木上生火，
在于理论，如子临父位，未当也。六十年中有此十二年小逆也。）运克天气，曰不和。（如丙子年正月建庚寅，
庚金生水，子又水位，丙火少；故水上乘旺而来克火，六十年中有此十二年不和也。）运临本气之位，曰岁会。
当年十干建运与年辰十二律。（律者，支也。）五行相会，曰岁会。丙子、戊午、丁卯、乙酉，水火木金之运
临之，土无定位，寄旺于四季之末，各旺十八日有奇，甲辰、甲戌、己丑、己未是也。土运临之已上八年，乃
云岁会。外又有四年，壬寅皆木，庚申皆金，是二阳年。癸巳皆火，辛亥皆水，是二阴年，亦是运与年辰相会，
而不为岁会者，谓不当。四年正中月之故也，除二阳年则二阴年虽不名岁会，亦在上下五行相佐，皆为平气之
岁，天符岁会相合，名曰太乙天符。（如戊午年正月建申寅，甲木生火，午居离位，而少阴司天，岂非天符与
岁会相合乎，六十年中岁会居八年，太乙有四年。）太过之运加地气，曰同天符。（庚子庚午年运同司地燥金，
壬寅壬申年运同司地风木，甲辰甲戌年运同司地湿土，六十年中有此六年，同天符，阳也。）不及之运加地气，
曰同岁会。（辛丑辛未年运同司地寒水，癸卯癸酉年运同司地君火，癸巳癸亥年运同司地相火，六十年中有此
六年，同岁会，阴也。）经曰∶先立其年，以明其气，每年先立气运，审其太过不及，然后以地之主气为本，
天之客气加临于上为标，以求六化之变。如气之胜也，微者随之，甚者制之；气之复也，和者平之，暴者夺之；
皆随胜气，安其屈伏，以平为期。明堂诗曰∶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，三焦亦向壬宫寄，胞络同归入癸方，此言人秉天干之气而生也。又曰∶肺寅大卯胃辰宫，脾巳心午小
未中，申膀酉肾心胞戌，亥三子胆丑肝通，此言地支通注气血以时也。观此三诗，则天地之气，无时不流通于
人身矣。故一气不通，不能生化，天有六气，人以
三阴三阳而上奉之，地有五行，人以五脏六腑而下应之，脏为阴而其数奇，以应五运。盖五行质具于地，而气
则行于天也，腑为阳而其数偶，以应六气，盖六淫虽降于天，而势必充于地也。子午为天地之中正，君火位焉，
手少阴心经（午宫），足少阴肾经（子宫）居之，辰戌为七政之魁罡，寒水位焉，手太阳小肠经（戌宫），足
太阳膀胱经（辰宫）居之，然火从水化，水随肾至，故少阴为脏位，与太阳隔而气相合为腑也。丑未为归脏之
标本，湿土位焉，手太阴肺经（丑宫），足太阴脾经（未宫）居之。卯酉为日月之道路，燥金位焉，手阳明大
肠经（卯宫），足阳明胃经（酉宫）居之，然子随母居，土旺金盛，故太阴为脏位，与阳明隔而气相合为腑也。
巳亥为天地之门户，风木位焉，（卯虽木之正分，为阳明燥金所居，然木生在亥，而对化于巳也。）手厥阴心
胞络经（巳宫），足厥阴肝经（亥宫）居之。寅申握生化之始终，相火位焉，足少阳胆经（寅宫），手少阳三
焦经（申宫）居之，然相火寄于肝肾，胆者肝之腑，心胞络者肾之配，故厥阴为脏位，与少阳隔而气相合为腑
也。南政三阴司天，则皆寸不应，三阴在泉，则皆尺不应，北政三阴司天，则皆尺不应，三阴在泉，则皆寸不
应，不应者，则皆沉脉也。凡脉之司天在泉不应者，皆以少阴而论之，故北政之岁，人气面北而寸北尺南，地
左间之气在右寸，地右间之气在左寸，天左间之气在右尺，天右间之气在左尺。（《要诀》云∶每年退二支，
便是客乡，如子年司天，后二支是戌，太阳寒水为初气，亥厥阴风木为二气，子少阴君火为三气，丑太阴湿土
为四气，寅少阳相火为五气，卯阳明燥金为六气，此言六气以君火为尊，五行以湿土为重也。）经曰∶必先岁
气，毋伐天和。又曰∶不知年之所加，气之盛衰，不可以为工。学人合而观之，更精于脉证，乃自得之。噫！
儒之道博约而已，医之道运气而已，学人岂可忽忽而不精究欤！
太极分化，从而产生了天地阴阳，阴阳变化莫测称为神。天有阴阳，地也有阴阳，天以阳气生发、阴气生长，地以阳气肃杀、阴气闭藏，人处于天地之气交汇之中，所以具备五脏六腑，以对应五运六气的数理。五运，就是金、木、水、火、土。六气，就是风、寒、暑、湿、燥、火。天干取用为运，地支取用为气，天干有十个，配合起来成为五运，地支有十二个，对冲起来成为六气；天气始于甲，地气始于子，天地相合，就成为甲子；天气终于癸，地气终于亥，天地相合，就成为癸亥。阴阳相间，刚柔互需，所以在甲子之后，乙丑接着出现，在壬戌之后，癸亥接着出现，三十年为一纪，六十年为一周。有主运，有客运，有主气，有客气，主运和主气，万古不变，客运和客气，每年交替迁移。从天地、兄弟的次序来说，甲乙，属于东方木；丙丁，属于南方火；戊己，属于中央土；庚辛，属于西方金；壬癸，属于北方水。《诗经》说：大寒节气时，木运开始运行，初清明前三日火运，位于芒种时节，后三日土运，正值立秋时节，后六日金运，推算立冬后九日，水运潜伏，循环往复，万年如此，这是主运。从夫妇配合来说，甲与己合而化土，乙与庚合而化金，丙与辛合而化水，丁与壬合而化火，这是客运。（甲己之年，正月建丙寅，丙火生土，所以土运统领。乙庚之年，正月建戊寅，戊土生金，所以金运统领。丙辛之年，正月建庚寅，庚金生水，所以水运统领。丁壬之年，正月建壬寅，壬水生木，所以木运统领。戊癸之年，正月建甲寅，甲木生火，所以火运统领。）甲己之年，甲为土运，初之运，即是土；土生金，二之运，即是金；五行依此类推相生，每一运各主管七十二日零五刻，这天干，在上为阳，所以主管运。又以地支，按循环次序来说，寅卯，属于春木；巳午，属于夏火；辰戌丑未，属于四季土；申酉，属于秋金；亥子，属于冬水。木化为风，主管于春，所以风为初之气；火化为热，主管于夏初春末，所以火为二之气；相火化为暑，主管于炎夏，所以暑为三之气；炎热暑气盛行，金化为清燥，土居中，主管于四季之末，所以湿为四之气；金为丙之妇，带有火之气，所以燥，主管于秋，所以燥为五之气；水化为寒，严寒凛冽才运行，主管于冬，所以寒为六之气；这是主气。从其对冲定位来说，子午年，少阴君火司天，阳明燥金在泉；丑未年，太阴湿土司天，太阳寒水在泉；寅申年，少阳相火旺，厥阴风木在地相连；卯酉年却与子午相反，辰戌巳亥年也都如此。
子午二年客气定局热化之图（图片）
子午二年，是少阴君火司天，阳明燥金在泉，司天主管上半年六个月，在泉主管下半年六个月，其余仿照此例。
子午二年，初气太阳，二气厥阴，三气少阴，四气太阴，五气少阳，六气阳明，这是客气定局。
主气，每年都从厥阴风木开始。
丑未二年客气定局湿化之图（图片）
寅申二年客气定局火化之图（图片）
丑未二年，是太阴湿土司天，太阳寒水在泉，初气厥阴，二气少阴，三气太阴，四气少阳，五气阳明，六气太阳。
寅申二年，是少阳相火司天，厥阴风木在泉，初气少阴，二气太阴，三气少阳，四气阳明，五气太阳，六气厥阴。
卯酉二年，是阳明燥金司天，少阴君火在泉，初气太阴，二气少阳，三气阳明，四气太阳，五气厥阴，六气少阴。
辰戌二年，是太阳寒水司天，太阴湿土在泉，初气少阳，二气阳明，三气太阳，四气厥阴，五气少阴，六气太阴。
卯酉二年客气定局燥化之图（图片）
巳亥二年，是厥阴风木司天，少阳相火在泉，初气阳明，二气太阳，三气厥阴，四气少阴，五气太阴，六气少阳。
前图乃是客气。每一气，主管旺盛六十日八十七刻半有余，这地支在下为阴，所以主管气。然而客运的流行，有过盛，有不足；过盛的年份，是甲、丙、戊、庚、壬，五个阳干；不足的年份，是乙、丁、己、辛、癸，五个阴干。过盛之年到来，在大寒前十三日交接，名叫先天；不足之年到来，在大寒后十三日交接，名叫后天；平气之年，正好在大寒日交接，名叫齐天。客气的升降，有正化，有对化，正化的年份，是指午、未、寅、酉、辰、亥之年。对化的年份，是指子、丑、申、卯、戌、巳之年。正化是令之实，从本其数生，对化是令之虚，从标其数杂，一期之中，主运以位序依次在下，客运以气机周流在上，这是客气加在主运之上，主气临在客气之下，天时所以不齐，百姓疾病由此产生。（辰戌年，初之客气少阳相火，加在主气厥阴风木上，二之客气阳明燥金，加在主气少阴君火上，三之客气太阳寒水，加在主气少阳相火上，四之客气厥阴风木，加在主气太阴湿土上，五之客气少阴君火，加在主气阳明燥金上，六之客气太阴湿土，加在主气太阳寒水上，以上皆是客气加在主运之上，举这两年为例。）
再论主气，春温、夏暑、秋凉、冬寒，风来摇动它，火来温暖它，暑来蒸腾它，湿来滋润它，燥来干燥它，寒来坚凝它，都是天地正气的营运，只有客加于主，才有逆从淫胜，然后春有凄风，夏有伏阴，秋有苦雨，冬有愆阳，所以气候不齐，而瘟疫疾病时常降临，以上皆是主气临在客气之下。
辰戌二年客气定局寒化之图（图片）
巳亥二年客气定局风化之图（图片）
六甲之年，土运太过，则雨湿流行，湿病乃生，肾水受邪，治疗应当除湿以补肾。六己之年，土运不及，则木气乘旺，反见风化，风病乃行，治疗应当益脾以平木。六丙之年，水运太过，则寒气大行，寒病乃生，心火受邪，治疗应当逐寒以补心。六辛之年，水运不及，则土气乘旺，反见湿化，湿病乃行，治疗应当补肾以除湿。六戊之年，火运太过，则热气大行，热病乃生，肺金受邪，治疗应当降火以补肺。六癸之年，火运不及，则水气乘旺，反见寒化，寒病乃行，治疗应当补心以逐寒。六庚之年，金运太过，则燥气流行，燥病乃生，肝木受邪，治疗应当清燥以补肝。六乙之年，金运不及，则火气乘旺，反见热化，热病乃行，治疗应当平木以补脾。六壬之年，木运太过，则风气大行，风病乃生，脾土受邪，治疗应当平木以补脾。六丁之年，水运不及，则金气乘旺，反见燥化，燥病乃行，治疗应当补肝以清燥，这是客运的治疗方法。太阳寒水，用辛热药治疗；阳明燥金，用温苦药治疗；少阳相火，用咸寒药治疗；太阴湿土，用苦热药治疗；少阴君火，用苦寒药治疗；厥阴风木，用辛凉药治疗；这是六气的治疗方法。然而运气之所以有变化，是因为相得则和，不相得则病，又有相得而病的，是因为下临上位不当。五行相生为相得，相克为不相得，上临下为顺，下临上为逆，运气相同，名叫天符。司天者，司是说直也，直行天令，居上位；岁运者，运是说动也，主管天地之间人物化生之气中的位置。在泉者，生地之化，行乎地中下之位。当年之中，司天之气与中气运相同的，（中气运，指岁运而言。）叫天符。（戊子、戊午、戊寅、戊申四年皆火，丙辰、丙戌皆水，己丑、己未皆土，乙卯、乙酉皆金，丁巳、丁亥皆木，六十年中，有此十二年，是天符。）天气生运，叫顺化。（如甲子年正月建丙寅，丙火生土，子当一阳初复，也带火意，俱能生土，五行相生，仿此六十年中，有此十二年顺化。）天气克运，叫天刑。（如庚子年正月建戊寅，戊土生金，不为君火，火下克金，五行相克，仿此六十年中，有此十二年天刑。）运生天气，叫小逆。（如壬子年正月建壬寅，壬水生木，子为君火，是木上生火，在于理论，如子临父位，未当也。六十年中有此十二年小逆。）运克天气，叫不和。（如丙子年正月建庚寅，庚金生水，子又水位，丙火少；故水上乘旺而来克火，六十年中有此十二年不和。）运临本气之位，叫岁会。当年十干建运与年辰十二律。（律者，支也。）五行相会，叫岁会。丙子、戊午、丁卯、乙酉，水火木金之运临之，土无定位，寄旺于四季之末，各旺十八日有余，甲辰、甲戌、己丑、己未是也。土运临之已上八年，乃云岁会。外又有四年，壬寅皆木，庚申皆金，是二阳年。癸巳皆火，辛亥皆水，是二阴年，亦是运与年辰相会，而不为岁会的，谓不当。四年正中月之故也，除二阳年则二阴年虽不名岁会，亦在上下五行相佐，皆为平气之岁，天符岁会相合，名叫太乙天符。（如戊午年正月建申寅，甲木生火，午居离位，而少阴司天，岂非天符与岁会相合乎，六十年中岁会居八年，太乙有四年。）太过之运加地气，叫同天符。（庚子、庚午年运同司地燥金，壬寅、壬申年运同司地风木，甲辰、甲戌年运同司地湿土，六十年中有此六年，同天符，阳也。）不及之运加地气，叫同岁会。（辛丑、辛未年运同司地寒水，癸卯、癸酉年运同司地君火，癸巳、癸亥年运同司地相火，六十年中有此六年，同岁会，阴也。）经说：先立其年，以明其气，每年先立气运，审其太过不及，然后以地之主气为本，天之客气加临于上为标，以求六化之变。如气之胜也，微者随之，甚者制之；气之复也，和者平之，暴者夺之；皆随胜气，安其屈伏，以平为期。明堂诗说：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，三焦亦向壬宫寄，胞络同归入癸方，这是说人秉受天干之气而生。又说：肺寅大卯胃辰宫，脾巳心午小未中，申膀酉肾心胞戌，亥三子胆丑肝通，这是说地支通注气血以时。观此三诗，则天地之气，无时不流通于人身矣。故一气不通，不能生化，天有六气，人以三阴三阳而上奉之，地有五行，人以五脏六腑而下应之，脏为阴而其数奇，以应五运。盖五行质具于地，而气则行于天也，腑为阳而其数偶，以应六气，盖六淫虽降于天，而势必充于地也。子午为天地之中正，君火位焉，手少阴心经（午宫），足少阴肾经（子宫）居之，辰戌为七政之魁罡，寒水位焉，手太阳小肠经（戌宫），足太阳膀胱经（辰宫）居之，然火从水化，水随肾至，故少阴为脏位，与太阳隔而气相合为腑也。丑未为归脏之标本，湿土位焉，手太阴肺经（丑宫），足太阴脾经（未宫）居之。卯酉为日月之道路，燥金位焉，手阳明大肠经（卯宫），足阳明胃经（酉宫）居之，然子随母居，土旺金盛，故太阴为脏位，与阳明隔而气相合为腑也。巳亥为天地之门户，风木位焉，（卯虽木之正分，为阳明燥金所居，然木生在亥，而对化于巳也。）手厥阴心包络经（巳宫），足厥阴肝经（亥宫）居之。寅申握生化之始终，相火位焉，足少阳胆经（寅宫），手少阳三焦经（申宫）居之，然相火寄于肝肾，胆者肝之腑，心包络者肾之配，故厥阴为脏位，与少阳隔而气相合为腑也。南政三阴司天，则皆寸不应，三阴在泉，则皆尺不应，北政三阴司天，则皆尺不应，三阴在泉，则皆寸不应，不应者，则皆沉脉也。凡脉之司天在泉不应者，皆以少阴而论之，故北政之岁，人气面北而寸北尺南，地左间之气在右寸，地右间之气在左寸，天左间之气在右尺，天右间之气在左尺。（《要诀》说：每年退二支，便是客乡，如子年司天，后二支是戌，太阳寒水为初气，亥厥阴风木为二气，子少阴君火为三气，丑太阴湿土为四气，寅少阳相火为五气，卯阳明燥金为六气，此言六气以君火为尊，五行以湿土为重也。）经说：必先岁气，毋伐天和。又说：不知年之所加，气之盛衰，不可以为工。学人合而观之，更精于脉证，乃自得之。噫！儒之道博约而已，医之道运气而已，学人岂可忽忽而不精究欤！
Taiji differentiated, thereby generating Heaven and Earth, Yin and Yang. The unpredictability of Yin and Yang is called "Shen" (Spirit/Mystery). Heaven has Yin and Yang, and Earth also has Yin and Yang. Heaven generates through Yang and grows through Yin; Earth kills through Yang and stores through Yin. Humans exist within the intersection of Qi (Vital Energy), thus possessing the Five Zang Organs (Yin organs) and Six Fu Organs (Yang organs) to correspond with the numerical patterns of the Five Movements (Wu Yun) and Six Qi (Liu Qi). The Five Movements are Metal, Wood, Water, Fire, and Earth. The Six Qi are Wind, Cold, Summer Heat, Dampness, Dryness, and Fire. Heavenly Stems are used for Movements, and Earthly Branches are used for Qi. There are ten Heavenly Stems, which combine to form the Five Movements; there are twelve Earthly Branches, which oppose each other to form the Six Qi. Heavenly Qi begins with Jia, and Earthly Qi begins with Zi; their combination forms Jiazi. Heavenly Qi ends with Gui, and Earthly Qi ends with Hai; their combination forms Guihai. Yin and Yang alternate, and Gang (firm) and Rou (soft) require each other. Thus, after Jiazi, Yichou follows; after Renxu, Guihai follows. Thirty years constitute one Ji (cycle), and sixty years constitute one Zhou (full cycle). There are Zhu Yun (Principal Movements) and Ke Yun (Passenger Movements); there are Zhu Qi (Principal Qi) and Ke Qi (Passenger Qi). Zhu Yun and Zhu Qi remain unchanged for eternity, whereas Ke Yun and Ke Qi change annually. Speaking from the order of Heaven and Earth, or brothers: Jia and Yi belong to East Wood; Bing and Ding belong to South Fire; Wu and Ji belong to Central Earth; Geng and Xin belong to West Metal; Ren and Gui belong to North Water. The *Classic of Poetry* states: At the Great Cold solar term, Wood Movement begins. Three days before Qingming, Fire Movement occurs; three days after Mangzhong, Earth Movement occurs; six days after Liqiu, Metal Movement occurs; nine days after Lidong, Water Movement lies dormant. This cycles endlessly, as it has for ten thousand years; this is Zhu Yun. Speaking from husband-wife combinations: Jia combines with Ji to transform into Earth; Yi combines with Geng to transform into Metal; Bing combines with Xin to transform into Water; Ding combines with Ren to transform into Fire. This is Ke Yun. (In years of Jia and Ji, the first month is Bingyin; Bing Fire generates Earth, so Earth Movement governs. In years of Yi and Geng, the first month is Wuyin; Wu Earth generates Metal, so Metal Movement governs. In years of Bing and Xin, the first month is Gengyin; Geng Metal generates Water, so Water Movement governs. In years of Ding and Ren, the first month is Renyin; Ren Water generates Wood, so Wood Movement governs. In years of Wu and Gui, the first month is Jiayin; Jia Wood generates Fire, so Fire Movement governs.) In Jia-Ji years, Jia represents Earth Movement; the initial movement is Earth; Earth generates Metal, so the second movement is Metal; the Five Elements follow this generative cycle. Each Movement governs 72 days and 5 ke (time units). These Heavenly Stems are above and Yang, thus governing Movement. Speaking again of Earthly Branches in cyclic order: Yin and Mao belong to Spring Wood; Si and Wu belong to Summer Fire; Chen, Xu, Chou, and Wei belong to Earth of the Four Seasons; Shen and You belong to Autumn Metal; Hai and Zi belong to Winter Water. Wood transforms into Wind, governing Spring, so Wind is the First Qi; Fire transforms into Heat, governing early Summer and late Spring, so Fire is the Second Qi; Ministerial Fire transforms into Summer Heat, governing hot Summer, so Summer Heat is the Third Qi; when heat prevails, Metal transforms into Clear Dryness, while Earth remains central, governing the end of the four seasons, so Dampness is the Fourth Qi; Metal is the wife of Bing, carrying Fire's Qi, hence Dryness, governing Autumn, so Dryness is the Fifth Qi; Water transforms into Cold, acting only in severe cold, governing Winter, so Cold is the Sixth Qi; this is Zhu Qi. Speaking from their opposing positions: In Zi-Wu years, Shaoyin Junhuo (Ministerial Sovereign Fire) governs Heaven (Si Tian), and Yangming Zaojin (Dry Metal) governs Earth (Zai Quan). In Chou-Wei years, Taiyin Shitu (Damp Earth) governs Heaven, and Taiyang Hanshui (Cold Water) governs Earth. In Yin-Shen years, Shaoyang Xianghuo (Ministerial Fire) is prosperous, and Jueyin Fengmu (Wind Wood) connects to Earth. In Mao-You years, it reverses Zi-Wu; in Chen-Xu and Si-Hai years, it is similar.
[Image: Diagram of Passenger Qi Fixed Pattern for Zi-Wu Years - Heat Transformation]
In Zi-Wu years, Shaoyin Junhuo governs Heaven, and Yangming Zaojin governs Earth. Si Tian governs the upper half-year (six months), and Zai Quan governs the lower half-year (six months); others follow this example.
In Zi-Wu years, the First Qi is Taiyang, the Second is Jueyin, the Third is Shaoyin, the Fourth is Taiyin, the Fifth is Shaoyang, and the Sixth is Yangming. This is the fixed pattern of Ke Qi.
Zhu Qi always begins with Jueyin Fengmu every year.
[Image: Diagram of Passenger Qi Fixed Pattern for Chou-Wei Years - Damp Transformation]
[Image: Diagram of Passenger Qi Fixed Pattern for Yin-Shen Years - Fire Transformation]
In Chou-Wei years, Taiyin Shitu governs Heaven, and Taiyang Hanshui governs Earth. The First Qi is Jueyin, the Second is Shaoyin, the Third is Taiyin, the Fourth is Shaoyang, the Fifth is Yangming, and the Sixth is Taiyang.
In Yin-Shen years, Shaoyang Xianghuo governs Heaven, and Jueyin Fengmu governs Earth. The First Qi is Shaoyin, the Second is Taiyin, the Third is Shaoyang, the Fourth is Yangming, the Fifth is Taiyang, and the Sixth is Jueyin.
In Mao-You years, Yangming Zaojin governs Heaven, and Shaoyin Junhuo governs Earth. The First Qi is Taiyin, the Second is Shaoyang, the Third is Yangming, the Fourth is Taiyang, the Fifth is Jueyin, and the Sixth is Shaoyin.
In Chen-Xu years, Taiyang Hanshui governs Heaven, and Taiyin Shitu governs Earth. The First Qi is Shaoyang, the Second is Yangming, the Third is Taiyang, the Fourth is Jueyin, the Fifth is Shaoyin, and the Sixth is Taiyin.
[Image: Diagram of Passenger Qi Fixed Pattern for Mao-You Years - Dry Transformation]
In Si-Hai years, Jueyin Fengmu governs Heaven, and Shaoyang Xianghuo governs Earth. The First Qi is Yangming, the Second is Taiyang, the Third is Jueyin, the Fourth is Shaoyin, the Fifth is Taiyin, and the Sixth is Shaoyang.
The previous diagrams represent Ke Qi. Each Qi governs prosperity for 60 days and 87.5 ke. These Earthly Branches are below and Yin, thus governing Qi. However, the flow of Ke Yun has excess (Tai Guo) and deficiency (Bu Ji). Excess years are the five Yang Stems: Jia, Bing, Wu, Geng, Ren. Deficient years are the five Yin Stems: Yi, Ding, Ji, Xin, Gui. When an excess year arrives, it intersects 13 days before the Great Cold solar term, named "Xian Tian" (Heavenly Advance). When a deficient year arrives, it intersects 13 days after the Great Cold solar term, named "Hou Tian" (Heavenly Delay). A Ping Qi (Balanced Qi) year intersects exactly on the Great Cold day, named "Qi Tian" (Heavenly Equal). The rise and fall of Ke Qi include Zheng Hua (Direct Transformation) and Dui Hua (Opposite Transformation). Zheng Hua years are Wu, Wei, Yin, You, Chen, Hai. Dui Hua years are Zi, Chou, Shen, Mao, Xu, Si. Zheng Hua represents the substance of the command, generated from its root; Dui Hua represents the emptiness of the command, derived from its marker. Within one period, Zhu Yun follows positional order below, while Ke Yun circulates via Qi above. This is Ke Qi added above Zhu Yun, and Zhu Qi descending below Ke Qi. This causes uneven heavenly timing and the origin of human diseases. (For example, in Chen-Xu years: The First Ke Qi, Shaoyang Xianghuo, adds onto the Zhu Qi, Jueyin Fengmu; the Second Ke Qi, Yangming Zaojin, adds onto Zhu Qi, Shaoyin Junhuo; the Third Ke Qi, Taiyang Hanshui, adds onto Zhu Qi, Shaoyang Xianghuo; the Fourth Ke Qi, Jueyin Fengmu, adds onto Zhu Qi, Taiyin Shitu; the Fifth Ke Qi, Shaoyin Junhuo, adds onto Zhu Qi, Yangming Zaojin; the Sixth Ke Qi, Taiyin Shitu, adds onto Zhu Qi, Taiyang Hanshui. All above show Ke Qi adding onto Zhu Yun, using these two years as examples.)
Furthermore, discussing Zhu Qi: Spring warmth, Summer heat, Autumn coolness, Winter cold. Wind moves them, Fire warms them, Summer Heat steams them, Dampness moistens them, Dryness desiccates them, Cold solidifies them. These are all the operations of Heaven and Earth's righteous Qi. Only when Ke adds to Zhu do deviations, reversals, and excessive influences occur, resulting in bleak winds in Spring, hidden Yin in Summer, bitter rains in Autumn, and delayed Yang in Winter. Thus, climate is uneven, and epidemics descend frequently. All above show Zhu Qi descending below Ke Qi.
[Image: Diagram of Passenger Qi Fixed Pattern for Chen-Xu Years - Cold Transformation]
[Image: Diagram of Passenger Qi Fixed Pattern for Si-Hai Years - Wind Transformation]
In Liu Jia (Six Jia) years, if Earth Movement is excessive, rain and dampness prevail, leading to Damp diseases. Kidney Water is affected; treatment should remove dampness and tonify the Kidney. In Liu Ji years, if Earth Movement is deficient, Wood Qi takes advantage and becomes prosperous, manifesting Wind pathology; treatment should benefit the Spleen to pacify Wood. In Liu Bing years, if Water Movement is excessive, Cold Qi prevails, leading to Cold diseases. Heart Fire is affected; treatment should expel Cold and tonify the Heart. In Liu Xin years, if Water Movement is deficient, Earth Qi takes advantage and manifests Damp transformation; treatment should tonify the Kidney to remove dampness. In Liu Wu years, if Fire Movement is excessive, Heat Qi prevails, leading to Heat diseases. Lung Metal is affected; treatment should descend Fire and tonify the Lung. In Liu Gui years, if Fire Movement is deficient, Water Qi takes advantage and manifests Cold transformation; treatment should tonify the Heart to expel Cold. In Liu Geng years, if Metal Movement is excessive, Dryness Qi prevails, leading to Dryness diseases. Liver Wood is affected; treatment should clear Dryness and tonify the Liver. In Liu Yi years, if Metal Movement is deficient, Fire Qi takes advantage and manifests Heat transformation; treatment should pacify Wood and tonify the Spleen. In Liu Ren years, if Wood Movement is excessive, Wind Qi prevails, leading to Wind diseases. Spleen Earth is affected; treatment should pacify Wood and tonify the Spleen. In Liu Ding years, if Water Movement is deficient, Metal Qi takes advantage and manifests Dryness transformation; treatment should tonify the Liver to clear Dryness. These are the treatment methods for Ke Yun. Taiyang Hanshui is treated with Acrid-Hot herbs; Yangming Zaojin with Warm-Bitter herbs; Shaoyang Xianghuo with Salty-Cold herbs; Taiyin Shitu with Bitter-Hot herbs; Shaoyin Junhuo with Bitter-Cold herbs; Jueyin Fengmu with Acrid-Cool herbs. These are the treatment methods for the Six Qi. However, changes in Yun and Qi occur because harmony arises from compatibility, and disease from incompatibility. Even compatible factors can cause disease if the lower position improperly oversees the upper. Generation between Five Elements is compatibility; restriction is incompatibility. Upper overseeing Lower is Smooth (Shun); Lower overseeing Upper is Reverse (Ni). When Yun and Qi are identical, it is called Tian Fu (Heavenly符/Alignment). Si Tian means directly executing Heavenly commands, occupying the upper position. Sui Yun refers to movement, governing the Qi of generation between Heaven and Earth. Zai Quan refers to the transformation of Earth, operating in the lower position of Earth. In the current year, if Si Tian Qi matches the Zhong Qi Yun (Sui Yun), it is called Tian Fu. (Wu Zi, Wu Wu, Wu Yin, Wu Shen years are all Fire; Bing Chen, Bing Xu are all Water; Ji Chou, Ji Wei are all Earth; Yi Mao, Yi You are all Metal; Ding Si, Ding Hai are all Wood. In sixty years, these twelve years are Tian Fu.) If Heavenly Qi generates Yun, it is called Shun Hua (Smooth Transformation). (e.g., Jia Zi year, first month is Bingyin; Bing Fire generates Earth. Zi represents the initial return of Yang, also carrying Fire intent, both generating Earth. Following Five Element generation, in sixty years, these twelve years are Shun Hua.) If Heavenly Qi restricts Yun, it is called Tian Xing (Heavenly Punishment). (e.g., Geng Zi year, first month is Wuyin; Wu Earth generates Metal, not Junhuo. Fire restricts Metal from below, following Five Element restriction. In sixty years, these twelve years are Tian Xing.) If Yun generates Heavenly Qi, it is called Xiao Ni (Minor Reverse). (e.g., Ren Zi year, first month is Renyin; Ren Water generates Wood. Zi is Junhuo, so Wood generates Fire from above. Theoretically, like a son overseeing a father's position, this is improper. In sixty years, these twelve years are Xiao Ni.) If Yun restricts Heavenly Qi, it is called Bu He (Disorder). (e.g., Bing Zi year, first month is Gengyin; Geng Metal generates Water. Zi is Water position, Bing Fire is weak; thus Water rises prosperously to restrict Fire. In sixty years, these twelve years are Bu He.) If Yun occupies its own elemental position, it is called Sui Hui (Year Assembly). When the Ten Heavenly Stems' Yun meets the Twelve Earthly Branches' Lu (Rhythm/Branches), and Five Elements converge, it is Sui Hui. Bing Zi, Wu Wu, Ding Mao, Yi You: Water, Fire, Wood, Metal Yun occupy them. Earth has no fixed position, thriving at the end of the four seasons, each for 18+ days: Jia Chen, Jia Xu, Ji Chou, Ji Wei. These eight years where Earth Yun occupies are called Sui Hui. Additionally, four years: Ren Yin (Wood), Geng Shen (Metal) are two Yang years. Gui Si (Fire), Xin Hai (Water) are two Yin years. These also have Yun meeting Year Branches but are not Sui Hui, deemed improper due to the middle month. Excluding the two Yang years, the two Yin years, though not named Sui Hui, still have assisting Five Elements above and below, making them Ping Qi (Balanced) years. When Tian Fu and Sui Hui combine, it is called Tai Yi Tian Fu. (e.g., Wu Wu year, first month is Shenyin; Jia Wood generates Fire. Wu occupies Li position, with Shaoyin Si Tian. Is this not Tian Fu combining with Sui Hui? In sixty years, Sui Hui occupies eight years, Tai Yi has four years.) When Excessive Yun adds to Earthly Qi, it is called Tong Tian Fu. (Geng Zi, Geng Wu years: Yun matches Si Tian/Zai Quan Dry Metal. Ren Yin, Ren Shen years: Yun matches Si Tian/Zai Quan Wind Wood. Jia Chen, Jia Xu years: Yun matches Si Tian/Zai Quan Damp Earth. In sixty years, these six years are Tong Tian Fu, Yang.) When Deficient Yun adds to Earthly Qi, it is called Tong Sui Hui. (Xin Chou, Xin Wei years: Yun matches Si Tian/Zai Quan Cold Water. Gui Mao, Gui You years: Yun matches Si Tian/Zai Quan Junhuo. Gui Si, Gui Hai years: Yun matches Si Tian/Zai Quan Xianghuo. In sixty years, these six years are Tong Sui Hui, Yin.) The Classic says: Establish the year first to clarify its Qi. Each year, establish Qi Yun, examine excess and deficiency, then take Earth's Zhu Qi as the root, and add Heaven's Ke Qi above as the marker, to seek changes in the Six Transformations. If Qi is victorious, follow the minor, restrain the severe. If Qi rebounds, calm the harmonious, deprive the violent. Follow the victorious Qi, settle the suppressed, aiming for balance. The Ming Tang Poem says: Jia Gallbladder, Yi Liver, Bing Small Intestine, Ding Heart, Wu Stomach, Ji Spleen, Geng Large Intestine, Xin Lung, Ren Bladder, Gui Kidney, San Jiao also resides in Ren's palace, Bao Luo returns to Gui's direction. This speaks of humans being born bearing Heavenly Stem Qi. It also says: Lung Yin, Large Intestine Mao, Stomach Chen, Spleen Si, Heart Wu, Small Intestine Wei, Bladder Shen, Kidney You, Heart/Bao Luo Xu, San Jiao Hai, Gallbladder Zi, Liver Chou. This speaks of Earthly Branches circulating Qi and Blood by time. Observing these three poems, Heaven and Earth's Qi flows continuously in the human body. Thus, if one Qi does not flow, generation and transformation cannot occur. Heaven has Six Qi, which humans honor with Three Yin and Three Yang above; Earth has Five Elements, which humans respond to with Five Zang and Six Fu below. Zang are Yin, their numbers odd, corresponding to Five Movements. Five Elements have substance on Earth, but Qi moves in Heaven. Fu are Yang, their numbers even, corresponding to Six Qi. Although Six Excesses descend from Heaven, their force inevitably fills Earth. Zi and Wu are the center and righteousness of Heaven and Earth, where Junhuo resides. Hand Shaoyin Heart Meridian (Wu Palace) and Foot Shaoyin Kidney Meridian (Zi Palace) occupy them. Chen and Xu are the leaders of the Seven Stars, where Cold Water resides. Hand Taiyang Small Intestine Meridian (Xu Palace) and Foot Taiyang Bladder Meridian (Chen Palace) occupy them. However, Fire transforms from Water, and Water follows to the Kidney. Thus, Shaoyin is the Zang position, separated from Taiyang but united in Qi to form the Fu. Chou and Wei are the root and branch of returning Zang, where Damp Earth resides. Hand Taiyin Lung Meridian (Chou Palace) and Foot Taiyin Spleen Meridian (Wei Palace) occupy them. Mao and You are the path of Sun and Moon, where Dry Metal resides. Hand Yangming Large Intestine Meridian (Mao Palace) and Foot Yangming Stomach Meridian (You Palace) occupy them. However, Zi follows Mother (Earth), Earth prospers and Metal flourishes. Thus, Taiyin is the Zang position, separated from Yangming but united in Qi to form the Fu. Si and Hai are the gates of Heaven and Earth, where Wind Wood resides. (Although Mao is the true division of Wood, occupied by Yangming Dry Metal, Wood is born in Hai and oppositely transformed in Si.) Hand Jueyin Pericardium Meridian (Si Palace) and Foot Jueyin Liver Meridian (Hai Palace) occupy them. Yin and Shen grasp the beginning and end of generation, where Ministerial Fire resides. Foot Shaoyang Gallbladder Meridian (Yin Palace) and Hand Shaoyang San Jiao Meridian (Shen Palace) occupy them. However, Ministerial Fire resides in Liver and Kidney. Gallbladder is the Fu of Liver; Pericardium is the match of Kidney. Thus, Jueyin is the Zang position, separated from Shaoyang but united in Qi to form the Fu. In Nan Zheng (Southern Administration), if Three Yin governs Heaven, Cun (inch) pulses do not respond; if Three Yin governs Earth, Chi (cubit) pulses do not respond. In Bei Zheng (Northern Administration), if Three Yin governs Heaven, Chi pulses do not respond; if Three Yin governs Earth, Cun pulses do not respond. Non-responsive pulses are deep pulses. For all pulses not responding due to Si Tian and Zai Quan, discussion centers on Shaoyin. Thus, in Bei Zheng years, human Qi faces North, Cun is North, Chi is South. Earth's Left Interstitial Qi is in Right Cun, Earth's Right Interstitial Qi is in Left Cun. Heaven's Left Interstitial Qi is in Right Chi, Heaven's Right Interstitial Qi is in Left Chi. (*Essential Guidelines* says: Retreat two branches each year to find the Guest Home. e.g., in Zi year Si Tian, two branches later is Xu; Taiyang Hanshui is First Qi, Hai Jueyin Fengmu is Second Qi, Zi Shaoyin Junhuo is Third Qi, Chou Taiyin Shitu is Fourth Qi, Yin Shaoyang Xianghuo is Fifth Qi, Mao Yangming Zaojin is Sixth Qi. This states Six Qi revere Junhuo, and Five Elements value Damp Earth.) The Classic says: First know the Year Qi, do not violate Heaven's Harmony. It also says: One who does not know the Year's addition and the Qi's waxing/waning cannot be a physician. Students observing this together will become more proficient in Pulse and Syndrome diagnosis, achieving self-realization. Alas! The Way of Confucians is broad yet concise; the Way of Medicine is Yun Qi alone. How can students neglect thorough investigation?