天符中运同天气，太乙全兼运会支。岁会运支须四正，辰戌丑未亦相宜。同天同岁泉
同运，阴岁阳天不必疑。
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六微旨大论曰，甲子岁初之气，天数始于水下一刻，终于八十七刻半者，言每
岁六步，每部各得六十日又八十七刻半也。如甲子岁初之气，始于寅初初，
终于子初四，乃交春分二之气，正合此数。余仿此。
\r乙丑岁六气终始日刻图\pt13a36.bmp\r
六微旨大论曰，乙丑岁初之气，天数始于二十六刻者，言大寒日寅后二十六
刻也。及六十日八十七刻半，乃交于春分节二之气。余步仿此。
\r丙寅岁六气终始日刻图\pt13a37.bmp\r
丙寅岁初之气，天数始于五十一刻者，言大寒日寅后五十一刻也。同前。
\r丁卯岁六气终始日刻图\pt13a38.bmp\r
丁卯岁终之气，终于水下百刻，是子丑寅卯四年而一周之数已尽，至戊辰岁初之气复始于
水下一刻，而与甲子岁气同矣。详义见后三合会同图说。
\r六十年岁气三合会同图\pt13a39.bmp\r
六微旨大论曰∶甲子之岁，天数始于水下一刻，终于八十七刻半。谓起于艮中之南，寅
初一刻，盖寅为岁日之首，如灵枢卫气行篇曰，常以平旦为纪者是也。一昼一夜凡百刻，司
天者纪以漏水，故曰始于水下一刻。
岁气三合会同者，如甲子岁，初之气始于水下一刻，以至终之气终于二十五刻，所谓初
六，日行一周也。乙丑岁，初之气始于二十六刻，终之气终于五十刻，所谓六二，日行再周
也。丙寅岁，初之气始于五十一刻，终之气终于七十五刻，所谓六三，日行三周也。丁卯
岁，初之气始于七十六刻，终之气终于水下百刻，所谓六四，日行四周也。四周谓之一纪。
次至戊辰壬申岁，复皆始于一刻，与甲子岁同，所以申子辰，岁气会同三合也。此后巳年酉
年，俱同丑年，午年戌年，俱同寅年，亥年未年，俱同卯年，故申子辰、巳酉丑、寅午戌、亥卯
未，岁气皆同如此，所以谓之三合。以是类推，则六十年气数，可指诸掌矣。
天符是指中运之气与司天之气相同，太乙天符则是中运、司天、岁支三者完全相合。岁会要求岁支必须位于四正方位（子午卯酉），而在辰戌丑未四隅之地也适宜作为岁会。同天符和同岁会的判断依据是中运与在泉之气相同，对于阴年或阳年的区分不必怀疑。
《六微旨大论》说：甲子年第一阶段（初之气）的天数开始于水下第一刻，结束于八十七刻半。这是说每年分为六个阶段，每个阶段各得六十日又八十七刻半的时间。例如甲子年初之气，开始于寅时初刻，结束于子时初四刻，此时进入春分后的第二阶段（二之气），正好符合这个数值。其余年份依此类推。
《六微旨大论》说：乙丑年初之气，天数开始于第二十六刻，指的是大寒日之后寅时的第二十六刻。经过六十日又八十七刻半，便交接至春分节的第二阶段。其余阶段依此类推。
丙寅年初之气，天数开始于第五十一刻，指的是大寒日之后寅时的第五十一刻。情况与前文相同。
丁卯年终之气，结束于水下第一百刻。这意味着子、丑、寅、卯四年为一个周期，至此周数已尽。到了戊辰年初之气，又重新从水下第一刻开始，与甲子年的气运相同。详细含义见后文“三合会同图说”。
《六微旨大论》说：甲子年，天数开始于水下第一刻，结束于八十七刻半。这表示起始于艮卦方位之南，即寅时第一刻。因为寅是岁日之首，正如《灵枢·卫气行篇》所说，通常以平旦（清晨）为纪法。一昼夜共一百刻，主管天气的机构通过漏水计时，所以说开始于水下第一刻。
所谓岁气三合会同，如甲子年，初之气开始于水下第一刻，直到终之气结束于第二十五刻，称为“初六”，即太阳运行一周。乙丑年，初之气开始于第二十六刻，终之气结束于第五十刻，称为“六二”，即太阳运行两周。丙寅年，初之气开始于第五十一刻，终之气结束于第七十五刻，称为“六三”，即太阳运行三周。丁卯年，初之气开始于第七十六刻，终之气结束于水下第一百刻，称为“六四”，即太阳运行四周。四周称为一纪。
接着到戊辰年和壬申年，又开始从第一刻起算，与甲子年相同，所以申、子、辰三年，岁气会同形成三合关系。此后巳年、酉年，都同于丑年；午年、戌年，都同于寅年；亥年、未年，都同于卯年。因此，申子辰、巳酉丑、寅午戌、亥卯未这四组，岁气都是这样相同的，所以称之为三合。以此类推，六十年的气数规律，就可以清楚地掌握在手掌之中了。
Heavenly Talisman (Tianfu) refers to the situation where the Central Transport Qi (Zhongyun) is identical to the Si Tian Qi (Si Tian). Taiyi Tianfu implies a complete convergence of the Central Transport, Si Tian, and Year Branch. Suihui requires that the Year Branch must be located in one of the four cardinal directions (Zi, Wu, Mao, You), while it is also suitable for the four corner positions (Chen, Xu, Chou, Wei) to serve as Suihui. The determination of Tongtianfu and Tongsuihui relies on the Central Transport being identical to the Zai Quan Qi (Zai Quan); there is no need to doubt whether the year is Yin or Yang.
The *Liu Weizhi Dalun* states: In the year of Jiazi, the Heavenly Count for the first phase (Chu Zhi Qi) begins at the first stroke under the water clepsydra and ends at 87.5 strokes. This indicates that each year is divided into six phases, with each phase lasting sixty days and 87.5 strokes. For example, in the year of Jiazi, the first phase begins at the initial stroke of the Yin hour and ends at the fourth stroke of the Zi hour, transitioning into the second phase (Er Zhi Qi) after the Spring Equinox, which precisely matches this count. The remaining years follow this pattern.
The *Liu Weizhi Dalun* states: In the year of Yichou, the Heavenly Count for the first phase begins at the twenty-sixth stroke, referring to the twenty-sixth stroke after the Yin hour on the day of Great Cold. After sixty days and 87.5 strokes, it transitions to the second phase at the Spring Equinox solar term. The remaining phases follow this pattern.
In the year of Bingyin, the Heavenly Count for the first phase begins at the fifty-first stroke, referring to the fifty-first stroke after the Yin hour on the day of Great Cold. The situation is the same as mentioned previously.
In the year of Dingmao, the final phase ends at the hundredth stroke under the water clepsydra. This signifies that the cycle of Zi, Chou, Yin, and Mao years constitutes one full period, ending here. Upon reaching the first phase of the Wuchen year, it restarts from the first stroke under the water clepsydra, aligning with the Qi movement of the Jiazi year. Detailed meanings are found in the subsequent "Explanation of the Diagram of Three Harmonies Convergence."
The *Liu Weizhi Dalun* states: In the year of Jiazi, the Heavenly Count begins at the first stroke under the water clepsydra and ends at 87.5 strokes. This indicates starting south of the Gen trigram position, specifically at the first stroke of the Yin hour. Since Yin is the beginning of the yearly day, as stated in the *Lingshu: Wei Qi Xing Pian*, the standard is usually set by dawn (Pingdan). A full day and night consist of one hundred strokes, and the authority managing heavenly phenomena records time using water clocks, hence it is said to begin at the first stroke under the water clepsydra.
The convergence of Year Qi through the Three Harmonies (Sanhe) is illustrated as follows: In the year of Jiazi, the first phase begins at the first stroke under the water clepsydra and ends at the twenty-fifth stroke in the final phase, referred to as "Initial Six," indicating the sun has completed one circuit. In the year of Yichou, the first phase begins at the twenty-sixth stroke and ends at the fiftieth stroke in the final phase, referred to as "Six Two," indicating the sun has completed two circuits. In the year of Bingyin, the first phase begins at the fifty-first stroke and ends at the seventy-fifth stroke in the final phase, referred to as "Six Three," indicating the sun has completed three circuits. In the year of Dingmao, the first phase begins at the seventy-sixth stroke and ends at the hundredth stroke under the water clepsydra in the final phase, referred to as "Six Four," indicating the sun has completed four circuits. Four circuits constitute one Ji (a period of twelve years).
Subsequently, in the years of Wuchen and Ren Shen, the count restarts from the first stroke, consistent with the Jiazi year. Thus, the years of Shen, Zi, and Chen form a Sanhe convergence in terms of Year Qi. Thereafter, the years of Si and You are identical to the year of Chou; the years of Wu and Xu are identical to the year of Yin; and the years of Hai and Wei are identical to the year of Mao. Therefore, the groups Shen-Zi-Chen, Si-You-Chou, Yin-Wu-Xu, and Hai-Mao-Wei all share identical Year Qi patterns, hence they are called Sanhe. By analogy, the pattern of Qi counts over sixty years can be clearly understood at a glance.