素问五常政大论帝曰气始而生化气散而有形气布而蕃育气终而象变其致一也
王冰曰始谓始发动散谓流散于物中布谓布化于结成之形所终极于收藏之用也故始动而生化流散而有形布化而成结终
极而万象皆变也即事验之天地之间有形之类其生也柔弱其死也坚强凡如此类皆谓变易生死之时形质是谓气之终极新校正
云按天元纪大论物生谓之化物极谓之变六微旨大论物之生从于化物之极由乎变变化相薄成败之所由也吴昆曰始万物资始
也散一气散为万象也张志聪曰此论五运之气主生万物而受在泉之气以制之非天地之不生长也气谓五运之化气气始而生化
者得生气也气散而有形者得长气也气布而蕃育者得化气也气终而象变者感收藏之气物极而变成也此五运之主生长化收藏
自始至终其致一也马莳曰此言五味所资者有生化成熟不同正以地气制之而详推其用药之法始终不外乎一气而已骥案千金
翼药采取不根据时节不以阴干曝干虽有药名终无药实采得时日阴干曝干则有气力与气始气终之义互有发明
然而五味所资生化有薄浓成熟有少多终始不同其故何也岐伯曰地气制之也非天不生地不长也
王冰曰天地虽无情于生化而生化之气自有异同尔何者以地体之中有六入故也气有同异故有生有化有不生有不化有少
生有少化有广生广化矣故天地之无必生必化必不生必不化必少生必少化必广生广化矣各随其气分所好所恶所异所同也吴
昆曰制六气各有所制是以生化成熟之不同张志聪曰资助也天化生五味五味所资者以五运所化之味而反资助其地气也盖言
五运之气主生化而因地气以制之以生化有浓薄成熟有多少也倪仲宣曰地气制之谓在泉之六气也天地之气乃阴阳寒暑之气
故曰非天不生地不长张介宾曰此以下详明在泉六化五味五谷之有异也始者肇其生机散者散于万物布者布其茂盛终者收于
成功万物之始终散布本于气及其生化成熟乃各有浓薄少多之异也气者即在泉也制之者由其所戒也在泉六化各有盛衰物生
于地气必应之故气薄则薄非天之不生气少则少非地之不长骥案素问气交变论本气位也位天者天文也位地者地理也五运之
政犹权衡高者抑之下者举之化者应之变者复之此生长化成收藏之理气之常也六微旨大论亢则害承乃制故有生有制有胜有
复所谓天制色地制形天气制胜己地气制己胜各随其气之所宜各从其化也地制义详下文在泉
帝曰愿闻其道岐伯曰寒热燥湿不同其化也
王冰曰举寒热燥湿四气不同则温清异化可知之矣吴昆曰惟气不同故化亦异不言温清省文也张志聪曰寒热燥湿乃司天
在泉之六气与五运不同其化是知五运所主之生化蕃育因地气以制之致有浓薄多少也
故少阳在泉寒毒不生其气辛其治苦酸其谷苍丹
王冰曰己亥岁气化也夫毒者皆五行标盛暴烈之气所为也今火在地中其气正热寒毒之物气与地殊生死不同故生少也火
制金气故味辛者不化也少阳之气上奉厥阴故其岁化苦与酸也六气主岁唯此岁通和木火相承故无间气也苦丹地气所化酸苍
天气所生余所生化悉有上下胜克故皆有间气吴昆曰少阳相火在泉寒毒遇火则失其为寒故不生火制金而金从火故味辛少阳
为火又为木故治苦酸而谷苍丹张志聪曰毒独也谓独寒独热之物类则有偏胜之毒瓦斯少阳相火在泉故寒毒之类不生寒热不同
其化矣如辛巳辛亥岁寒水化运值少阳在泉地气制之以致寒毒不生乃地气胜制其化运也夫五色五味五运之所主也如少阳司
天则白起金用是色从天制所谓天制色也少阳在泉其味辛是味从地制所谓地制形也此化运之色味因司天在泉之胜制畏而从
之故曰五味所资谓化运之五味反资助其地气也治主治也少阳在泉则厥阴司天故所主苦酸其谷主苍丹者成熟从天地之气而
不从运化也按审平之纪其色白其味辛如值少阳司天则白色反从天化少阳在泉则辛味反从地气是天地之气胜制其运气也如
厥阴司天介虫不成厥阴在泉羽虫不育是五运之气胜制其司天在泉也故曰各有制各有胜各有生各有成谓五运六气各有生成
如逢胜制则不生成矣马莳曰毒者五行暴烈之气所成也骥案少阳在泉其治苦酸当云酸苦以是年上
木下火风热交加酸属木以治
其上苦属火以治其下不兼间味与少阳司天同也六元纪厥阴司天以辛调上以咸调下辛从金化以调上之风木咸从水化以调下
之相火曰调曰治互相发也
阳明在泉湿毒不生其味酸其气湿
新校正云详在泉云唯阳明与太阴在泉之岁云其气湿其气热盖云燥湿未见寒温之气故再云其气也
其治辛苦甘其谷丹素
王冰曰子午岁其气化也燥在地中其气凉清故湿温毒药少生化也金木相制故味酸者少化也阳明之气上奉少阴故其岁化
辛与苦也辛素地气苦丹天气甘间气也所以间金火之胜克故兼治甘吴昆曰阳明燥金在泉故湿毒不生金制木而木从金故味酸
金生水故其气湿阳明为金上奉少阴君火其气见湿金辛火苦湿甘故其治辛苦甘其谷丹素者少阴之色丹阳明之色素也张志聪
曰敷和之纪其色苍其味酸如值壬子壬午之岁阳明在泉地气制之而木运之味反从地化其谷主丹素者成熟从司天在泉之气化
下编所谓岁谷是也张介宾曰燥在地中故湿毒之物不生金克木故味酸者应之燥胜湿故气湿者应之骥案阳明在泉其治辛苦甘
当云苦辛甘以是年上火下金燥热交结苦属火以治其上辛属金以治其下必兼甘者火金之间味也甘属土为火之子金之母故能
调和于火金之间六元纪少阴司天咸以软之而调其上甚则苦发之酸收之而安其下甚则苦以泄之以咸从水化故能调在上之君
火金以酸补故能安在下之燥金甚则以苦发之者上热甚非用苦之阳不能发越以苦泄之者下
热甚非用苦之阴不能涌泄也同一苦味而有从阳从阴苦寒苦热之不同与此条可互相参也
太阳在泉热毒不生其味苦其治淡咸其谷
王冰曰丑未岁气化也寒在地中与热味化故其岁物热毒不生水胜火味故当苦也太阳之气上奉太阴故其岁化生淡咸也太
阴土
气上生于天气远而高故甘之化薄而为淡也所以淡亦属甘甘之类也淡 天化也咸 地化也 黄也新校正云详注云味故当苦
当作故味苦者不化传写误也吴昆曰太阳寒水在泉热毒遇寒则失其为热故不生水制火而火从水故味苦记曰水无当于五味淡
者其初也书曰润下作咸咸者其终也故其治淡咸谷 者从司天之化谷 者从在泉之化张志聪曰火主化运火畏水制而火味反
资从其地气故其味苦淡附于甘故所主之味淡寒马莳曰其谷之所生者 属土而 属水淡 为天气所生咸 为地气所生
张介宾曰 黑黍也淡 属土天之所生咸 属水地之所化骥案太阳在泉其治淡咸是年上土下水寒湿内蕴淡属土即土之薄味
以治其上咸属水为水之正味以治其下水土既平不兼间味六元纪太阴司天以苦燥之温之甚则发之泄之盖言湿宜燥寒宜温用
苦者苦从火化用苦之阳也若寒湿既化为热又必有以发泄之两两参观其义可以互发
厥阴在泉清毒不生其味甘其治酸苦其谷苍赤
王冰曰寅申岁气化也温在地中与清殊性故其岁物清毒不生木胜其土故味甘少化也厥阴之气上合少阳所合之气既无乖
忤故其治化酸与苦也酸苍地化也苦赤天化也气无胜克故不间气以甘化也吴昆曰厥阴风木在泉其气温清毒遇温则失其为清
故不生木制土而土从木故味甘木治酸以相火司天故酸苦谷之苍赤其义同也马莳曰风气与火气相合则温在地中木胜其土故
味甘者少化也气无乖忤故其岁化所治者酸苦酸属木而苦属火其谷之所生者苍赤苍属木而赤属火酸苍为地气所生苦赤为天
气所生骥案厥阴在泉其治酸苦以是年上火下木风热为炎苦属火以治其上酸属木以治其下木火同德不兼间味六元纪少阳司
天宜咸宜辛宜酸渗之泄之渍之发之咸从水化能胜火也辛从金化能平木也酸从木化能顺木火之性风火之相煽尤赖酸之收之
渗之以利小便泄之以通大便渍之以解肌发之以出汗各有深义
其气专其味正
王冰曰厥阴少阳在泉之岁皆气化专一其味纯正然余岁悉上下有胜克之气故皆有间气间味矣吴昆曰厥阴在下则少阳在
上木火相生气化专一而味纯正其他岁气上下胜制不能专一化纯而兼夫间味也正中也谓厥阴不从标本从中见少阳之火化而
在泉之气味又从中见所主之苦热其气专其味正玉师曰阳明所至为清劲厥阴从中见之火化是以清毒不生故下文曰气专则辛
化而俱治马莳曰气无胜克故不间气以甘化耳惟此厥阴在泉之岁气化专一味亦纯正
少阴在泉寒毒不生其味辛其治辛苦甘其谷丹白
王冰曰卯酉岁气化也热在地中与寒殊化故其岁药寒毒甚微火气烁金故味辛少化也故少阴阳明主天主地故其所治苦与
辛甘苦丹为地气所育辛白为天气所生甘间气也所以间止克伐也张志聪曰少阴君火在泉是以寒毒不生金畏火制故其味辛少
阴在下则阳明在上阳明之上燥气治之中见太阴阳明从中见湿土之化故所主之味辛苦甘兼从中见之土味也其谷主白丹者成
熟马莳曰少阴之火上奉阳明故其岁化所治者辛苦甘辛属金苦属火而甘则间气所生也其谷之所生者白丹白属金而丹属水苦
丹为地气所育辛白为天气所生辛白属金天之所化苦丹属火地之所生骥案少阴在泉其治辛苦甘以是年上火下金燥热交侵辛
属金以治其上苦属火以治其下甘为间气之味六元纪阳明司天以咸以苦以辛汗之清之散之咸从水化治下之君火苦从火化治
上之燥金辛从金化治本气之不及而火来乘之者以求其上下之平也岁半以下气过热故宜清岁半以上气过敛故宜散两条互观
颇开用五味之法门也
太阴在泉燥毒不生其味咸其气热其治甘咸其谷
王冰曰辰戌岁气化也地中有湿与燥不同故干毒之物不生化也土制于水故味咸少化也太阴之气上承太阳故其岁化甘与
咸也甘 地化也咸 天化也寒湿不为大忤故间气同而气热者应之吴昆曰太阴湿土在泉湿胜则失其为燥故不生土制水而水
从土故味咸湿为阴其气为热升者为阳也土味甘以太阳寒水司天故甘咸谷之 亦上下之异也张志聪曰水畏土制其味咸太
阴在下则太阳在上故其气热谓太阳之从本从标味从地化气从天化其所主之味甘咸其谷主 者成熟张介宾曰土克水故味
咸者应之湿不远寒故气热之物不成骥案太阴在泉其治甘咸当云咸甘上水下土寒湿相合咸属水以治其上甘属土以治其下六
元纪太阳司天苦以燥之湿以温之言土湿水寒之岁湿宜燥之寒宜温之必用苦者苦从火化治咸以热用苦之阳也各有意义
化淳则咸守气专则辛化而俱治
王冰曰淳和也化淳谓少阳在泉之岁也火来居水而反能化育是水咸自守不与火争化也气专谓厥阴在泉之岁也木居于水
而复下化金不受害故辛复生化与咸俱王也唯此两岁上下之气无克伐之嫌故辛得与咸同应王而生化也余岁皆上下有胜克之
变故其中间甘味兼化以缓其制抑余苦咸酸三味不同其生化也故天地之间药物辛甘者多也吴昆曰五行之用土主化水味咸水
治于土者也故土化淳和则咸者守位无有过越气专者运与在泉同是太阴湿土己丑己未岁是也土盛则生金故与辛化而俱治张
志聪曰此复申明五味所资其化气者因胜制而从之也化淳者谓阳明从中见湿土之化燥湿相合故其化淳一金从土化故味之咸
者守而勿敢泛溢畏太阴之制也气专者厥阴从中见少阳之主气故味辛者与甘酸苦味俱主之盖辛受火制制则从火化也夫寒热
燥湿在泉之六气也酸苦甘辛咸五运之五味也以燥湿之化淳则咸守相火之气专则辛化盖因地气制之而味归气化也玉师曰味
归气化则从在泉之寒热燥湿而生长化收藏之气不能始终一致是以生化有浓薄成熟有多少马莳曰凡此诸气在泉惟少阳在泉
之岁火来居泉而反能化育是水咸自守不与火争化乃化之至淳者也厥阴在泉之岁木居于水而复下化金不受害故辛复生化与
咸俱王是气之至专者也上文厥阴在泉而曰其气专其味正正谓此耳张介宾曰六气惟太阴属土太阴司地土得位也故其化淳淳
原也五味惟咸属水其性善泄淳土制之庶得其守也土气土位故曰气专土盛生金故与辛化而俱治俱治者谓辛与甘咸兼用为治
也盖辛属金为土之子为水之母能调和于水土之间此即太阴在泉其治甘咸之间味也然太阴太阳相为上下皆当用之但太阴在
泉辛化浓太阳在泉辛化薄耳骥案化淳气专二句当紧接上文太阴在泉张介宾之说为长又太阴在天为湿在地为土在本气为戊
己戊为阳土属胃己为阴土属脾己土主升己土升则癸水乙木皆升戊土主降戊土降则金火皆降故交济水火升降金木其权总在
于土土者水火金木之中气左旋则化木火右转则化金水实四象之父母也四象之中各含土气故其气专其化淳咸者在泉水味辛
者阳明戊土之味太阴之中见阳明金亦水流湿火就燥同气相求之义也
故曰补上下者从之治上下者逆之以所在寒热盛衰而调之
王冰曰上谓司天下谓在泉司天地气太过则逆其味以治之司天地气不及则顺其味以和之从顺也吴昆曰补者补其不及治
者治其太过上谓司天下谓在泉从之谓同其气逆之谓反其气也以其所见寒热虚实而调之以其所宜也张志聪曰上下谓司天在
泉之气补助从顺也少阳在泉则厥阴司天当用苦酸之味以补之盖助其上下之气也治平治也逆反也如司天之气风淫所胜平以
黄帝问道：气开始发动则产生生化，气流散则形成形体，气布化则繁衍生息，气终结则形象改变，其根本道理是一致的。
王冰注解说：“始”是指开始发动，“散”是指流散于万物之中，“布”是指布化凝结成具体的形体，所达到的终极状态是收藏的作用。所以，开始发动而产生生化，流散而形成形体，布化而结成实体，最终达到极致时万象都发生变化。就事物来验证，天地之间有形体的一类生物，它们活着的时候质地柔弱，死亡后变得坚硬，像这样的一切变化，都称为生死更替之时，形质的改变就是气的终极表现。新校正说：按《天元纪大论》所说，物的生长叫做“化”，物的极端叫做“变”。《六微旨大论》说：物的生长顺从于“化”，物的极端由于“变”，变化和变化相互迫近，是成败的原因。吴昆注解说：“始”是万物赖以开始的根源；“散”是一气化生为万千景象。张志聪注解说：这是论述五运之气主要主管万物的生长，但受到在泉之气的制约，并非天地不生长万物。“气”指五运的化气。“气始而生化”是因为得到了生气；“气散而有形”是因为得到了长气；“气布而蕃育”是因为得到了化气；“气终而象变”是因为感应了收藏之气，物极必变。这五运的主管生长、化育、收藏，自始至终，其道理是一致的。马莳注解说：这里说的是五味所依赖的生化成熟有所不同，正是因为地气制约它，从而详细推究用药的方法，始终不外乎一气而已。张骥案语：《千金翼方》中关于药物的采集不根据时节，无论是阴干还是曝晒，即使有药名也终究没有药效。如果采集时间合适，再经过阴干或曝晒，药物就有气力，这与“气始”和“气终”的意义互相发明。然而，五味所依赖的生化有厚薄，成熟有多寡，始终不同，这是什么原因呢？岐伯回答说：这是因为地气制约它，不是天不生，也不是地不长。
王冰注解说：天地虽然对生化没有主观情感，但生化的气自然有异同。为什么呢？因为地体中有六入（六种气）。气有同异，所以有的生，有的化，有的不生，有的不化，有的少生，有的少化，有的广生，有的广化。因此，天地之间不一定必然生、必然化、必然不生、必然不化、必然少生、必然少化、必然广生、必然广化，而是各自随着气分的喜好、厌恶、差异和相同而定。吴昆注解说：六气各有所制，所以生化成熟的程度不同。张志聪注解说：资助。天化生五味，五味所依赖的，是以五运所化的味道反过来资助地气。大概意思是说，五运之气主管生化，但因为地气的制约，所以生化有浓薄，成熟有多寡。倪仲宣注解说：地气制约，指的是在泉的六气。天地之气就是阴阳寒暑之气，所以说不是天不生，地不长。张介宾注解说：以下详细阐明在泉六化、五味、五谷的差异。“始”是肇始生机，“散”是散于万物，“布”是布其茂盛，“终”是收于成功。万物的始终散布本源于气，等到生化成熟，才各有浓薄多寡的差异。“气”就是在泉之气，“制之”是由其所戒惧的。在泉六化各有盛衰，物生于地气，必须应合它，所以气薄则味薄，这不是天不生气；量少，这不是地不长。张骥案语：《素问·气交变大论》说：本气位。位天的是天文，位地的是地理。五运的政令如同权衡，高的抑制它，低的举升它，化者应合它，变者复归它，这是生长化成收藏的道理，是气的常态。《六微旨大论》说：亢盛则有害，承受制约才能正常，所以有生有制，有胜有复。所谓天制色，地制形，天气制胜己，地气制己胜，各自随其气的适宜，各自顺从其化。地制的意义详见下文。
黄帝道：我希望了解它的规律。岐伯说：寒、热、燥、湿不同，它们的化气也不同。
王冰注解说：列举寒热燥湿四气不同，那么温清的不同化气就可以知道了。吴昆注解说：只有气不同，所以化也不同，不说温清是省略文字。张志聪注解说：寒热燥湿是司天在泉的六气，与五运不同其化，由此可知五运所主生的生化蕃育，因地气制约，导致有浓薄多少的差异。
所以，少阳相火在泉，寒毒不能生成，其气辛，治疗用苦、酸，谷物以苍色、丹色为主。
王冰注解说：这是己亥岁的气化。所谓毒，都是五行标盛暴烈之气所为。现在火在地中，其气正热，寒毒之物气与地殊，生死不同，所以生成的少。火制约金气，所以味辛的不化。少阳之气上奉厥阴，所以该年化苦与酸。六气主岁，唯独这一年通和木火相承，所以没有间气。苦、丹是地气所化，酸、苍是天气所生。其余所生化都有上下胜克，所以都有间气。吴昆注解说：少阳相火在泉，寒毒遇火则失去其寒性，所以不生。火制金而金从火，所以味辛少。少阳为火又为木，所以治苦酸，谷为苍丹。张志聪注解说：毒，独也。谓独寒独热的物类则有偏胜之毒。瓦斯少阳相火在泉，所以寒毒之类不生，寒热不同其化了。如辛巳、辛亥岁，寒水化运值少阳在泉，地气制之，以致寒毒不生，乃是地气胜制其化运。五色五味是五运所主的。如少阳司天，则白色起，金用，是色从天制，所谓天制色。少阳在泉，其味辛，是味从地制，所谓地制形。此化运之色味因司天在泉之胜制畏而从之，故曰五味所资，谓化运之五味反资助其地气。治，主治。少阳在泉则厥阴司天，故所主苦酸。其谷主苍丹者，成熟从天地之气而不从运化。按《五常政大论》审平之纪，其色白，其味辛。如值少阳司天，则白色反从天化；少阳在泉，则辛味反从地气，是天地之气胜制其运气。如厥阴司天，介虫不成；厥阴在泉，羽虫不育，是五运之气胜制其司天在泉。故曰各有制，各有胜，各有生，各有成，谓五运六气各有生成，如逢胜制则不生成。马莳注解说：毒是五行暴烈之气所成。张骥案语：少阳在泉，其治苦酸，应当说是酸苦，因为这一年上木下火，风热交加。酸属木以治其上，苦属火以治其下，不兼间味，与少阳司天相同。《六元纪大论》厥阴司天，以辛调上，以咸调下。辛从金化以调上之风木，咸从水化以调下之相火。曰调曰治，互相发明。
新校正说：详查在泉篇，唯阳明与太阴在泉之年说“其气湿”、“其气热”，大概是说燥湿未见寒温之气，所以再说“其气”。
治疗用辛、苦、甘，谷物以丹色、素色为主。
王冰注解说：这是子午岁的气化。燥在地中，其气凉清，所以湿温毒药少生化。金木相制，所以味酸者少化。阳明之气上奉少阴，所以该年化辛与苦。辛、素是地气，苦、丹是天气，甘是间气。所以间气金火之胜克，故兼治甘。吴昆注解说：阳明燥金在泉，所以湿毒不生。金制木而木从金，所以味酸。金生水，所以其气湿。阳明为金，上奉少阴君火，其气见湿。金辛，火苦，湿甘，所以其治辛苦甘。其谷丹素者，少阴之色丹，阳明之色素。张志聪注解说：敷和之纪，其色苍，其味酸。如值壬子、壬午之岁，阳明在泉，地气制之，而木运之味反从地化。其谷主丹素者，成熟从司天在泉之气化，下编所谓岁谷。张介宾注解说：燥在地中，所以湿毒之物不生。金克木，所以味酸者应之。燥胜湿，所以气湿者应之。张骥案语：阳明在泉，其治辛苦甘，应当说是苦辛甘，因为这一年上火下金，燥热交结。苦属火以治其上，辛属金以治其下，必兼甘者，是火金之间的味。甘属土，为火之子，金之母，故能调和于火金之间。《六元纪大论》少阴司天，以咸软之而调其上，甚则苦发之；酸收之而安其下，甚则以苦泄之。以咸从水化，故能调在上之君火；金以酸补，故能安在下之燥金；甚则以苦发之者，上热甚，非用苦之阳不能发越；以苦泄之者，下热甚，非用苦之阴不能涌泄。同一苦味，而有从阳从阴、苦寒苦热之不同，与此条可互相参看。
太阳寒水在泉，热毒不能生成，其味苦，治疗用淡、咸，谷物以……（原文此处似有缺漏或符号，依上下文推测为黑黍等，但原文仅留空或符号，故保留原意结构）
王冰注解说：这是丑未岁的气化。寒在地中，与热味化，所以该年物热毒不生。水胜火味，故当苦。太阳之气上奉太阴，所以该年化生淡咸。太阴土气上生于天气远而高，故甘之化薄而为淡。所以淡亦属甘，甘之类也。淡，天化也；咸，地化也；黄也。新校正说：详注云“味故当苦”，当作“故味苦者不化”，传写误。吴昆注解说：太阳寒水在泉，热毒遇寒则失其为热，故不生。水制火而火从水，故味苦。《记》曰：水无当于五味，淡者其初也。《书》曰：润下作咸，咸者其终也。故其治淡咸。谷……者从司天之化，谷……者从在泉之化。张志聪注解说：火主化运，火畏水制，而火味反资从其地气，故其味苦。淡附于甘，故所主之味淡寒。马莳注解说：其谷之所生者，……属土而……属水。淡……为天气所生，咸……为地气所生。张介宾注解说：……黑黍也。淡……属土，天之所生；咸……属水，地之所化。张骥案语：太阳在泉，其治淡咸。是年上土下水，寒湿内蕴。淡属土，即土之薄味，以治其上；咸属水，为水之正味，以治其下。水土既平，不兼间味。《六元纪大论》太阴司天，以苦燥之，温之，甚则发之泄之。盖言湿宜燥，寒宜温，用苦者，苦从火化，用苦之阳也。若寒湿既化为热，又必有以发泄之。两两参观，其义可以互发。
厥阴风木在泉，清毒不能生成，其味甘，治疗用酸、苦，谷物以苍色、赤色为主。
王冰注解说：这是寅申岁的气化。温在地中，与清殊性，所以该年物清毒不生。木胜其土，故味甘少化。厥阴之气上合少阳，所合之气既无乖忤，故其治化酸与苦。酸、苍是地化，苦、赤是天化。气无胜克，故不间气以甘化。吴昆注解说：厥阴风木在泉，其气温，清毒遇温则失其为清，故不生。木制土而土从木，故味甘。木治酸，以相火司天，故酸苦。谷之苍赤，其义同。马莳注解说：风气与火气相合，则温在地中。木胜其土，故味甘者少化。气无乖忤，故其岁化所治者酸苦。酸属木而苦属火。其谷之所生者苍赤，苍属木而赤属火。酸苍为地气所生，苦赤为天气所生。张骥案语：厥阴在泉，其治酸苦。以是年上火下木，风热为炎。苦属火以治其上，酸属木以治其下。木火同德，不兼间味。《六元纪大论》少阳司天，宜咸，宜辛，宜酸，渗之，泄之，渍之，发之。咸从水化，能胜火也；辛从金化，能平木也；酸从木化，能顺木火之性。风火之相煽，尤赖酸之收之。渗之以利小便，泄之以通大便，渍之以解肌，发之以出汗，各有深义。
王冰注解说：厥阴、少阳在泉之年，皆气化专一，其味纯正。然余岁悉上下有胜克之气，故皆有间气间味。吴昆注解说：厥阴在下则少阳在上，木火相生，气化专一而味纯正。其他岁气上下胜制，不能专一，化纯而兼夫间味。正是中也。谓厥阴不从标本，从中见少阳之火化，而在泉之气味又从中见所主之苦热。其气专，其味正。玉师曰：阳明所至为清劲，厥阴从中见之火化，是以清毒不生，故下文曰气专则辛化而俱治。马莳注解说：气无胜克，故不间气以甘化耳。惟此厥阴在泉之年，气化专一，味亦纯正。
少阴君火在泉，寒毒不能生成，其味辛，治疗用辛、苦、甘，谷物以丹色、白色为主。
王冰注解说：这是卯酉岁的气化。热在地中，与寒殊化，所以该年药寒毒甚微。火气烁金，故味辛少化。故少阴阳明主天属地，故其所治苦与辛甘。苦、丹为地气所育，辛、白为天气所生，甘为间气。所以间止克伐。张志聪注解说：少阴君火在泉，是以寒毒不生。金畏火制，故其味辛。少阴在下则阳明在上，阳明之上燥气治之，中见太阴阳明，从中见湿土之化，故所主之味辛苦甘，兼从中见之土味。其谷主白丹者，成熟。马莳注解说：少阴之火上奉阳明，故其岁化所治者辛苦甘。辛属金，苦属火，而甘则间气所生。其谷之所生者白丹，白属金而丹属水。苦丹为地气所育，辛白为天气所生。辛白属金，天之所化；苦丹属火，地之所生。张骥案语：少阴在泉，其治辛苦甘。以是年上火下金，燥热交侵。辛属金以治其上，苦属火以治其下，甘为间气之味。《六元纪大论》阳明司天，以咸，以苦，以辛汗之，清之，散之。咸从水化，治下之君火；苦从火化，治上之燥金；辛从金化，治本气之不及而火来乘之者，以求其上下之平。岁半以下气过热，故宜清；岁半以上气过敛，故宜散。两条互观，颇开用五味之法门。
太阴湿土在泉，燥毒不能生成，其味咸，其气热，治疗用甘、咸，谷物以……（原文此处似有缺漏或符号）
王冰注解说：这是辰戌岁的气化。地中有湿，与燥不同，所以干毒之物不生化。土制于水，故味咸少化。太阴之气上承太阳，故其岁化甘与咸。甘……地化，咸……天化。寒湿不为大忤，故间气同而气热者应之。吴昆注解说：太阴湿土在泉，湿胜则失其为燥，故不生。土制水而水从土，故味咸。湿为阴，其气为热。升者为阳。土味甘，以太阳寒水司天，故甘咸。谷之……亦上下之异。张志聪注解说：水畏土制，其味咸。太阴在下则太阳在上，故其气热。谓太阳之从本从标，味从地化，气从天化。其所主之味甘咸，其谷主……者成熟。张介宾注解说：土克水，故味咸者应之。湿不远寒，故气热之物不成。张骥案语：太阴在泉，其治甘咸，应当说是咸甘。上水下土，寒湿相合。咸属水以治其上，甘属土以治其下。《六元纪大论》太阳司天，苦以燥之，湿以温之。言土湿水寒之岁，湿宜燥之，寒宜温之，必用苦者，苦从火化，治咸以热，用苦之阳。也各有意义。
王冰注解说：淳和。化淳谓少阳在泉之年。火来居水而反能化育，是水咸自守不与火争化。气专谓厥阴在泉之年。木居于水而复下化金，不受害，故辛复生化，与咸俱王。唯此两岁上下之气无克伐之嫌，故辛得与咸同应王而生化。余岁皆上下有胜克之变，故其中间甘味兼化以缓其制。抑余苦咸酸三味不同其生化，故天地之间药物辛甘者多。吴昆注解说：五行之用，土主化。水味咸，水治于土者也。故土化淳和，则咸者守位无有过越。气专者，运与在泉同，是太阴湿土己丑、己未岁是也。土盛则生金，故与辛化而俱治。张志聪注解说：此复申明五味所资，其化气者因胜制而从之。化淳者，谓阳明从中见湿土之化，燥湿相合，故其化淳。一金从土化，故味之咸者守而勿敢泛溢，畏太阴之制。气专者，厥阴从中见少阳之主气，故味辛者与甘酸苦味俱主之。盖辛受火制，制则从火化。夫寒热燥湿在泉之六气，酸苦甘辛咸五运之五味。以燥湿之化淳则咸守，相火之气专则辛化，盖因地气制之而味归气化。玉师曰：味归气化，则从在泉之寒热燥湿，而生长化收藏之气不能始终一致，是以生化有浓薄，成熟有多少。马莳注解说：凡此诸气在泉，惟少阳在泉之年，火来居泉而反能化育，是水咸自守不与火争化，乃化之至淳。厥阴在泉之年，木居于水而复下化金，不受害，故辛复生化，与咸俱王，是气之至专。上文厥阴在泉而曰其气专，其味正，正谓此耳。张介宾注解说：六气惟太阴属土，太阴司地，土得位也，故其化淳。淳，原也。五味惟咸属水，其性善泄，淳土制之，庶得其守。土气土位，故曰气专。土盛生金，故与辛化而俱治。俱治者，谓辛与甘咸兼用为治。盖辛属金，为土之子，为水之母，能调和于水土之间。此即太阴在泉，其治甘咸之间味。然太阴太阳相为上下，皆当用之，但太阴在泉辛化浓，太阳在泉辛化薄。张骥案语：化淳、气专二句，当紧接上文太阴在泉，张介宾之说为长。又太阴在天为湿，在地为土，在本气为戊己。戊为阳土属胃，己为阴土属脾。己土主升，己土升则癸水乙木皆升；戊土主降，戊土降则金火皆降。故交济水火升降，金木其权总在于土。土者，水火金木之中气，左旋则化木火，右转则化金水，实四象之父母。四象之中各含土气，故其气专，其化淳。咸者在泉水味，辛者阳明戊土之味。太阴之中见阳明金，亦水流湿、火就燥，同气相求之义。
所以说：补上下者顺从其气，治上下者逆反其气，以所在寒热盛衰而调之。
王冰注解说：上谓司天，下谓在泉。司天地气太过，则逆其味以治之；司天地气不及，则顺其味以和之。从，顺。吴昆注解说：补者补其不及，治者治其太过。上谓司天，下谓在泉。从之谓同其气，逆之谓反其气。以其所见寒热虚实而调之，以其所宜。张志聪注解说：上下谓司天在泉之气。补助从顺。少阳在泉则厥阴司天，当用苦酸之味以补之，盖助其上下之气。治，平治。逆，反。如司天之气风淫所胜，平以……
Yellow Emperor asked: When Qi begins to move, it generates transformation; when Qi scatters, it forms shapes; when Qi spreads, it multiplies and nurtures; when Qi ends, its image changes. Their underlying principle is one and the same.
Wang Bing commented: "Beginning" refers to the initial movement; "scattering" refers to flowing and dispersing among all things; "spreading" refers to distributing and transforming into formed structures; the ultimate state is the function of storage and conservation. Thus, initial movement generates transformation, scattering forms shapes, spreading creates solid forms, and at the ultimate extreme, all phenomena change. Verifying this by events: among有形 (things with form) in heaven and earth, those that are alive have soft and tender qualities, while those that are dead become hard and stiff. All such changes are referred to as the time of life and death transition, where the alteration of form and substance represents the ultimate limit of Qi. The New Correction notes: According to *Tianyuan Ji Dalun*, the generation of things is called "Hua" (transformation), and the extremity of things is called "Bian" (change). *Liuweizhi Dalun* states: The generation of things follows "Hua", and the extremity of things arises from "Bian". Change and transformation press against each other, which is the cause of success and failure. Wu Kun commented: "Beginning" is the source upon which all things rely for their start; "scattering" is one Qi dispersing into myriad manifestations. Zhang Zhicong commented: This discusses how the Five Movements (Wu Yun) Qi primarily governs the growth of all things but is constrained by the In-Fountain (Zai Quan) Qi, not that Heaven and Earth do not grow all things. "Qi" refers to the transformative Qi of the Five Movements. "Qi begins and generates transformation" because it receives the generating Qi; "Qi scatters and forms shapes" because it receives the growing Qi; "Qi spreads and multiplies/nurtures" because it receives the transforming Qi; "Qi ends and images change" because it responds to the storing Qi, and when things reach their extreme, they change. These Five Movements governing growth, transformation, and storage, from beginning to end, share the same principle. Ma Shi commented: This speaks of the different dependencies of the Five Flavors for generation, transformation, maturation, and ripening, precisely because Earth Qi constrains them, thereby detailing the methods of medication use, which ultimately revolve around a single Qi. Zhi Ji's case note: *Qianjin Yi Fang* on herb collection does not follow seasons; whether dried in shade or exposed to sun, even if named, they lack efficacy. If collected at the right time and then dried in shade or exposed to sun, the herbs possess Qi and strength, which illuminates the meanings of "Qi beginning" and "Qi ending". However, why do the Five Flavors depend on generation and transformation with varying thickness, and maturation with varying amounts, differing from start to finish? Qibo answered: It is because Earth Qi constrains them; it is not that Heaven does not generate, nor that Earth does not grow.
Wang Bing commented: Although Heaven and Earth have no subjective emotion towards generation and transformation, the Qi of generation and transformation naturally has similarities and differences. Why? Because within the body of Earth there are six entries (six types of Qi). Since Qi has similarities and differences, some generate, some transform, some neither generate nor transform, some generate little, some transform little, some generate broadly, some transform broadly. Therefore, in Heaven and Earth, there is no necessity for inevitable generation, transformation, non-generation, non-transformation, little generation, little transformation, broad generation, or broad transformation; rather, each follows the preferences, aversions, differences, and similarities of its Qi distribution. Wu Kun commented: The Six Qi each have their constraints, hence the differences in generation, transformation, maturation, and ripening. Zhang Zhicong commented: To assist/support. Heaven transforms and generates the Five Flavors; what the Five Flavors rely on is the flavors transformed by the Five Movements, which in turn support Earth Qi. Essentially, the Qi of the Five Movements governs generation and transformation, but due to the constraint of Earth Qi, there are variations in density/thickness and amount of maturation. Ni Zhongxuan commented: "Earth Qi constrains" refers to the Six Qi of the In-Fountain. The Qi of Heaven and Earth is the Qi of Yin-Yang, Cold, and Heat, hence it is said that Heaven does not fail to generate, nor Earth to grow. Zhang Jiebin commented: The following details the differences in the Six Transformations of the In-Fountain, Five Flavors, and Five Grains. "Beginning" initiates the vital energy; "scattering" disperses into all things; "spreading" distributes its lushness; "ending" collects into success. The beginning and end, distribution and gathering of all things originate from Qi. Only when generation, transformation, and maturation occur do differences in density/thickness and amount appear. "Qi" here refers to the In-Fountain Qi; "constraining it" refers to what it fears/restricts. The Six Transformations of the In-Fountain have their own prosperity and decline; things born from Earth Qi must correspond to it. Thus, thin Qi results in thin flavor, not because Heaven fails to generate Qi; small quantity is not because Earth fails to grow. Zhi Ji's case note: *Suwen · Qi Jiao Bian Da Lun* states: Root Qi position. Positioning Heaven involves Astronomy; positioning Earth involves Geography. The governance of the Five Movements is like a balance scale: high things are suppressed, low things are lifted; transforming things respond to it, changing things revert to it. This is the principle of growth, transformation, formation, and storage, the constant nature of Qi. *Liuweizhi Dalun* states: Excess leads to harm, acceptance of constraint leads to regulation. Hence there is generation and constraint, victory and recovery. It is said that Heaven controls color, Earth controls form; Heavenly Qi controls what overcomes itself, Earthly Qi controls what it overcomes. Each follows the appropriateness of its Qi and conforms to its transformation. The meaning of Earth control is detailed below.
The Yellow Emperor said: I wish to hear about its principles. Qibo said: Cold, Heat, Dryness, and Moisture differ, and their transformations differ.
Wang Bing commented: By citing the differences in the four Qi of Cold, Heat, Dryness, and Moisture, the different transformations of Warmth and Coolness can be known. Wu Kun commented: Only because the Qi differs do the transformations differ; omitting Warmth and Coolness is an ellipsis. Zhang Zhicong commented: Cold, Heat, Dryness, and Moisture are the Six Qi of the Sovereign Heaven (Si Tian) and In-Fountain (Zai Quan), differing in transformation from the Five Movements. From this, we know that the generation, transformation, multiplication, and nurturing governed by the Five Movements are constrained by Earth Qi, resulting in variations in density/thickness and amount.
Therefore, when Shaoyang (Ministerial Fire) is in the Fountain, Cold toxicity cannot be generated. Its Qi is Pungent. Treatment uses Bitter and Sour. The grains are primarily Azure (Cang) and Cinnabar (Dan).
Wang Bing commented: This is the Qi transformation of the Ji-Hai year. "Toxicity" refers to the violent and fierce Qi of the extreme abundance of any of the Five Elements. Now, Fire is in the Earth, its Qi is truly hot. Cold toxic substances have Qi different from the Earth, so their life and death differ, thus few are generated. Fire constrains Metal Qi, so Pungent flavors do not transform. Shaoyang Qi ascends to offer to Jueyin, so the year transforms Bitter and Sour. Among the Six Qi governing the year, only this year harmonizes Wood and Fire in succession, so there is no intercalary Qi. Bitter and Dan are transformed by Earth Qi; Sour and Cang are generated by Heaven Qi. The rest of the generated and transformed have upper and lower overcoming and controlling, hence all have intercalary Qi. Wu Kun commented: When Shaoyang Ministerial Fire is in the Fountain, Cold toxicity encounters Fire and loses its cold nature, so it does not generate. Fire controls Metal, and Metal follows Fire, so Pungent flavor is scarce. Shaoyang is Fire and also Wood, so treatment uses Bitter and Sour, and grains are Cang and Dan. Zhang Zhicong commented: "Du" means unique/solitary. Things that are exclusively Cold or exclusively Heat have biased toxicity. With Shaoyang Ministerial Fire in the Fountain, Cold toxicity types do not generate, so Cold and Heat differ in their transformation. For example, in Xin-Si and Xin-Hai years, Cold Water movement coincides with Shaoyang in the Fountain. Earth Qi constrains it, causing Cold toxicity not to generate; this is Earth Qi overcoming and constraining the transformation movement. The Five Colors and Five Flavors are governed by the Five Movements. If Shaoyang is Sovereign Heaven, White appears, Metal is used; color follows Heaven's control, called "Heaven controls Color". If Shaoyang is In-Fountain, its flavor is Pungent; flavor follows Earth's control, called "Earth controls Form". The colors and flavors of this transformation movement obey the overriding control of Sovereign Heaven and In-Fountain, hence it is said "Five Flavors rely [on Earth]", meaning the five flavors of transformation move back to support Earth Qi. "Zhi" means main treatment. When Shaoyang is In-Fountain, Jueyin is Sovereign Heaven, so the main flavors are Bitter and Sour. The grains being Cang and Dan mature according to the Qi of Heaven and Earth, not the movement transformation. According to *Wuchang Zheng Da Lun*, in the Shenping cycle, the color is White, the flavor is Pungent. If Shaoyang is Sovereign Heaven, White color transforms according to Heaven; if Shaoyang is In-Fountain, Pungent flavor transforms according to Earth. This is the Qi of Heaven and Earth overcoming and controlling the Movement Qi. If Jueyin is Sovereign Heaven, shell insects do not form; if Jueyin is In-Fountain, feathered insects do not breed; this is the Five Movement Qi overcoming and controlling Sovereign Heaven and In-Fountain. Hence it is said: each has its constraint, each has its victory, each has its generation, each has its completion, meaning the Five Movements and Six Qi each have their generation and completion. If encountering overcoming and control, they do not generate or complete. Ma Shi commented: Toxicity is formed by the violent and fierce Qi of the Five Elements. Zhi Ji's case note: When Shaoyang is in the Fountain, treatment uses Bitter and Sour; it should be stated as Sour and Bitter, because in this year, Wood is above and Fire is below, Wind and Heat interact. Sour belongs to Wood to treat the upper part; Bitter belongs to Fire to treat the lower part. No intercalary flavor is included, same as Shaoyang Sovereign Heaven. *Liuyuan Ji Dalun* states: When Jueyin is Sovereign Heaven, adjust the upper with Pungent, adjust the lower with Salty. Pungent transforms from Metal to adjust the Wind-Wood of the upper; Salty transforms from Water to adjust the Ministerial Fire of the lower. "Adjust" and "treat" illuminate each other.
Yangming (Dryness Metal) is in the Fountain, Wetness toxicity cannot be generated. Its flavor is Sour, its Qi is Damp.
New Correction notes: Detailed in the In-Fountain section, only for Yangming and Taiyin In-Fountain years is it said "its Qi is Damp" and "its Qi is Hot". This is likely because Dryness and Moisture do not show Cold and Warm Qi, so it repeats "its Qi".
Treatment uses Pungent, Bitter, and Sweet. The grains are primarily Cinnabar (Dan) and Plain/White (Su).
Wang Bing commented: This is the Qi transformation of the Zi-Wu year. Dryness is in the Earth, its Qi is cool and clear, so Wetness and Warmth toxic drugs undergo little generation and transformation. Metal and Wood constrain each other, so Sour flavors transform little. Yangming Qi ascends to offer to Shaoyin, so the year transforms Pungent and Bitter. Pungent and Su are Earth Qi; Bitter and Dan are Heaven Qi; Sweet is intercalary Qi. Thus, intercalary Qi mediates the overcoming and controlling between Metal and Fire, hence Sweet is also used in treatment. Wu Kun commented: Yangming Dryness Metal is in the Fountain, so Wetness toxicity does not generate. Metal controls Wood, and Wood follows Metal, so Sour flavor is present. Metal generates Water, so its Qi is Damp. Yangming is Metal, ascending to offer to Shaoyin Lord Fire, its Qi manifests as Damp. Metal is Pungent, Fire is Bitter, Damp is Sweet, hence treatment uses Pungent, Bitter, and Sweet. The grains Dan and Su: Dan is the color of Shaoyin, Su is the color of Yangming. Zhang Zhicong commented: In the Fuhe cycle, the color is Azure, the flavor is Sour. In Ren-Zi and Ren-Wu years, Yangming is in the Fountain. Earth Qi constrains it, and the flavor of the Wood Movement transforms according to Earth. The grains being Dan and Su mature according to the Qi transformation of Sovereign Heaven and In-Fountain, referred to in the lower compilation as "Year Grains". Zhang Jiebin commented: Dryness is in the Earth, so Wetness toxic substances do not generate. Metal overcomes Wood, so Sour flavors correspond. Dryness overcomes Wetness, so Damp Qi corresponds. Zhi Ji's case note: When Yangming is in the Fountain, treatment uses Pungent, Bitter, and Sweet; it should be stated as Bitter, Pungent, and Sweet, because in this year, Fire is above and Metal is below, Dryness and Heat intertwine. Bitter belongs to Fire to treat the upper; Pungent belongs to Metal to treat the lower. Sweet must be included as it is the flavor between Fire and Metal. Sweet belongs to Earth, being the son of Fire and mother of Metal, thus it can harmonize between Fire and Metal. *Liuyuan Ji Dalun* states: When Shaoyin is Sovereign Heaven, use Salty to soften and adjust the upper; if severe, use Bitter to induce vomiting/sweating; use Sour to gather and calm the lower; if severe, use Bitter to drain. Salty transforms from Water, thus it can adjust the Lord Fire above; Metal is supplemented by Sour, thus it can calm the Dryness Metal below; if severe, use Bitter to induce. If upper heat is severe, only Bitter Yang can vent it; if lower heat is severe, only Bitter Yin can涌泄 (surge and drain). The same Bitter flavor has differences in following Yang or Yin, Bitter Cold or Bitter Heat, which can be cross-referenced with this passage.
Taiyang (Cold Water) is in the Fountain, Heat toxicity cannot be generated. Its flavor is Bitter. Treatment uses Light/Dan and Salty. The grains are... (original text has missing symbols/characters here, inferred context implies Black Millet etc., but structure preserved).
Wang Bing commented: This is the Qi transformation of the Chou-Wei year. Cold is in the Earth, transforming with Heat flavors, so in this year, Heat toxic substances do not generate. Water overcomes Fire flavor, hence it should be Bitter. Taiyang Qi ascends to offer to Taiyin, so the year generates Light/Dan and Salty. Taiyin Earth Qi ascends to generate from Heaven Qi which is distant and high, so the transformation of Sweet becomes thin and turns into Light/Dan. Therefore, Light/Dan also belongs to Sweet, as a type of Sweet. Light/Dan is Heaven transformation; Salty is Earth transformation; Yellow. New Correction notes: The commentary says "flavor therefore should be Bitter", it should read "therefore Bitter flavor does not transform", a transcription error. Wu Kun commented: Taiyang Cold Water is in the Fountain, Heat toxicity encounters Cold and loses its heat nature, so it does not generate. Water controls Fire, and Fire follows Water, so flavor is Bitter. *Ji* says: Water has no corresponding flavor among the Five; Light/Dan is its beginning. *Shu* says: Descending moisture produces Salty; Salty is its end. Hence treatment uses Light/Dan and Salty. Grains... follow the transformation of Sovereign Heaven; grains... follow the transformation of In-Fountain. Zhang Zhicong commented: Fire governs transformation movement. Fire fears Water control, yet the Fire flavor反而 (instead) supports and follows Earth Qi, hence its flavor is Bitter. Light/Dan attaches to Sweet, hence the main flavor is Light/Dan Cold. Ma Shi commented: The grains produced... belong to Earth and... belong to Water. Light/Dan... is generated by Heaven Qi; Salty... is generated by Earth Qi. Zhang Jiebin commented: ...Black millet. Light/Dan... belongs to Earth, generated by Heaven; Salty... belongs to Water, transformed by Earth. Zhi Ji's case note: When Taiyang is in the Fountain, treatment uses Light/Dan and Salty. In this year, Earth is above and Water is below, Cold-Damp accumulates internally. Light/Dan belongs to Earth, i.e., the thin flavor of Earth, to treat the upper; Salty belongs to Water, the true flavor of Water, to treat the lower. Once Earth and Water are balanced, no intercalary flavor is added. *Liuyuan Ji Dalun* states: When Taiyin is Sovereign Heaven, use Bitter to dry it, warm it; if severe, induce sweating/drainage. This implies Dampness should be dried, Cold should be warmed. Using Bitter: Bitter transforms from Fire, using Bitter Yang. If Cold-Damp transforms into Heat, there must be a way to vent it. Viewing these in pairs, their meanings illuminate each other.
Jueyin (Wind-Wood) is in the Fountain, Clear/Cold toxicity cannot be generated. Its flavor is Sweet. Treatment uses Sour and Bitter. The grains are primarily Azure (Cang) and Red (Chi).
Wang Bing commented: This is the Qi transformation of the Yin-Shen year. Warmth is in the Earth, differing in nature from Clear/Cold, so in this year, Clear/Cold toxic substances do not generate. Wood overcomes its Earth, hence Sweet flavor transforms little. Jueyin Qi combines with Shaoyang; the combined Qi has no discord, hence its treatment transforms Sour and Bitter. Sour and Cang are Earth transformation; Bitter and Chi are Heaven transformation. There is no overcoming or controlling in Qi, hence no intercalary Qi to transform with Sweet. Wu Kun commented: Jueyin Wind-Wood is in the Fountain, its Qi is Warm. Clear/Cold toxicity encounters Warmth and loses its Clear/Cold nature, so it does not generate. Wood controls Earth, and Earth follows Wood, hence flavor is Sweet. Wood treats Sour. With Ministerial Fire as Sovereign Heaven, hence Sour and Bitter. The grains Cang and Chi follow the same logic. Ma Shi commented: Wind Qi and Fire Qi combine, so Warmth is in the Earth. Wood overcomes Earth, hence Sweet flavor transforms little. Qi has no discord, hence the year's transformation treatment is Sour and Bitter. Sour belongs to Wood, Bitter belongs to Fire. The grains produced are Cang and Chi; Cang belongs to Wood, Chi belongs to Fire. Sour-Cang is generated by Earth Qi; Bitter-Chi is generated by Heaven Qi. Zhi Ji's case note: When Jueyin is in the Fountain, treatment uses Sour and Bitter. In this year, Fire is above and Wood is below, Wind-Heat blazes. Bitter belongs to Fire to treat the upper; Sour belongs to Wood to treat the lower. Wood and Fire share virtue, no intercalary flavor is added. *Liuyuan Ji Dalun* states: When Shaoyang is Sovereign Heaven, suitable are Salty, Pungent, and Sour; permeate, drain, soak, and induce sweating. Salty transforms from Water, able to overcome Fire; Pungent transforms from Metal, able to level Wood; Sour transforms from Wood, able to smooth the nature of Wood and Fire. Especially when Wind and Fire fan each other, reliance is placed on Sour to gather. Permeating benefits urination; draining unblocks defecation; soaking resolves muscle layer; inducing sweating releases exterior. Each has deep significance.
Its Qi is specialized/focused, its flavor is pure/correct.
Wang Bing commented: In years when Jueyin or Shaoyang is in the Fountain, Qi transformation is unified, and its flavor is pure. However, in other years, there are always overcoming and controlling Qi above and below, hence there are always intercalary Qi and intercalary flavors. Wu Kun commented: When Jueyin is below, Shaoyang is above. Wood and Fire generate each other, Qi transformation is focused/unified, and flavor is pure. In other years, upper and lower Qi overcome and control each other, unable to be unified; transformation is pure but includes intercalary flavors. "Zheng" (correct/pure) means centrality. It is said that Jueyin does not follow the root or branch but follows the middle-presentation Shaoyang Fire transformation. The Qi and flavor of the In-Fountain also follow the middle-presentation, governing Bitter and Heat. Its Qi is focused, its flavor is pure. Master Yu said: Yangming arrives as Clear and Vigorous. Jueyin follows the middle-presentation Fire transformation, hence Clear/Cold toxicity does not generate, hence the following text says "When Qi is focused, Pungent transformation occurs and they are treated together." Ma Shi commented: Qi has no overcoming or controlling, hence no intercalary Qi to transform with Sweet. Only in the year Jueyin is in the Fountain is Qi transformation unified and flavor pure.
Shaoyin (Lord Fire) is in the Fountain, Cold toxicity cannot be generated. Its flavor is Pungent. Treatment uses Pungent, Bitter, and Sweet. The grains are primarily Cinnabar (Dan) and White (Bai).
Wang Bing commented: This is the Qi transformation of the Mao-You year. Heat is in the Earth, differing in transformation from Cold, so in this year, Cold toxic drugs are very minimal. Fire Qi melts Metal, hence Pungent flavor transforms little. Thus, Shaoyin and Yangming govern Heaven and Earth respectively, so the treatment uses Bitter, Pungent, and Sweet. Bitter and Dan are nurtured by Earth Qi; Pungent and Bai are generated by Heaven Qi; Sweet is intercalary Qi. Thus, intercalary Qi stops overcoming and attacking. Zhang Zhicong commented: Shaoyin Lord Fire is in the Fountain, hence Cold toxicity does not generate. Metal fears Fire control, hence its flavor is Pungent. When Shaoyin is below, Yangming is above. Above Yangming, Dryness Qi governs, presenting Taiyin and Yangming, transforming from the middle-presentation Wet Earth. Hence the main flavors are Pungent, Bitter, and Sweet, including the middle-presentation Earth flavor. The grains being White and Dan represent maturation. Ma Shi commented: Shaoyin Fire ascends to offer to Yangming, hence the year's transformation treatment is Pungent, Bitter, and Sweet. Pungent belongs to Metal, Bitter belongs to Fire, and Sweet is generated by intercalary Qi. The grains produced are White and Dan; White belongs to Metal, Dan belongs to Water. Bitter-Dan is nurtured by Earth Qi; Pungent-Bai is generated by Heaven Qi. Pungent-Bai belongs to Metal, transformed by Heaven; Bitter-Dan belongs to Fire, transformed by Earth. Zhi Ji's case note: When Shaoyin is in the Fountain, treatment uses Pungent, Bitter, and Sweet. In this year, Fire is above and Metal is below, Dryness and Heat invade mutually. Pungent belongs to Metal to treat the upper; Bitter belongs to Fire to treat the lower; Sweet is the flavor of intercalary Qi. *Liuyuan Ji Dalun* states: When Yangming is Sovereign Heaven, use Salty, Bitter, and Pungent to induce sweating, clear, and disperse. Salty transforms from Water, treating the Lord Fire below; Bitter transforms from Fire, treating the Dryness Metal above; Pungent transforms from Metal, treating the deficiency of the original Qi and the Fire that comes to multiply it, seeking balance between upper and lower. Below the halfway point, Qi is too hot, hence clearing is suitable; above the halfway point, Qi is too收敛 (contracting/gathering), hence dispersing is suitable. Viewing these two passages together greatly opens the door to the method of using the Five Flavors.
Taiyin (Wet-Earth) is in the Fountain, Dryness toxicity cannot be generated. Its flavor is Salty, its Qi is Hot. Treatment uses Sweet and Salty. The grains are... (original text has missing symbols/characters here).
Wang Bing commented: This is the Qi transformation of the Chen-Xu year. There is Wetness in the Earth, differing from Dryness, hence Dry toxic substances do not generate and transform. Earth is controlled by Water, hence Salty flavor transforms little. Taiyin Qi ascends to receive Taiyang, hence the year transforms Sweet and Salty. Sweet... is Earth transformation; Salty... is Heaven transformation. Cold and Wet do not significantly conflict, hence intercalary Qi is the same, and the Hot Qi responds. Wu Kun commented: Taiyin Wet-Earth is in the Fountain. Wetness overcomes, losing its Dryness, so it does not generate. Earth controls Water, and Water follows Earth, hence flavor is Salty. Wetness is Yin, its Qi is Hot. Ascending is Yang. Earth flavor is Sweet. With Taiyang Cold Water as Sovereign Heaven, hence Sweet and Salty. Grains... also differ above and below. Zhang Zhicong commented: Water fears Earth control, hence its flavor is Salty. When Taiyin is below, Taiyang is above, hence its Qi is Hot. This refers to Taiyang following root and branch, flavor following Earth transformation, Qi following Heaven transformation. The main flavors are Sweet and Salty, and the grains... mature. Zhang Jiebin commented: Earth overcomes Water, hence Salty flavors correspond. Wetness is not far from Cold, hence substances with Hot Qi do not form. Zhi Ji's case note: When Taiyin is in the Fountain, treatment uses Sweet and Salty; it should be stated as Salty and Sweet. Water is above, Earth is below, Cold and Wet combine. Salty belongs to Water to treat the upper; Sweet belongs to Earth to treat the lower. *Liuyuan Ji Dalun* states: When Taiyang is Sovereign Heaven, use Bitter to dry it, use Wetness to warm it. Speaking of years of Earth Wetness and Water Cold: Dampness should be dried, Cold should be warmed. Must use Bitter: Bitter transforms from Fire, treating Salty with Heat, using Bitter Yang. Each has its significance.
When transformation is淳 (pure/harmonious), Salty maintains its position; when Qi is 专 (focused/unified), Pungent transformation occurs and they are treated together.
Wang Bing commented: Chun means harmonious. "Transformation is Chun" refers to the year Shaoyang is in the Fountain. Fire comes to reside in Water but instead can nurture; thus Water Salty maintains itself without competing with Fire for transformation. "Qi is Zhuan" refers to the year Jueyin is in the Fountain. Wood resides in Water and further transforms Metal below, not harming it; thus Pungent again generates and transforms, reigning together with Salty. Only in these two years is there no suspicion of overcoming and controlling between upper and lower Qi, hence Pungent can respond and reign together with Salty to generate and transform. In other years, there are changes of overcoming and controlling above and below, hence the intermediate Sweet flavor is jointly transformed to缓 (slow/relax) the constraint. Suppressing the other three flavors—Bitter, Salty, and Sour—their generation and transformation differ, hence among drugs in heaven and earth, Pungent and Sweet are many. Wu Kun commented: The function of the Five Elements: Earth governs transformation. Water flavor is Salty; Water is treated by Earth. Hence when Earth transformation is Chun and harmonious, Salty maintains its position without transgression. "Qi is Zhuan" means the movement is the same as the In-Fountain, which is the Taiyin Wet-Earth Ji-Chou and Ji-Wei years. Earth prospering generates Metal, hence it transforms with Pungent and is treated together. Zhang Zhicong commented: This reiterates that the Five Flavors rely on Qi transformation, which follows overcoming and control. "Transformation is Chun" refers to Yangming transforming from the middle-presentation Wet Earth. Dryness and Wetness combine, hence transformation is Chun. One Metal transforms from Earth, hence the Salty flavor maintains itself and dares not overflow, fearing Taiyin's constraint. "Qi is Zhuan" refers to Jueyin transforming from the main Qi of the middle-presentation Shaoyang. Hence the Pungent flavor is governed together with Sweet, Sour, and Bitter. Essentially, Pungent is controlled by Fire; controlled, it transforms according to Fire. The Six Qi of Cold, Heat, Dryness, and Moisture in the Fountain, and the Five Flavors of Sour, Bitter, Sweet, Pungent, and Salty of the Five Movements. With the Chun transformation of Dryness and Moisture, Salty maintains; with the focused Qi of Ministerial Fire, Pungent transforms. This is because Earth Qi constrains, and flavor returns to Qi transformation. Master Yu said: Flavor returning to Qi transformation follows the Cold, Heat, Dryness, and Moisture of the In-Fountain, and the Qi of growth, transformation, formation, and storage cannot be consistent from start to finish, hence generation and transformation have density/thickness, and maturation has more/less. Ma Shi commented: Among all these Qi in the Fountain, only in the year Shaoyang is in the Fountain does Fire come to reside in the Fountain and instead nurture, so Water Salty maintains itself without competing with Fire for transformation, which is the utmost Chun of transformation. In the year Jueyin is in the Fountain, Wood resides in Water and further transforms Metal below, not harming it, so Pungent again generates and transforms, reigning together with Salty, which is the utmost Zhuan of Qi. The previous text said regarding Jueyin in the Fountain: "Its Qi is Zhuan, its flavor is Zheng"; Zheng refers to this. Zhang Jiebin commented: Among the Six Qi, only Taiyin belongs to Earth. Taiyin governs Earth, Earth is in its position, hence its transformation is Chun. Chun means origin. Among the Five Flavors, only Salty belongs to Water; its nature is good at draining. Chun Earth constrains it, hopefully achieving its maintenance. Earth Qi and Earth position, hence called Qi Zhuan. Earth prospering generates Metal, hence it transforms with Pungent and is treated together. "Treated together" means Pungent, Sweet, and Salty are used jointly for treatment. Essentially, Pungent belongs to Metal, being the son of Earth and mother of Water, able to harmonize between Water and Earth. This is the intercalary flavor in the treatment of Sweet and Salty when Taiyin is in the Fountain. However, Taiyin and Taiyang are upper and lower to each other, both should use it, but when Taiyin is in the Fountain, Pungent transformation is dense; when Taiyang is in the Fountain, Pungent transformation is thin. Zhi Ji's case note: The phrases "Transformation is Chun" and "Qi is Zhuan" should immediately follow the preceding text on Taiyin in the Fountain; Zhang Jiebin's explanation is superior. Also, Taiyin in Heaven is Wetness, in Earth is Earth, in its own Qi is Wu-Ji. Wu is Yang Earth belonging to Stomach; Ji is Yin Earth belonging to Spleen. Ji Earth governs ascending; when Ji Earth ascends, Gui Water and Yi Wood all ascend. Wu Earth governs descending; when Wu Earth descends, Metal and Fire all descend. Thus, the mutual interaction of Water and Fire, ascending and descending, and the power of Metal and Wood lies entirely in Earth. Earth is the central Qi of Water, Fire, Metal, and Wood. Rotating left transforms Wood and Fire; rotating right transforms Metal and Water. It is truly the parent of the Four Symbols. Each of the Four Symbols contains Earth Qi, hence its Qi is Zhuan and its transformation is Chun. Salty is the water flavor of the Fountain; Pungent is the flavor of Yangming Wu Earth. The middle-presentation of Taiyin is Yangming Metal. This is also the meaning of "Water flows to wetness, Fire goes to dryness," seeking similar Qi.
It is said: To tonify the upper and lower, follow their Qi; to treat the upper and lower, oppose their Qi. Adjust according to the excess and deficiency of Cold and Heat in their respective locations.
Wang Bing commented: Upper refers to Sovereign Heaven, Lower refers to In-Fountain. If Sovereign Heaven or In-Fountain Qi is excessive, oppose its flavor to treat it; if deficient, follow its flavor to harmonize it. Cong (follow) means Shun (comply). Wu Kun commented: Tonify means supplement deficiency; Treat means address excess. Upper refers to Sovereign Heaven, Lower refers to In-Fountain. Following means sharing the same Qi; opposing means reversing the Qi. Adjust according to the observed Cold, Heat, Deficiency, and Excess, based on what is appropriate. Zhang Zhicong commented: Upper and Lower refer to the Qi of Sovereign Heaven and In-Fountain. Assistance follows compliance. When Shaoyang is in the Fountain, Jueyin is Sovereign Heaven; one should use Bitter and Sour flavors to tonify, essentially assisting the Qi of upper and lower. Zhi means peaceful governance; Ni means reverse. If Sovereign Heaven Qi has Wind Excess winning, pacify with...