五运参错考之，以察民病焉。
岁在卯酉，阳明燥金司天，少阴君火在泉。
外寒内热。
初之气，太阴湿土。
主气克客气为逆，风湿并作。
二之气，少阳相火。
二火合炎，金反不胜。
三之气，阳明燥金。
主气逆在天之气，金反不胜，多郁暑疟痢。
四之气，太阳寒水。
主气克客气为逆，寒雨并作。
五之气，厥阴风木。
主气克客气为逆，风气清冷。
终之气，少阴君火。
主气克客气为逆，蛇虫不蛰。
乙卯乙酉。
天符乙卯，得木气平。乙酉太乙天符，金令燥气大行。
丁卯丁酉。
岁会气平，金反弱。
己卯已酉。
土生金，燥金盛。
辛卯辛酉。
金助水，多清寒。
癸卯癸酉。
火平，金亦不盛。
五运参错考之，以察民病焉。
岁在辰戌，太阳寒水司天，太阴湿土在泉。
岁多寒湿。
初之气，少阳相火。
客主相助，蛰虫早出。
二之气，阳明燥金。
主气克客气，逆，旱气早热。
三之气，太阳寒水。
客气克主气，岁不暑而热，气多内郁。
四之气，厥阴风木。
客气克主气，寒湿相夹。
五之气，少阴君火。
客气克主气，肺金受伤，咳。
终之气，太阴湿土。
客气克主气，寒湿相搏。
甲辰甲戌。
岁会，木土气足水准。
丙辰丙戌。
天符，岁大寒，丙戌寒减。
戊辰戊戌。
水火平。
庚辰庚戌。
金生水，岁多清寒。
壬辰壬戌。
水生木，岁多寒风。
五运参错考之，以察民病焉。
岁在己亥，厥阴风木司天，少阳相火在泉。
风火相助。
初之气，阳明燥金。
客气克主气，萌芽多枯蒌。
二之气，太阳寒水。
客气克主气，草木不生 。
三之气，厥阴风木。
暴风大热，风疫并作。
四之气，少阴君火。
客气生主气，热湿大行。
五之气，太阴湿土。
客气生主气，冷雨凄清。
终之气，少阳相火。
主气克客气，逆，蛇虫复出。
乙巳乙亥。
金克木，金亦不盛，木气平。
丁巳丁亥。
天符，风木大盛，脾病。
己巳己亥。
木胜土，土病。
辛巳辛亥。
水生木，多寒气。
癸巳癸亥。
木火相助，风热大盛。
五运参错考之，以察民病焉。
而又验之五纬。
五星也，如金胜木则岁星失色，木胜土则镇星失色，土胜水则辰星失色，水胜火则荧惑失色，火胜金则太白
失色之类是也。
候之八风。
东风曰明庶风，应在春分；东南风曰清明风，应在立夏；南风曰景风，应在夏至；西南风曰凉风，应在立秋；
西风曰阊阖风，应在秋分；西北风曰不周风，应在立冬；北风曰广莫风，应在冬至；东北风曰条风，应在立春。
各以时节应方而至则为顺。其有冲逆，则水旱作焉，民病生焉。
参之云气。
如霾、雾、背、 、晕、珥之类。
《周礼》冯相氏职焉，以参之诊脉，则又有南政北政之殊。
凡太阳脉浮，阳明脉长，少阳脉弦，太阴脉缓，少阴脉微，厥阴脉涩。此亦应时而至，至当其时，合于主客
之气，皆无庸遽为诧异。而少阴脉微，故凡岁少阴所在，其脉多不应，不足为病，毋误施治也。南政北政者，惟
甲己之岁，主中央土，人君之位，故六气皆南面而定其位。司天之气在寸，在泉之气在尺，如君火在下左间，则
左尺不应；君火在上左间，则左寸不应；君火司天，则两寸皆不应；君火在上右间，则右寸不应；君火在下右间，
则右尺不应；君火在泉，则两尺俱不应也。若乙庚、丙辛、丁壬、戊癸之岁，则皆人臣就北面位，故六气皆北
面而定其位。司天之气在尺，在泉之气在寸，如君火在下左间，则右寸不应；在上左间，则右尺不应；在司天则
两尺皆不应；在上右间，则左尺不应；在下右间，则左寸不应；君火在泉，则两寸不应。
霖按∶《素问·至真要大论》∶厥阴之至，其脉弦；少阴之至，其脉钩；太阴之至，其脉沉；少阳之至，大
而浮；阳明之至，短而涩；太阳之至，大而长。至而和则平，至而甚则病，至而反者病，至而不至者病，未至
而至者病。阴阳易者危。此言脉应节候。当至则至者，其气和平无病也；当至不至
者，气不及也；未至而至者，气有余也，故皆曰病。若阴位见阳脉，阳位见阴脉，是阴阳易位，二气交错，故
曰危。汪氏所论六气之脉，与经文不合，或别有见解，未敢臆断。然皆统言六气，主客未分，学人当以意消息，
不可胶柱鼓瑟也。兼候之太冲、神门、冲阳、太渊、太溪之部。
太冲肝脉，动见足大指本节后二寸陷中。木病之年，太冲脉绝，死不治。神门心脉，动见手小指掌后锐骨
端。火病之年，神门脉绝，死不治。冲阳胃脉，动见足跗背上陷中。土病之年，冲阳脉绝，死不治。太渊肺
脉，动见即今寸关尺三部。金病之年，大渊脉绝，死不治。太溪肾脉，动见足内踝下半寸陷中。水病之年，太溪
脉绝，死不治。是凡此诸动脉，医者皆当兼诊，而今人独知有太渊一部，其于病情不能无失者，盖多矣。彼
此参互，以谨于未病之先，察乎致病之源，暨于既病，乃见其情，以从施苦欲补泻，浮沉升降，寒热温凉之剂。
噫，而岂易言哉。匪达于天人性命之原，审夫阴阳阖辟之机者，其或无轻言医也。
霖按∶《内经》曰∶必先岁气，毋伐天和。此但就逐年之岁气言之，而六十年之岁气亦不可不讲也。考陆
九芝先生《大司天三元甲子表》，引《内经》七百二十气，凡三十岁为一纪，千四百四十气。凡六十岁为一周，
扩而大之，以三百六十年为一大运，六十年为一大气。五运六气迭乘，满三千六百年为一大周天。由黄帝八年
起第一甲子，下元前三十年一纪，为厥阴风木；后三十年一纪，为少阳相火。黄帝六十八年第二甲子，上元前
一纪，少阴君火；后一纪，阳明燥金。少昊十八年第三甲子，中元前一纪，太阴湿土；后一纪，太阳寒水，少
昊七十八年第四甲子，下元前一纪，少阳相火；后一纪，厥阴风木。 顼五十四年第五甲子，上元前一纪，阳明
燥金；后一纪，少阴君火。帝喾二十九年第六甲子，中元前一纪，太阳寒水；后一纪，太阴湿
土。帝尧二十一年第七甲子，下元又复厥阴风木、少阳相火。由此类推，风木、相火、君火、燥金、湿土、寒水，
相火、风木、燥金、君火、寒水、湿土，迭相推算。至宋高宗绍兴十四年，为第六十五甲子，上元值燥金、君火
用事。刘守真乃金大定间人，与张易水同时，皆主用寒凉，燥火用事故也。钱仲阳治痘多用清法，亦同。其时东
垣虽为易水高弟，值宋宁宗嘉泰四年，乃第六十六甲子，寒湿用事，故宜于温。陈文中治痘每用异功、木香等
散，专事温补，与东垣同为六十六甲子，寒湿用事时也。王海藏《阴证略例》纯用温药，书成于金马贞氏称制之
三年，是仍在嘉泰甲子中。丹溪生于元至元，卒于至正，值泰定元年第六十八甲子，火燥用事，故宜于清。至明
汪石山《痘证理辨》，自序于嘉靖九年，其治皆主于凉，乃在弘治十七年，第七十一甲子燥火运中，有宜然者。
洎乎嘉靖末年，下逮隆、万，苦寒之弊，层见迭出，故万密斋、张景岳、聂久吾辈，莫不以温补为事。此在嘉靖
四十三年，第七十二甲子寒湿运中也。天启四年，第七十三甲子，风火主令，此后费建中、吴又可、周禹载等专
主寒凉。国朝康熙二十三年，第七十四甲子，火燥运中，故费书犹行于康、雍之间。乾隆九年交七十五甲子，湿
寒之运，维时毗陵庄在田《遂生编》、《福幼编》等书出，有切戒寒凉之论，盛行于时。嘉道以后，庄公之法投
而不验，每遇痘痉等证，多主清热解毒、泻火坠痰。殊不知嘉庆九年，第七十六甲子，火风用事；同治三年，
第七十七甲子，燥火用权，是湿寒治法不可施诸风燥二火运中耳。愚意痘疹时疫，每与运气相应，但风火运中
若遇虚寒之体，又未便拘牵此说。况地形有南北高下之不同，人身有禀赋强弱之各异，治病之法全在通达之士随
机应变。是运气之理不可不明，而又未可泥执也。
通过综合考察五运的交错变化，来观察民众的疾病情况。
岁在卯年和酉年，阳明燥金司天，少阴君火在泉。
气候表现为外寒内热。
初之气，主气为太阴湿土。
主气克制客气为逆，风湿之邪同时发作。
二之气，主气为少阳相火。
两股火势合而炎上，燥金反而不能克制它。
三之气，主气为阳明燥金。
主气与在天之气相逆，燥金反而不胜任，多发生郁暑、疟疾和痢疾。
四之气，主气为太阳寒水。
主气克制客气为逆，寒雨同时发作。
五之气，主气为厥阴风木。
主气克制客气为逆，风气清冷。
终之气，主气为少阴君火。
主气克制客气为逆，蛇虫不冬眠。
乙卯年和乙酉年。
乙卯年为天符年，得木气平和。乙酉年为太乙天符年，金令燥气大行。
丁卯年和丁酉年。
为岁会年，气机平和，但金气反而虚弱。
己卯年和己酉年。
土生金，燥金之气旺盛。
辛卯年和辛酉年。
金助水，多出现清寒天气。
癸卯年和癸酉年。
火气平和，金气也不盛。
再次通过综合考察五运的交错变化，来观察民众的疾病情况。
岁在辰年和戌年，太阳寒水司天，太阴湿土在泉。
全年多寒湿气候。
初之气，主气为少阳相火。
客气与主气相助，蛰伏的虫子早早出来。
二之气，主气为阳明燥金。
主气克制客气，为逆，旱气和早热出现。
三之气，主气为太阳寒水。
客气克制主气，岁末不暑却热，气机多内郁。
四之气，主气为厥阴风木。
客气克制主气，寒湿相互夹杂。
五之气，主气为少阴君火。
客气克制主气，肺金受伤，出现咳嗽。
终之气，主气为太阴湿土。
客气克制主气，寒湿相互搏结。
甲辰年和甲戌年。
为岁会年，木气和土气充足，水位平衡。
丙辰年和丙戌年。
为天符年，岁大寒，但丙戌年寒气稍减。
戊辰年和戊戌年。
水和火气平和。
庚辰年和庚戌年。
金生水，岁多清寒。
壬辰年和壬戌年。
水生木，岁多寒风。
再次通过综合考察五运的交错变化，来观察民众的疾病情况。
岁在己亥年，厥阴风木司天，少阳相火在泉。
风火相互助长。
初之气，主气为阳明燥金。
客气克制主气，萌芽大多枯萎。
二之气，主气为太阳寒水。
客气克制主气，草木不生。
三之气，主气为厥阴风木。
暴风和大热，风疫同时发作。
四之气，主气为少阴君火。
客气生主气，热湿大行。
五之气，主气为太阴湿土。
客气生主气，冷雨凄清。
终之气，主气为少阳相火。
主气克制客气，为逆，蛇虫重新出现。
乙巳年和乙亥年。
金克木，金气也不盛，木气平和。
丁巳年和丁亥年。
为天符年，风木大盛，脾病发生。
己巳年和己亥年。
木胜土，土病发生。
辛巳年和辛亥年。
水生木，多寒气。
癸巳年和癸亥年。
木火相助，风热大盛。
再次通过综合考察五运的交错变化，来观察民众的疾病情况。
并且要验证五星（五纬）的变化。
五星即金木水火土五星，如金胜木则岁星（木星）失色，木胜土则镇星（土星）失色，土胜水则辰星（水星）失色，水胜火则荧惑（火星）失色，火胜金则太白（金星）失色之类，都是如此。
观察八风的变化。
东风叫明庶风，应在春分时节；东南风叫清明风，应在立夏时节；南风叫景风，应在夏至时节；西南风叫凉风，应在立秋时节；西风叫阊阖风，应在秋分时节；西北风叫不周风，应在立冬时节；北风叫广莫风，应在冬至时节；东北风叫条风，应在立春时节。
各个方位的风如果在相应的时节到达就是顺。如果有冲逆，就会产生水旱灾害，民众就会生病。
参考云气的变化。
如霾、雾、背（日旁气）、晕、珥（日旁光气）之类。
《周礼》中冯相氏的职责在于此，用来参诊脉象，又有南政和北政的区别。
凡是太阳脉浮，阳明脉长，少阳脉弦，太阴脉缓，少阴脉微，厥阴脉涩。这也是应时而至，到了其时，符合主客之气，都不必感到诧异。而少阴脉微，所以凡是岁气中少阴所在之处，其脉多不应指，这不足以成为病态，不要误施治疗。
南政和北政的区别在于：只有甲己之年，主中央土，象征人君之位，所以六气都面向南方而定其位。司天之气在寸口，在泉之气在尺部。如君火在下左间，则左尺不应；君火在上左间，则左寸不应；君火司天，则两寸皆不应；君火在上右间，则右寸不应；君火在下右间，则右尺不应；君火在泉，则两尺俱不应。
如果是乙庚、丙辛、丁壬、戊癸之年，则是人臣就北面位，所以六气都面向北方而定其位。司天之气在尺部，在泉之气在寸口。如君火在下左间，则右寸不应；在上左间，则右尺不应；在司天则两尺皆不应；在上右间，则左尺不应；在下右间，则左寸不应；君火在泉，则两寸不应。
叶霖按语：《素问·至真要大论》说：厥阴之气至，其脉弦；少阴之气至，其脉钩；太阴之气至，其脉沉；少阳之气至，大而浮；阳明之气至，短而涩；太阳之气至，大而长。脉气按时而至且平和则为正常，脉气到时且过甚则为病，脉气到时且相反则为病，脉气当至而未至则为病，脉气未至先至则为病。阴阳易位者危。这是说脉象应合节候。应当至而到的，其气和平无病；应当至而未到的，是气不及；未到而先到的，是气有余，所以都称为病。如果在阴位见到阳脉，在阳位见到阴脉，这是阴阳易位，二气交错，所以称为危。汪氏所论述的六气之脉，与经文不合，或许另有见解，我不敢妄加判断。然而这些都是统言六气，未区分主气客气，学习者应当用心斟酌，不可拘泥固执。同时要兼诊太冲、神门、冲阳、太渊、太溪这几个部位。
太冲穴是肝脉，跳动见于足大指本节后二寸陷中。木病之年，太冲脉绝，死不治。神门穴是心脉，跳动见于手小指掌后锐骨端。火病之年，神门脉绝，死不治。冲阳穴是胃脉，跳动见于足跗背上陷中。土病之年，冲阳脉绝，死不治。太渊穴是肺脉，跳动见于现在的寸关尺三部。金病之年，太渊脉绝，死不治。太溪穴是肾脉，跳动见于足内踝下半寸陷中。水病之年，太溪脉绝，死不治。因此这些动脉，医者都应当兼诊，而现在的人只知道有太渊一部，对于病情难免有误失，大概很多了。彼此参互比较，以在疾病未发之前谨慎察知致病之源，等到已经发病，才能看清实情，从而施用苦欲补泻、浮沉升降、寒热温凉的药剂。唉，这哪里是容易说的呢。如果不通达天人生命本源，审察阴阳开阖机理的人，或许不要轻易谈论医学。
叶霖按语：《内经》说：必须先了解岁气，不要破坏天和。这只是就每年的岁气而言，而六十年的岁气也不可不讲。考证陆九芝先生的《大司天三元甲子表》，引用《内经》七百二十气，凡三十年为一纪，共一千四百四十气。凡六十年为一周，扩大来说，以三百六十年为一大运，六十年为一大气。五运六气迭乘，满三千六百年为一大周天。从黄帝八年起到第一甲子，下元前三十年一纪，为厥阴风木；后三十年一纪，为少阳相火。黄帝六十八年第二甲子，上元前一纪，少阴君火；后一纪，阳明燥金。少昊十八年第三甲子，中元前一纪，太阴湿土；后一纪，太阳寒水。少昊七十八年第四甲子，下元前一纪，少阳相火；后一纪，厥阴风木。顼五十四年第五甲子，上元前一纪，阳明燥金；后一纪，少阴君火。帝喾二十九年第六甲子，中元前一纪，太阳寒水；后一纪，太阴湿土。帝尧二十一年第七甲子，下元又复厥阴风木、少阳相火。由此类推，风木、相火、君火、燥金、湿土、寒水，相火、风木、燥金、君火、寒水、湿土，互相推算。到宋高宗绍兴十四年，为第六十五甲子，上元值燥金、君火用事。刘守真是金大定年间的人，与张元素同时，都主张用寒凉药，是因为燥火用事的原因。钱仲阳治痘多用清法，也相同。当时李东垣虽然是张元素的得意弟子，正值宋宁宗嘉泰四年，乃第六十六甲子，寒湿用事，所以适宜于温补。陈文中治痘每用异功散、木香等散，专事温补，与李东垣同为第六十六甲子，寒湿用事之时。王海藏《阴证略例》纯用温药，书成于金马贞氏称制的三年，这时仍在嘉泰甲子中。朱丹溪生于元至元，卒于至正，值泰定元年第六十八甲子，火燥用事，所以适宜于清。到明代汪石山《痘证理辨》，自序于嘉靖九年，其治疗都主于凉，这是在弘治十七年，第七十一甲子燥火运中，有适宜的道理。等到嘉靖末年，下及隆庆、万历，苦寒的弊端，层见叠出，所以万密斋、张景岳、聂久吾等人，都以温补为事。这在嘉靖四十三年，第七十二甲子寒湿运中也。天启四年，第七十三甲子，风火主令，此后费建中、吴又可、周禹载等人专主寒凉。本朝康熙二十三年，第七十四甲子，火燥运中，所以费书还在康雍之间流行。乾隆九年交第七十五甲子，湿寒之运，当时毗陵庄在田《遂生编》、《福幼编》等书出，有切戒寒凉的言论，盛行于当时。嘉道以后，庄公的方法投用而不验，每每遇到痘痉等证，多主张清热解毒、泻火坠痰。却不知道嘉庆九年，第七十六甲子，火风用事；同治三年，第七十七甲子，燥火用权，是湿寒治法不可施用于风燥二火运中罢了。我的意思是痘疹时疫，往往与运气相应，但在风火运中如果遇到虚寒体质，又不便拘泥于此说。况且地形有南北高下的不同，人身有禀赋强弱的各异，治病之法全在通达之士随机应变。所以运气之理不可不明白，但又不可泥执。
By comprehensively examining the interlacing changes of the Five Movements (Wu Yun), one can observe the diseases affecting the people.
In years of Mao and You, Yangming Dryness-Jin governs from above (Si Tian), and Shaoyin Sovereign-Fire governs from below (Zai Quan).
The climate presents as external cold and internal heat.
During the first Qi, the main Qi is Taiyin Damp-Earth.
When the Main Qi overcomes the Guest Qi, it is considered adverse; wind and dampness arise simultaneously.
During the second Qi, the main Qi is Shaoyang Minister-Fire.
The two fires combine in their blazing nature, and Jin (Metal) fails to overcome it.
During the third Qi, the main Qi is Yangming Dryness-Jin.
The Main Qi opposes the Qi governing from above; Jin fails to prevail, leading to frequent cases of stagnant summer heat, malaria, and dysentery.
During the fourth Qi, the main Qi is Taiyang Cold-Water.
When the Main Qi overcomes the Guest Qi, it is adverse; cold and rain occur together.
During the fifth Qi, the main Qi is Jueyin Wind-Wood.
When the Main Qi overcomes the Guest Qi, it is adverse; the wind is clear and cold.
During the final Qi, the main Qi is Shaoyin Sovereign-Fire.
When the Main Qi overcomes the Guest Qi, it is adverse; snakes and insects do not hibernate.
In Yi-Mao and Yi-You years:
Yi-Mao is a Tian Fu (Heavenly符) year, obtaining balanced Wood Qi. Yi-You is a Tai Yi Tian Fu year, where the Metal command's dryness qi prevails largely.
In Ding-Mao and Ding-You years:
They are Sui Hui (Year Assembly) years, with balanced Qi, but Metal Qi is relatively weak.
In Ji-Mao and Ji-You years:
Earth generates Metal, so Dryness-Jin Qi is prosperous.
In Xin-Mao and Xin-You years:
Metal assists Water, resulting in much clear cold.
In Gui-Mao and Gui-You years:
Fire Qi is balanced, and Metal Qi is also not prosperous.
By comprehensively examining the interlacing changes of the Five Movements, one can observe the diseases affecting the people.
In years of Chen and Xu, Taiyang Cold-Water governs from above, and Taiyin Damp-Earth governs from below.
The year features much cold and dampness.
During the first Qi, the main Qi is Shaoyang Minister-Fire.
Guest and Main Qi assist each other; hibernating insects emerge early.
During the second Qi, the main Qi is Yangming Dryness-Jin.
Main Qi overcomes Guest Qi, which is adverse; drought qi and early heat appear.
During the third Qi, the main Qi is Taiyang Cold-Water.
Guest Qi overcomes Main Qi; although it is not summer, there is heat, and Qi tends to be internally stagnant.
During the fourth Qi, the main Qi is Jueyin Wind-Wood.
Guest Qi overcomes Main Qi; cold and dampness intertwine.
During the fifth Qi, the main Qi is Shaoyin Sovereign-Fire.
Guest Qi overcomes Main Qi; Lung-Jin is injured, causing cough.
During the final Qi, the main Qi is Taiyin Damp-Earth.
Guest Qi overcomes Main Qi; cold and dampness contend.
In Jia-Chen and Jia-Xu years:
They are Sui Hui years; Wood and Earth Qi are sufficient, and Water level is balanced.
In Bing-Chen and Bing-Xu years:
They are Tian Fu years; the year is very cold, but in Bing-Xu, the cold is reduced.
In Wu-Chen and Wu-Xu years:
Water and Fire Qi are balanced.
In Geng-Chen and Geng-Xu years:
Metal generates Water; the year has much clear cold.
In Ren-Chen and Ren-Xu years:
Water generates Wood; the year has much cold wind.
By comprehensively examining the interlacing changes of the Five Movements, one can observe the diseases affecting the people.
In Ji-Hai year, Jueyin Wind-Wood governs from above, and Shaoyang Minister-Fire governs from below.
Wind and Fire assist each other.
During the first Qi, the main Qi is Yangming Dryness-Jin.
Guest Qi overcomes Main Qi; buds and sprouts wither.
During the second Qi, the main Qi is Taiyang Cold-Water.
Guest Qi overcomes Main Qi; grass and trees do not grow.
During the third Qi, the main Qi is Jueyin Wind-Wood.
Violent storms and intense heat occur; wind epidemics arise simultaneously.
During the fourth Qi, the main Qi is Shaoyin Sovereign-Fire.
Guest Qi generates Main Qi; heat and dampness prevail largely.
During the fifth Qi, the main Qi is Taiyin Damp-Earth.
Guest Qi generates Main Qi; cold rain is desolate and clear.
During the final Qi, the main Qi is Shaoyang Minister-Fire.
Main Qi overcomes Guest Qi, which is adverse; snakes and insects reappear.
In Yi-Si and Yi-Hai years:
Metal overcomes Wood; Metal Qi is not prosperous, and Wood Qi is balanced.
In Ding-Si and Ding-Hai years:
They are Tian Fu years; Wind-Wood is overly prosperous, leading to Spleen disease.
In Ji-Si and Ji-Hai years:
Wood overcomes Earth; Earth disease occurs.
In Xin-Si and Xin-Hai years:
Water generates Wood; there is much cold Qi.
In Gui-Si and Gui-Hai years:
Wood and Fire assist each other; Wind-Heat prevails largely.
By comprehensively examining the interlacing changes of the Five Movements, one can observe the diseases affecting the people.
Furthermore, verify the changes using the Five Planets (Wu Wei).
The five planets refer to Metal, Wood, Water, Fire, and Earth stars. For example, if Metal overcomes Wood, the Suixing (Jupiter) loses its luster; if Wood overcomes Earth, the Zhenxing (Saturn) loses its luster; if Earth overcomes Water, the Chenxing (Mercury) loses its luster; if Water overcomes Fire, the Yinghuo (Mars) loses its luster; if Fire overcomes Metal, the Taibai (Venus) loses its luster, and so on.
Observe the Eight Winds.
East wind is called Ming Shu Feng, corresponding to the Spring Equinox; Southeast wind is called Qing Ming Feng, corresponding to Li Xia (Start of Summer); South wind is called Jing Feng, corresponding to Summer Solstice; Southwest wind is called Liang Feng, corresponding to Li Qiu (Start of Autumn); West wind is called Chang He Feng, corresponding to the Autumn Equinox; Northwest wind is called Bu Zhou Feng, corresponding to Li Dong (Start of Winter); North wind is called Guang Mo Feng, corresponding to Winter Solstice; Northeast wind is called Tiao Feng, corresponding to Li Chun (Start of Spring).
If winds from respective directions arrive at their corresponding seasons, it is considered favorable (Shun). If there is conflict or opposition, water and drought disasters will arise, and people will fall ill.
Refer to the changes in cloud and air phenomena.
Such as haze (Mai), fog (Wu), back-cloud (Bei), halo (Yun), and coronae (Er).
The position of Feng Xiang Shi in the *Rites of Zhou* deals with this, used to reference pulse diagnosis, distinguishing between Nan Zheng (Southern Administration) and Bei Zheng (Northern Administration).
Generally, Taiyang pulse is floating, Yangming pulse is long, Shaoyang pulse is wiry, Taiyin pulse is slow, Shaoyin pulse is faint, and Jueyin pulse is choppy. These also arrive according to time, conforming to the Main and Guest Qi when they arrive at their proper times, and should not cause surprise. Since the Shaoyin pulse is faint, whenever Shaoyin governs the year, the pulse often does not respond significantly; this is not necessarily pathological, and treatment should not be mistakenly applied.
The distinction between Nan Zheng and Bei Zheng lies in this: Only in Jia and Ji years, Central Earth governs, symbolizing the position of the ruler; thus, the Six Qi all face South to determine their positions. The Si Tian Qi is at the Cun (inch) position, and the Zai Quan Qi is at the Chi (cubit) position. For instance, if Sovereign-Fire is in the lower left interstitial position, the Left Chi does not respond; if in the upper left interstitial position, the Left Cun does not respond; if Sovereign-Fire governs from above (Si Tian), both Cuns do not respond; if in the upper right interstitial position, the Right Cun does not respond; if in the lower right interstitial position, the Right Chi does not respond; if Sovereign-Fire governs from below (Zai Quan), both Chis do not respond.
In Yi-Geng, Bing-Xin, Ding-Ren, and Wu-Gui years, it is like ministers facing North; thus, the Six Qi all face North to determine their positions. The Si Tian Qi is at the Chi position, and the Zai Quan Qi is at the Cun position. For instance, if Sovereign-Fire is in the lower left interstitial position, the Right Cun does not respond; if in the upper left interstitial position, the Right Chi does not respond; if at Si Tian, both Chis do not respond; if in the upper right interstitial position, the Left Chi does not respond; if in the lower right interstitial position, the Left Cun does not respond; if Sovereign-Fire governs from below (Zai Quan), both Cuns do not respond.
Ye Lin comments: In *Su Wen: Zhi Zhen Yao Da Lun*, it states: When Jueyin arrives, the pulse is wiry; when Shaoyin arrives, the pulse is hook-like; when Taiyin arrives, the pulse is deep; when Shaoyang arrives, it is large and floating; when Yangming arrives, it is short and choppy; when Taiyang arrives, it is large and long. If the pulse arrives harmoniously, it is normal; if excessively, it is disease; if contrary, it is disease; if it should arrive but does not, it is disease; if it arrives before its time, it is disease. Exchange of Yin and Yang indicates danger. This refers to pulses corresponding to solar terms. When pulses arrive as expected, the Qi is peaceful and healthy; when they fail to arrive as expected, Qi is deficient; when they arrive prematurely, Qi is excessive; hence all are termed disease. If Yin positions show Yang pulses, or Yang positions show Yin pulses, this is an exchange of Yin and Yang positions, with conflicting Qi, hence termed dangerous. Wang's discussion on Six Qi pulses differs from the classic text; perhaps he has another perspective, so I dare not speculate arbitrarily. However, these generally discuss Six Qi without distinguishing Main and Guest Qi. Students should deliberate carefully and not be rigidly attached. One should also examine the Tachong, Shenmen, Chongyang, Taiyuan, and Taixi sites.
Tachong is the Liver pulse, palpable in the depression two cun behind the base of the big toe. In years of Wood disease, if the Tachong pulse vanishes, death is incurable. Shenmen is the Heart pulse, palpable at the end of the ulnar styloid process behind the little finger. In years of Fire disease, if the Shenmen pulse vanishes, death is incurable. Chongyang is the Stomach pulse, palpable in the depression on the dorsum of the foot. In years of Earth disease, if the Chongyang pulse vanishes, death is incurable. Taiyuan is the Lung pulse, palpable at the current Cun, Guan, and Chi positions. In years of Metal disease, if the Taiyuan pulse vanishes, death is incurable. Taixi is the Kidney pulse, palpable in the depression half a cun below the medial malleolus. In years of Water disease, if the Taixi pulse vanishes, death is incurable. Therefore, physicians should examine all these arterial sites concurrently. Nowadays, people only know of the Taiyuan site, leading to many errors in judging conditions. By cross-referencing these, one can cautiously investigate the source of disease before it arises, and upon illness, discern the true condition to apply appropriate bitter/sweet, tonifying/draining, floating/sinking, ascending/descending, cold/hot, warm/cool remedies. Alas, this is not easy to discuss. Those who do not understand the origin of Heaven, Human, Life, and Destiny, nor scrutinize the mechanism of Yin-Yang opening and closing, should perhaps refrain from lightly discussing medicine.
Ye Lin comments: The *Neijing* states: "First ascertain the annual Qi, do not violate the Harmony of Heaven." This speaks only of the annual Qi for each year, but the Qi of sixty years must also be studied. Consulting Mr. Lu Jiuzhi's *Da Si Tian San Yuan Jia Zi Biao*, citing 720 Qi periods from the *Neijing*: every 30 years constitutes one Ji (epoch), totaling 1,440 Qi periods. Every 60 years constitutes one Zhou (cycle). Expanding this, 360 years form a major Yun (movement), and 60 years form a major Qi. The interplay of Five Movements and Six Qi completes a grand cycle of 3,600 years. Starting from the 8th year of Yellow Emperor (first Jiazi): the first 30 years of the Lower Yuan epoch are Jueyin Wind-Wood; the next 30 years are Shaoyang Minister-Fire. In the 68th year of Yellow Emperor (second Jiazi): the first 30 years of the Upper Yuan epoch are Shaoyin Sovereign-Fire; the next are Yangming Dryness-Jin. In the 18th year of Shaohao (third Jiazi): the first 30 years of the Middle Yuan epoch are Taiyin Damp-Earth; the next are Taiyang Cold-Water. In the 78th year of Shaohao (fourth Jiazi): the first 30 years of the Lower Yuan epoch are Shaoyang Minister-Fire; the next are Jueyin Wind-Wood. In the 54th year of Zhuanxu (fifth Jiazi): the first 30 years of the Upper Yuan epoch are Yangming Dryness-Jin; the next are Shaoyin Sovereign-Fire. In the 29th year of Di Ku (sixth Jiazi): the first 30 years of the Middle Yuan epoch are Taiyang Cold-Water; the next are Taiyin Damp-Earth. In the 21st year of Di Yao (seventh Jiazi): the Lower Yuan returns to Jueyin Wind-Wood and Shaoyang Minister-Fire. By analogy, Wind-Wood, Minister-Fire, Sovereign-Fire, Dryness-Jin, Damp-Earth, Cold-Water, Minister-Fire, Wind-Wood, Dryness-Jin, Sovereign-Fire, Cold-Water, Damp-Earth, etc., are calculated cyclically. By the 14th year of Emperor Gaozong of Song (Shaoxing), it was the 65th Jiazi, where the Upper Yuan featured Dryness-Jin and Sovereign-Fire. Liu Shouzhen lived during the Dading era of Jin, contemporary with Zhang Yizhishui (Zhang Yuansu); both advocated cold-cooling herbs due to the prevalence of Dryness-Fire. Qian Zhongyang treated smallpox mostly with clearing methods, similarly. At that time, Li Dongyuan, though a disciple of Zhang Yuansu, lived during the 4th year of Jiaji era of Emperor Ningzong of Song, which was the 66th Jiazi, featuring Cold-Damp; thus, warming was appropriate. Chen Wenzhong treated smallpox using Yigong San, Muxiang San, etc., focusing on warming and tonifying, aligning with Li Dongyuan in the same 66th Jiazi of Cold-Damp. Wang Haicang's *Yin Zheng Lue Li* used purely warming herbs, completed in the 3rd year of Jin Maizhen's regency, still within the Jiaji Jiazi. Zhu Danxi was born in Yuan Dynasty Zhiyuan era and died in Zhengtong era, living through the 68th Jiazi (Taiding 1st year), featuring Fire-Dryness; thus, clearing was appropriate. In Ming Dynasty, Wang Shishan's *Dou Zheng Li Bian*, preface dated to 9th year of Jiajing, advocated cooling treatments, occurring in the 17th year of Hongzhi, the 71st Jiazi of Dryness-Fire, which was fitting. By the late Jiajing period, extending to Longqing and Wanli, the abuses of bitter-cold herbs emerged repeatedly; thus, Wan Mizhai, Zhang Jingyue, Nie Jiuyu, etc., all focused on warming and tonifying. This occurred in the 43rd year of Jiajing, the 72nd Jiazi of Cold-Damp. In the 4th year of Tianqi, the 73rd Jiazi, Wind-Fire governed; thereafter, Fei Jianzhong, Wu Youke, Zhou Yucai, etc., exclusively advocated cold-cooling. In the 23rd year of Kangxi (Qing Dynasty), the 74th Jiazi, Fire-Dryness prevailed, so Fei's works remained popular in Kangxi and Yongzheng eras. In the 9th year of Qianlong, entering the 75th Jiazi, Wet-Cold prevailed; at that time, Zhuang Zaitian of Biling published *Sui Sheng Bian* and *Fu You Bian*, containing strong warnings against cold-cooling, which became popular. After Jiaqing and Daoguang, Zhuang's methods often failed; for symptoms like smallpox convulsions, doctors tended to advocate clearing heat-toxin, draining fire, and resolving phlegm. They did not realize that in the 9th year of Jiaqing, the 76th Jiazi, Fire-Wind governed; and in the 3rd year of Tongzhi, the 77th Jiazi, Dryness-Fire governed. Thus, Cold-Damp treatments were inappropriate for Wind-Dryness and Fire movements. My view is that smallpox and seasonal epidemics often correspond to Yun-Qi. However, in Wind-Fire movements, if encountering patients with deficiency-cold constitutions, one should not rigidly adhere to this theory. Moreover, terrain varies north-south and high-low, and human constitutions vary in strength and weakness. Treatment methods depend entirely on skilled physicians adapting flexibly. Therefore, the principles of Yun-Qi must be understood, but one must not be dogmatic.