古云∶经络不明，盲子夜行，验廓之病，与轮不同。轮以通部形色为断，而廓以轮上之
经络
为形症。或粗细连断，或虬直赤紫，其脉起于何部，侵及何部，以辨病在于何脏，及受病之
浅深轻重，血气之虚实盛衰，邪气之自病传病，经络之生克顺逆而施治之耳。有以八廓如三
焦，有名而无实，不知以八廓比三焦，则八廓尤为易辨。三焦在内而不见，但有膈上膈下之
分。八廓见症分明，显有丝脉之可辨，焉得谓有名无实哉。
《素问》天元纪大论曰∶天有五行以御五位，当其位则正，过则淫。五行者，金木水火
土也
。五位者，甲乙位东，丙丁位南，庚辛位西，壬癸位北，戊己位中宫。盖天数五，而五阴五
阳为十干，地数六，而六阴六阳为十二支。然天干之五，必得地支之六以为节。地支之六，
必得天干之五以为制。如子午之上，为少阴君火。丑未之上，为太阴湿土。寅申之上，为少
阳相火。卯酉之上，为阳明燥金。辰戌之上，为太阳寒水。巳亥之上，为厥阴风木。是六气
之在天，而以地支之六为节也。甲己为土运，乙庚为金运，丙辛为水运，丁壬为木运，戊癸
为火运。是五行之在地，而以天干之五为制也。以地支而应天之六气，以天干而合地之五行
，而后六甲成，岁气备。又曰∶在天为风，在地为木。在天为热，在地为火。在天为湿，在
地为土。在天为燥，在地为金。在天为寒，在地为水。盖无形者，即于有形测之，天地虽大
，了如指掌矣。
五营运大论曰∶风为肝，肝生筋，筋生心，火为心，心生血，血生脾，湿为脾，脾生肉
，肉
生肺，燥为肺，肺生皮毛，皮毛生肾，寒为肾，肾生骨髓，骨髓生肝，此运气相生之序也。
又曰∶风伤筋，燥胜风，热伤气，寒胜热，湿伤肉，风胜湿，燥伤皮毛，湿胜燥，寒伤血，
燥胜寒，此运气相胜之道也。
六微旨大论曰∶相火之下，水气承之。水位之下，土气承之。土位之下，风气承之。风
位之
下，金气承之。金位之下，火气承之。君火之下，阴精承之。此运气承制之理也。医学纲目
曰∶风木盛则病化风，燥金盛则肝为邪攻，而病亦化风。寒水盛则病化寒，湿土盛则肾为邪
攻，而病亦化寒。燥金盛则病化 郁，火热盛则肺为邪攻，而病亦化 郁。湿土盛则病化湿
，风木盛则脾为邪攻，而病亦化湿。火热盛则病化火热，寒水盛则心为邪攻，而病亦化火热
。此运气移化之过也。
\r逐年运气司天在泉之图\p05-c7a6.bmp\r
张子正蒙曰∶阴阳之精，互藏其宅，则各得其所安。若阴阳之气，则循环迭至，聚散相
荡，盖相兼相制，欲一之而不能。
朱子曰∶五行各一其性，然一物又各具五行之理，故气有余，则制己所胜而侮所不胜。
其不
及，则己所不胜侮而乘之。己所胜，轻而侮之。人在气交之中，天气通于鼻，地气通于口，
感而受之，为病万端。而目疾特九窍之一耳，治之如法，应手可愈。惟在辨明运气之胜复，
则药与症合，不至孟浪投剂矣。
《素问》五运论曰∶天地者，万物之上下；左右者，阴阳之道路。上谓司天，位在南方
，则
面北立，左右乃左西右东也。下谓在泉，位在北方，则面南立，左右乃左东右西也。故上下
异而左右殊，天气右旋而降于下，地气左旋而升于上。左右周天，余而复会也。如寅申岁
，
司天少阳火气，左间阳明燥气，右间太阴湿气，在泉厥阴风气。左间少阴热气，右间太阳寒
气。卯酉岁，司天阳明燥气，左间太阳寒气，右间少阳火气，在泉少阴热气，左间太阴湿气
，右间厥阴风气。辰戌岁，司天太阳寒气，左间厥阴风气，右间阳明燥气，在泉太阴湿气，
左间少阳火气，右间少阴热气。巳亥岁，司天厥阴风气，左间少阴热气，右间太阳寒气，在
泉少阳火气，左间阳明燥气，右间太阴湿气。子午岁，司天少阴热气，左间太阴湿气，右间
厥阴风气，在泉阳明燥气。左间太阳寒气，右间少阳火气。丑未岁，司天太阴湿气，左间
少
阳火气，右间少阴热气，在泉太阳寒气，左间厥阴风气，右间阳明燥气，司天主上半年，自
大寒日后，通主上半年也。在泉主下半年，自大暑日后，主下半年也。
\r交六气时日图\p05-c7a7.bmp\r
《运气全书》云∶阴阳相遘，分六位而寒暑弛张。日月推移，运四时而气令更变，自十
二月
中气大寒日，交木之初气，次至二月中气春分日，交君火之二气，次至四月中气小满日，交
相火之三气，次至六月中气大暑日，交土之四气，次至八月中气秋分日，交金之五气，次至
十月中气小雪日，交水之六气，每气各主六十日八十七刻半，总之乃三百六十五日二十五刻
，共周一岁也。若岁外之余，及小月之日则不及也。厥阴木为初气者，方春气之始也。木生
火，故少阴君火，少阳相火次之，火生土，故太阴土次之，土生金，故阳明金次之。金生水
，故太阳水次之。
古人说：经络如果不清楚，就像盲人夜间行走一样盲目。观察眼廓（巩膜上的脉络）的病变，与观察眼轮（黑睛/角膜）不同。观察眼轮以整个部位的形色变化作为判断依据，而观察眼廓则以眼轮上出现的经络形态和症状为依据。这些脉络有的粗细相连或中断，有的弯曲或笔直、颜色红紫。根据脉气起始于哪个部位，侵犯到哪个部位，来辨别疾病位于哪一脏腑，以及受病的深浅轻重、气血的虚实盛衰、邪气是源于本脏还是传变他脏，以及经络之间的生克顺逆关系，从而实施治疗。有人因为三焦在八廓中“有名而无实”，不知道将八廓与三焦进行类比，其实这样反而更容易辨别。三焦在体内看不见，只有膈上膈下的区分；而八廓的症状表现分明，有明显的丝状脉络可以辨别，怎么能说是只有名字没有实质呢？
《素问·天元纪大论》说：天有五行来统御五个方位，处于其位则正气正常，过度则成为淫邪。五行是指金、木、水、火、土。五位是指：甲乙属东方，丙丁属南方，庚辛属西方，壬癸属北方，戊己属中央。大概天数有五，加上五阴五阳共为十天干；地数有六，加上六阴六阳共为十二地支。然而天干之五，必须得到地支之六来作为节律；地支之六，必须得到天干之五来作为制约。例如子午之上，对应少阴君火；丑未之上，对应太阴湿土；寅申之上，对应少阳相火；卯酉之上，对应阳明燥金；辰戌之上，对应太阳寒水；巳亥之上，对应厥阴风木。这是六气在天运行，以地支之六为节律。甲己年为土运，乙庚年为金运，丙辛年为水运，丁壬年为木运，戊癸年为火运。这是五行在地运行，以天干之五为制约。用地支来应合天的六气，用天干来配合地的五行，然后六十甲子才完整，岁气才具备。又说：在天为风，在地为木；在天为热，在地为火；在天为湿，在地为土；在天为燥，在地为金；在天为寒，在地为水。通过有形的事物来推测无形的气化，天地虽然广大，但也像指着手掌一样清晰明了。
《素问·五营运大论》说：风对应肝，肝生筋，筋生心；火对应心，心生血，血生脾；湿对应脾，脾生肉，肉生肺；燥对应肺，肺生皮毛，皮毛生肾；寒对应肾，肾生骨髓，骨髓生肝。这是运气相生的次序。又说：风伤筋，燥胜风；热伤气，寒胜热；湿伤肉，风胜湿；燥伤皮毛，湿胜燥；寒伤血，燥胜寒。这是运气相克的道理。
《素问·六微旨大论》说：相火之下，由水气承制；水位之下，由土气承制；土位之下，由风气承制；风位之下，由金气承制；金位之下，由火气承制；君火之下，由阴精承制。这是运气承制的原理。《医学纲目》说：风木旺盛则病化为风，燥金旺盛则肝被邪气攻击，病也化为风；寒水旺盛则病化为寒，湿土旺盛则肾被邪气攻击，病也化为寒；燥金旺盛则病化为郁结，火热旺盛则肺被邪气攻击，病也化为郁结；湿土旺盛则病化为湿，风木旺盛则脾被邪气攻击，病也化为湿；火热旺盛则病化为火热，寒水旺盛则心被邪气攻击，病也化为火热。这是运气移化产生的过失。
张载《正蒙》说：阴阳的精气互相藏匿于宅舍，才能各得其所安。至于阴阳之气，则是循环交替到达，聚散相互激荡，互相兼夹互相制约，想要单一而不能做到。
朱熹说：五行各自具有不同的本性，然而每一物又各自具备五行的道理。所以气有余，就会克制自己所能胜的，并欺侮自己所不能胜的；气不足，则自己所不能胜的会欺侮并乘虚而入，而自己所能胜的则会轻慢欺侮它。人处在天地气交之中，天气通过鼻子相通，地气通过口相通，感受后致病万端。而眼疾只是九窍中的一种罢了，如果治疗方法得当，就能应手而愈。关键在于辨明运气胜复的变化，这样药物与病症相符，就不会鲁莽用药了。
《素问·五运行大论》说：天地是万物的上下方；左右是阴阳的道路。上指司天，位在南方，此时面北而立，左右分别是左西右东。下指在泉，位在北方，此时面南而立，左右分别是左东右西。所以上下不同，左右也不同。天气向右旋转而降于下，地气向左旋转而升于上。左右环绕周天，余数再汇合。例如寅申年，司天为少阳火气，左间为阳明燥气，右间为太阴湿气，在泉为厥阴风气。左间为少阴热气，右间为太阳寒气。卯酉年，司天为阳明燥气，左间为太阳寒气，右间为少阳火气，在泉为少阴热气，左间为太阴湿气，右间为厥阴风气。辰戌年，司天为太阳寒气，左间为厥阴风气，右间为阳明燥气，在泉为太阴湿气，左间为少阳火气，右间为少阴热气。巳亥年，司天为厥阴风气，左间为少阴热气，右间为太阳寒气，在泉为少阳火气，左间为阳明燥气，右间为太阴湿气。子午年，司天为少阴热气，左间为太阴湿气，右间为厥阴风气，在泉为阳明燥气，左间为太阳寒气，右间为少阳火气。丑未年，司天为太阴湿气，左间为少阳火气，右间为少阴热气，在泉为太阳寒气，左间为厥阴风气，右间为阳明燥气。司天主管上半年，自大寒日后，通管上半年；在泉主管下半年，自大暑日后，主管下半年。
《运气全书》说：阴阳相遇，分为六位，寒暑由此消长。日月推移，运转四时，气候令节更加变化。自十二月节气大寒日，交接木之初气，其次至二月中气春分日，交接君火之二气，其次至四月中气小满日，交接相火之三气，其次至六月中气大暑日，交接土之四气，其次至八月中气秋分日，交接金之五气，其次至十月中气小雪日，交接水之六气。每气各主管六十日八十七刻半，总共三百六十五日二十五刻，共完成一岁。如果是岁外之余数及小月的日子则不够。厥阴木为初气，正是春季气机开始的时候。木生火，所以少阴君火、少阳相火紧随其后；火生土，所以太阴土紧随其后；土生金，所以阳明金紧随其后；金生水，所以太阳水紧随其后。
Ancient texts state: If meridians are not understood, it is like a blind man walking at night. Examining diseases of the sclera (scleral vessels) differs from examining the cornea (pupil/cornea). The examination of the cornea relies on the color and shape of the entire area, whereas the examination of the sclera relies on the meridian patterns and symptoms appearing on the sclera relative to the cornea. These vessels may be thick or thin, connected or interrupted, coiled or straight, red or purple. By identifying which sector the pulse originates from and which sector it invades, one can distinguish which Zang organ is affected, the depth and severity of the disease, the deficiency or excess of Qi and Blood, whether the pathogenic factor originates from the diseased organ or transmits to another, and the generating or overcoming relationships and favorable or unfavorable trends of the meridians, thereby applying treatment. Some argue that among the Eight Sectors (Eight Palaces of the Eye), the Sanjiao (Triple Burner) has a name but no substance. This arises from failing to compare the Eight Sectors with the Sanjiao; doing so actually makes them easier to distinguish. The Sanjiao is internal and invisible, distinguished only by being above or below the diaphragm. In contrast, the Eight Sectors present clear symptoms with distinct thread-like vessels for differentiation. How can one claim they have a name but no substance?
The *Suwen* (Basic Questions), Chapter "Great Treatise on Heavenly Origins," states: Heaven possesses the Five Phases (Wood, Fire, Earth, Metal, Water) to govern the Five Directions. When in their proper position, they are correct; when excessive, they become pernicious. The Five Phases are Metal, Wood, Water, Fire, and Earth. The Five Directions are: Jia and Yi belong to the East; Bing and Ding belong to the South; Geng and Xin belong to the West; Ren and Gui belong to the North; Wu and Ji belong to the Central Palace. Generally, the number of Heaven is five, combined with five Yin and five Yang to form the Ten Heavenly Stems; the number of Earth is six, combined with six Yin and six Yang to form the Twelve Earthly Branches. However, the five Heavenly Stems must obtain the six Earthly Branches as a rhythm, and the six Earthly Branches must obtain the five Heavenly Stems as a constraint. For example, above Zi and Wu corresponds to Shaoyin Junhuo (Ministerial Fire); above Chou and Wei corresponds to Taiyin Shitu (Damp Earth); above Yin and Shen corresponds to Shaoyang Xianghuo (Ministerial Fire); above Mao and You corresponds to Yangming Zaojin (Dry Metal); above Chen and Xu corresponds to Taiyang Han shui (Cold Water); above Si and Hai corresponds to Jueyin Fengmu (Wind Wood). Thus, the Six Qi (Six Energies) in Heaven use the six Earthly Branches as a rhythm. Jia and Ji years correspond to Earth movement; Yi and Geng years to Metal movement; Bing and Xin years to Water movement; Ding and Ren years to Wood movement; Wu and Gui years to Fire movement. Thus, the Five Phases on Earth use the five Heavenly Stems as a constraint. By aligning Earthly Branches with Heaven's Six Qi, and Heavenly Stems with Earth's Five Phases, the sixty Jiazi cycles are completed, and the annual energies are fully prepared. It further states: Wind in Heaven corresponds to Wood on Earth; Heat in Heaven corresponds to Fire on Earth; Dampness in Heaven corresponds to Earth on Earth; Dryness in Heaven corresponds to Metal on Earth; Cold in Heaven corresponds to Water on Earth. By measuring the formless through the formed, although Heaven and Earth are vast, they are as clear as pointing at one's palm.
The *Suwen*, Chapter "Great Treatise on the Five Movements," states: Wind corresponds to the Liver; the Liver generates Sinews; Sinews generate the Heart. Fire corresponds to the Heart; the Heart generates Blood; Blood generates the Spleen. Dampness corresponds to the Spleen; the Spleen generates Flesh; Flesh generates the Lungs. Dryness corresponds to the Lungs; the Lungs generate Skin and Hair; Skin and Hair generate the Kidneys. Cold corresponds to the Kidneys; the Kidneys generate Marrow; Marrow generates the Liver. This is the order of generation in the movements of Qi. It also states: Wind injures Sinews; Dryness overcomes Wind. Heat injures Qi; Cold overcomes Heat. Dampness injures Flesh; Wind overcomes Dampness. Dryness injures Skin and Hair; Dampness overcomes Dryness. Cold injures Blood; Dryness overcomes Cold. This is the way of overcoming in the movements of Qi.
The *Suwen*, Chapter "Great Principles of the Six Microcosms," states: Below Ministerial Fire, Water Qi provides support/control. Below the Water position, Earth Qi provides support/control. Below the Earth position, Wind Qi provides support/control. Below the Wind position, Metal Qi provides support/control. Below the Metal position, Fire Qi provides support/control. Below Sovereign Fire, Yin Essence provides support/control. This is the principle of mutual support and control in the movements of Qi. The *Yixue Gangmu* (Outline of Medical Science) states: When Wind-Wood is excessive, diseases transform into Wind; when Dryness-Metal is excessive, the Liver is attacked by pathogens, and diseases also transform into Wind. When Cold-Water is excessive, diseases transform into Cold; when Damp-Earth is excessive, the Kidneys are attacked by pathogens, and diseases also transform into Cold. When Dryness-Metal is excessive, diseases transform into Stagnation; when Fire-Heat is excessive, the Lungs are attacked by pathogens, and diseases also transform into Stagnation. When Damp-Earth is excessive, diseases transform into Dampness; when Wind-Wood is excessive, the Spleen is attacked by pathogens, and diseases also transform into Dampness. When Fire-Heat is excessive, diseases transform into Fire-Heat; when Cold-Water is excessive, the Heart is attacked by pathogens, and diseases also transform into Fire-Heat. These are the errors caused by the transformation and shifting of Qi movements.
Zhang Zai, in *Zhengmeng*, states: The essence of Yin and Yang hides within each other's dwellings, allowing each to find its peace. As for the Qi of Yin and Yang, it circulates and alternates, gathering and scattering, mutually combining and constraining, making it impossible to remain singular.
Zhu Xi states: Each of the Five Phases has its own nature, yet each entity possesses the principles of all Five Phases. Therefore, if Qi is in excess, it controls what it normally overcomes and insults what it cannot overcome. If Qi is deficient, what normally overcomes it will insult and exploit it, while what it normally overcomes will lightly insult it. Humans exist within the intersection of Heaven and Earth Qi. Heaven Qi connects through the nose, and Earth Qi connects through the mouth. Upon reception, myriad diseases arise. Ocular diseases are merely one of the nine orifices. If treated correctly, recovery follows immediately. The key lies in distinguishing the victory and retribution of Qi movements, ensuring medicine matches symptoms, thus avoiding reckless prescription.
The *Suwen*, Chapter "Treatise on the Five Movements," states: Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang. "Upper" refers to the Si Tian (Sovereign Heaven), located in the South. Facing North, Left is West and Right is East. "Lower" refers to the Zai Quan (In-spring), located in the North. Facing South, Left is East and Right is West. Thus, Upper and Lower differ, and Left and Right vary. Heaven Qi rotates rightward and descends; Earth Qi rotates leftward and ascends. They circle the heavens and meet again after completing the cycle. For example, in Yin-Shen years, Si Tian is Shaoyang Fire Qi, Left Interstice is Yangming Dry Metal Qi, Right Interstice is Taiyin Damp Earth Qi, and Zai Quan is Jueyin Wind Wood Qi. The Left Interstice of Zai Quan is Shaoyin Heat Qi, and the Right Interstice is Taiyang Cold Water Qi. In Mao-You years, Si Tian is Yangming Dry Metal Qi, Left Interstice is Taiyang Cold Water Qi, Right Interstice is Shaoyang Fire Qi, Zai Quan is Shaoyin Heat Qi, Left Interstice is Taiyin Damp Earth Qi, and Right Interstice is Jueyin Wind Wood Qi. In Chen-Xu years, Si Tian is Taiyang Cold Water Qi, Left Interstice is Jueyin Wind Wood Qi, Right Interstice is Yangming Dry Metal Qi, Zai Quan is Taiyin Damp Earth Qi, Left Interstice is Shaoyang Fire Qi, and Right Interstice is Shaoyin Heat Qi. In Si-Hai years, Si Tian is Jueyin Wind Wood Qi, Left Interstice is Shaoyin Heat Qi, Right Interstice is Taiyang Cold Water Qi, Zai Quan is Shaoyang Fire Qi, Left Interstice is Yangming Dry Metal Qi, and Right Interstice is Taiyin Damp Earth Qi. In Zi-Wu years, Si Tian is Shaoyin Heat Qi, Left Interstice is Taiyin Damp Earth Qi, Right Interstice is Jueyin Wind Wood Qi, Zai Quan is Yangming Dry Metal Qi, Left Interstice is Taiyang Cold Water Qi, and Right Interstice is Shaoyang Fire Qi. In Chou-Wei years, Si Tian is Taiyin Damp Earth Qi, Left Interstice is Shaoyang Fire Qi, Right Interstice is Shaoyin Heat Qi, Zai Quan is Taiyang Cold Water Qi, Left Interstice is Jueyin Wind Wood Qi, and Right Interstice is Yangming Dry Metal Qi. Si Tian governs the first half of the year, starting from Da Han (Great Cold); Zai Quan governs the second half of the year, starting from Da Shu (Great Heat).
The *Yunqi Quanshu* (Complete Book of Qi Movements) states: Yin and Yang meet, dividing into six positions where Cold and Heat expand and contract. Sun and Moon advance, cycling through four seasons and changing climatic commands. From the Major Cold solar term in the twelfth month, Wood begins its First Qi; then, at Spring Equinox in the second month, Sovereign Fire begins its Second Qi; then, at Minor Fullness in the fourth month, Ministerial Fire begins its Third Qi; then, at Great Heat in the sixth month, Earth begins its Fourth Qi; then, at Autumn Equinox in the eighth month, Metal begins its Fifth Qi; then, at Minor Snow in the tenth month, Water begins its Sixth Qi. Each Qi governs 60 days and 87.5 ke (ancient time units), totaling 365 days and 25 ke for one year. Remainders outside the year and days in short months do not complete this count. Jueyin Wood as the First Qi marks the beginning of Spring Qi. Wood generates Fire, so Shaoyin Sovereign Fire and Shaoyang Ministerial Fire follow; Fire generates Earth, so Taiyin Earth follows; Earth generates Metal, so Yangming Metal follows; Metal generates Water, so Taiyang Water follows.