三之气，天政布，湿气降，地气腾，雨乃时降，寒乃随之；（太阴司天，湿土用事，故湿气降，地气腾而为雨。三气
之后，则太阳在泉，故寒乃随之。）感于寒湿，则民病重 肿，胸腹满。（寒凝湿滞，故其为病如此。）
四之气，畏火临，溽蒸化，地气腾，天气痞隔，寒风晓暮，蒸热相薄，草木凝烟，湿化不流，则白露阴布，以成秋
令；（少阳相火用事，其气尤烈，故曰畏火。以下凡言畏火者，皆相火也。客以相火，主以湿土火土合气溽蒸上腾，故天
气否隔。然太阳在泉，故寒风随发于朝暮。以湿遇火，故湿化不流，惟白露阴布，以成秋令也。）民病腠理热，血暴溢，
疟，心腹满热胪胀，甚则 肿。（湿热并行，故为是病。胪，皮也，一曰腹前曰胪。 肿，肉浮肿也。胪，闾、卢二音。
音附。）
五之气，惨令已行，寒露下，霜乃早降，草木黄落；（客主之气，皆阳明燥金用事，故其政令如此。）寒气及体，君
子周密，民病皮腠。（皮腠属金，气求同类也。）
终之气，寒大举，湿大化，霜乃积，阴乃凝，水坚冰，阳光不治；（在泉客主之气，皆太阳寒水用事，故其政令如此。）
感于寒，则病患关节禁固，腰 痛。（关节在骨，腰 属肾与膀胱，皆寒求同类为病。）
寒湿持于气交而为疾也，必折其郁气而取化源，（以上十年，上湿下寒，故寒湿持于气交。然太阴司天则水郁，太阳
在泉则火郁，郁气化源详义，见前太阳之政。又如《补遗本病篇》曰∶丑未之岁，少阳升天，主窒天蓬，胜之不前。厥
阴降地，主窒地晶，胜而不前。故刺法论于火欲升而天蓬窒抑之，君火相火同刺包络之荣。木欲降而地晶窒抑之，当刺
手太阴之所出，手阳明之所入。王氏曰∶化源九月，迎而取之，以补益也。是皆折郁气、取化源之义。）益其岁气，无使
邪胜，（太阴司天，丑未不及之岁也，故当益其岁气。）食岁谷以全其真，食间谷以保其精。（岁谷，即上文 玄谷也。间
谷，义见前阳明之政。）故岁宜以苦燥之温之，甚者发之泄之。不发不泄，则湿气外溢 ，肉溃皮拆而水血交流。（以苦燥
之温之，苦从火化，燥以治湿，温以治寒也。发之泄之，发散可以逐寒，渗泄可以去湿也。）必赞其阳火，令御甚寒，（岁
气阴寒，故当扶阳。）从气异同，少多其判也，同寒者以热化，同湿者以燥化，（以上十年，运之与气，有与在泉同寒者，
当多用热化之品以治之，如少商少羽岁是也；有与司天同湿者，当多用燥化之品以 治之，如少宫岁是也。其少角少征岁，
当稍从和平以处之也。）异者少之，同者多之。（虽以热以燥，各有分治，然或少或多，当因运气异同，随其宜而酌之。）
用凉远凉，用寒远寒，用温远温，用热远热，食宜同法，假者反之，此其道也，反是者病也。（详义见前太阳阳明之政。）
帝曰∶善。少阴之政奈何？岐伯曰∶子午之纪也。
壬子 壬午岁
上少阴火，（司天。）中太角木运，（中运。）下阳明金。（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》云∶其德鸣靡启拆。）其变振拉摧拔，（太角之变也。）其病支满。（肝木强也。）热化二，（司天。）风化八，（中
运。）清化四，（在泉。）正化度也。其化上咸寒，（咸寒从水化，治司天之君火也。）中酸凉，（酸从木气，太角宜凉也。）
下酸温，（酸本从木，以治阳明何也？盖燥金在泉，金病在肺，《藏气法时论》曰∶肺欲收，急食酸以收之，用酸补之。《至
真要大论》曰∶金位之主，其补以酸。又曰∶阳明之客，以酸补之。此以阳明居少阴之下，其气不足，故宜治之如此。
下文同。 《玄珠》云∶下苦热。）药食宜也。
太角（初正） 少征 太宫 少商 太羽（终）
戊子（天符。） 戊午岁（太乙天符。）
上少阴火，中太征火运，下阳明金。其运炎暑，其化暄曜郁燠，（此戊年太征之正化。《五常政大论》曰∶其德暄暑
郁蒸。按∶太征运，遇太阳司天曰热，少阳司天曰暑，少阴司天曰炎暑，皆兼司天之气而言运也。）其变炎烈沸腾，（太
征之变也。）其病上热血溢。（阳火盛也。）热化七，（司天中运同。）清化九，（在泉。）正化度也。其化上咸寒，中甘寒，
下酸温，药食宜也。（中甘寒，治太征之火也。上下同前。《玄珠》云∶下苦热。）
太征 少宫 太商 少羽（终） 少角（初）
甲子 甲午岁
上少阴火，中太宫土运 ，下阳明金。其运阴雨，其化柔润时雨，（此甲年太宫之正化。《五常政大论》曰∶其德柔润
重淖。）其变震惊飘骤，（太宫之变也。）其病中满身重。（土湿之滞也。）热化二，（司天。按∶《新校正》云∶详对化从标
成数，正化从本生数。甲子之年，热化七，燥化九，甲午之年，热化二，燥化四。其义未然，愚按在后。）雨化五，（中
运。）燥化四，（在泉。）所谓正化日也。其化上咸寒，中苦热，下酸热，所谓药食宜也。（中苦热，治太宫湿胜也。下酸
热，与前后四运稍异，然彼言温，此言热，亦不相远。《玄珠》云∶下苦热。）
太宫 少商 太羽（终 ）太角（初） 少征
庚子 庚午岁（俱同天符。）
上少阴火，中太商金运 ，下阳明金。同正商。（本年金运太过，而君火司天制之，则金得其平，所谓坚成之纪，上
征与正商同也。）其运凉劲，其化雾露萧 ，（此庚年太商之正化。运与在泉同其气，故曰凉劲。）其变肃杀凋零，（太商
之变也。）其病下清。（下清，二便清泄，及下体清冷也，金 气之病。）热化七，（司天。）清化九，（中运。）燥化九，（在
泉。）所谓正化日也。其化上咸寒，中辛温，下酸温，所谓药食宜也。（中辛温，辛以从金，温以治寒也。上下同前。《玄
珠》云∶下苦热。）
太商 少羽（终） 少角（初） 太征 少宫
丙子（岁会。） 丙午岁
上少阴火，中太羽水运，下阳明金。其运寒，其化凝惨栗冽，（此丙年太羽之正化。《五常正大论》曰∶其德凝惨寒
氛。）其变冰雪霜雹，（太羽之变也。）其病寒下。（寒下，中寒下利，腹足清冷也。）热化二，（司天。）寒化六，（中运。）
清化四，（在泉。）正化度也。其化上咸寒，中咸热，下酸温，药食宜也。（中太羽，故治宜咸热。上下同前。 《玄珠》
云∶下苦热。）
太羽（终） 太角（初） 少征 太宫 少商
凡此少阴司天之政，气化营运先天。（此总结子午年少阴司天六气之化也。先天义见前。）地气肃，天气明，寒交暑，
热加燥，（阳明燥金在泉，故地气肃。少阴君火司天，故天气明。金寒而燥，火暑而热，以下临上曰交，以上临下曰加。）
云驰雨府，湿化乃行，时雨乃降。（此即阳明司天，燥极而泽之义。）金火合德，上应荧惑、太白。（上火下金，二气合德，
其星当明也。）其政明，其令切，（火明金切。）其谷丹白。（丹应司天，白应在泉。）水火寒热，持于气交而为病始也，热
病生于上，清病生于下，寒热凌犯而争于中，（少阴司天，阳明在泉，上火下金，故水火寒热，持于气交之中而为病如此。）
民病咳喘，血溢血泄鼽嚏，目赤 疡，寒厥入胃，心痛腰痛，腹大嗌干肿上。（火为热，金为寒，故热病见于上，寒病见
于下。）
初之气，地气迁，燥将去，（初气太阳用事，上年己亥，少阳终之气至此已尽，当云热将去，燥字误也。地气迁义见
前。）寒乃始，蛰复藏，水乃冰，霜复降，风乃至，阳气郁；（寒水之气客于春前，故其为候如此。 ）民反周密，关节禁
固，腰 痛，炎暑将起，中外疮疡。（此皆寒气之病。然少阴君火司天，又值二之主气，故炎暑将起，中外疮疡。 音谁，
尻臀也。）
二之气，阳气布，风乃行，春气以正，万物应荣，寒气时至，民乃和；（风木之客，加于君火之主，故阳布风行，春
气正，万物荣也。司天君火未盛，故寒气时至。木火应时，故民气和。）其病淋，目瞑目赤，气郁于上而热。（君火为病
也。）
三之气，天政布，大火行，庶类蕃鲜，寒气时至；（客气君火司天，加于相火之主，故大火行，庶类蕃鲜。火极水复，
热极寒生，故寒气时至。）民病气厥心痛，寒热更作，咳喘目赤。（二火交炽，故病如此。）
四之气，溽暑至，大雨时行，寒热互至；（客主之气皆湿土用事，故为溽暑大雨等候。）民病寒热，嗌干黄瘅，鼽衄
饮发。（湿热之病也。）
五之气，畏火临，暑反正，阳乃化，万物乃生乃长乃荣，民乃康，（畏火，相火也。时当秋收而阳气化，故万物荣，
民乃康。）其病温。（时寒气热，阳邪胜也。）
终之气，燥令行，余火内格，肿于上，咳喘，甚则血溢，寒气数举，则雾 翳，（燥金之客，加于寒水之主，金气收，
故五气之余火内格。而为病如此。格，拒也。寒气举，雾 翳，皆金水之化。）病生皮腠，内舍于胁，下连少腹而作寒中，
地将易也。（病生皮腠，金之合也。内舍于胁、下连少腹，金乘木也。金性寒，故寒中。在泉气终，故地将易。）
必抑其运气，资其岁胜，（以上子午十年，运气太过，必抑有余，欲得其平；岁有所胜，必资不足，无令受伤也。）
折其郁发，先取化源，无使暴过而生其病也。（本年少阴司天则金郁，阳明在泉则木郁，郁气化源义，见前太阳之政。又
如《本病篇》曰∶子午之岁，太阴升天，主窒天冲，胜之不前。太阳降地，主窒地阜。胜之不入。故刺法论于土欲升而
天冲窒抑之，当刺足太阴之俞。水欲降而地阜窒抑之，当刺足太阴之所出，足阳明之所入。王氏曰∶先于年前十二月迎
而取之。是皆折郁气、取化源之义。）食岁谷以全真气，食间谷以避虚邪。（岁谷，即上文丹白谷也。间谷，义 见前阳明
之政。）岁宜咸而软之，而调其上，（咸从水化，故能调在上之君火。）甚则以苦发之，以酸收之，而安其下，（苦发之，
可以散火。酸收之，可以补金。平其上之君火，则下之燥金得安矣。）甚则以苦泄之，（热燥甚者，非苦寒泄之不可。愚
按∶五味之属，如《阴阳应象大论》曰火生苦，《金匮真言论》曰其味苦，其类火，是分五行之味，苦从火化也。故在本
篇如太阳太阴阳明等政，云以苦燥之温之及以苦发之者，皆用苦之阳也。又《阴阳应象大论》及《至真要大论》，皆云酸
苦涌泄为阴，是言气味之效，苦从阴用也。故本节云以苦泄之，《至真要大论》云湿司于地、热反胜之、治以苦冷、湿化
于天、热反胜之、治以苦寒者，皆用苦之阴也。再如《宣明五气篇》及《五味篇》，俱云苦走骨。夫北方生寒，在体为骨，
是骨本属阴，而苦则走之，岂非阴乎？可见苦味一也，而有从阴从阳、苦热苦寒之不同，何可不辨？今有谓苦属火而讳
其寒者，有但知苦寒而忘其热者，皆不明气味变通之理耳。举此一端，则五味之性可类见矣。又如《藏气法时论》云粳
米牛肉枣葵皆甘、麦羊肉杏薤皆苦之类，是于饮食常味之中，又各有辨。味变之理如此，不得其精，不足以言气味也。）
适气同异而多少之，同天气者以寒清化，同地气者以温热化。（言以上十年运之与气，有与司天同热者，当以寒清所化之
品治之，如太角太征岁是也。有与在泉同寒者，当以温热所化之品治之，如太羽太宫太商岁是也。当各因其同异，而制
为之多少耳。）用热远热，用凉远凉，用温远温，用寒远寒，食宜同法，有假则反，此其道也，反是者病作矣。（详义见
前太阳阳明之政。）
帝曰∶善。厥阴之政奈何？岐伯曰∶巳亥之纪也。
丁巳 丁亥岁（俱天符。）
上厥阴木，（司天。）中少角木运，（中运。）下少阳相火。（在泉。）同正角。（本年木运不及，得司天厥阴之助，所谓
委和之纪，上角与正角同也。）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。）清化热化胜复同，邪
气化度也。（详同前。）灾三宫。（三，东方震宫也。木气不及，故灾及之。）风化三，（司天与运同。）火化七，（在泉。）
正化度也。其化上辛凉，（辛凉从金化，治风木在上也。）中辛和，（木运不及，而得司天之助，故宜辛宜和。）下咸寒，（咸
寒从水化，治相火在下也。）药食宜也。
少角（初正） 太征 少宫 太商 少羽（终）
癸巳 癸亥岁（俱同岁会。）
上厥阴木，中少征火运 ，下少阳相火，其运热寒雨。（热为运气，寒为胜气，雨为复气。）寒化雨化胜复同，邪气化
度也。灾九宫。（九为离宫，火运不及，故灾及之。）风化八，（司天。）火化二，（运与在泉同。）正化度也。其化上辛凉，
中咸和，下咸寒，药食宜也。（中运少征，得天地之生助，故宜咸和。上下同前。）
少征 太宫 少商 太羽（终） 太角（初）
己巳 己亥岁
第三阶段，司天之气布化，湿气下降，地气上升，雨水按时降下，寒气随之而来；（太阴湿土司天，湿土当令，所以湿气下降，地气升腾化为雨。三之气过后，太阳寒水在泉，所以寒气随之。）人们感受寒湿邪气，就会发生严重的浮肿，胸腹胀满。（寒邪凝滞，湿邪阻滞，所以出现这样的病症。）
第四阶段，相火临御，湿热蒸腾，地气上升，天气闭塞不通，早晚刮起寒风，热气与寒气相互搏结，草木间烟雾凝结，湿气不能流通，于是白露阴冷散布，形成秋季的时令特征；（少阳相火当令，其气特别猛烈，所以称为“畏火”。以下凡是提到“畏火”的，都是指相火。客气为相火，主气为湿土，火土合气导致湿热上腾，所以天气闭塞不通。然而太阳寒水在泉，所以寒风随早晚发作。湿气遇到火气，所以湿气运行不畅，只有白露阴冷散布，以成就秋季的时令。）民众患病表现为腠理发热，血液突然溢出，疟疾，心腹满闷，胸部及腹部胀大，严重则肌肉浮肿。（湿热并行，所以产生这些病证。“胪”指皮肤，另一种说法认为腹部前方称为胪。“肿”指肌肉浮肿。“胪”读音同“闾”或“卢”，音附注于此。）
第五阶段，肃杀的命令已经施行，寒露下降，霜冻早早降临，草木变黄凋落；（客气和主气都属阳明燥金当令，所以政令如此。）寒气侵袭人体，君子注意周密保暖，百姓容易患皮毛腠理的病证。（皮毛腠理属金，因为气求同类相应。）
终之气，寒气大作，湿气大行，霜雪积聚，阴气凝结，水结成坚冰，阳光无法发挥作用；（在泉客气和主气都属太阳寒水当令，所以政令如此。）人们感受寒气，就会患病表现为关节僵硬固定，腰部疼痛。（关节位于骨骼处，腰部属于肾与膀胱，都是因为寒邪寻求同类而致病。）
寒湿之气交争于气交之中而导致疾病，必须抑制郁结之气并选取化源，（以上十年，上为湿土司天，下为寒水在泉，所以寒湿之气交争于气交之中。然而太阴司天则水气郁结，太阳在泉则火气郁结，关于郁气化源的详细义理，见前文太阳之政。又如《补遗本病篇》说：丑未之年，少阳相火欲升为天，被天蓬（太阳寒水）所窒塞，胜气使其不前。厥阴风木欲降为地，被地晶（太阴湿土）所窒塞，胜气使其不入。所以《刺法论》中说，对于欲升之火被天蓬窒抑的情况，君火和相火应同刺心包络的荣穴。对于欲降之木被地晶窒抑的情况，应当刺手太阴肺经的井穴，手阳明大肠经的合穴。王冰说：化源在九月，迎着取之，以补益正气。这些都是抑制郁气、选取化源的意义。）补助当年的岁气，不让邪气战胜正气，（太阴湿土司天，是丑未年不及的年份，所以应当补助岁气。）食用当年对应的谷物以保全真气，食用间谷以保护精气。（岁谷，就是上文提到的玄谷。间谷的含义见前文阳明之政。）所以这一年适宜用苦味药燥湿温中，病情严重的用发汗法或泄下法。如果不发汗也不泄下，那么湿气就会外溢，肌肉溃烂，皮肤破裂，水和血互相交流。（用苦味燥湿温中，苦味从火化，燥能治湿，温能治寒。发汗泄下，发散可以驱逐寒邪，渗泄可以去除湿邪。）必须赞助扶助阳气之火，让它抵御严寒，（岁气阴寒，所以应当扶阳。）根据运气异同的情况，决定用药多少，与寒气相同的用热性药治疗，与湿气相同的用燥性药治疗，（以上十年，运与气，有与在泉同寒的，应当多用热性药治疗，如少角、少羽年是这样；有与司天同湿的，应当多用燥性药治疗，如少宫年是这样。至于少角、少征年，应当稍微顺应平和之道来处理。）不同的情况用药少些，相同的情况用药多些。（虽然都用热性或燥性药，各有侧重，但或多或少，应当根据运气异同，酌情处理。）使用凉药要避开凉气盛的时候，使用寒药要避开寒气盛的时候，使用温药要避开温气盛的时候，使用热药要避开热气盛的时候，饮食调理也遵循同样的法则，如果是假象则相反，这是治疗的规律，违背这个规律就会生病。（详细义理见前文太阳阳明之政。）
黄帝说：好。少阴君火司天的政令是怎样的？岐伯说：这是子年和午年的纪年。
壬子年、壬午年
上为少阴君火司天，（司天。）中为太角木运，（中运。）下为阳明燥金在泉。（在泉。）其运风气鼓动，其化表现为树木鸣响、万物开启分裂，（这是壬年太角运的正化。《五常政大论》说：其德表现为鸣响、靡丽、开启、分裂。）其变表现为狂风摧拉、树木拔起，（太角运的变异。）其病表现为四肢胀满。（肝木过强所致。）热化二数，（司天。）风化八数，（中运。）清化四数，（在泉。）这是正化的度数。其治疗上部宜用咸寒药，（咸寒从水化，用来治疗司天的君火。）中部宜用酸凉药，（酸从木气，太角运宜用凉药。）下部宜用酸温药，（酸本从木，为什么要治疗阳明呢？因为燥金在泉，金病在肺，《藏气法时论》说：肺欲收，急食酸以收敛它，用酸来补肺。《至真要大论》说：金位之主，其补以酸。又说：阳明之客，以酸补之。这是因为阳明居于少阴之下，其气不足，所以适宜这样治疗。下文同理。《玄珠》说：下部用苦热药。）药物和食物适宜这样选择。
太角（初正） 少征 太宫 少商 太羽（终）
戊子年（天符。） 戊午年（太乙天符。）
上为少阴君火，中为太征火运，下为阳明燥金。其运炎暑，其化表现为温暖照耀、郁热蒸腾，（这是戊年太征运的正化。《五常政大论》说：其德表现为温暖、暑热、郁蒸。按：太征运，遇到太阳司天叫热，少阳司天叫暑，少阴司天叫炎暑，都是兼带司天之气的意思而言运的。）其变表现为烈火沸腾，（太征运的变异。）其病表现为上部热血溢出。（阳火过盛所致。）热化七数，（司天和中运相同。）清化九数，（在泉。）正化度数如此。其治疗上部宜用咸寒药，中部宜用甘寒药，下部宜用酸温药，药物和食物适宜这样选择。（中部甘寒，用来治疗太征的火。上下部同上。《玄珠》说：下部用苦热药。）
太征 少宫 太商 少羽（终） 少角（初）
甲子年、甲午年
上为少阴君火，中为太宫土运，下为阳明燥金。其运阴雨，其化表现为柔润适时降雨，（这是甲年太宫运的正化。《五常政大论》说：其德表现为柔润、重浊、泥泞。）其变表现为震惊飘骤，（太宫运的变异。）其病表现为身体沉重。（土湿阻滞所致。）热化二数，（司天。按：《新校正》说：详对化从标成数，正化从本生数。甲子年，热化七，燥化九，甲午年，热化二，燥化四。这种说法不对，我认为在后面解释。）雨化五数，（中运。）燥化四数，（在泉。）这就是正化的天数。其治疗上部宜用咸寒药，中部宜用苦热药，下部宜用酸热药，这就是药物和食物的适宜选择。（中部苦热，用来治疗太宫的湿胜。下部酸热，与前四种运稍有不同的地方，但前面说温，这里说热，意思也不远。《玄珠》说：下部用苦热药。）
太宫 少商 太羽（终） 太角（初） 少征
庚子年、庚午年（俱同天符。）
上为少阴君火，中为太商金运，下为阳明燥金。同于正商运。（本年金运太过，而被君火司天制约，则金气得其平，这就是所谓的“坚成之纪”，上与正商运相同。）其运凉劲，其化表现为雾露萧瑟，（这是庚年太商运的正化。运与在泉同气，所以叫凉劲。）其变表现为肃杀凋零，（太商运的变异。）其病表现为下部清冷泄泻。（下部清冷泄泻，指大小便清泄，以及下部肢体清冷，这是金气致病。）热化七数，（司天。）清化九数，（中运。）燥化九数，（在泉。）这就是正化的天数。其治疗上部宜用咸寒药，中部宜用辛温药，下部宜用酸温药，这就是药物和食物的适宜选择。（中部辛温，辛以顺从金气，温以治疗寒邪。上下部同上。《玄珠》说：下部用苦热药。）
太商 少羽（终） 少角（初） 太征 少宫
丙子年（岁会。） 丙午年
上为少阴君火，中为太羽水运，下为阳明燥金。其运寒冷，其化表现为凝结凄惨、凛冽寒冷，（这是丙年太羽运的正化。《五常政大论》说：其德表现为凝结凄惨、寒氛弥漫。）其变表现为冰雪霜雹，（太羽运的变异。）其病表现为下部寒冷。（下部寒冷，指中寒下利，腹部和足部清冷。）热化二数，（司天。）寒化六数，（中运。）清化四数，（在泉。）正化度数如此。其治疗上部宜用咸寒药，中部宜用咸热药，下部宜用酸温药，药物和食物适宜这样选择。（中部太羽，所以治疗宜用咸热。上下部同上。《玄珠》说：下部用苦热药。）
太羽（终） 太角（初） 少征 太宫 少商
凡此少阴君火司天的政令，气化运行先于天时。（这是总结子午年少阴司天六气的气化。先天含义见前文。）地气肃杀，天气明朗，寒与暑相交，热与燥相加，（阳明燥金在泉，所以地气肃杀。少阴君火司天，所以天气明朗。金寒而燥，火暑而热，以下临上叫交，以上临下叫加。）云气奔驰于雨府，湿气得以施行，适时雨水降落。（这就是阳明司天，燥极而润泽的意思。）金火合德，上应荧惑星（火星）和白金星（太白星）。（上火下金，二气合德，这两颗星应当明亮。）其政令明朗，其命令急切，（火明金切。）其谷物红色白色。（红色对应司天，白色对在泉。）水火寒热之气交争于气交之中而开始致病，热病生于上部，清冷病生于下部，寒热相互侵犯争斗于中部，（少阴司天，阳明在泉，上火下金，所以水火寒热，交争于气交之中而致病如此。）民众患病咳嗽气喘，血液溢出或泄泻，鼻塞喷嚏，眼睛发红生疮疡，寒厥入胃，心痛腰痛，腹部胀大，咽喉干燥肿胀上部。（火为热，金为寒，所以热病见于上部，寒病见于下部。）
初之气，地气迁移，燥气将去，（初之气太阳寒水当令，上年己亥年，少阳相火终之气至此已尽，应当说是热将去，“燥”字是误写。地气迁移的含义见前文。）寒气开始，蛰虫重新隐藏，水结成冰，霜再次下降，风到来，阳气郁结；（寒水之气客居在春季之前，所以气候如此。）民众反而需要严密保暖，关节僵硬固定，腰部疼痛，炎热暑气将要兴起，内外发生疮疡。（这些都是寒气的病证。然而少阴君火司天，又值二之气的主气为君火，所以炎热暑气将要兴起，内外发生疮疡。“ ”音同“谁”，指尻臀。）
二之气，阳气布散，风乃流行，春气端正，万物应时繁荣，寒气不时而至，民众得以调和；（风木客气，加于君火主气之上，所以阳气布散风行，春气正，万物繁荣。司天君火尚未盛大，所以寒气不时而至。木火应时，所以民气和。）其病表现为淋证，眼睛闭合或发红，气郁于上部而发热。（君火致病。）
三之气，司天政令布化，大火运行，各类生物繁茂鲜艳，寒气不时而至；（客气君火司天，加于相火主气之上，所以大火运行，各类生物繁茂鲜艳。火极则水复，热极则寒生，所以寒气不时而至。）民众患病气逆心痛，寒热交替发作，咳嗽气喘，眼睛发红。（二火交炽，所以病证如此。）
四之气，湿热暑气到来，大雨时常流行，寒热交替而至；（客气和主气都属湿土当令，所以表现为湿热大雨等气候。）民众患病寒热，咽喉干燥，黄疸，鼻塞流涕，痰饮发作。（湿热病证。）
五之气，相火临御，暑气反正，阳气化育，万物生长繁荣，民众安康，（相火，即畏火。时当秋收而阳气化育，所以万物繁荣，民众安康。）其病温病。（此时寒气退去热气胜，阳邪胜所致。）
终之气，燥令施行，余火内格拒，上部肿胀，咳嗽气喘，严重则血液溢出，寒气多次发动，则雾气朦胧遮蔽，（燥金客气，加于寒水主气之上，金气收敛，所以五之气之余火内格拒。而致病如此。格，指拒斥。寒气发动，雾气朦胧遮蔽，都是金水之气化所致。）病生于皮毛腠理，内部留舍于胁肋，向下连接小腹而产生中寒，地气即将更替。（病生于皮毛腠理，是金的合应。内部留舍于胁肋、向下连接小腹，是金乘克木。金性寒，所以中寒。在泉之气终结，所以地气即将更替。）
必须抑制其运气，资助当年的胜气，（以上子午十年，运气太过，必须抑制有余，以求得其平衡；岁气有所胜，必须资助不足，不让其受伤。）抑制其郁发之气，先选取化源，不让暴烈之气过度而产生疾病。（本年少阴司天则金气郁结，阳明在泉则木气郁结，郁气化源的含义，见前文太阳之政。又如《本病篇》说：子午之年，太阴湿土欲升为天，被天冲（太阳寒水）所窒塞，胜气使其不前。太阳寒水欲降为地，被地阜（太阴湿土）所窒塞，胜气使其不入。所以《刺法论》中说，对于土欲升而被天冲窒抑的情况，应当刺足太阴脾经的俞穴。水欲降而被地阜窒塞的情况，应当刺足太阴脾经的井穴，足阳明胃经的合穴。王冰说：先在年前十二月迎着取之。这些都是抑制郁气、选取化源的意义。）食用岁谷以保全真气，食用间谷以避开虚邪。（岁谷，就是上文提到的丹白谷。间谷的含义见前文阳明之政。）这一年适宜用咸味药软坚，并调理上部，（咸味从水化，所以能调理在上部的君火。）严重的用苦味药发散，用酸味药收敛，并安定下部，（苦味发散，可以散火。酸味收敛，可以补金。平定上部的君火，那么下部的燥金就能安定了。）严重的用苦味药泄热，（热燥严重的，非苦寒泄热不可。我按：五味属性，如《阴阳应象大论》说火生苦，《金匮真言论》说其味苦，其类火，这是分五行之味，苦从火化。所以在本篇如太阳、太阴、阳明等政，说用苦燥之、温之及用苦发之者，都是用苦的阳性。又《阴阳应象大论》及《至真要大论》，都说酸苦涌泄为阴，这是言气味的作用，苦从阴用。所以本节说用苦泄之，《至真要大论》说湿司于地、热反胜之、治以苦冷、湿化于天、热反胜之、治以苦寒者，都是用苦的阴性。再如《宣明五气篇》及《五味篇》，都说苦走骨。北方生寒，在体为骨，骨本属阴，而苦则走之，难道不是阴吗？可见苦味一种，却有从阴从阳、苦热苦寒的不同，怎么可以不辨别？现在有说苦属火而忌讳其寒性的，有只知道苦寒而忘记其热性的，都不明白气味变通的道理。举这一端，五味的性质就可以类推了。又如《藏气法时论》说粳米、牛肉、枣、葵皆甘、麦、羊肉、杏、薤皆苦之类，这是在饮食常味之中，又有辨别。味道变化的道理如此，不得其精微，不足以谈论气味。）根据气运的同异来决定用药多少，与司天天气相同的用寒清药治疗，与在泉地气相同的用温热药治疗。（意思是以上十年，运与气，有与司天同热的，应当用寒清所化的药物治疗，如太角、太征年是这样。有与在泉同寒的，应当用温热所化的药物治疗，如太羽、太宫、太商年是这样。应当各自根据其同异，而制定药物的多少。）使用热药要避开热气盛的时候，使用凉药要避开凉气盛的时候，使用温药要避开温气盛的时候，使用寒药要避开寒气盛的时候，饮食调理也遵循同样的法则，如果有假象则相反，这是治疗的规律，违背这个规律疾病就会发作。（详细义理见前文太阳阳明之政。）
黄帝说：好。厥阴风木司天的政令是怎样的？岐伯说：这是巳年和亥年的纪年。
丁巳年、丁亥年（俱天符。）
上为厥阴风木司天，（司天。）中为少角木运，（中运。）下为少阳相火在泉。（在泉。）同于正角运。（本年木运不及，得到司天厥阴风的帮助，这就是所谓的“委和之纪”，上与正角运相同。）其运风气清热。（风是中运少角之气，清是胜风之气，热是复清之气。）清化热化胜复相同，邪气化度如此。（详细见前文。）灾在三宫。（三，是东方震宫。木气不及，所以灾害波及此处。）风化三数，（司天与运相同。）火化七数，（在泉。）正化度数如此。其治疗上部宜用辛凉药，（辛凉从金化，治疗风木在上。）中部宜用辛和药，（木运不及，而得司天之助，所以宜辛宜和。）下部宜用咸寒药，（咸寒从水化，治疗相火在下。）药物和食物适宜这样选择。
少角（初正） 太征 少宫 太商 少羽（终）
癸巳年、癸亥年（俱同岁会。）
上为厥阴风木，中为少征火运，下为少阳相火，其运热寒雨。（热是运气，寒是胜气，雨是复气。）寒化雨化胜复相同，邪气化度如此。灾在九宫。（九是离宫，火运不及，所以灾害波及此处。）风化八数，（司天。）火化二数，（运与在泉相同。）正化度数如此。其治疗上部宜用辛凉药，中部宜用咸和药，下部宜用咸寒药，药物和食物适宜这样选择。（中运少征，得到天地之生助，所以宜咸和。上下部同上。）
少征 太宫 少商 太羽（终） 太角（初）
己巳年、己亥年
Third Qi, the heavenly government is distributed; dampness descends, earth qi ascends, rain falls at its proper time, and cold follows accordingly. (Taiyin Si Tian, with damp-earth in charge, thus dampness descends and earth qi ascends to form rain. After the third Qi, Taiyang is in Quan, thus cold follows.) If affected by cold-dampness, the people suffer from severe edema and fullness of the chest and abdomen. (Cold congeals and dampness stagnates, hence the disease manifests thus.)
Fourth Qi, the "Feared Fire" (Ministerial Fire) arrives, causing humid heat to transform; earth qi ascends, while heaven qi becomes obstructed. Cold wind blows morning and evening, steaming heat clashes, grass and trees condense smoke, damp transformation does not flow freely, thus white dew spreads yin, completing the autumn season. (Shaoyang Ministerial Fire is in charge, its qi being particularly fierce, hence called "Feared Fire." Hereafter, whenever "Feared Fire" is mentioned, it refers to Ministerial Fire. The guest qi is Ministerial Fire, the host qi is Damp-Earth; fire and earth combine qi to cause humid heat to ascend, thus heaven qi is blocked. However, since Taiyang is in Quan, cold wind arises at dawn and dusk. When dampness meets fire, damp transformation does not flow; only white dew spreads yin to complete the autumn season.) The people suffer from heat in the interstices, sudden hemorrhage, malaria, fullness of the heart and abdomen, distension of the chest and abdomen, and in severe cases, muscular edema. (Damp-heat moving together causes these diseases. "Lu" refers to skin; another view states the front of the abdomen is called Lu. "Zhong" refers to muscular edema. "Lu" is pronounced as "Lv" or "Lu," sound attached.)
Fifth Qi, the harsh decree has been implemented; cold dew descends, frost falls early, grass and trees turn yellow and fall. (Both guest and host qi are Yangming Dry-Metal in charge, thus their governance is as described.) When cold qi reaches the body, gentlemen dress carefully, and the people suffer from diseases of the skin and interstices. (Skin and interstices belong to Metal, as qi seeks its kind.)
Final Qi, cold rises greatly, dampness transforms largely, frost accumulates, yin congeals, water hardens into ice, and sunlight fails to function. (The guest and host qi in Quan are both Taiyang Cold-Water in charge, thus their governance is as described.) Affected by cold, patients suffer from joint stiffness and immobility, and lower back pain. (Joints are in the bones; the lower back belongs to the Kidney and Bladder, all suffering disease as cold seeks its kind.)
When cold and dampness persist at the intersection of qi and cause illness, one must break the stagnant qi and access the source of transformation. (For the above ten years, upper dampness and lower cold persist at the qi intersection. However, Taiyin Si Tian leads to Water stagnation, and Taiyang in Quan leads to Fire stagnation. The detailed meaning of stagnant qi and the source of transformation is seen in the previous section on Taiyang's governance. Furthermore, the *Supplement to the Original Disease Chapter* states: In Chou and Wei years, Shaoyang [Ministerial Fire] wishes to ascend to Heaven but is blocked by Tianpeng [Taiyang Cold-Water], so the winning qi prevents it from advancing. Jueyin [Wind-Wood] wishes to descend to Earth but is blocked by Dijing [Taiyin Damp-Earth], so the winning qi prevents it from entering. Thus, the *Acupuncture Method Treatise* says that for Fire wishing to ascend but suppressed by Tianpeng, the Sovereign Fire and Ministerial Fire should both have their Ying-Spring points of the Pericardium needled. For Wood wishing to descend but suppressed by Dijing, the Jing-Well point of the Hand-Taiyin Lung Meridian and the He-Sea point of the Hand-Yangming Large Intestine Meridian should be needled. Wang Bing said: Access the source of transformation in the ninth month, meeting and taking it to tonify. These are all meanings of breaking stagnant qi and accessing the source of transformation.) Benefit the year's qi, preventing evil from prevailing. (Taiyin Si Tian corresponds to the deficient years of Chou and Wei, thus one should benefit the year's qi.) Eat grains of the year to preserve true qi, and eat inter-grains to protect essence. (Yearly grain refers to the Xuan grain mentioned above. Inter-grain meaning is seen in the previous section on Yangming's governance.) Therefore, for this year, it is suitable to use bitter herbs to dry and warm; if severe, use dispersing or purging methods. If neither dispersed nor purged, dampness will overflow externally, muscles will ulcerate, skin will split, and water and blood will mix. (Using bitter to dry and warm: bitter transforms via Fire, drying treats dampness, warming treats cold. Dispersing and purging: dispersing can expel cold,渗泄 [osmotic drainage/purging] can remove dampness.) One must assist Yang Fire to resist severe cold. (The year's qi is Yin-Cold, thus one should support Yang.) Depending on the similarity or difference of the qi, adjust the quantity accordingly: those similar to cold are treated with hot transformations, those similar to dampness are treated with dry transformations. (For the above ten years, the movement and qi may share cold with the Qi in Quan, requiring more hot-transforming substances, such as in Shao-Jue and Shao-Yu years; or share dampness with the Si Tian, requiring more dry-transforming substances, such as in Shao-Gong years. For Shao-Jue and Shao-Zheng years, one should handle them with slight peace/harmony.) Different ones use less, same ones use more. (Although using hot or dry, each has specific treatments, but the quantity should be adjusted according to the similarity or difference of Yun and Qi.) Use cooling far from cooling times, use cold far from cold times, use warm far from warm times, use hot far from hot times; diet should follow the same method. If there is a false condition, reverse it. This is the way; reversing it causes disease. (Detailed meaning is seen in the previous sections on Taiyang and Yangming's governance.)
The Emperor said: Excellent. How is the governance of Shaoyin? Qibo said: It is the record of Zi and Wu years.
Ren Zi and Ren Wu Years
Upper: Shaoyin Fire (Si Tian). Middle: Taijiao Wood Movement (Zhong Yun). Lower: Yangming Metal (Zai Quan).
Its movement is wind drumming; its transformation is sounding, chaotic, opening, and splitting. (This is the normal transformation of Taijiao in Ren years. *Wu Chang Zheng Da Lun* says: Its virtue is sounding, mild, opening, and splitting.) Its change is shaking, tearing, destroying, and uprooting. (Change of Taijiao.) Its disease is limb fullness. (Liver Wood is strong.)
Heat transformation: 2 (Si Tian). Wind transformation: 8 (Middle Movement). Clear/Dry transformation: 4 (Zai Quan). These are the degrees of normal transformation.
Its treatment: Upper uses Salty-Cold (Salty-Cold transforms via Water to treat Sovereign Fire of Si Tian). Middle uses Sour-Light/Cool (Sour follows Wood Qi, Taijiao should be cool). Lower uses Sour-Warm (Sour originally follows Wood; why treat Yangming? Because Dry-Metal is in Quan, Metal disease is in the Lung. *Zang Qi Fa Shi Lun* says: The Lung desires restriction, urgently eat sour to restrict it, use sour to tonify. *Zhi Zhen Yao Da Lun* says: Master of Metal position, tonify with sour. Also: Guest of Yangming, tonify with sour. This is because Yangming is below Shaoyin, its qi is insufficient, thus treated thus. Same for following text. *Xuan Zhu* says: Lower uses Bitter-Hot.) Medicines and foods are suitable thus.
Taijiao (Initial/Normal) Shaozheng Taigong Shaoshang Taoyu (Final)
Wu Zi (Tian Fu) and Wu Wu Years (Tai Yi Tian Fu)
Upper: Shaoyin Fire. Middle: Taizheng Fire Movement. Lower: Yangming Metal.
Its movement is blazing heat; its transformation is warm shining, oppressive heat. (This is the normal transformation of Taizheng in Wu years. *Wu Chang Zheng Da Lun* says: Its virtue is warm, summer heat, oppression, steaming. Note: Taizheng movement, when encountering Taiyang Si Tian is called Heat, Shaoyang Si Tian is called Summer Heat, Shaoyin Si Tian is called Blazing Summer Heat; all include the Si Tian qi when discussing movement.) Its change is blazing fierce boiling. (Change of Taizheng.) Its disease is upper heat and blood overflow. (Yang Fire is excessive.)
Heat transformation: 7 (Si Tian and Middle Movement same). Clear/Dry transformation: 9 (Zai Quan). Degrees of normal transformation.
Its treatment: Upper uses Salty-Cold, Middle uses Sweet-Cold, Lower uses Sour-Warm. Medicines and foods are suitable thus. (Middle Sweet-Cold treats Taizheng Fire. Upper and Lower same as before. *Xuan Zhu* says: Lower uses Bitter-Hot.)
Taizheng Shaogong Taishang Shaoyu (Final) Shaojue (Initial)
Jia Zi and Jia Wu Years
Upper: Shaoyin Fire. Middle: Taigong Earth Movement. Lower: Yangming Metal.
Its movement is rainy clouds; its transformation is soft, moist, timely rain. (This is the normal transformation of Taigong in Jia years. *Wu Chang Zheng Da Lun* says: Its virtue is soft, moist, heavy, muddy.) Its change is shocking, drifting, and sudden storms. (Change of Taigong.) Its disease is middle body heaviness. (Earth-Damp stagnation.)
Heat transformation: 2 (Si Tian. Note: *Xin Zheng Xiao* says: Detailed calculation of transformation follows the standard Cheng number, normal transformation follows the Ben Sheng number. In Jia Zi year, Heat transformation is 7, Dry transformation is 9; in Jia Wu year, Heat transformation is 2, Dry transformation is 4. This reasoning is incorrect, I believe it is explained later.) Rain transformation: 5 (Middle Movement). Dry transformation: 4 (Zai Quan). This is what is called the days of normal transformation.
Its treatment: Upper uses Salty-Cold, Middle uses Bitter-Hot, Lower uses Sour-Hot. This is what medicines and foods suit. (Middle Bitter-Hot treats Taigong Damp excess. Lower Sour-Hot differs slightly from the previous four movements, but where others say Warm, this says Hot, which is not far off. *Xuan Zhu* says: Lower uses Bitter-Hot.)
Taigong Shaoshang Taoyu (Final) Taijue (Initial) Shaozheng
Geng Zi and Geng Wu Years (Both Tong Tian Fu)
Upper: Shaoyin Fire. Middle: Taishang Metal Movement. Lower: Yangming Metal. Same as Zheng Shang. (This year's Metal Movement is Excessive, but controlled by Sovereign Fire Si Tian, so Metal achieves balance, known as the "Firm Completion Record," same as Zheng Shang above.)
Its movement is cool and stiff; its transformation is foggy and dewy desolation. (This is the normal transformation of Taishang in Geng years. Movement and Zai Quan share the same qi, hence called Cool-Stiff.) Its change is solemn killing and withering. (Change of Taishang.) Its disease is lower clearness/diarrhea. (Lower clearness refers to clear diarrhea of stool and urine, and coldness of the lower body, a disease of Metal Qi.)
Heat transformation: 7 (Si Tian). Clear/Dry transformation: 9 (Middle Movement). Dry transformation: 9 (Zai Quan). This is what is called the days of normal transformation.
Its treatment: Upper uses Salty-Cold, Middle uses Pungent-Warm, Lower uses Sour-Warm. This is what medicines and foods suit. (Middle Pungent-Warm: Pungent follows Metal, Warm treats Cold. Upper and Lower same as before. *Xuan Zhu* says: Lower uses Bitter-Hot.)
Taishang Shaoyu (Final) Shaojue (Initial) Taizheng Shaogong
Bing Zi (Sui Hui) and Bing Wu Years
Upper: Shaoyin Fire. Middle: Taoyu Water Movement. Lower: Yangming Metal.
Its movement is cold; its transformation is congealed, miserable, chilling. (This is the normal transformation of Taoyu in Bing years. *Wu Chang Zheng Da Lun* says: Its virtue is congealed, miserable, cold atmosphere.) Its change is ice, snow, frost, and hail. (Change of Taoyu.) Its disease is lower cold. (Lower cold refers to middle cold with diarrhea, and cold abdomen and feet.)
Heat transformation: 2 (Si Tian). Cold transformation: 6 (Middle Movement). Clear/Dry transformation: 4 (Zai Quan). Degrees of normal transformation.
Its treatment: Upper uses Salty-Cold, Middle uses Salty-Hot, Lower uses Sour-Warm. Medicines and foods are suitable thus. (Middle Taoyu, thus treatment should be Salty-Hot. Upper and Lower same as before. *Xuan Zhu* says: Lower uses Bitter-Hot.)
Taoyu (Final) Taijue (Initial) Shaozheng Taigong Shaoshang
All these Shaoyin Si Tian governances, the qi transformation and operation precede heaven. (This summarizes the six Qi transformations of Shaoyin Si Tian in Zi and Wu years. "Preceding heaven" meaning seen previously.) Earth qi is肃 (solemn/clear), Heaven qi is bright. Cold intersects with heat, heat adds to dryness. (Yangming Dry-Metal in Quan, thus Earth qi is solemn. Shaoyin Sovereign Fire Si Tian, thus Heaven qi is bright. Metal is cold and dry, Fire is hot and summer-heat. Below approaching above is intersection, above approaching below is addition.) Clouds race to the Rain Mansion, damp transformation proceeds, timely rain descends. (This is the meaning of Yangming Si Tian: extreme dryness leads to moisture.) Metal and Fire combine virtue, corresponding to Yinghuo (Mars) and Taibai (Venus) stars. (Upper Fire, Lower Metal, two qi combine virtue, these stars should be bright.) Their governance is bright, their command is sharp. (Fire bright, Metal sharp.) Their grains are red and white. (Red corresponds to Si Tian, White corresponds to Zai Quan.) Water, Fire, Cold, Heat contend at the qi intersection, marking the beginning of disease. Heat diseases arise above, Clear/Cold diseases arise below, Cold and Heat invade and contend in the middle. (Shaoyin Si Tian, Yangming Zai Quan, Upper Fire, Lower Metal, thus Water-Fire-Cold-Heat contend at the qi intersection causing disease thus.) The people suffer from cough and wheezing, hemorrhage and diarrhea, nasal congestion and sneezing, red eyes and ulcers, cold jue entering the stomach, heart pain, lower back pain, abdominal distension, dry throat, and swelling above. (Fire is heat, Metal is cold, thus heat diseases appear above, cold diseases appear below.)
First Qi, Earth qi migrates, Dryness is about to depart. (First Qi is Taiyang in charge. Last year Ji Hai, Shaoyang Final Qi ends here, should say Heat is departing, "Dry" character is an error. Meaning of Earth qi migration seen previously.) Cold begins, hibernating animals hide again, water freezes, frost descends again, wind arrives, Yang qi is depressed. (Cold-Water qi guests before Spring, thus the climate is so.) The people instead dress closely, joints become stiff and fixed, lower back pain, intense heat is about to rise, sores and ulcers occur inside and outside. (These are all diseases of Cold qi. However, Shaoyin Sovereign Fire Si Tian, and it coincides with the Second Qi Host Qi, thus intense heat is about to rise, sores and ulcers occur inside and outside. " " sounds like "Shui", referring to the buttocks.)
Second Qi, Yang qi spreads, wind flows, Spring qi is correct, all things respond with glory, Cold qi arrives at times, the people harmonize. (Wind-Wood guest adds to Sovereign Fire host, thus Yang spreads and wind flows, Spring qi is correct, all things flourish. Si Tian Sovereign Fire is not yet vigorous, thus Cold qi arrives at times. Wood and Fire correspond to the season, thus the people's qi harmonizes.) Their disease is strangury, closed eyes or red eyes, Qi depressed above and hot. (Disease of Sovereign Fire.)
Third Qi, Heavenly government is distributed, Great Fire moves, all kinds of creatures multiply and shine, Cold qi arrives at times. (Guest Qi Sovereign Fire Si Tian adds to Host Qi Ministerial Fire, thus Great Fire moves, all creatures multiply and shine. Fire extreme leads to Water return, Heat extreme leads to Cold generation, thus Cold qi arrives at times.) The people suffer from Qi jue and heart pain, alternating cold and heat, cough and wheezing, red eyes. (Two Fires blazing together, thus disease manifests thus.)
Fourth Qi, Humid heat arrives, heavy rain often occurs, Cold and Heat alternate arriving. (Guest and Host Qi are both Wet-Earth in charge, thus humid heat and heavy rain climate.) The people suffer from cold and heat, dry throat, jaundice, nasal congestion, rhinorrhea, and fluid retention. (Damp-Heat diseases.)
Fifth Qi, Feared Fire arrives, Summer heat reverses, Yang transforms, all things grow and flourish, the people are healthy. (Feared Fire is Ministerial Fire. Time is Autumn Harvest but Yang transforms, thus all things flourish, people are healthy.) Their disease is Warm disease. (Time Cold qi recedes, Heat qi prevails, Yang Evil prevails.)
Final Qi, Dryness decree operates, residual Fire is internally blocked, swelling above, cough and wheezing, severe cases hemorrhage. Cold Qi frequently rises, thus fog obscures. (Dry-Metal guest adds to Cold-Water host, Metal Qi contracts, thus residual Fire of Fifth Qi is internally blocked. And disease manifests thus. Ge means rejection. Cold Qi rises, fog obscures, all transformations of Metal and Water.) Disease arises in skin and interstices, internally resides in the hypochondrium, connects downward to the lower abdomen causing internal cold. Earth Qi is about to change. (Disease in skin/interstices is combination of Metal. Internally residing in hypochondrium/connecting to lower abdomen is Metal overcoming Wood. Metal nature is cold, thus internal cold. Zai Quan Qi ends, thus Earth Qi is about to change.)
One must suppress its Yun Qi, nourish its Yearly Winning Qi. (Above Zi-Wu ten years, Yun Qi is excessive, must suppress the surplus to achieve balance; Year has winning Qi, must nourish the deficient, do not let it be injured.) Break its stagnant emission, first take the Source of Transformation, do not let violent excess generate disease. (This year Shaoyin Si Tian leads to Metal stagnation, Yangming Zai Quan leads to Wood stagnation. Meaning of stagnant qi and Source of Transformation, see previous Taiyang governance. Also *Ben Bing Pian* says: In Zi-Wu years, Taiyin wishes to ascend to Heaven, blocked by Tianchong, winning qi prevents advance. Taiyang wishes to descend to Earth, blocked by Difou, winning qi prevents entry. Thus *Ci Fa Lun* says for Earth wishing to ascend but blocked by Tianchong, needling Foot-Taiyin Shu points. Water wishing to descend but blocked by Difou, needling Foot-Taiyin Jing-Well and Foot-Yangming He-Sea points. Wang Bing said: First in the twelfth month of the preceding year, meet and take it. These are all meanings of breaking stagnant qi and taking Source of Transformation.) Eat yearly grain to preserve True Qi, eat inter-grain to avoid Empty Evil. (Yearly grain is Dan-Bai grain mentioned above. Inter-grain meaning seen in previous Yangming governance.) This year suits Salty to soften, and regulate the upper part. (Salty transforms via Water, thus can regulate Sovereign Fire above.) Severe cases use Bitter to disperse, Sour to collect, and calm the lower part. (Bitter disperses, can scatter Fire. Sour collects, can tonify Metal. Calming upper Sovereign Fire allows lower Dry Metal to be at peace.) Severe cases use Bitter to drain. (Severe Heat-Dryness requires Bitter-Cold to drain. I note: Five Flavors attributes, as *Yin Yang Ying Xiang Da Lun* says Fire generates Bitter, *Jin Gui Zhen Yan Lun* says its flavor is Bitter, its category is Fire, this divides Five Elements flavors, Bitter transforms via Fire. So in this chapter, for Taiyang, Taiyin, Yangming etc. governance, saying use Bitter to dry/warm or Bitter to disperse, all use Bitter's Yang aspect. Also *Yin Yang Ying Xiang Da Lun* and *Zhi Zhen Yao Da Lun* both say Sour and Bitter induce vomiting and purging are Yin, this speaks of aroma/flavor effects, Bitter transforms via Yin. So this section says use Bitter to drain, *Zhi Zhen Yao Da Lun* says Damp ruling Earth, Heat counter-wins, treat with Bitter-Cold; Damp transforming Heaven, Heat counter-wins, treat with Bitter-Cold, all use Bitter's Yin aspect. Again *Xuan Ming Wu Qi Pian* and *Wu Wei Pian* both say Bitter enters Bone. North generates Cold, in body is Bone, Bone originally belongs to Yin, yet Bitter enters it, is it not Yin? Visible that Bitter flavor, though one, has Yin/Yang differentiation, Bitter-Hot and Bitter-Cold differences, how can one not distinguish? Now some say Bitter belongs to Fire and shy away from its Cold nature, some only know Bitter-Cold and forget its Hot nature, none understand the principle of aroma/flavor transformation. Taking this one example, the nature of Five Flavors can be inferred. Also *Zang Qi Fa Shi Lun* says Rice, Beef, Jujube, Okra are all Sweet, Wheat, Mutton, Apricot, Leek are all Bitter etc., within common dietary flavors, there are further distinctions. The principle of flavor transformation is thus; without grasping the essence, one cannot speak of aroma/flavor.) Adjust qi similarity/difference and quantity accordingly. Those similar to Heaven Qi are treated with Cold/Clear transformations, those similar to Earth Qi are treated with Warm/Hot transformations. (Meaning: Above ten years, Yun and Qi, those sharing Heat with Si Tian, should be treated with Cold/Clear transformed substances, e.g., Taijue, Taizheng years. Those sharing Cold with Zai Quan, should be treated with Warm/Hot transformed substances, e.g., Taoyu, Taigong, Taishang years. Each should be made according to their similarity/difference.) Use Hot far from Hot times, use Cool far from Cool times, use Warm far from Warm times, use Cold far from Cold times; diet follows same method. If false, reverse. This is the way; reversing it causes disease to arise. (Detailed meaning seen in previous Taiyang/Yangming governance.)
The Emperor said: Excellent. How is the governance of Jueyin? Qibo said: It is the record of Si and Hai years.
Ding Si and Ding Hai Years (Both Tian Fu)
Upper: Jueyin Wood (Si Tian). Middle: Shaojiao Wood Movement (Zhong Yun). Lower: Shaoyang Ministerial Fire (Zai Quan). Same as Zheng Jiao. (This year's Wood Movement is Deficient, aided by Si Tian Jueyin, known as "Wei He Record," same as Zheng Jiao above.)
Its movement is Wind clearing Heat. (Wind is Zhong Yun Shaojiao qi, Clear is the qi that wins over Wind, Heat is the qi that復 [repeats/rebounds] Clear.) Clear transformation and Heat transformation winning/repeating are same, Evil Qi transformation degree. (See previous details.) Disaster in Palace Three. (Three is East Zhen Palace. Wood qi deficient, thus disaster affects it.)
Wind transformation: 3 (Si Tian and Movement same). Fire transformation: 7 (Zai Quan). Degrees of normal transformation.
Its treatment: Upper uses Pungent-Cool (Pungent-Cool transforms via Metal, treating Wind-Wood above). Middle uses Pungent-Harmonious (Wood Movement deficient, aided by Si Tian, thus suitable Pungent and Harmonious). Lower uses Salty-Cold (Salty-Cold transforms via Water, treating Ministerial Fire below). Medicines and foods are suitable thus.
Shaojiao (Initial/Normal) Taizheng Shaogong Taishang Shaoyu (Final)
Gui Si and Gui Hai Years (Both Tong Sui Hui)
Upper: Jueyin Wood. Middle: Shaozheng Fire Movement. Lower: Shaoyang Ministerial Fire. Its movement is Heat, Cold, Rain. (Heat is Yun Qi, Cold is Winning Qi, Rain is Rebounding Qi.) Cold transformation and Rain transformation winning/repeating are same, Evil Qi transformation degree. Disaster in Palace Nine. (Nine is Li Palace. Fire Movement deficient, thus disaster affects it.)
Wind transformation: 8 (Si Tian). Fire transformation: 2 (Movement and Zai Quan same). Degrees of normal transformation.
Its treatment: Upper uses Pungent-Cool, Middle uses Salty-Harmonious, Lower uses Salty-Cold. Medicines and foods are suitable thus. (Middle Movement Shaozheng, receiving life-assistance from Heaven and Earth, thus suitable Salty-Harmonious. Upper and Lower same as before.)
Shaozheng Taigong Shaoshang Taoyu (Final) Taijue (Initial)
Ji Si and Ji Hai Years