多少制之，同寒湿者燥热化，异寒湿者燥湿化，（适，酌所宜也。气，司天在泉之气也。同异，运与气会有异同也。多少
制之，因其同异之多少而为制以治之也。如太宫太商太羽，岁运同寒湿者，则当用燥热所化之物，盖燥以治湿，热以治
寒也。若太征太角，岁运异寒湿者，则或从气之寒湿而用燥热之化，或从运之风热而用寒湿之化 ，当各因其同异多少以
制之也。）故同者多之，异者少之。（气运同者其气甚，非多不足以制之；异者其气微，当少用以调之也。）用寒远寒，用
凉远凉，用温远温，用热远热，食宜同法。（远，避也，言用寒药者，当远岁气之寒，用凉药者，当远岁气之凉，温热者
亦然。凡饮食居处之宜，皆所同法而岁气当察也。）有假者反常，反是者病，所谓时也。（假者反常，谓气有假借而反乎
常也。如夏当热而反寒，冬当寒而反热，春秋亦然，反者病，以其违于时也。按后文曰∶假者何如？所谓主气不足，客
气胜也。即此之谓。详见后二十三。）
帝曰∶善。阳明之政奈何？岐伯曰∶卯酉之纪也。
丁卯（岁会。）丁酉岁
上阳明金，（司天。）中少角木运，（岁运丁为阴木，故属少角。）下少阴火。（在泉。）同正商。（丁年岁木不及，而司
天燥金胜之，则金兼木化，反得其政，所谓委和之纪，上商与正商同也。）其运风清热。（风为中运少角之气，清为胜风
之气，热为复清之气。余少运胜复皆同。后仿此。）清化热化胜复同，所谓邪气化日也。（丁年少角，木运不及，故有燥
金来胜之清化，有清化，则有火子来复之热化。然皆非本年正化，故曰邪化日也。同者，谓二年相同也。凡阴年不及，
故有胜复邪化，而阳年则不言胜气。后仿此。）灾三宫。（灾，伤也。三宫，东方震宫，木正之方也，木运不及，故本方
受灾。阳年太过，则不言灾宫也。五方宫次，详《图翼》二卷九宫星野图说。凡言灾宫，皆以五正宫生数为例，故言三
不言八。后仿此。）燥化九，（司天也。）风化三，（中运不及，其数生也。）热化七，（在泉也。）所谓正化日也。（结上文
三句，乃本年上中下正气之所化也。）其化上苦小温，中辛和，下咸寒，所谓药食宜也。（上苦小温，苦属火，以治金也。
中辛和，辛属金，以和少角也。下咸寒，以水治火也。《玄珠》云∶上苦热。）
少角（初正）太征 少宫 太商 少羽（终）
癸卯 癸酉岁（俱同岁会。）
上阳明金，中少征火运，（癸为阴火，故属少征。）下少阴火。同正商。（癸年火运不及，上见燥金，则金得其政，所
谓伏明之纪，上商与正商同也。）其运热寒雨。（热，少征运也。寒，胜气也。雨，复气也。）寒化雨化胜复同，所谓邪气
化日也。（义同上文。）灾九宫。（九，南方离宫也。火运不及而胜复所由，故灾及之。）燥化九，（司天。）热化二，（运与
在泉同。）所谓正化日也。其化上苦小温，中咸温，下咸寒，所谓药食宜也。（中少征火，故治虽用针而必温也。上下同
前。《玄珠》云∶上苦热。）
少征 太宫 少商 太羽（终 ）太角（初）
己卯 己酉岁（详二年，金与土运虽相得，然子临父位为逆。）
上阳明金，中少宫土运，（己为阴土，故属少宫。）下少阴火，其运雨风凉。（雨，少宫之气。风，胜气也。凉，复气
也。）风化清化胜复同，邪气化度也。（义同前。凡上下文曰凉、曰清、曰燥，皆金气之化也。后仿此。）灾五宫。（五，
中宫也。土运不及，故灾及之。）清化九，（司天。）雨化五，（中运。）热化七，（在泉。）正化度也。其化上苦小温，中甘
和，下咸寒，药食宜也。（中甘和， 治土运不足也。上下同前。）
少宫 太商 少羽（终） 少角（初） 太征
乙卯（天符。）乙酉岁（岁会，太乙天符。）
上阳明金，中少商金运，（乙为阴金，故属少商。）下少阴火。同正商。（乙年金运不足，得阳明司天之助，所谓从革
之纪，上商与正商同也。）其运凉热寒。（凉为少商之气，热为胜气，寒为复气。）热化寒化胜复同，邪气化度也。（义同
上。）灾七宫。（七，西方兑宫也。金运不及，故灾及之。）燥化四，（司天。）清化四，（中运。）热化二，（在泉。）正化度
也。其化上苦小温，中苦和，下咸寒，药食宜也。（中苦和，苦从火化，所以制金，金运不及，故治宜苦和。上下俱同前。）
少商 太羽（终） 太角（初） 少征 太宫
辛卯 辛酉岁
上阳明金，中少羽水运，（辛为阴水，故属少羽。）下少阴火。辛卯少宫同。（辛为水运不及，土得乘之，故与少宫同
也。按∶五运不及之岁，凡三十年，内除丁巳丁亥、己巳己亥，乙巳乙亥同正角，丁卯丁酉、癸卯癸酉、乙卯乙酉同正
商，丁丑丁未、己丑己未、辛丑辛未同正宫外，尚余不及者十二年。内癸巳癸亥癸丑癸未四年，火不及也，当云少征与
少羽同。但巳亥二年，少阳在泉，同岁会也，火气有助，故不言同少羽；丑未二年，湿土在上，土能制水，故亦不言同
少羽，己卯己酉二年，土不及也，当云少宫与少角同；但卯酉燥金在上，金能制木，故不言同少角。乙丑乙未二年，金
不及也，当云少商与少征同；但丑未寒水在泉，水能制火，故不言同少征。辛巳辛亥辛卯辛酉四年，水不及也，当云少
羽与少宫同；但巳亥二年，风木司天，木能制土，故不言同少宫。凡此十二年中，除去以上十年，只有辛卯辛酉二年，
为少羽同少宫也，故于此独言之。然但言少宫而不言正宫者，盖非有司天当令，则气不甚王也。本节止言辛卯，不言辛
酉，或其传久之误耳。）其运寒雨风。（寒，运气。雨，胜气。风，复气。）雨化风化胜复同，邪气化度也。（义同前。）灾
一宫。（一，北方水宫也。水运不及，故灾及之。）清化九，（司天。）寒化一，（中运。）热化七，（在泉。）正化度也。其
化上苦小温，中苦和，下咸寒，药食宜也。（中苦和，以火温中也。上下同前。）
少羽（终） 少角（初） 太征 少宫 太商
凡此阳明司天之政，气化营运后天。（此总结卯酉年阳明司天六气之化也。凡此卯酉十年，岁气不足，故气化营运后
天。详义见前太阳之政。）天气急，地气明，（燥金司天，故急。君火在泉，故明。）阳专其令，炎暑大行，物燥以坚，淳
风乃治，风燥横运，流于气交。（凡阳明司天之年，金气不足，火必乘之，故阳专其令，炎暑大行。木亦无畏，故淳风乃
治。金木之气并行，则风燥横于岁运，流于气交之际也。）多阳少阴，云趋雨府，湿化乃敷，燥极而泽。（多阳少阴，火
气胜也。云趋雨府，湿化乃敷，燥气盛极，化为雨泽，皆火土合气于气交也。 雨府，谓土浓湿聚之处。）其谷白丹，（白
应司天，丹应在泉，正气所化，即岁谷也。）间谷命太者。（间谷，间气所化之谷也。命，天赋也。太，气之有余也。除
正化岁谷之外，则左右四间之化，皆为间谷。但太者得间气之浓，故其所化独盛，是为间谷；少者得气之薄，则无所成
矣。按∶太少间谷之义，其说有二∶凡司天属太者，在泉必为少；司天属少者，在泉必为太。如卯酉年，阳明司天，少
在上也；少阴在泉，太在下也。命其太者，则当以在泉之间气，命其谷也。左为太阴，其色黄；右为厥阴，其色苍。是
苍黄二色者，为本年之间谷，此以上下言也。后凡巳亥丑未年，皆察在泉左右之气， 以求间谷，其义仿此。然本篇凡不
及之岁则言间谷，而太过之岁则无，似又以胜制之气为间谷也。如卯酉年，金气不及，则火胜木强，其谷丹苍也。巳亥
年，木气不及，则金胜土强，其谷白黄也。丑未年土气不及，则木胜水强，其谷苍黑也。亦皆命太之义。故凡君火相火
寒水司天之年，正化有余，则别无命太之间谷矣。此以岁气言也。总之，岁候不齐，凡在气之有余者便是太，则所受必
盛，而五谷之成所以有浓薄之分也。惟不以本年正化所出，故皆可谓之间谷，但当因气求之则善矣。后仿此。）其耗白甲
品羽。（耗，伤也。白与甲，金所化也。品羽，火虫品类也。本年卯酉，金气不及而火胜之，则白甲当耗。火胜而水复，
则羽虫亦耗。或此义也。然又惟厥阴司天亦曰其耗文角品羽，余者皆无，未详其义。）金火合德，上应太白荧惑。（上金
下火，故云合德，而二星当明。）其政切，其令暴，（金火之气也。）蛰虫乃见，流水不冰。（君火在泉也。）民病咳嗌塞、
寒热发、暴振栗癃 。（皆金火燥热之病。）清先而劲，毛虫乃死，（司天金气在先，木受其克，故毛虫死。）热后而曝，
介虫乃殃。（在泉火气居后，金受其制，故介虫殃。）其发暴，胜复之作，扰而大乱，清热之气，持于气交。（天气地气，
金火相持，故胜复互作，阴阳扰乱也。气交者，三四气之际。）
初之气，地气迁，阴始凝，气始肃，水乃冰，寒雨化；（初气太阴用事，时寒气湿，故阴凝。燥金司天，故气肃。水
冰者，气肃所成。寒雨者，湿土所化。）其病中热胀，面目浮肿，善眠，鼽衄嚏欠呕，小便黄赤，甚则淋。（主气风，客
气湿，风为阳，湿为阴，风湿为患，脾肾受伤，故为此诸病。）
二之气，阳乃布，民乃舒，物乃生荣；（相火用事于春分之后，故其气应如此。）厉大至，民善暴死。（主君火，客相
火，二火交炽，臣位于君，故疫厉大至，民善暴死。）
三之气，天政布，凉乃行，燥热交合，燥极而泽；（天政布，司天燥金用事也，故凉乃行。然主气相火当令，故燥热
交合。至三气之末以交四气，则主太阴，客太阳，故燥极而泽矣。）民病寒热。（以阳盛之时，行金凉之气，故民病寒热。）
四之气，寒雨降，（太阳用事于湿土王时，故寒雨降也。）病暴仆振栗，谵妄少气，嗌干引饮，及为心痛痈肿疮疡疟
寒之疾，骨萎血便。（四气之后，在泉君火所主，而太阳寒水临之，水火相犯，故为暴仆振栗及心痛等病，皆心肾二经也。）
五之气，春令反行，草乃生荣，（厥阴风木用事，而得在泉君火之温，故春令反行，草乃生荣。）民气和。
终之气，阳气布，候反温，蛰虫来见，流水不冰；（少阴君火用事，故其气候如此。）民乃康平，其病温。（其病为温，
火之化也。）
故食岁谷以安其气，食间谷以去其邪。（岁谷，正气所化，故可安其气。间谷，间气所生，故可以去邪。去邪者，有
补偏救弊之义，谓实者可用以泻，虚者可用以补。义见前。）岁宜以咸以苦以辛，汗之清之散之。（咸从水化，治在泉之
君火也。苦从火化，治司天之燥金也。以辛者，辛从金化，本年火盛金衰，同司天之气以求其平也。然燥金司天，则岁
半之前，气过于敛，故宜汗之散之；君火在泉，则岁半之后，气过于热，故宜清之也。）安其运气，无使受邪，折其郁气，
资其化源。（安者，顺其运气而安之也。本年燥金司天则木郁，君火在泉则金郁，详义见前。又如《补遗本病篇》曰∶卯
酉之年，太阳升天，主窒天芮，胜之不前。太阴降地，主窒地苍，胜之不入。故刺法论于水欲升而天芮窒抑之，当刺足
少阴之合。土欲降而地苍窒抑之，当刺足厥阴之所出，足少阳之所入。王氏注曰∶化源，谓六月迎而取之也。《新校正》
云∶按金王七月，故迎于六月 ，泻金气。是皆折其郁气，资取化源之义。）以寒热轻重，少多其制，（本年上清下热，其
气不同，故寒多者当多其热以温之，热多者当多其寒以清之。）同热者多天化，同清者多地化。（同者，言上文十年，运
与天地各有所同也。凡运与在泉少阴同热者，则当多用司天阳明清肃之化以治之， 故曰同热者多天化，如前少角少征年，
木火同归热化者是也。运与司天阳明同清者，则当多用在泉少阴温热之化以治之，故曰同清者多地化，如前少宫少商少
羽年，土金水同归寒化者是也。）用凉远凉，用热远热，用寒远寒，用温远温，食宜同法，有假者反之，此其道也。（此
节义见前太阳之政。假者反之，谓当反而治之也。详见本类前十六。）反之者，乱天地之经，扰阴阳之纪也。（反之者，
谓不知以上治法而反其用，故足以乱天地之经纪。）
帝曰∶善。少阳之政奈何？岐伯曰∶寅申之纪也。
壬寅 壬申岁（俱同天符。以太角之年而相火司天，子居母上，则其气逆。）
上少阳相火，（司天。）中太角木运，（中运。）下厥阴木。（在泉。）其运风鼓，其化鸣紊启拆，（此壬年太角之正化。
《五常政大论》化作德，紊作靡。）其变振拉摧拔，（太角之变。）其病掉眩支胁惊骇。（风木相火合病也。）火化二，（司
天。）风化八，（运与在泉同。）所谓正化日也。其化上咸寒，（治司天之火。）中酸和，（木运太过，故宜酸和。）下辛凉，
（治在泉也。木火合气，故宜辛凉。）所谓药食宜也。
太角（初正） 少征 太宫 少商 太羽（终）
有多少的制约，如果岁运与司天在泉之气同属寒湿，则用燥热之性来化裁；如果岁运与司天在泉之气异于寒湿，则用燥湿之性来化裁。（“适”，指斟酌适宜的方法。“气”，指司天和在泉的客气。同与异，指五运与客气相遇时有相同或不同之处。“多少制之”，就是根据它们同异的程度多少来进行制约和治疗。例如太宫、太商、太羽年，岁运与寒湿之气相同，就应当使用燥热所化的药物，因为燥能治湿，热能治寒。如果是太征、太角年，岁运与寒湿之气不同，那么或者顺从客气之寒湿而用燥热之化，或者顺从岁运之风热而用寒湿之化，应当各自根据其同异多少来制定治疗方案。）所以，运气与客气相同的，用药量可稍多；不同的，用药量应稍少。（运气与客气相同，其气旺盛，不用大量药不足以制约；运气与客气不同，其气微弱，应当少量用药以调和。）使用寒药要避开寒气当令之时，使用凉药要避开凉气当令之时，使用温药要避开温气当令之时，使用热药要避开热气当令之时，饮食调养也遵循同样的法则。（“远”，是避开的意思。意思是使用寒性药物时，应当避开岁气中的寒邪；使用凉性药物时，应当避开岁气中的凉邪；温热类药物也是如此。凡是饮食起居的适宜原则，都遵循这一法则，并需考察当年的岁气。）如果有假象（如非时之气），则情况反常，违背了这一原则就会致病，这就是所谓的“时”的问题。（“假者反常”，指气候有假借而违反常态。例如夏天本该热却反而冷，冬天本该冷却反而热，春秋两季也是如此，反常的气候会导致疾病，因为它违背了时令。按后文所说：什么是假象呢？所谓主气不足，客气胜复。就是这个意思。详见后文第二十三节。）
丁卯年（岁会）。丁酉年。
上为阳明金气（司天），中为少角木运（丁年为阴木，故属少角），下为少阴火气（在泉）。这与正商金运相同。（丁年岁木不及，而司天燥金胜之，则金兼木化，反而得到金的政令，即所谓“委和之纪”，上见商金与正商金相同。）其运表现为风、清、热。（风是中运少角之气，清是胜风之气，热是复清之气。其余少运的胜复情况皆同，后文仿此例。）清化和热化的胜复情况相同，这称为邪气化日。（丁年少角，木运不及，所以有燥金来胜的清化，有清化，则有火之子来复的热化。然而这些都不是本年正常的化气，所以称为邪化日。同，指两年情况相同。凡是阴年运不及，所以有胜复邪化，而阳年运太过，则不提及胜气。后文仿此例。）灾害发生在三宫。（灾，伤害。三宫，东方震宫，是木的正位。木运不及，所以本方受灾。阳年运太过，则不提及灾宫。五方宫次，详见《图翼》二卷九宫星野图说。凡言灾宫，都以五正宫的生数为例子，所以说三而不说八。后文仿此例。）燥化九数（司天），风化三数（中运不及，其数为生数），热化七数（在泉），这称为正化日。（总结上文三句，是本年上、中、下正气所化的结果。）其治疗宜用上味苦小温，中味辛平和，下味咸寒的药物食物，这称为药食宜忌。（上味苦小温，苦属火，用以治金。中味辛平和，辛属金，用以调和少角木运。下味咸寒，用水治火。《玄珠》说：上味苦热。）
初之气少角（正），二之气太征，三之气少宫，四之气太商，终之气少羽。
癸卯年、癸酉年（俱同岁会）。
上为阳明金气，中为少征火运（癸为阴火，故属少征），下为少阴火气。这与正商金运相同。（癸年火运不及，上见燥金，则金得其政，即所谓“伏明之纪”，上见商金与正商金相同。）其运表现为热、寒、雨。（热，是少征运；寒，是胜气；雨，是复气。）寒化和雨化的胜复情况相同，这称为邪气化日。（义理同上文。）灾害发生在九宫。（九，南方离宫。火运不及而有胜复，所以灾害及于此。）燥化九数（司天），热化二数（运与在泉同），这称为正化日。其治疗宜用上味苦小温，中味咸温，下味咸寒的药物食物，这称为药食宜忌。（中运少征火，所以治疗虽可用针，但必须温补。上下同前。《玄珠》说：上味苦热。）
初之气少征，二之气太宫，三之气少商，四之气太羽，终之气太角。
己卯年、己酉年（详二年，金与土运虽相得，然子临父位为逆）。
上为阳明金气，中为少宫土运（己为阴土，故属少宫），下为少阴火气。其运表现为雨、风、凉。（雨，是少宫之气。风，是胜气。凉，是复气。）风化和清化的胜复情况相同，这称为邪气化度。（义理同前。凡上下文中提到的凉、清、燥，都是金气的化象。后文仿此例。）灾害发生在五宫。（五，中宫。土运不及，所以灾害及于此。）清化九数（司天），雨化五数（中运），热化七数（在泉），这称为正化度。其治疗宜用上味苦小温，中味甘平和，下味咸寒的药物食物，这称为药食宜忌。（中味甘和，是治疗土运不足。上下同前。）
初之气少宫，二之气太商，三之气少羽，终之气少角，初之气太征。
乙卯年（天符）。乙酉年（岁会，太乙天符）。
上为阳明金气，中为少商金运（乙为阴金，故属少商），下为少阴火气。这与正商金运相同。（乙年金运不足，得阳明司天之助，即所谓“从革之纪”，上见商金与正商金相同。）其运表现为凉、热、寒。（凉为少商之气，热为胜气，寒为复气。）热化和寒化的胜复情况相同，这称为邪气化度。（义理同上。）灾害发生在七宫。（七，西方兑宫。金运不及，所以灾害及于此。）燥化四数（司天），清化四数（中运），热化二数（在泉），这称为正化度。其治疗宜用上味苦小温，中味苦平和，下味咸寒的药物食物，这称为药食宜忌。（中味苦和，苦从火化，所以制约金，金运不及，所以治疗宜苦和。上下俱同前。）
初之气少商，二之气太羽，终之气太角，初之气少征，二之气太宫。
辛卯年、辛酉年。
上为阳明金气，中为少羽水运（辛为阴水，故属少羽），下为少阴火气。辛卯年与少宫同。（辛为水运不及，土得乘之，所以与少宫同。按：五运不及之年，共三十年，内除丁巳、丁亥、己巳、己亥、乙巳、乙亥同正角，丁卯、丁酉、癸卯、癸酉、乙卯、乙酉同正商，丁丑、丁未、己丑、己未、辛丑、辛未同正宫外，尚余不及者十二年。内癸巳、癸亥、癸丑、癸未四年，火不及也，应当说少征与少羽同。但巳亥二年，少阳在泉，同岁会，火气有助，所以不言同少羽；丑未二年，湿土在上，土能制水，所以亦不言同少羽；己卯、己酉二年，土不及也，应当说少宫与少角同；但卯酉燥金在上，金能制木，所以不言同少角；乙丑、乙未二年，金不及也，应当说少商与少征同；但丑未寒水在泉，水能制火，所以不言同少征；辛巳、辛亥、辛卯、辛酉四年，水不及也，应当说少羽与少宫同；但巳亥二年，风木司天，木能制土，所以不言同少宫。凡此十二年中，除去以上十年，只有辛卯、辛酉二年，为少羽同少宫也，所以在此单独说明。然而只说少宫而不说正宫，是因为没有司天当令，则气不很旺。本节只言辛卯，不言辛酉，或许是传抄之误吧。）其运表现为寒、雨、风。（寒，是运气。雨，是胜气。风，是复气。）雨化和风化的胜复情况相同，这称为邪气化度。（义理同前。）灾害发生在一宫。（一，北方水宫。水运不及，所以灾害及于此。）清化九数（司天），寒化一数（中运），热化七数（在泉），这称为正化度。其治疗宜用上味苦小温，中味苦平和，下味咸寒的药物食物，这称为药食宜忌。（中味苦和，是用火温中。上下同前。）
初之气少羽，终之气少角，二之气太征，三之气少宫，四之气太商。
大凡此阳明司天之政，气化营运滞后于天时。（此总结卯酉年阳明司天六气之化。凡此卯酉十年，岁气不足，所以气化营运后天。详细义理见前太阳之政。）天气急迫，地气明朗（燥金司天，所以急。君火在泉，所以明），阳气独专其令，炎暑大行，万物干燥而坚硬，淳厚之风乃治，风燥横运，流于气交。（凡阳明司天之年，金气不足，火必乘之，所以阳气独专其令，炎暑大行。木亦无所畏惧，所以淳风乃治。金木之气并行，则风燥横于岁运，流于气交之际。）多阳少阴，云趋雨府，湿化乃敷，燥极而泽。（多阳少阴，是火气胜。云趋雨府，湿化乃敷，是燥气盛极，化为雨泽，这都是火土合气于气交的结果。雨府，谓土浓湿聚之处。）其谷白丹（白应司天，丹应在泉，正气所化，即岁谷），间谷命太者（间谷，间气所化之谷也。命，天赋也。太，气之有余也。除正化岁谷之外，则左右四间之化，皆为间谷。但太者得间气之浓，所以其所化独盛，是为间谷；少者得气之薄，则无所成矣。按：太少间谷之义，其说有二：凡司天属太者，在泉必为少；司天属少者，在在泉必为太。如卯酉年，阳明司天，少在上也；少阴在泉，太在下也。命其太者，则当以在泉之间气，命其谷也。左为太阴，其色黄；右为厥阴，其色苍。是苍黄二色者，为本年之间谷，此以上下言也。后凡巳亥丑未年，皆察在泉左右之气，以求间谷，其义仿此。然本篇凡不及之岁则言间谷，而太过之岁则无，似又以胜制之气为间谷也。如卯酉年，金气不及，则火胜木强，其谷丹苍也。巳亥年，木气不及，则金胜土强，其谷白黄也。丑未年土气不及，则木胜水强，其谷苍黑也。亦皆命太之义。故凡君火相火寒水司天之年，正化有余，则别无命太之间谷矣。此以岁气言也。总之，岁候不齐，凡在气之有余者便是太，则所受必盛，而五谷之成所以有浓薄之分也。惟不以本年正化所出，故皆可谓之间谷，但当因气求之则善矣。后仿此。）其耗白甲品羽（耗，伤也。白与甲，金所化也。品羽，火虫品类也。本年卯酉，金气不及而火胜之，则白甲当耗。火胜而水复，则羽虫亦耗。或此义也。然又惟厥阴司天亦曰其耗文角品羽，余者皆无，未详其义。）金火合德，上应太白荧惑（上金下火，故云合德，而二星当明。）其政切，其令暴（金火之气也），蛰虫乃见，流水不冰（君火在泉也）。民病咳嗌塞、寒热发、暴振栗癃（皆金火燥热之病）。清先而劲，毛虫乃死（司天金气在先，木受其克，故毛虫死），热后而曝，介虫乃殃（在泉火气居后，金受其制，故介虫殃）。其发暴，胜复之作，扰而大乱，清热之气，持于气交（天气地气，金火相持，故胜复互作，阴阳扰乱也。气交者，三四气之际）。
初之气，地气迁，阴始凝，气始肃，水乃冰，寒雨化；（初气太阴用事，时寒气湿，故阴凝。燥金司天，故气肃。水冰者，气肃所成。寒雨者，湿土所化。）其病中热胀，面目浮肿，善眠，鼽衄嚏欠呕，小便黄赤，甚则淋。（主气风，客气湿，风为阳，湿为阴，风湿为患，脾肾受伤，故为此诸病。）
二之气，阳乃布，民乃舒，物乃生荣；（相火用事于春分之后，故其气应如此。）厉大至，民善暴死。（主君火，客相火，二火交炽，臣位于君，故疫厉大至，民善暴死。）
三之气，天政布，凉乃行，燥热交合，燥极而泽；（天政布，司天燥金用事也，故凉乃行。然主气相火当令，故燥热交合。至三气之末以交四气，则主太阴，客太阳，故燥极而泽矣。）民病寒热。（以阳盛之时，行金凉之气，故民病寒热。）
四之气，寒雨降，（太阳用事于湿土王时，故寒雨降也。）病暴仆振栗，谵妄少气，嗌干引饮，及为心痛痈肿疮疡疟寒之疾，骨萎血便。（四气之后，在泉君火所主，而太阳寒水临之，水火相犯，故为暴仆振栗及心痛等病，皆心肾二经也。）
五之气，春令反行，草乃生荣，（厥阴风木用事，而得在泉君火之温，故春令反行，草乃生荣。）民气和。
终之气，阳气布，候反温，蛰虫来见，流水不冰；（少阴君火用事，故其气候如此。）民乃康平，其病温。（其病为温，火之化也。）
所以吃当年岁谷以安其气，吃间谷以去其邪。（岁谷，正气所化，故可安其气。间谷，间气所生，故可以去邪。去邪者，有补偏救弊之义，谓实者可用以泻，虚者可用以补。义见前。）岁宜用咸、苦、辛味，汗之、清之、散之。（咸从水化，治在泉之君火也。苦从火化，治司天之燥金也。以辛者，辛从金化，本年火盛金衰，同司天之气以求其平也。然燥金司天，则岁半之前，气过于敛，故宜汗之散之；君火在泉，则岁半之后，气过于热，故宜清之也。）安其运气，无使受邪，折其郁气，资其化源。（安者，顺其运气而安之也。本年燥金司天则木郁，君火在泉则金郁，详义见前。又如《补遗本病篇》曰：卯酉之年，太阳升天，主窒天芮，胜之不前。太阴降地，主窒地苍，胜之不入。故刺法论于水欲升而天芮窒抑之，当刺足少阴之合。土欲降而地苍窒抑之，当刺足厥阴之所出，足少阳之所入。王氏注曰：化源，谓六月迎而取之也。《新校正》云：按金王七月，故迎于六月，泻金气。是皆折其郁气，资取化源之义。）以寒热轻重，少多其制，（本年上清下热，其气不同，故寒多者当多其热以温之，热多者当多其寒以清之。）同热者多天化，同清者多地化。（同者，言上文十年，运与天地各有所同也。凡运与在泉少阴同热者，则当多用司天阳明清肃之化以治之，故曰同热者多天化，如前少角少征年，木火同归热化者是也。运与司天阳明同清者，则当多用在泉少阴温热之化以治之，故曰同清者多地化，如前少宫少商少羽年，土金水同归寒化者是也。）用凉远凉，用热远热，用寒远寒，用温远温，食宜同法，有假者反之，此其道也。（此节义见前太阳之政。假者反之，谓当反而治之也。详见本类前十六。）反之者，乱天地之经，扰阴阳之纪也。（反之者，谓不知以上治法而反其用，故足以乱天地之经纪。）
壬寅年、壬申年（俱同天符。以太角之年而相火司天，子居母上，则其气逆。）
上为少阳相火（司天），中为太角木运（中运），下为厥阴木（在泉）。其运表现为风鼓，其化表现为鸣紊启拆（此壬年太角之正化。《五常政大论》化作德，紊作靡。）其变表现为振拉摧拔（太角之变），其病表现为掉眩支胁惊骇。（风木相火合病也。）火化二数（司天），风化八数（运与在泉同），这称为正化日。其治疗宜用上味咸寒（治司天之火），中味酸平和（木运太过，故宜酸和），下味辛凉（治在泉也。木火合气，故宜辛凉），这称为药食宜忌。
初之气太角（正），二之气少征，三之气太宫，四之气少商，终之气太羽。
How much to restrain it: If the annual movement coincides with cold-dampness, dryness and heat are used for transformation; if it differs from cold-dampness, dryness and dampness are used for transformation. (‘Shi’ means to consider what is appropriate. ‘Qi’ refers to the Qi of the ruling heaven and ruling earth. ‘Tong’ (same) and ‘Yi’ (different) refer to whether the movement and Qi meet in similarity or difference. ‘Duo shao zhi zhi’ means to apply restraint and treatment according to the degree of their similarity or difference. For example, in years of Tai Gong, Tai Shang, and Tai Yu, where the annual movement coincides with cold-dampness, one should use substances transformed by dryness and heat, because dryness treats dampness and heat treats cold. In years of Tai Zheng and Tai Jiao, where the annual movement differs from cold-dampness, one may either follow the cold-dampness of the Qi and use dryness-heat transformation, or follow the wind-heat of the movement and use cold-dampness transformation; each case should be treated according to the degree of similarity or difference.) Therefore, when they are the same, use more; when they are different, use less. (When the movement and Qi are the same, the Qi is vigorous, and a large dose is insufficient to restrain it; when they are different, the Qi is weak, and a small dose should be used to harmonize it.) When using cold medicines, avoid the cold season; when using cool medicines, avoid the cool season; when using warm medicines, avoid the warm season; when using hot medicines, avoid the hot season; dietary choices should follow the same principles. (‘Yuan’ means to avoid. It means that when using cold medicines, one should avoid the cold of the annual Qi; when using cool medicines, one should avoid the cool of the annual Qi; the same applies to warm and hot medicines. All适宜ities regarding diet and residence follow this principle, and the annual Qi must be observed.) If there are false appearances (counter-seasonal conditions), the situation becomes abnormal; violating this leads to disease, which is referred to as “Shi” (timing). (“Jia zhe fan chang” refers to climate having borrowed qualities that contradict normalcy. For instance, summer should be hot but turns cold; winter should be cold but turns hot; spring and autumn are similar. Deviations cause illness because they violate the season. As stated later: What is meant by false appearance? It refers to the insufficiency of the host Qi and the excess of the guest Qi. This is exactly what is meant. See Section 23 below.)
The Emperor said: Excellent. What is the administration of Yangming? Qibo said: It is the record of Mao and You years.
Ding Mao (Sui Hui) and Ding You years.
Upper: Yangming Metal (Ruling Heaven); Middle: Shao Jiao Wood Movement (Ding year is Yin Wood, thus belonging to Shao Jiao); Lower: Shaoyin Fire (Ruling Earth). This corresponds to Zheng Shang (Correct Shang/Metal). (In Ding years, Wood movement is deficient, and the Ruling Heaven’s Dry Metal overcomes it, so Metal assumes the Wood’s transformation, effectively obtaining its own policy, known as the “Wei He” record, where Upper Shang matches Correct Shang.) Its movement manifests as Wind, Clearing (Cool), and Heat. (Wind is the Qi of the middle movement Shao Jiao; Clearing is the Qi overcoming Wind; Heat is the Qi restoring after Clearing. The victory and restoration of other deficient movements are similar; subsequent texts follow this pattern.) The Clearing and Heat transformations of victory and restoration are identical, referred to as “Xie Qi Hua Ri” (Days of Pathogenic Transformation). (In Ding years, Shao Jiao Wood is deficient, so Dry Metal comes to overcome it with Clearing transformation; due to Clearing, Fire (the child of Wood) restores with Heat transformation. However, these are not the correct transformations of the year, hence called Pathogenic Transformation Days. ‘Same’ refers to the two years being identical. In all Yin years where movement is deficient, there are victory/restoration pathogenic transformations, whereas in Yang years where movement is excessive, victory Qi is not mentioned. Subsequent texts follow this.) Disaster occurs in Palace Three. (Disaster means injury. Palace Three is the East Zhen Palace, the proper direction of Wood. Since Wood movement is deficient, this region suffers disaster. In Yang years of excess, the disaster palace is not mentioned. The five directions and palaces are detailed in Volume 2 of Tu Yi, Nine Palaces Star Field Diagram. Whenever a disaster palace is mentioned, it uses the generating number of the five correct palaces as an example, hence Three is mentioned instead of Eight. Subsequent texts follow this.) Dryness transformation is nine (Ruling Heaven), Wind transformation is three (Middle movement deficient, its number is generating), Heat transformation is seven (Ruling Earth). This is called “Zheng Hua Ri” (Days of Correct Transformation). (Summarizing the above three sentences, these are the transformations of the correct Qi of the upper, middle, and lower aspects of this year.) Its therapeutic suitability is: Upper [medicines/foods] should be Bitter and slightly Warm; Middle should be Pungent and Harmonious; Lower should be Salty and Cold. This is called the suitability of medicines and foods. (Upper Bitter slightly Warm: Bitter belongs to Fire, used to treat Metal. Middle Pungent Harmonious: Pungent belongs to Metal, used to harmonize Shao Jiao. Lower Salty Cold: Water is used to treat Fire. *Xuan Zhu* states: Upper [should be] Bitter Hot.)
Initial Qi: Shao Jiao (Primary); Second Qi: Tai Zheng; Third Qi: Shao Gong; Fourth Qi: Tai Shang; Final Qi: Shao Yu.
Gui Mao and Gui You years (Both correspond to Sui Hui).
Upper: Yangming Metal; Middle: Shao Zheng Fire Movement (Gui is Yin Fire, thus belonging to Shao Zheng); Lower: Shaoyin Fire. This corresponds to Zheng Shang. (In Gui years, Fire movement is deficient, and Upper Dry Metal appears, so Metal obtains its policy, known as the “Fu Ming” record, where Upper Shang matches Correct Shang.) Its movement manifests as Heat, Cold, and Rain. (Heat is Shao Zheng movement; Cold is the victory Qi; Rain is the restoration Qi.) Cold and Rain transformations of victory and restoration are identical, referred to as Pathogenic Transformation Days. (Meaning same as above.) Disaster occurs in Palace Nine. (Nine is the South Li Palace. Fire movement is deficient, leading to victory and restoration, thus disaster affects it.) Dryness transformation is nine (Ruling Heaven), Heat transformation is two (Movement and Ruling Earth are the same). This is called “Zheng Hua Ri”. Its therapeutic suitability is: Upper Bitter slightly Warm; Middle Salty Warm; Lower Salty Cold. This is called the suitability of medicines and foods. (Middle Shao Zheng Fire, so although acupuncture may be used, warmth is essential. Upper and lower are the same as before. *Xuan Zhu* states: Upper [should be] Bitter Hot.)
Initial Qi: Shao Zheng; Second Qi: Tai Gong; Third Qi: Shao Shang; Fourth Qi: Tai Yu; Final Qi: Tai Jiao.
Ji Mao and Ji You years (See details for both years; although Metal and Earth movements are compatible, the son occupying the father’s position is adverse).
Upper: Yangming Metal; Middle: Shao Gong Earth Movement (Ji is Yin Earth, thus belonging to Shao Gong); Lower: Shaoyin Fire. Its movement manifests as Rain, Wind, and Coolness. (Rain is Shao Gong Qi; Wind is the victory Qi; Coolness is the restoration Qi.) Wind and Clearing transformations of victory and restoration are identical, referred to as Pathogenic Transformation Degree. (Meaning same as before. Whenever Cool, Clear, or Dry are mentioned in the text above and below, they all refer to the transformation of Metal Qi. Subsequent texts follow this.) Disaster occurs in Palace Five. (Five is the Central Palace. Earth movement is deficient, thus disaster affects it.) Clearing transformation is nine (Ruling Heaven), Rain transformation is five (Middle movement), Heat transformation is seven (Ruling Earth). This is called “Zheng Hua Du”. Its therapeutic suitability is: Upper Bitter slightly Warm; Middle Sweet and Harmonious; Lower Salty Cold. Medicines and foods are suitable. (Middle Sweet Harmonious treats Earth movement deficiency. Upper and lower are the same as before.)
Initial Qi: Shao Gong; Second Qi: Tai Shang; Third Qi: Shao Yu; Final Qi: Shao Jiao; Initial Qi: Tai Zheng.
Yi Mao (Tian Fu). Yi You (Sui Hui, Tai Yi Tian Fu).
Upper: Yangming Metal; Middle: Shao Shang Metal Movement (Yi is Yin Metal, thus belonging to Shao Shang); Lower: Shaoyin Fire. This corresponds to Zheng Shang. (In Yi years, Metal movement is insufficient, assisted by Yangming Ruling Heaven, known as the “Cong Ge” record, where Upper Shang matches Correct Shang.) Its movement manifests as Coolness, Heat, and Cold. (Coolness is Shao Shang Qi; Heat is the victory Qi; Cold is the restoration Qi.) Heat and Cold transformations of victory and restoration are identical, referred to as Pathogenic Transformation Degree. (Meaning same as above.) Disaster occurs in Palace Seven. (Seven is the West Dui Palace. Metal movement is deficient, thus disaster affects it.) Dryness transformation is four (Ruling Heaven), Clearing transformation is four (Middle movement), Heat transformation is two (Ruling Earth). This is called “Zheng Hua Du”. Its therapeutic suitability is: Upper Bitter slightly Warm; Middle Bitter and Harmonious; Lower Salty Cold. Medicines and foods are suitable. (Middle Bitter Harmonious: Bitter transforms from Fire, thereby restraining Metal. Since Metal movement is deficient, treatment should be Bitter Harmonious. Upper and lower are the same as before.)
Initial Qi: Shao Shang; Second Qi: Tai Yu; Final Qi: Tai Jiao; Initial Qi: Shao Zheng; Second Qi: Tai Gong.
Xin Mao and Xin You years.
Upper: Yangming Metal; Middle: Shao Yu Water Movement (Xin is Yin Water, thus belonging to Shao Yu); Lower: Shaoyin Fire. Xin Mao corresponds to Shao Gong. (Xin indicates Water movement deficiency, allowing Earth to invade, hence it corresponds to Shao Gong. Note: In thirty years of deficient Five Movements, excluding Ding Si/Ding Hai, Ji Si/Ji Hai, Yi Si/Yi Hai corresponding to Zheng Jiao; Ding Mao/Ding You, Gui Mao/Gui You, Yi Mao/Yi You corresponding to Zheng Shang; Ding Chou/Ding Wei, Ji Chou/Ji Wei, Xin Chou/Xin Wei corresponding to Zheng Gong, there remain twelve years of deficiency. Among them, Gui Si/Gui Hai/Gui Chou/Gui Wei (four years) have deficient Fire, which should correspond to Shao Zheng and Shao Yu. However, in Si/Hai years, Shaoyang is Ruling Earth, corresponding to Sui Hui, with Fire assistance, so it does not correspond to Shao Yu; in Chou/Wei years, Wet Earth is above, Earth controls Water, so it does not correspond to Shao Yu; Ji Mao/Ji You years have deficient Earth, which should correspond to Shao Gong and Shao Jiao. However, in Mao/You years, Dry Metal is above, Metal controls Wood, so it does not correspond to Shao Jiao; Yi Chou/Yi Wei years have deficient Metal, which should correspond to Shao Shang and Shao Zheng. However, in Chou/Wei years, Cold Water is Ruling Earth, Water controls Fire, so it does not correspond to Shao Zheng; Xin Si/Xin Hai/Xin Mao/Xin You (four years) have deficient Water, which should correspond to Shao Yu and Shao Gong. However, in Si/Hai years, Wind Wood is Ruling Heaven, Wood controls Earth, so it does not correspond to Shao Gong. Of these twelve years, excluding the ten mentioned above, only Xin Mao and Xin You correspond to Shao Yu and Shao Gong, hence they are stated here alone. However, stating only Shao Gong without Zheng Gong implies that without Ruling Heaven commanding, the Qi is not very prosperous. This section mentions only Xin Mao, not Xin You, perhaps due to transmission error.) Its movement manifests as Cold, Rain, and Wind. (Cold is the movement Qi; Rain is the victory Qi; Wind is the restoration Qi.) Rain and Wind transformations of victory and restoration are identical, referred to as Pathogenic Transformation Degree. (Meaning same as before.) Disaster occurs in Palace One. (One is the North Water Palace. Water movement is deficient, thus disaster affects it.) Clearing transformation is nine (Ruling Heaven), Cold transformation is one (Middle movement), Heat transformation is seven (Ruling Earth). This is called “Zheng Hua Du”. Its therapeutic suitability is: Upper Bitter slightly Warm; Middle Bitter and Harmonious; Lower Salty Cold. Medicines and foods are suitable. (Middle Bitter Harmonious warms the middle with Fire. Upper and lower are the same as before.)
Initial Qi: Shao Yu (Final); Final Qi: Shao Jiao (Initial); Second Qi: Tai Zheng; Third Qi: Shao Gong; Fourth Qi: Tai Shang.
Generally, in the administration of Yangming Ruling Heaven, the Qi transformation and movement operation lag behind the natural timing. (This summarizes the six Qi transformations of Yangming Ruling Heaven in Mao and You years. In these ten Mao/You years, the annual Qi is insufficient, so Qi transformation and movement operate posterior to heaven. Detailed meaning seen previously under Sunyang’s administration.) The Heaven Qi is urgent, the Earth Qi is bright (Dry Metal Ruling Heaven causes urgency; Minister Fire Ruling Earth causes brightness). Yang exclusively commands, great heat and summer heat prevail, objects become dry and hard, pure winds govern, wind and dryness move horizontally, flowing into the Qi intersection. (In years of Yangming Ruling Heaven, Metal Qi is insufficient, so Fire attacks it, causing Yang to exclusively command and great heat to prevail. Wood also fears nothing, so pure winds govern. With Metal and Wood Qi acting together, wind and dryness move horizontally across the annual movement, flowing into the Qi intersection.) There is much Yang and little Yin; clouds gather at the Rain Mansion, dampness transformation spreads, extreme dryness turns to moisture. (Much Yang little Yin indicates Fire Qi excess. Clouds gathering at the Rain Mansion and dampness spreading indicate that extreme dryness transforms into rain/moisture; all result from Fire and Earth combining Qi at the intersection. Rain Mansion refers to places where Earth concentrates dampness.) Its grains are White and Red (White corresponds to Ruling Heaven, Red to Ruling Earth; the Qi transformed by correct Qi, i.e., Annual Grains). Intercalary grains are named by the Excessive (Tai). (Intercalary grains are grains transformed by intercalary Qi. ‘Ming’ means endowed by Heaven. ‘Tai’ means excess of Qi. Apart from the correct Annual Grains, the transformations of the four left and right intercalary positions are all Intercalary Grains. But those with Tai receive dense intercalary Qi, so their transformation is particularly abundant, becoming Intercalary Grains; those with Shao receive thin Qi and produce nothing. Note: Regarding the meaning of Tai/Shao Intercalary Grains, there are two theories: First, if Ruling Heaven is Tai, Ruling Earth must be Shao; if Ruling Heaven is Shao, Ruling Earth must be Tai. For Mao/You years, Yangming is Ruling Heaven (Shao above); Shaoyin is Ruling Earth (Tai below). Naming the Tai one means naming the grain based on the intercalary Qi of Ruling Earth. Left is Taiyin (Yellow); Right is Jueyin (Green/Cyan). These Green and Yellow grains are the Intercalary Grains of this year, discussed vertically. For Si/Hai/Chou/Wei years subsequently, observe the Qi of the left and right of Ruling Earth to find Intercalary Grains, following this logic. However, this chapter mentions Intercalary Grains only for deficient years, not excessive ones, suggesting that the Qi of victory/restraint might also be considered Intercalary Grains. E.g., in Mao/You years, Metal is deficient, Fire wins and Wood strengthens, grains are Red and Green. In Si/Hai years, Wood is deficient, Metal wins and Earth strengthens, grains are White and Yellow. In Chou/Wei years, Earth is deficient, Wood wins and Water strengthens, grains are Green and Black. This also follows the meaning of naming Tai. Thus, in years where Minister Fire, Minister Fire, or Cold Water rule Heaven, if the correct transformation is sufficient, there are no other Intercalary Grains named Tai. This discusses from the perspective of Annual Qi. In short, annual seasons vary; whatever Qi is in excess is Tai, and thus receives abundance, explaining why the formation of the five grains has density and thinness differences. Since they do not come from the year's correct transformation, they can all be called Intercalary Grains, but it is better to seek them through Qi. Subsequent texts follow this.) Their consumption harms White-armored species and Feathered species (Hao means damage. White and Armor are transformed by Metal. Pin Yu refers to categories of Fire insects. In Mao/You years, Metal is deficient and Fire wins, so White-armored species are harmed. Fire wins and Water restores, so Feathered species are also harmed. Or this is the meaning. However, only Jueyin Ruling Heaven also mentions harming Wen Jiao Pin Yu, while others do not, the meaning is unclear.) Metal and Fire combine their virtue, corresponding above to Venus (Taibai) and Mars (Yinghuo). (Upper Metal, Lower Fire, hence combined virtue, and these two stars shine brightly.) Their governance is sharp, their orders are violent (Metal and Fire Qi). Hibernating insects appear, flowing water does not freeze (Minister Fire Ruling Earth). People suffer from cough, throat obstruction, alternating chills and fever, sudden tremors and chills, strangury. (All are diseases of Metal-Fire dryness-heat.) Clearing comes first and is strong, Hair-covered creatures die (Ruling Heaven Metal Qi acts first, Wood is controlled by it, so Hair-covered creatures die). Heat follows and is intense, Shell-covered creatures suffer disaster (Ruling Earth Fire Qi acts later, Metal is controlled by it, so Shell-covered creatures suffer). Their onset is violent; the making of victory and restoration disturbs and causes great chaos; Clearing and Heat Qi persist at the Qi intersection (Heaven and Earth Qi, Metal and Fire hold each other, so victory and restoration alternate, disturbing Yin and Yang. Qi intersection refers to the interval between the third and fourth Qi).
First Qi: Earth Qi migrates, Yin begins to condense, Qi begins to肃 (solemn/cold), water freezes, cold rain transforms; (Taiyin governs the first Qi, time has cold Qi and dampness, so Yin condenses. Dry Metal Ruling Heaven makes Qi solemn. Water freezing is caused by solemn Qi. Cold rain is transformed by Wet Earth.) Diseases include internal heat and distension, facial and eye swelling, drowsiness, runny nose, sneezing, yawning, vomiting, yellow-red urine, severe cases strangury. (Host Qi is Wind, Guest Qi is Dampness. Wind is Yang, Dampness is Yin. Wind-Dampness pathology injures Spleen and Kidney, hence these diseases.)
Second Qi: Yang spreads, people feel comfortable, plants grow and flourish; (Minister Fire governs after Spring Equinox, so Qi responds accordingly.) Epidemics arrive greatly, people often die suddenly. (Host is Minister Fire, Guest is Minister Fire. Two Fires blaze intensely, minister occupies ruler’s position, so epidemics arrive greatly, people often die suddenly.)
Third Qi: Heaven’s governance spreads, coolness proceeds, dryness and heat mix, extreme dryness turns to moisture; (Heaven’s governance spreads, Ruling Heaven Dry Metal governs, so coolness proceeds. However, Host Qi Minister Fire is in command, so dryness and heat mix. At the end of Third Qi transitioning to Fourth Qi, Host is Taiyin, Guest is Taiyang, so extreme dryness turns to moisture.) People suffer from chills and fever. (During peak Yang, Metal-cool Qi acts, so people suffer chills and fever.)
Fourth Qi: Cold rain descends; (Taiyang governs during Wet Earth’s prosperity, so cold rain descends.) Diseases include sudden collapse, tremors, delirium, shortness of breath, dry throat with desire to drink, and heart pain, carbuncles, sores, ulcers, malaria-cold disorders, bone atrophy, blood in stool. (After Fourth Qi, Ruling Earth Minister Fire governs, but Taiyang Cold Water approaches, Water and Fire clash, hence sudden collapse, tremors, and heart pain etc., all involving Heart and Kidney meridians.)
Fifth Qi: Spring commands act in reverse, grass grows and flourishes; (Jueyin Wind Wood governs, warmed by Ruling Earth Minister Fire, so Spring commands act in reverse, grass grows and flourishes.) People’s Qi is harmonious.
Final Qi: Yang Qi spreads, climate reverses to warm, hibernating insects appear, flowing water does not freeze; (Shaoyin Minister Fire governs, so climate is like this.) People are healthy and peaceful, their disease is Warmth. (Their disease is Warmth, the transformation of Fire.)
Therefore, eat Annual Grains to stabilize their Qi, eat Intercalary Grains to remove pathogenic factors. (Annual Grains are transformed by correct Qi, thus stabilizing Qi. Intercalary Grains are born from intercalary Qi, thus removing pathogens. Removing pathogens has the meaning of correcting bias and saving弊端; excess can be purged, deficiency can be tonified. Meaning seen previously.) For the year, use Salty, Bitter, and Pungent flavors; sweat it, clear it, disperse it. (Salty transforms from Water, treating Ruling Earth Minister Fire. Bitter transforms from Fire, treating Ruling Heaven Dry Metal. Using Pungent: Pungent transforms from Metal. This year Fire is excessive and Metal is weak, seeking balance with Ruling Heaven Qi. However, Dry Metal Ruling Heaven means the first half of the year Qi is overly收敛 (restrictive), so sweating and dispersing are appropriate; Minister Fire Ruling Earth means the second half of the year Qi is overly hot, so clearing is appropriate.) Stabilize their movement Qi, prevent pathogenic invasion, break their stagnant Qi, nourish their source of transformation. (Stabilize means to follow the movement Qi and calm it. This year Dry Metal Ruling Heaven causes Wood stagnation, Minister Fire Ruling Earth causes Metal stagnation; detailed meaning seen previously. Also, *Bu Yi Ben Bing Pian* says: In Mao/You years, Taiyang rises to Heaven, blocked by Tian Rui, victory prevents advance. Taiyin descends to Earth, blocked by Di Cang, victory prevents entry. Thus, *Ci Fa Lun* states: When Water desires to rise but is blocked by Tian Rui, puncture the He-Sea point of Foot-Shaoyin. When Earth desires to descend but is blocked by Di Cang, puncture the Jing-River point of Foot-Jueyin and the Ying-Spring point of Foot-Shaoyang. Wang Shi notes: Source of transformation means welcoming and taking it in June. *Xin Zheng Xiao* says: Metal prospers in July, so welcome it in June to drain Metal Qi. All these are meanings of breaking stagnant Qi and sourcing transformation.) According to the severity of cold and heat, adjust the dosage. (Upper Clearing, Lower Heat, Qi differs; thus, if cold is dominant, use more heat to warm; if heat is dominant, use more cold to clear.) Those sharing Heat use more Heaven transformation; those sharing Clearing use more Earth transformation. (‘Same’ refers to the ten years above, where movement shares similarities with Heaven and Earth. For all years where movement shares Heat with Ruling Earth Shaoyin, one should mostly use Ruling Heaven Yangming’s Clearing-Cool transformation for treatment, hence “Those sharing Heat use more Heaven transformation,” such as previous Shao Jiao and Shao Zheng years, where Wood and Fire both归于 Heat transformation. For years where movement shares Clearing with Ruling Heaven Yangming, one should mostly use Ruling Earth Shaoyin’s Warm-Hot transformation for treatment, hence “Those sharing Clearing use more Earth transformation,” such as previous Shao Gong, Shao Shang, and Shao Yu years, where Earth, Metal, and Water all归于 Cold transformation.) Use Cool avoiding Cool, use Heat avoiding Heat, use Cold avoiding Cold, use Warm avoiding Warm, diet follows the same method; if false, reverse it. This is the way. (Meaning of this section seen previously under Sunyang’s administration. Reversing false means treating oppositely. See Section 16 above.) Reversing [this way] disrupts the classics of Heaven and Earth, disturbs the records of Yin and Yang. (Reversing means not knowing the above treatments and using opposites, thus disrupting the principles of Heaven and Earth.)
The Emperor said: Excellent. What is the administration of Shaoyang? Qibo said: It is the record of Yin and Shen years.
Ren Yin and Ren Shen years (Both correspond to Tian Fu. With Tai Jiao year and Minister Fire Ruling Heaven, the son sits above the mother, so its Qi is adverse.)
Upper: Shaoyang Minister Fire (Ruling Heaven); Middle: Tai Jiao Wood Movement (Middle movement); Lower: Jueyin Wood (Ruling Earth). Its movement manifests as Wind Drumming, its transformation manifests as Noise, Disorder, Opening, Splitting. (This is the correct transformation of Ren year Tai Jiao. *Wu Chang Zheng Da Lun* states transformation becomes Virtue, disorder becomes Dissipation.) Its change manifests as Trembling, Pulling, Destroying, Uprooting (Change of Tai Jiao). Its disease manifests as trembling, vertigo, flank fullness, fright, and horror. (Wind Wood and Minister Fire combined disease.) Fire transformation is two (Ruling Heaven), Wind transformation is eight (Movement and Ruling Earth are the same). This is called “Zheng Hua Ri”. Its therapeutic suitability is: Upper Salty Cold (treating Ruling Heaven Fire); Middle Acid Harmonious (Wood movement excessive, thus Acid Harmonious is suitable); Lower Pungent Cool (treating Ruling Earth. Wood and Fire combine Qi, thus Pungent Cool is suitable). This is called the suitability of medicines and foods.
Initial Qi: Tai Jiao (Primary); Second Qi: Shao Zheng; Third Qi: Tai Gong; Fourth Qi: Shao Shang; Final Qi: Tai Yu.