（《素问·六元正纪大论》）
黄帝问曰∶六化六变，胜复淫治，甘苦辛咸酸淡先后，余知之矣。夫五运之化，或从五气，（五气，当作天气。）或
逆天气，或从天气而逆地气，或从地气而逆天气，或相得，或不相得，余未能明其事。欲通天之纪，从地之理，和其运，
调其化，使上下合德，无相夺伦，天地升降，不失其宜，五运宣行，勿乖其政，调之正味从逆奈何？（五运之化，与司
天在泉之气有所异同，同则为从，异则为逆，从则相得，逆则不相得也。自通天之纪至勿乖其政，谓必察上中下三气之
化，而调和于逆从之间，即下文折其郁气、资其化源、抑其运气、扶其不胜、无使过暴而生其疾等义也。调之正味从逆，
即下文食岁谷以全其真、及用寒远寒、用热远热等义也。）岐伯稽首再拜对曰∶昭乎哉问也！此天地之纲纪，变化之渊源，
非圣帝孰能穷其至理欤？！臣虽不敏，请陈其道，令终不灭，久而不易。（天地万物，皆不能外乎六元之化，是六元者，
即天地之纲纪，变化之渊源也。）帝曰∶愿夫子推而次之，从其类序，分其部主，别其宗司，昭其气数，明其正化，可得
闻乎？（类序者，类分六元，序其先后，如太阳之类皆属辰戌者是也。部主者，凡天地左右，主气静，客气动，各有分
部以主岁时，如六气五音次有不同者是也。宗司者，统者为宗，分者为司也。气数者，五行之化，各有其气，亦各有其
数也。正化者，当其位者为正，非其位者为邪也。诸义即如下文。）岐伯曰∶先立其年以明其气，金木水火土营运之数，
寒暑燥湿风火临御之化，则天道可见，民气可调，阴阳卷舒，近而无惑，数之可数者，请遂言之。（先立其年。如甲子、
乙丑之类是也，年辰立则岁气可明矣。卷上声，末一数字上声。）帝曰∶五运气行主岁之纪，其有常数乎？岐伯曰∶臣请
次之。（此一节二十二字，及下文五运气行主岁之纪，原本分列两篇，且多重复，殊不易观，今并类为一，以便详阅。）
帝曰∶太阳之政奈何？岐伯曰∶辰戌之纪也。
壬辰 壬戌岁
上太阳水，（辰戌年，太阳寒水司天。司之为言主也，主行天令，其位在上。后仿此，）中太角木运，（壬年岁运也。
壬为阳木，故属太角。运之为言动也，主气交之化，其位在中。后仿此。）下太阴土。（本年湿土在泉也。在泉者主地之
化，气行地中，其位在下。后仿此。）其运风，其化鸣紊启拆，（风为木化。鸣，风木声也。紊，繁盛也。启拆，萌芽发
而地脉开也。此单言壬年风运之正化。后仿此。《五常政大论》曰∶其德鸣靡启拆。紊音文。）其变振拉摧拔，（振，撼动
也。拉，支离也。摧，败折也。拔，发根也。壬为阳木，风运太过，则金令承之，故有此变。拉音腊。）其病眩掉目瞑。
（目运曰眩，头摇曰掉，目不开曰瞑。木运太过，故有此风木之病。掉，提料切。）寒化六，（六者水之成数，太过者其
数成，此言太阳司天也。后仿此。详义见图翼一卷五行生成数图解中。按∶《新校正》云∶壬辰寒化六，壬戌寒化一，盖
言对化从标成数，正化从本生数也。义似未然，有愚按在后厥阴之政。）风化八，（八者木之成数，此言中运也，壬木太
过，故其数八。义详五行生成数图解中。后仿此。）雨化五，（五者土之生数，此言在泉也，土常以生，故其数五。后仿
此。）正化度也。（此结上文三句，言本年上中下三气正化之度。正化，正气所化也。度即日也，日即度也，指气令用事
之时候也。后仿此。）其化上苦温，中酸和，下甘温，药食宜也。（其化，言气化病治之宜也。本年寒水在上，故宜苦温。
太角在中，故宜酸和。湿土在下，故宜甘温。此所谓药食之宜也。后仿此。《玄珠》云∶上甘温，下酸平。）
太角（初正）少征 太宫 少商 太羽 （终 此本年主客五运之序，皆以次相生者也。每年四季主运，在春属木，
必始于角而终于羽，故于角下注初字，羽下注终字，此所以纪主运也。客运则随年干之化，如壬年阳木起太角，丁年阴
木起少角，戊年阳火起太征，癸年阴火起少征，各年不同，循序主令，所以纪客运也。然惟丁壬木运之年，主客皆起于
角，故于角音之下，复注正字，谓气得四时之正也。详具《图翼》二卷主客运图及五音建运图解中。后仿此。）
戊辰 戊戌岁
上太阳水，（同前。）中太征火运，（戊为阳火，故曰太征。）下太阴土。（同前。）同正征。（本年火运太过，得司天寒
水制之，则火得其平，故云同正征，所谓赫曦之纪、上羽与正征同者此也。后仿此。）其运热，其化暄暑郁燠，（此戊年
火运之正化也。《五常政大论》燠作热。）其变炎烈沸腾，（沸腾者，水气之熏蒸也。戊为火运太过，则寒水承之，故有此
变。）其病热郁。（火运太过，故有是病。）寒化六，（言司天也。义同前。）热化七，（七者火之成数，戊火太过，故其数
成也。后仿此。）湿化五，（义同前。）所谓正化日也。（日即度也。此结上文三句，义与前同。后仿此。）其化上苦温，中
甘和，下甘温，所谓药食宜也。（本年上下之治俱同前，惟中运太征与前不同，故宜治以甘和也。后仿此。《玄珠》云∶
上甘温，下酸平。）
太征 少宫 太商 少羽 （终） 少角 （初 初终者，纪主运也。戊为阳火，故起于太征，纪客运也。详义见《图
翼》二卷五音太少相生及主运客运图说中。后仿此。）
甲辰 甲戌岁（俱岁会，又同天符。）
上太阳水，中太宫土运，（甲为阳土，故属太宫。）下太阴土。其运阴埃，其化柔润重泽，（埃，尘也。柔润重泽，皆
中运湿土之正化。《五常政大论》泽作淖。）其变震惊飘骤，（土运太过则风木承之，故有是变。）其病湿、下重。（土湿之
病也。）寒化六，（司天。）湿化五，（中运与在泉同气，故只言湿化五而止。）所谓正化日也。其化上苦热，中苦温，下苦
温，药食宜也。（中苦温，治湿土也。《玄珠》云∶上甘温，下酸平。）
太宫 少商 太羽（终） 太角（初） 少征 （本年土运太过，故起于太宫。然生太宫者少征，生少征者太角，
故土运以太角为初。后仿此。）
庚辰 庚戌岁
上太阳水，中太商金运，（庚为阳金，故属太商。）下太阴土。其运凉，其化雾露萧 ，（此庚年金运之正化也。）其
变肃杀凋零，（金运肃杀，万物凋零，火气承金，即阳杀之象。）其病燥、背瞀胸满，（金气太过，故病燥。肺金受病，故
背闷瞀而胸胀满。瞀音务。）寒化一，（言司天也。一者水之生数。然本篇曰太过者其数成，似亦当云六也。）清化九，（中
运。）雨化五，（在泉。）正化度也。其化上苦热，中辛温，下甘热，药食宜也。（中辛温，辛从金化，太商宜温也。《玄珠》
云∶上甘温，下酸平。）
太商 少羽 （终） 少角 （初） 太征 少宫
丙辰 丙戌岁（俱天符。）
上太阳水，中太羽水运，（丙为阳水，故属太羽。）下太阴土。其运寒，其化凝惨栗冽，（此丙年水运之正化也。《五
常政大论》作其德凝惨寒氛。）其变冰雪霜雹，（水太过者，土气承之，故有此变。冰雹者，土之象也。）其病大寒留于溪
谷。（溪谷者，筋骨肢节之会。水运太过，寒甚气凝，故为是病。）寒化六，（司天、中运同。）雨化五，在泉。）正化度也。
其化上苦热，中咸温，下甘热，药食宜也。（中咸温，咸从水化，太羽宜温也。《玄珠》云∶上甘温，下酸平。）
太羽（终） 太角（初） 少征 太宫 少商
凡此太阳司天之政，气化营运先天。（此下总结辰戌年太阳司天六气之化也。凡子寅辰、午申戌，六阳年皆为太过；
丑亥酉、未巳卯，六阴年皆为不及。太过之气，常先天时而至，故其生长化收藏，气化营运皆早；不及之气，常后天时
而至，故其气化营运皆迟。如《气交变大论》曰∶太过者先天，不及者后天。本篇后文曰∶运太过则其至先，运不及则
其至后。皆此义也。后仿此。）天气肃，地气静，寒临太虚，阳气不令，水土合德，上应辰星、镇星。（太阳寒水司天，
则太阴湿土在泉，故天气肃，地气静，水土合德，而二星当先后明也。）其谷玄 。（玄应司天， 应在泉，本年正气所
化。）其政肃，其令徐，寒政大举，泽无阳焰，则火发待时。（政肃者寒之气，令徐者阴之性也。寒盛则火郁，郁极必发，
待王时而至也。）少阳中治，时雨乃涯。（少阳中治，三之主气也。以相火王时，而寒水之客胜其主，故时雨乃涯。涯，
水际也，雨至之谓。）止极雨散，还于太阴，云朝北极，湿化乃布，（岁半之后，地气主之。自三气止极，雨散之后，交
于四气，则在泉用事，而太阴居之，故又云朝北极，湿化布焉。）泽流万物，寒敷于上，雷动于下，（泽流万物，土之德
也。雷动于下，火郁发也。）寒湿之气，持于气交。（上寒下湿，相持于气交之中也。气交详义，见前第九。）民病寒湿发，
肌肉萎，足萎不收，濡泻血溢。（血溢者，火郁之病。他皆寒湿使然。）
初之气，地气迁，气乃大温，草乃早荣；（本年初之气，少阳用事。上年在泉之气，至此迁易，故曰地气迁。后仿此。
然上年终气，君火也。今之初气，相火也。二火之交，故气乃大温，草乃早荣。）民乃厉，温病乃作，身热头痛呕吐，肌
腠疮疡。（客气相火，主气风木，风火相搏，故为此诸病。肌腠疮疡，斑疹之属也。）
二之气，大凉反至，民乃惨，草乃遇寒，火气遂抑；（燥金用事，故大凉至而火气抑。）民病气郁中满，寒乃始。（清
寒滞于中，阳气不行也。）
三之气，天政布，寒气行，雨乃降；（三之气，即司天也。太阳寒水用事，故寒气行，雨乃降。）民病寒，反热中，
痈疽注下，心热瞀闷，不治者死。（民病寒，反为热中等证，即人伤于寒而为病热之理，亦《五常政大论》所谓太阳司天、
寒气下临、心气上从之义。盖寒水侮阳，则火无不应，若不治之，则阳绝而死矣。按∶六气司天，皆无不治者死之说，
而惟此太阳寒水言之，可见人以阳气为生之本，有不可罔顾也。）
四之气，风湿交争，风化为雨，乃长乃化乃成；（厥阴客气用事，而加于太阴主气，故风湿交争而风化为雨。木得土
化，故乃长乃化乃成也。）民病大热少气，肌肉萎足萎，注下赤白。（厥阴木气，值大暑之时，木能生火，故民病大热。
以客胜主，脾土受伤，故为少气肉萎等证。萎，痿同。）
五之气，阳复化，草乃长乃化乃成，民乃舒。（五之气，少阴君火用事，岁半之后，地气主之，以太阴在泉而得君火
之化，故万物能长能成，民亦舒而无病。）
终之气，地气正，湿令行，阴凝太虚，埃昏郊野，民乃惨凄；寒风以至，反者孕乃死。（太阴湿土在泉，地气正也，
故湿令行，阴凝太虚，埃昏郊野。民情喜阳恶阴，故惨凄。以湿令而寒风至，风能胜湿，故曰反。反者，孕乃死。所以
然者，人为 虫，从土化也。风木非时相加，故土化者当不育也。）
故岁宜苦以燥之温之，（以上十年，皆寒水司天，湿土在泉，湿宜燥之，寒宜温之。味必苦者，苦从火化，治寒以热
也。）必折其郁气，先资其化源，（折其郁气，泻有余也。资其化源，补不足也。如上文寒水司天则火气郁，湿土在泉则
水气郁，故必折去其致郁之气，则郁者舒矣。又如《补遗本病篇》曰∶辰戌之岁，木气升之，主逢天柱，胜而不前，少
阳降地，主窒地玄，胜之不入。故刺法论云木欲升而天柱窒抑之，当刺足厥阴之井；火欲降而地玄窒抑之，当刺足少阴
之所出，足太阳之所入等义，皆所以折其郁气也。化源者，化生之源。如本年火失其养则当资木，金失其养则当资土，
皆自其母气资养之，则被制者可以无伤，亦化源之谓。按《新校正》云∶详水将胜也，先于九月迎取其化源，先泻肾之
源也。盖以水王十月，故先于九月迎而取之，泻水所以补火也。此亦一义，但资取之辨，似于太过之气当曰取，不及之
气当曰资。然本篇六气司天，如太阳、阳明、厥阴，俱言资其化源，少阳、太阴、少阴，俱言先取化源，其或言资或言
取者，盖资中非不言取，取中非不言资，皆互文耳，但总不外乎化源者即必求其本之义。本病刺法二论六气升降等义，
见后三十七、八等章。）抑其运气，扶其不胜，无使暴过而生其疾。（运言五运，气言六气。如太角岁脾不胜，太征岁肺
不胜，太宫岁肾不胜，太商岁肝不胜，太羽岁心不胜，此五运也。六气者，如上文十年，寒水司天则心火不胜，太阴在
泉则肾水不胜。诸太过者抑之，不胜者扶之，则气无暴过而疾不生矣。后仿此。）食岁谷以全其真，避虚邪以安其正。（岁
谷，即上文玄 谷也。其得岁气最浓，故能全真。虚邪者，从其冲后来为虚风，伤人者也。义详后三十五。）适气同异，
（出自《素问·六元正纪大论》）
黄帝问道：六气所生的六种气化现象和六种变化，胜气与复气的过度治疗，甘、苦、辛、咸、酸、淡六味的先后次序，我已经知道了。至于五运的化生，有的顺从五气（此处“五气”应作“天气”解），有的违背天气，有的顺从天气而违背地气，有的顺从地气而违背天气，有的相合，有的不相合，我对此还不能明了。我想通晓天地的纲纪，遵循地面的规律，调和五运，调理六化，使天地之气德行相合，不互相侵犯伦次，天地升降有序，不失其适宜；五运宣行，不违背其政令。那么，在调治时，对于正味（正常的气味/药性）的顺逆应当如何把握呢？（注：五运的化生，与司天、在泉之气有相同或不同之处，相同则为顺从，不同则为违背；顺从则相合，违背则不相合。从“欲通天之纪”到“勿乖其政”，意思是必须考察上、中、下三气的化生，而在顺逆之间进行调和，即下文提到的折损其郁结之气、资助其化源、抑制其过盛的运气、扶持其不胜之气、不让其暴烈过度而引发疾病等含义。“调之正味从逆”，即下文提到的食用岁谷以保全真气，以及用寒药远避寒气、用热药远避热气等含义。）
岐伯叩头拜了两拜回答说：问得真高明啊！这是天地的纲纪，变化的渊源，如果不是圣明的帝王，谁能穷尽其中的至理呢？！我虽然不聪明，请陈述其中的道理，使其永不磨灭，长久不变。（天地万物，都不能超出六元之化的范围，所以六元就是天地的纲纪，变化的渊源。）
黄帝说：希望先生推演并排列其次序，按类别区分，分定各部的主管，辨别其宗脉职守，显示其气数，阐明其正化，可以讲给我听吗？（注：“类序”，即分类六元，排列其先后顺序，如太阳之类都属辰、戌年的是这样。“部主”，凡是天地左右，主气静，客气动，各有分部来主管岁时，如六气、五音次序有所不同是这样。“宗司”，统摄者为宗，分管者为司。“气数”，五行之化，各有其气，也各有其数。“正化”，当位的为正化，不当位的为邪化。这些含义如下文所述。）
岐伯说：先确立年份以明确其气，金、木、水、火、土五运营运的数目，寒、暑、燥、湿、风、火临御的化生，那么天道就可以看见，民气就可以调和，阴阳卷舒自如，近在眼前而没有疑惑。那些可以用数理计算的，请让我接着讲。（注：“先立其年”，如甲子、乙丑之类。年辰确立，则岁气可以明确了。“卷”读上声，最后一个数字读上声。）
黄帝说：五运运行主治一年的纪法，它有固定的常数吗？
岐伯说：请让我依次讲述。（注：这一节二十二字，及下文“五运气行主岁之纪”，原本分列在两篇中，且多有重复，很不便于阅读，现在合并归类为一篇，以便详细查阅。）
黄帝说：太阳司天的政令是怎样的？
岐伯说：这是辰、戌年的纪法。
壬辰年、壬戌年
上面是太阳寒水司天（辰、戌年，太阳寒水司天。司的意思是主持，主持施行天令，其位在上。后文仿照此例），中间是太角木运（壬年岁运。壬为阳木，所以属于太角。运的意思是运动，主持气交之化，其位在中。后文仿照此例），下面是太阴湿土在泉（本年湿土在泉。在泉者主持地的化生，气行于地中，其位在下。后文仿照此例）。其运为风，其化为鸣紊启拆（风为木之化。鸣，是风木的声音。紊，是繁盛。启拆，是萌芽发出而地脉开启。这里单言壬年风运的正化。后文仿照此例。《五常政大论》说：其德鸣靡启拆。“紊”音文）。其变为振拉摧拔（振，撼动。拉，支离。摧，败折。拔，发根。壬为阳木，风运太过，则金令承接克制，所以有此变化。“拉”音腊）。其病表现为眩晕、肢体动摇、目闭不开（眼球转动叫眩，头摇叫掉，眼睛睁不开叫瞑。木运太过，所以有此风木之病。“掉”音提料切）。寒化数为六（六是水的成数，太过者其数为成，这里指太阳司天。后文仿照此例。详细含义见《图翼》一卷五行生成数图解中。按：《新校正》说：壬辰寒化六，壬戌寒化一，大概是说对化从标取成数，正化从本取生数。此义似乎不对，我的见解在后面厥阴之政部分）。风化数为八（八是木的成数，这里指中运，壬木太过，所以其数为八。含义详见五行生成数图解中。后文仿照此例）。雨化数为五（五是土的生数，这里指在泉，土常以生数为主，所以其数为五。后文仿照此例）。这是正化的度数（这句总结上文三句，指本年上、中、下三气正化的度数。正化，指正气所化。度即日，日即度，指气令施用的时候。后文仿照此例）。其治疗化导，上面宜用苦温，中间宜用酸和，下面宜用甘温，这是药物和饮食适宜的法则（“其化”，指气化病治的适宜。本年寒水在上，所以宜苦温。太角在中，所以宜酸和。湿土在下，所以宜甘温。这就是所说的药食之宜。后文仿照此例。《玄珠》说：上甘温，下酸平）。
太角（初正）、少征、太宫、少商、太羽（终） （这是本年主客五运的次序，都是依次相生。每年四季的主运，在春属木，必须始于角而终于羽，所以在角下注“初”字，羽下注“终”字，这就是记录主运的方法。客运则随年干的变化，如壬年阳木起太角，丁年阴木起少角，戊年阳火起太征，癸年阴火起少征，各年不同，循序主令，这就是记录客运的方法。然而只有丁、壬木运之年，主客都起于角，所以在角音之下，又注“正”字，谓气得四时之正。详细见《图翼》二卷主客运图及五音建运图解中。后文仿照此例。）
戊辰年、戊戌年
上面是太阳寒水司天（同前）。中间是太征火运（戊为阳火，所以叫太征）。下面是太阴湿土在泉（同前）。同正征（本年火运太过，得到司天寒水的制约，则火得其平，所以说同正征，也就是所谓赫曦之纪、上羽与正征同的意思。后文仿照此例）。其运为热，其化为暄暑郁燠（这是戊年火运的正化。《五常政大论》中“燠”作“热”）。其变为炎烈沸腾（沸腾，是水气的熏蒸。戊为火运太过，则寒水承接克制，所以有此变化）。其病为热郁（火运太过，所以有此病）。寒化数为六（指司天。含义同前）。热化数为七（七是火的成数，戊火太过，所以其数为成。后文仿照此例）。湿化数为五（含义同前）。这就是正化之日（日即度。这句总结上文三句，含义与前同。后文仿照此例）。其治疗化导，上面宜用苦温，中间宜用甘和，下面宜用甘温，这就是药物和饮食适宜的法则（本年上下之治俱同前，惟中运太征与前不同，所以宜治以甘和。后文仿照此例。《玄珠》说：上甘温，下酸平）。
太征、少宫、太商、少羽（终）、少角（初） （初、终，记录主运。戊为阳火，所以起于太征，记录客运。详细含义见《图翼》二卷五音太少相生及主运客运图说中。后文仿照此例。）
甲辰年、甲戌年（均为岁会，又同天符）
上面是太阳寒水司天，中间是太宫土运（甲为阳土，所以属太宫），下面是太阴湿土在泉。其运为阴埃，其化为柔润重泽（埃，是尘。柔润重泽，都是中运湿土的正化。《五常政大论》中“泽”作“淖”）。其变为震惊飘骤（土运太过则风木承接克制，所以有此变化）。其病为湿、下肢沉重（这是土湿的病）。寒化数为六（司天）。湿化数为五（中运与在泉同气，所以只言湿化五而止）。这就是正化之日。其治疗化导，上面宜用苦热，中间宜用苦温，下面宜用苦温，药物和饮食适宜（中苦温，治湿土。《玄珠》说：上甘温，下酸平）。
太宫、少商、太羽（终）、太角（初）、少征 （本年土运太过，所以起于太宫。然而生太宫者是少征，生少征者是太角，所以土运以太角为初。后文仿照此例。）
庚辰年、庚戌年
上面是太阳寒水司天，中间是太商金运（庚为阳金，所以属太商），下面是太阴湿土在泉。其运为凉，其化为雾露萧瑟（这是庚年金运的正化）。其变为肃杀凋零（金运肃杀，万物凋零，火气承接金，即阳杀之象）。其病为燥、背部闷瞀胸满（金气太过，所以病燥。肺金受病，所以背闷瞀而胸胀满。“瞀”音务）。寒化数为一（指司天。一是水的生数。然而本篇说太过者其数为成，似乎也应该说是六）。清化数为九（中运）。雨化数为五（在泉）。正化度数。其治疗化导，上面宜用苦热，中间宜用辛温，下面宜用甘热，药物和饮食适宜（中辛温，辛从金化，太商宜温。《玄珠》说：上甘温，下酸平）。
太商、少羽（终）、少角（初）、太征、少宫
丙辰年、丙戌年（均为天符）
上面是太阳寒水司天，中间是太羽水运（丙为阳水，所以属太羽），下面是太阴湿土在泉。其运为寒，其化为凝惨栗冽（这是丙年水运的正化。《五常政大论》作“其德凝惨寒氛”）。其变为冰雪霜雹（水太过者，土气承接克制，所以有此变化。冰雹，是土之象）。其病为大寒留于溪谷（溪谷，是筋骨肢节之会。水运太过，寒甚气凝，所以为此病）。寒化数为六（司天、中运同）。雨化数为五（在泉）。正化度数。其治疗化导，上面宜用苦热，中间宜用咸温，下面宜用甘热，药物和饮食适宜（中咸温，咸从水化，太羽宜温。《玄珠》说：上甘温，下酸平）。
太羽（终）、太角（初）、少征、太宫、少商
以上所有太阳司天之政，气化营运先天（以下总结辰、戌年太阳司天六气之化。凡子、寅、辰、午、申、戌，六阳年皆为太过；丑、亥、酉、未、巳、卯，六阴年皆为不及。太过之气，常先于天时到达，所以其生长化收藏，气化营运皆早；不及之气，常后于天时到达，所以其气化营运皆迟。如《气交变大论》说：太过者先天，不及者后天。本篇后文说：运太过则其至先，运不及则其至后。都是这个意思。后文仿照此例）。天气肃杀，地气宁静，寒临太空，阳气不得施令，水土合德，上应辰星、镇星（太阳寒水司天，则太阴湿土在泉，所以天气肃，地气静，水土合德，而辰星、镇星应当先后明亮）。其谷为玄色和黑黍（玄应司天，黍应在泉，是本年正气所化）。其政肃杀，其令迟缓，寒政大兴，沼泽没有阳光火焰，则火气发作等待时机（政肃是寒之气，令徐是阴之性。寒盛则火郁，郁极必发，待旺时而至）。少阳居中治理，时令雨水才止（少阳居中治理，是三之气的主气。以相火旺时，而寒水之客胜其主，所以时令雨水才止。涯，是水际，指雨停止）。雨散至极，还归于太阴，云朝北极，湿化乃布（岁半之后，地气主事。自三气止极，雨散之后，交于四气，则在泉用事，而太阴居之，所以又说云朝北极，湿化布焉）。沼泽水流万物，寒敷于上，雷动于下（泽流万物，是土之德。雷动于下，是火郁发）。寒湿之气，持于气交（上寒下湿，相持于气交之中。气交详细含义，见前第九）。民众病发寒湿，肌肉萎弱，足痿不收，濡泻血溢（血溢，是火郁的病。其他都是寒湿所致）。
初之气，地气迁移，气乃大温，草乃早荣（本年初之气，少阳用事。上年在泉之气，至此迁易，所以叫地气迁。后文仿照此例。然而上年终气是君火，今之初气是相火。二火之交，所以气乃大温，草乃早荣）。民众发生瘟疫，温病发作，身热头痛呕吐，肌肤腠理疮疡（客气相火，主气风木，风火相搏，所以有此诸病。肌腠疮疡，是斑疹之类）。
二之气，大凉反至，民众感到凄惨，草遇寒，火气遂被抑制（燥金用事，所以大凉至而火气抑）。民众病气郁中满，寒始现（清寒滞于中，阳气不行）。
三之气，天政布散，寒气行，雨乃降（三之气，即司天。太阳寒水用事，所以寒气行，雨乃降）。民众病寒，反见热中证，痈疽注下，心热瞀闷，不治者死（民众病寒，反见热中等证，即人伤于寒而为病热的道理，也是《五常政大论》所谓太阳司天、寒气下临、心气上从的含义。盖因寒水侮阳，则火无不应，若不治之，则阳绝而死。按：六气司天，无不治者死的说法，而唯独此太阳寒水言之，可见人以阳气为生之本，不可不顾惜）。
四之气，风湿交争，风化为雨，乃长、乃化、乃成（厥阴客气用事，而加于太阴主气，所以风湿交争而风化为雨。木得土化，所以乃长、乃化、乃成）。民众病大热少气，肌肉萎弱足痿，注下赤白（厥阴木气，值大暑之时，木能生火，所以民众病大热。以客胜主，脾土受伤，所以为少气肉萎等证。“萎”同“痿”）。
五之气，阳气复化，草乃长、乃化、乃成，民众舒畅（五之气，少阴君火用事，岁半之后，地气主事，以太阴在泉而得君火之化，所以万物能长能成，民众亦舒而无病）。
终之气，地气正，湿令行，阴凝太空，埃昏郊野，民众感到凄惨；寒风以至，反者孕乃死（太阴湿土在泉，地气正，所以湿令行，阴凝太空，埃昏郊野。民情喜阳恶阴，所以凄惨。以湿令而寒风至，风能胜湿，所以叫反。反者，孕乃死。之所以这样，是因为人是倮虫，从土化。风木非时相加，所以土化者当不育）。
所以这一年适宜用苦味以燥湿温之，必须折损其郁结之气，先资助其化源（折其郁气，是泻有余。资其化源，是补不足。如上文寒水司天则火气郁，湿土在泉则水气郁，所以必须折去致郁之气，则郁者舒矣。又如《补遗本病篇》说：辰戌之岁，木气升之，主逢天柱，胜而不前，少阳降地，主窒地玄，胜之不入。所以刺法论说木欲升而天柱窒抑之，当刺足厥阴之井；火欲降而地玄窒抑之，当刺足少阴之所出，足太阳之所入等义，都是折其郁气。化源，是化生之源。如本年火失其养则当资木，金失其养则当资土，皆从其母气资养之，则被制者可以无伤，这也是化源。按《新校正》说：详水将胜也，先于九月迎取其化源，先泻肾之源。大概因为水王十月，所以先于九月迎而取之，泻水所以补火。这也是一种意义，但资取的辨析，似乎对于太过之气当说“取”，不及之气当说“资”。然而本篇六气司天，如太阳、阳明、厥阴，都说资其化源，少阳、太阴、少阴，都说先取化源，其或言资或言取，大概资中并非不言取，取中并非不言资，都是互文罢了，总之不外乎求化源必求其本的意义。本病刺法二论六气升降等义，见后三十七、八等章）。抑制其运气，扶持其不胜之气，不让其暴烈过度而引发疾病（运指五运，气指六气。如太角岁脾不胜，太征岁肺不胜，太宫岁肾不胜，太商岁肝不胜，太羽岁心不胜，这是五运。六气方面，如上文十年，寒水司天则心火不胜，太阴在泉则肾水不胜。诸太过者抑制它，不胜者扶持它，则气无暴过而疾不生矣。后文仿照此例）。食用岁谷以保全真气，避开虚邪以安护正气（岁谷，即上文玄黍谷。其得岁气最浓，所以能全真。虚邪，是从其冲后来为虚风，伤人的。含义详见后三十五）。顺应气的同异，
(From *Suwen: Liuyuan Zhengji Dalun*)
The Yellow Emperor asked, "I understand the six transformations and six changes, the excessive treatments of winning and repelling qi, and the sequence of sweet, bitter, pungent, salty, sour, and bland flavors. However, regarding the transformation of the Five Movements (Wu Yun), sometimes it follows the Five Qi (here 'Five Qi' should be read as 'Heavenly Qi'), sometimes it goes against Heavenly Qi; sometimes it follows Heavenly Qi but goes against Earthly Qi, sometimes it follows Earthly Qi but goes against Heavenly Qi; sometimes they are harmonious, sometimes they are not. I am unable to clarify these matters. I wish to comprehend the principles of Heaven, follow the laws of Earth, harmonize the Movements, and regulate the transformations, so that the upper and lower parts possess unified virtue, do not infringe upon each other's order, and the ascending and descending of Heaven and Earth remain appropriate. The Five Movements should be disseminated without deviating from their governance. How should one adjust the correct flavors according to compliance or opposition?" (Note: The transformation of the Five Movements has similarities and differences with the Qi of Si Tian (Mastering Heaven) and Zai Quan (Ruling Earth). Similarity implies compliance, difference implies opposition; compliance means harmony, opposition means disharmony. From "wishing to comprehend the principles of Heaven" to "not deviating from governance," it means one must observe the transformations of the Upper, Middle, and Lower Qi and harmonize them between compliance and opposition. This includes the meanings mentioned later: restraining stagnant Qi, nourishing the source of transformation, suppressing excessive movement Qi, supporting deficient Qi, and preventing excessive violence that causes disease. "Adjusting correct flavors according to compliance or opposition" refers to eating grain of the year to preserve true Qi, and avoiding cold when using cold remedies, avoiding heat when using hot remedies.)
Qibo bowed deeply and replied, "Your question is truly insightful! These are the guidelines of Heaven and Earth, the origin of changes. Only a sage emperor could exhaust its ultimate principles. Although I am not clever, I will expound upon this way, so that it may never perish and remain unchanged for a long time." (All things in Heaven and Earth cannot exist outside the transformation of the Six Primes. Thus, the Six Primes are the guidelines of Heaven and Earth and the origin of changes.)
The Yellow Emperor said, "I hope you will deduce and arrange them in order, categorize them by type, divide their departments and masters, distinguish their ancestral offices, reveal their numerical counts, and clarify their normal transformations. May I hear them?" (Note: "Categorizing order" means classifying the Six Primes and ordering their sequence, such as all Taiyang cases belonging to Chen and Xu years. "Department master" refers to the left and right of Heaven and Earth; Master Qi is static, Guest Qi is dynamic, each having specific departments to govern the seasons, such as the different sequences of Six Qi and Five Tones. "Ancestral office": the unifier is the Ancestor, the divider is the Office. "Qi count": the transformation of the Five Elements has its own Qi and its own number. "Normal transformation": what is in its proper position is normal; what is not in its proper position is evil. These meanings are detailed below.)
Qibo said, "First establish the year to clarify its Qi. The numbers of the operational movements of Metal, Wood, Water, Fire, and Earth, and the transformations of Cold, Heat, Dryness, Dampness, Wind, and Fire that descend and govern, then the Way of Heaven can be seen, and the Qi of the people can be regulated. Yin and Yang will relax and contract freely, appearing close without confusion. For those that can be counted numerically, please allow me to speak further." (Note: "First establish the year" refers to examples like Jia Zi, Yi Chou, etc. Once the year branch is established, the annual Qi can be clarified. 'Juan' is pronounced with the rising tone; the last digit is also pronounced with the rising tone.)
The Yellow Emperor asked, "Regarding the record of the Five Movement Qi governing the year, does it have constant numbers?"
Qibo said, "Please allow me to list them in order." (Note: This section of twenty-two characters, and the following text "Five Movement Qi governing the year record," were originally divided into two chapters and contained much repetition, making them difficult to read. Now they are combined into one category for easier detailed review.)
The Yellow Emperor asked, "What is the governance of Taiyang?"
Qibo said, "This is the record of Chen and Xu years."
**Ren Chen Year, Ren Xu Year**
Upper: Taiyang Water (In Chen and Xu years, Taiyang Cold Water masters Heaven. 'Si' means to preside; it presides over executing Heavenly commands, positioned above. Subsequent texts follow this example.)
Middle: Tai Jiao Wood Movement (Ren year annual movement. Ren is Yang Wood, thus belonging to Tai Jiao. 'Yun' means movement; it presides over the transformation of Qi intersection, positioned in the middle. Subsequent texts follow this example.)
Lower: Taiyin Earth (This year, Wet Earth rules Earth. 'Zai Quan' means ruling Earth; it presides over Earth's transformation, with Qi moving within the Earth, positioned below. Subsequent texts follow this example.)
Its movement is Wind; its transformation is rustling, flourishing, opening, and splitting (Wind is the transformation of Wood. Rustling is the sound of Wind-Wood. Flourishing means abundant growth. Opening and splitting means sprouting and earth veins opening. This singly speaks of the normal transformation of Wind Movement in Ren years. Subsequent texts follow this example. *Wuchang Zheng Dalun* says: Its virtue is rustling, soft, opening, and splitting. 'Wen' sounds like 'Wen'). Its change is shaking, tearing, destroying, and uprooting (Shaking means agitation. Tearing means fragmentation. Destroying means breaking. Uprooting means pulling out roots. Ren is Yang Wood; Wind Movement is excessive, so Metal command succeeds it, hence this change. 'La' sounds like 'La'). Its diseases are dizziness, tremors, and closed eyes (Eye rotation is called Xuan; head shaking is called Diao; inability to open eyes is called Ming. Wood Movement is excessive, hence these Wind-Wood diseases. 'Diao' sounds like 'Tiliao').
Cold transformation number is 6 (6 is the completed number of Water; for excess, the number is completed. This refers to Taiyang mastering Heaven. Subsequent texts follow this example. Detailed meaning see *Tu Yi* Vol 1 Five Elements Generation-Completion Number Diagram. Note: *Xin Zheng Xiao* says: Ren Chen Cold Transformation 6, Ren Xu Cold Transformation 1. This likely means opposing transformation takes the completed number from the mark, while normal transformation takes the generated number from the root. This meaning seems incorrect; my view is in the Jueyin governance section later). Wind transformation number is 8 (8 is the completed number of Wood; this refers to Central Movement. Ren Wood is excessive, hence its number is 8. Meaning detailed in Five Elements Generation-Completion Number Diagram. Subsequent texts follow this example). Rain transformation number is 5 (5 is the generated number of Earth; this refers to Ruling Earth. Earth usually uses the generated number, hence its number is 5. Subsequent texts follow this example). This is the degree of normal transformation (This concludes the previous three sentences, referring to the degree of normal transformation of the Upper, Middle, and Lower Qi of this year. Normal transformation refers to transformation by righteous Qi. Degree refers to days/time, indicating the period when Qi commands function. Subsequent texts follow this example).
Its therapeutic guidance: Upper should use Bitter-Warm, Middle should use Sour-Mild, Lower should use Sweet-Warm. This is suitable for medicine and food (‘Its transformation’ refers to the suitability of Qi transformation and disease treatment. This year Cold Water is above, hence Bitter-Warm is suitable. Tai Jiao is in the middle, hence Sour-Mild is suitable. Wet Earth is below, hence Sweet-Warm is suitable. This is what is meant by the suitability of medicine and food. Subsequent texts follow this example. *Xuan Zhu* says: Upper Sweet-Warm, Lower Sour-Ping).
Tai Jiao (Initial Normal), Shao Zheng, Tai Gong, Shao Shang, Tai Yu (Final) (This is the sequence of Main and Guest Five Movements for this year, all相生 [generating] in sequence. The Main Movement of each year’s four seasons belongs to Wood in Spring, starting with Jiao and ending with Yu. Hence 'Initial' is noted under Jiao and 'Final' under Yu, which records the Main Movement. Guest Movement follows the transformation of the Year Stem. For example, Ren year Yang Wood starts at Tai Jiao, Ding year Yin Wood starts at Shao Jiao, Wu year Yang Fire starts at Tai Zheng, Gui year Yin Fire starts at Shao Zheng. Each year differs, proceeding in order to govern, which records the Guest Movement. However, only in Ding and Ren Wood Movement years do both Main and Guest start at Jiao, hence 'Normal' is noted again under Jiao, meaning the Qi obtains the correctness of the four seasons. Detailed in *Tu Yi* Vol 2 Main/Guest Movement Chart and Five Tones Construction Movement Diagram. Subsequent texts follow this example.)
**Wu Chen Year, Wu Xu Year**
Upper: Taiyang Water (Same as before).
Middle: Tai Zheng Fire Movement (Wu is Yang Fire, hence called Tai Zheng).
Lower: Taiyin Earth (Same as before).
Identical to Normal Zheng (This year Fire Movement is excessive, restrained by the mastering Heaven Cold Water, thus Fire achieves balance, hence 'Identical to Normal Zheng'. This refers to the He Xi record, where Upper Yu is identical to Normal Zheng. Subsequent texts follow this example).
Its movement is Heat; its transformation is warm, sultry, oppressive, and hot (This is the normal transformation of Fire Movement in Wu year. *Wuchang Zheng Dalun* writes 'Yu' as 'Re'). Its change is blazing, fierce, and boiling (Boiling refers to the steaming of Water Qi. Wu is Fire Movement excessive, so Cold Water succeeds it, hence this change). Its disease is Heat Stagnation (Fire Movement is excessive, hence this disease).
Cold transformation number is 6 (Refers to Mastering Heaven. Meaning same as before). Heat transformation number is 7 (7 is the completed number of Fire; Wu Fire is excessive, hence its number is completed. Subsequent texts follow this example). Wet transformation number is 5 (Meaning same as before). This is called the day of normal transformation (Day refers to Degree. This concludes the previous three sentences, meaning same as before. Subsequent texts follow this example).
Its therapeutic guidance: Upper should use Bitter-Warm, Middle should use Sweet-Mild, Lower should use Sweet-Warm. This is called the suitability of medicine and food (The treatment of Upper and Lower this year is the same as before. Only the Central Movement Tai Zheng differs from before, hence it should be treated with Sweet-Mild. Subsequent texts follow this example. *Xuan Zhu* says: Upper Sweet-Warm, Lower Sour-Ping).
Tai Zheng, Shao Gong, Tai Shang, Shao Yu (Final), Shao Jiao (Initial) (Initial/Final records Main Movement. Wu is Yang Fire, hence starts at Tai Zheng, recording Guest Movement. Detailed meaning see *Tu Yi* Vol 2 Five Tones Shao/Tai Generation and Main/Guest Movement Chart Explanation. Subsequent texts follow this example.)
**Jia Chen Year, Jia Xu Year** (Both Sui Hui, also Tong Tian Fu)
Upper: Taiyang Water, Middle: Tai Gong Earth Movement (Jia is Yang Earth, hence belongs to Tai Gong), Lower: Taiyin Earth.
Its movement is Yin Ai (Dark Dust); its transformation is soft, moist, heavy, and muddy (Ai means dust. Soft, moist, heavy, and muddy are all the normal transformations of Central Movement Wet Earth. *Wuchang Zheng Dalun* writes 'Ze' as 'Nao'). Its change is shocking, fluttering, and sudden storms (Earth Movement excessive, so Wind Wood succeeds it, hence this change). Its diseases are Dampness and heaviness in the lower body (These are diseases of Earth Dampness).
Cold transformation number is 6 (Mastering Heaven). Wet transformation number is 5 (Central Movement and Ruling Earth have the same Qi, hence only Wet Transformation 5 is stated). This is called the day of normal transformation. Its therapeutic guidance: Upper should use Bitter-Hot, Middle should use Bitter-Warm, Lower should use Bitter-Warm. Medicine and food are suitable (Middle Bitter-Warm treats Wet Earth. *Xuan Zhu* says: Upper Sweet-Warm, Lower Sour-Ping).
Tai Gong, Shao Shang, Tai Yu (Final), Tai Jiao (Initial), Shao Zheng (This year Earth Movement is excessive, hence starts at Tai Gong. However, the one generating Tai Gong is Shao Zheng, and the one generating Shao Zheng is Tai Jiao, hence Earth Movement takes Tai Jiao as Initial. Subsequent texts follow this example.)
**Geng Chen Year, Geng Xu Year**
Upper: Taiyang Water, Middle: Tai Shang Metal Movement (Geng is Yang Metal, hence belongs to Tai Shang), Lower: Taiyin Earth.
Its movement is Cool; its transformation is misty, dewy, and bleak (This is the normal transformation of Metal Movement in Geng year). Its change is severe killing and withering (Metal Movement is severe and killing, all things wither. Fire Qi succeeds Metal, which is the image of Yang Killing). Its diseases are Dryness, back oppression/dizziness, and chest fullness (Metal Qi is excessive, hence disease is Dryness. Lung Metal is diseased, hence back oppression/dizziness and chest distension/fullness. 'Mao' sounds like 'Wu').
Cold transformation number is 1 (Refers to Mastering Heaven. 1 is the generated number of Water. However, this chapter says excess numbers are completed, so it might also be said to be 6). Clear transformation number is 9 (Central Movement). Rain transformation number is 5 (Ruling Earth). Degree of normal transformation. Its therapeutic guidance: Upper should use Bitter-Hot, Middle should use Pungent-Warm, Lower should use Sweet-Hot. Medicine and food are suitable (Middle Pungent-Warm, Pungent derives from Metal transformation; Tai Shang should be Warm. *Xuan Zhu* says: Upper Sweet-Warm, Lower Sour-Ping).
Tai Shang, Shao Yu (Final), Shao Jiao (Initial), Tai Zheng, Shao Gong
**Bing Chen Year, Bing Xu Year** (Both Tian Fu)
Upper: Taiyang Water, Middle: Tai Yu Water Movement (Bing is Yang Water, hence belongs to Tai Yu), Lower: Taiyin Earth.
Its movement is Cold; its transformation is congealed, miserable, chilling, and piercing (This is the normal transformation of Water Movement in Bing year. *Wuchang Zheng Dalun* writes: Its virtue is congealed, miserable, and cold atmosphere). Its change is ice, snow, frost, and hail (Water excessive, so Earth Qi succeeds it, hence this change. Ice and hail are images of Earth). Its disease is Great Cold remaining in the valleys (Valleys refer to the convergence of sinews, bones, limbs, and joints. Water Movement excessive, Cold severe and Qi congealed, hence this disease).
Cold transformation number is 6 (Mastering Heaven and Central Movement same). Rain transformation number is 5 (Ruling Earth). Degree of normal transformation. Its therapeutic guidance: Upper should use Bitter-Hot, Middle should use Salty-Warm, Lower should use Sweet-Hot. Medicine and food are suitable (Middle Salty-Warm, Salty derives from Water transformation; Tai Yu should be Warm. *Xuan Zhu* says: Upper Sweet-Warm, Lower Sour-Ping).
Tai Yu (Final), Tai Jiao (Initial), Shao Zheng, Tai Gong, Shao Shang
All these Taiyang Mastering Heaven governances, Qi transformation and operation precede Heaven (Below summarizes the Qi transformation of the Six Qi of Taiyang Mastering Heaven in Chen and Xu years. All Zi, Yin, Chen, Wu, Shen, Xu, the six Yang years, are Excessive; Chou, Hai, You, Wei, Si, Mao, the six Yin years, are Deficient. Excessive Qi often arrives before the heavenly time, so its growth, transformation, and storage occur early; Deficient Qi often arrives after the heavenly time, so its Qi transformation and operation are late. As *Qijiao Bian Da Lun* says: Excess is prior to heaven, deficiency is posterior to heaven. Later text of this chapter says: Movement excess means arrival is early, movement deficiency means arrival is late. All these share this meaning. Subsequent texts follow this example).
Heavenly Qi is austere, Earthly Qi is quiet. Cold descends upon the great void. Yang Qi does not command. Water and Earth unite in virtue, corresponding above to Chen Star (Mercury) and Zhen Star (Saturn) (Taiyang Cold Water masters Heaven, so Taiyin Wet Earth rules Earth. Hence Heavenly Qi is austere, Earthly Qi is quiet, Water and Earth unite in virtue, and the two stars shine successively). Its grains are Black and Millet (Black corresponds to Mastering Heaven, Millet corresponds to Ruling Earth, transformed by the righteous Qi of this year). Its governance is austere, its command is slow. Cold governance expands greatly. Marshes lack solar flames. Then Fire erupts waiting for the time (Austere governance is the Qi of Cold. Slow command is the nature of Yin. When Cold is excessive, Fire stagnates. When stagnation reaches extreme, it erupts, waiting for the prosperous time). Shaoyang governs in the middle. Seasonal rains cease (Shaoyang governing in the middle refers to the Third Phase's Main Qi. With Minister Fire prosperous, but Guest Cold Water overcoming the Main, seasonal rains cease. Ya means water edge, referring to rain stopping).
When rain scattering reaches its limit, it returns to Taiyin. Clouds face the North Pole. Wet transformation is distributed (After mid-year, Earthly Qi governs. After the third phase reaches its limit and rain scatters, transitioning to the fourth phase, Ruling Earth functions, and Taiyin resides there. Hence it is said clouds face the North Pole, and Wet transformation spreads). Marshes flow to nourish all things. Cold spreads above. Thunder moves below (Marshes flowing to nourish all things is the virtue of Earth. Thunder moving below is the eruption of stagnant Fire). Cold and Damp Qi hold sway at the Qi intersection (Upper Cold and Lower Damp contend at the Qi intersection. Qi intersection detailed meaning, see Part 9 earlier). People suffer from Cold-Damp outbreaks, muscle atrophy, foot flaccidity and inability to grasp, loose diarrhea, and blood hemorrhage (Blood hemorrhage is a disease of Fire stagnation. Others are caused by Cold and Damp).
**First Phase:** Earthly Qi migrates. Qi becomes greatly warm. Grasses flourish early (In the First Phase of this year, Shaoyang functions. Last year's Ruling Earth Qi migrates here, hence called Earthly Qi migration. Subsequent texts follow this example. However, last year's final phase was Lord Fire. This year's first phase is Minister Fire. The intersection of two Fires makes Qi greatly warm and grasses flourish early). People suffer epidemics. Warm diseases arise. Body heat, headache, vomiting, skin and interstices sores (Guest Qi is Minister Fire, Main Qi is Wind Wood. Wind and Fire clash, hence these diseases. Skin and interstices sores belong to macules and rashes).
**Second Phase:** Great Coolness returns contrary to expectation. People feel miserable. Grasses encounter cold. Fire Qi is suppressed (Dry Metal functions, hence Great Coolness arrives and Fire Qi is suppressed). People suffer from Qi stagnation and abdominal fullness. Cold begins (Clear and Cold stagnate in the middle. Yang Qi does not circulate).
**Third Phase:** Heavenly governance is distributed. Cold Qi moves. Rain descends (Third Phase is Mastering Heaven. Taiyang Cold Water functions, hence Cold Qi moves and Rain descends). People suffer from Cold, yet experience internal Heat, abscesses, downward discharge, heart heat, and dizziness/oppression. Untreated cases die (People suffering Cold yet experiencing internal Heat etc. follows the principle that injury by Cold leads to Heat disease. It is also the meaning in *Wuchang Zheng Dalun*: Taiyang Mastering Heaven, Cold Qi descends, Heart Qi responds upward. Since Cold Water insults Yang, Fire must respond. If untreated, Yang perishes and death ensues. Note: All Six Qi Mastering Heaven have the saying 'untreated cases die', but only Taiyang Cold Water emphasizes this, showing that humans rely on Yang Qi as the root of life, which cannot be ignored).
**Fourth Phase:** Wind and Damp contend. Wind transforms into Rain. Growth, transformation, and completion occur (Jueyin Guest Qi functions, added to Taiyin Main Qi, hence Wind and Damp contend and Wind transforms into Rain. Wood receives Earth's transformation, hence growth, transformation, and completion occur). People suffer from Great Heat and shortness of Qi. Muscle atrophy and foot flaccidity. Downward discharge of red and white matter (Jueyin Wood Qi, during Great Heat season. Wood generates Fire, hence people suffer Great Heat. Guest overcomes Main, Spleen Earth is injured, hence shortness of Qi and muscle atrophy etc. 'Wei' is same as 'Fei').
**Fifth Phase:** Yang Qi restores transformation. Grasses grow, transform, and complete. People feel comfortable (Fifth Phase, Shaoyin Lord Fire functions. After mid-year, Earthly Qi governs. With Taiyin Ruling Earth receiving Lord Fire's transformation, all things can grow and complete, and people are comfortable without disease).
**Sixth Phase:** Earthly Qi is correct. Damp Command acts. Yin condenses in the great void. Dust dims the suburbs. People feel miserable; Cold Wind arrives. Those who oppose [the natural order] conceive but die (Taiyin Wet Earth rules Earth, Earthly Qi is correct, hence Damp Command acts, Yin condenses in the great void, dust dims the suburbs. People's feelings favor Yang and dislike Yin, hence miserable. With Damp Command, Cold Wind arrives. Wind can overcome Damp, hence called 'Opposite'. Opposite means conception but death. The reason is that humans are naked creatures, transforming from Earth. Wind Wood added out of season, hence Earth-transforming entities cannot survive).
Therefore, for this year, one should use Bitter flavor to dry and Warm to treat. One must restrain stagnant Qi and first nourish the source of transformation (Restraining stagnant Qi is draining excess. Nourishing the source of transformation is supplementing deficiency. As above, Cold Water mastering Heaven causes Fire stagnation, Wet Earth ruling Earth causes Water stagnation. Thus, one must remove the Qi causing stagnation, so the stagnant relax. Also, *Buyi Benbing Pian* says: In Chen/Xu years, Wood Qi rises, meeting Tianzhu, victory does not advance; Shaoyang descends to Earth, blocked by Dixuan, victory does not enter. So *Cifa Lun* says if Wood desires to rise but is blocked by Tianzhu, prick the Jing-Well of Foot Jueyin; if Fire desires to descend but is blocked by Dixuan, prick the Jing-River of Foot Shaoyin and the He-Sea of Foot Taiyang, etc. These are all restraining stagnant Qi. Source of transformation is the source of generation. If Fire loses nourishment, nourish Wood; if Metal loses nourishment, nourish Earth. Nourish from its Mother Qi, so the constrained is not harmed. This is also the source of transformation. Note: *Xin Zheng Xiao* says: Detailing Water about to win, first in September anticipate taking its source of transformation, first draining Kidney's source. Presumably because Water prospers in October, so in September anticipate and take it. Draining Water supplements Fire. This is another meaning. But regarding the distinction between 'nourish' and 'take', it seems for Excess Qi one should say 'take', and for Deficient Qi one should say 'nourish'. However, in this chapter's Six Qi Mastering Heaven, Taiyang, Yangming, Jueyin all say 'nourish source of transformation', Shaoyin, Taiyin, Shaoyang all say 'first take source of transformation'. Whether 'nourish' or 'take', nourish does not exclude take, and take does not exclude nourish. They are mutually textual. Ultimately, it does not exceed the meaning that seeking the source of transformation requires seeking the root. Benbing and Cifa theories on Six Qi ascent/descent etc., see Chapters 37 and 38 later). Suppress its Movement Qi, support its non-victorious Qi, do not let it become excessively violent and cause disease (Movement refers to Five Movements, Qi refers to Six Qi. For example, in Tai Jiao year, Spleen is non-victorious; in Tai Zheng year, Lung is non-victorious; in Tai Gong year, Kidney is non-victorious; in Tai Shang year, Liver is non-victorious; in Tai Yu year, Heart is non-victorious. These are Five Movements. Regarding Six Qi: as in the ten years above, Cold Water mastering Heaven means Heart Fire is non-victorious; Taiyin ruling Earth means Kidney Water is non-victorious. Suppress the excessive ones, support the non-victorious ones, so Qi will not become violently excessive and disease will not arise. Subsequent texts follow this example). Eat grain of the year to preserve True Qi. Avoid Empty Evil to stabilize Righteous Qi (Grain of the year refers to the Black and Millet grains mentioned above. It obtains the strongest Qi of the year, hence can preserve True Qi. Empty Evil refers to Empty Wind coming from the opposite direction, injuring people. Meaning detailed in Chapter 35 later). Adapt to the similarities and differences of Qi,