上厥阴木，中少宫土运，下少阳相火。同正角。（本年土运不及，风木司天胜之，则木兼土化，所谓卑监之纪，上角
与正角同也。）其运雨风清，（雨为运气，风为胜气，清为复气。）风化清化胜复同，所谓邪气化日也。灾五宫。（五，中
宫也。土运不及，故灾及之。）风化三，（司天。）湿化五，（中运。）火化七，（在泉。）所谓正化日也。其化上辛凉，中甘
和，下咸寒，所谓药食宜也。（中运少宫不及，故宜甘和。上下同前。）
少宫 太商 少羽（终） 少角（初） 太征
乙巳 乙亥岁
上厥阴木，中少商金运 ，下少阳相火。同正角。（本年金运不及，而厥阴司天，木无所制，则木得其政，所谓从革
之纪，上角与正角同也。）其运凉热寒，）凉为运气，热为胜气，寒为复气。）热化寒化胜复同，邪气化日也。灾七宫。（七，
兑宫也。金运不及，故灾及之。）风化八，（司天。）清化四，（中运。）火化二，（在泉。）正化度也。其化上辛凉，中酸和，
下咸寒，药食宜也。（中运少商不及，故宜治以酸和。上下同前。以酸治金义，见前少阴之政壬子壬午岁。）
少商 太羽（终） 太角（初） 少征 太宫
辛巳 辛亥岁
上厥阴木，中少羽水运 ，下少阳相火。其运寒雨风。（寒为运气，雨为胜气，风为复气。）雨化风化胜复同，邪气化
度也。灾一宫。（一，坎宫也。水运不及，故灾及之。）风化三，（司天。）寒化一，（中运 。）火化七，（在泉。）正化度也。
其化上辛凉，中苦和，下咸寒，药食宜也。（中苦和，苦从火化，以温少羽之寒也。上下同前。）
少羽（终） 少角（初） 太征 少宫 太商
（愚按∶上文六十年气化之数，有言生数者，有言成数者。《新校正》注云∶详对化从标成数，正化从本生数。谓如
甲子年司天热化七，在泉燥化九，俱从对化也。甲午年司天热化二，在泉燥化四，俱从正化也。六十年司天在泉正对，
皆同此意。似乎近理，今诸家多宗之，而实有未必然者。何也？如少阴司天，子午年也，固可以子午分正对矣。然少阴
司天则阳明在泉，阳明用事则气属卯酉也，又安得以子午之气，言在泉之正对耶？且凡司天有余，则在泉必不足，司天
不足，则在泉必有余，气本不同。若以司天从对化之成数，而言在泉亦成数，司天从正化之生数，而言在泉亦生数，则
上有余下亦有余，上不足下亦不足，是未求上下不同之义耳。故以司天言正对则可，以在泉言正对则不合矣。且内经诸
篇并无正对之说，惟本篇后文曰∶太过者其数成，不及者其数生。此但欲因生成之数，以明气化之微甚耳。故其言生者
不言成，言成者不言生，皆各有深意存焉，似不可以强分也。然欲明各年生成之义者，但当以上中下三气合而观之，以
察其盛衰之象，庶得本经之意。但正化对化之义亦不可不知，今并附图说于《图翼》二卷，以备明者参正。）
凡此厥阴司天之政，气化营运后天。（此总结巳亥年厥阴司天六气之化也。后天义见前。）诸同正岁，气化营运同天。
（诸同正岁者，其气正，其生长化收藏皆与天气相合，故曰营运同天。此虽以上文丁巳丁亥、己巳己亥、乙巳乙亥六气
为言，然六十年之气，亦莫不皆然。）天气扰，地气正，（风木司天，故天气扰。相火在泉，土得温养，故地气正。）风生
高远，炎热从之，云趋雨府，湿化乃行。（木在上，故风生高远。火在下，故炎热从之。上气得温，故云雨作，湿化行。）
风火同德，上应岁星、荧惑。（木火同气，故二星当明。）其政挠，其令速，（风政挠，火令速。）其谷苍丹，（苍应司天，
丹应在泉。）间谷言太者。（详见前阳明之政。）其耗文角品羽。（前阳明之政曰∶其耗白甲品羽。义未详。）风燥火热，胜
复更作，蛰虫来见，流水不冰。（风甚则燥胜，燥胜则热复，故胜复更作如是。）热病行于下，风病行于上，风燥胜复形
于中。（上下之气，持于气交也。）
初之气，寒始肃，杀气方至，（燥金用事也。）民病寒于右之下。（金位西方，金王则伤肝，故寒于右之下。）
二之气，寒不去，华雪水冰，杀气施化，霜乃降，名草上焦，寒雨数至，阳复化，（太阳用事，故其气候如此。然以
寒水之客，加于君火之主，其气必应，故阳复化。）民病热于中。（客寒外加，火应则热于中。）
三之气，天政布，风乃时举，（厥阴司天用事也。）民病泣出耳鸣掉眩。（风木之气见证也。）
四之气，溽暑湿热相搏，争于左之上，（以君火之客，加于太阴之主，四气为天之左间，故湿热争于左之上。）民病
黄瘅而为 肿。（此湿热之为病也。 肿，肉浮肿也，与足跗之跗不同。瘅音丹，又上声。）
五之气，燥湿更胜，沉阴乃布，寒气及体，风雨乃行。（客以湿土，主以燥金，燥湿更胜，其候如此。）
终之气，畏火司令，阳乃大化，蛰虫出见，流水不冰，地气大发，草乃生，人乃舒，（少阳在泉，故候如此。）其病
温厉。（时寒气热，故病温厉。）
必折其郁气，资其化源，（本年厥阴司天则土郁，少阳在泉则金郁，郁气、化源义见前。又如《本病篇》曰∶巳亥之
岁，君火升天，主窒天蓬，胜之不前。阳明降地，主窒地彤，胜而不入。故刺法论于火欲升而天蓬窒抑之，当刺包络之
荥。金欲降而地彤窒抑之，当刺心包络之所出，手少阳之所入。王氏曰∶化源、四月也，迎而取之。是皆折郁气、取化
源之义。）赞其运气，无使邪胜。（补其不足，以抑有余也。）岁宜以辛调上，以咸调下，畏火之气，无妄犯之。（辛从金
化，以调上之风木。咸从水化，以调下之相火。然相火虚实，尤多难辨，故曰畏火之气，无妄犯之，以明其当慎也。）用
温远温，用热远热，用凉远凉，用寒远寒，食宜同法，有假反常，此之道也，反是者病。（详义见前太阳阳明之政。）凡
此定期之纪，胜复正化皆有常数，不可不察。故知其要者，一言而终，不知其要，流散无穷，此之谓也。帝曰∶善。（知
其要者四句，本经凡三见∶《至真要大论》者，言阴阳南北政，详本类前五；《九针十二原篇》者，言井荥五 ，详经络
类十四；此言六十年之纪也。本节原另列在后，今随前五运气行主岁之纪，故并类于此。）
上为厥阴风木司天，中为少宫土运不及，下为少阳相火在泉。其气化表现如同正角（木气纯正之年）。（本年土运不及，风木之气因司天而偏胜，则木气兼有土气的化育之性，即所谓“卑监之纪”，上角与正角相同。）其气候表现为雨、风、清（凉）。雨代表正常的运气，风代表偏胜之气，清（凉）代表复气。（风气和清气作为胜复之气同时出现，称为邪气化日，即异常气候之日。）灾害发生在五宫（五指中宫，属土。因土运不及，故灾害波及土位）。风化数为三（司天之数），湿化数为五（中运之数），火化数为七（在泉之数），这是正化日（正常气化之日）的数值。治疗用药饮食宜用：上部用辛凉，中部用甘和，下部用咸寒，这就是药食适宜的原则。（中运少宫土气不及，故宜用甘味调和。上下部原则同上。）
少商（金运不及） 太商（金运太过） 少羽（水运不及，终之气） 少角（木运不及，初之气） 太征（火运太过）
乙巳年、乙亥年
上为厥阴风木司天，中为少商金运不及，下为少阳相火在泉。其气化表现如同正角。（本年金运不及，且厥阴风木司天，木能克金，金气受制无法制约木气，则木气得其政令，即所谓“从革之纪”，上角与正角相同。）其气候表现为凉、热、寒。凉代表正常的运气，热代表偏胜之气，寒代表复气。（热化和寒化作为胜复之气同时出现，称为邪气化日。）灾害发生在七宫（七指兑宫，属金。因金运不及，故灾害波及金位）。风化数为八（司天），清化数为四（中运），火化数为二（在泉），这是正化度的数值。治疗用药饮食宜用：上部用辛凉，中部用酸和，下部用咸寒，药食适宜。（中运少商金气不及，故宜用酸味调和以治金。上下部原则同上。用酸治金的义理，见前文少阴之政壬子、壬午年的论述。）
少商（金运不及） 太羽（水运太过，终之气） 太角（木运太过，初之气） 少征（火运不及） 太宫（土运太过）
辛巳年、辛亥年
上为厥阴风木司天，中为少羽水运不及，下为少阳相火在泉。其气候表现为寒、雨、风。寒代表正常的运气，雨代表偏胜之气，风代表复气。（雨化和风化作为胜复之气同时出现，称为邪气化度。）灾害发生在一宫（一指坎宫，属水。因水运不及，故灾害波及水位）。风化数为三（司天），寒化数为一（中运），火化数为七（在泉），这是正化度的数值。治疗用药饮食宜用：上部用辛凉，中部用苦和，下部用咸寒，药食适宜。（中部用苦和，是因为苦味从火化，用以温补少羽水运之寒气。上下部原则同上。）
少羽（水运不及，终之气） 少角（木运不及，初之气） 太征（火运太过） 少宫（土运不及） 太商（金运太过）
（我按语：上文六十年气化之数，有的说生数，有的说成数。《新校正》注解说：详细考察对化取标成数，正化取本生数。例如甲子年司天热化七，在泉燥化九，都是从对化而来。甲午年司天热化二，在泉燥化四，都是从正化而来。六十年中司天在泉的正对关系，都符合这个意思。这似乎很有道理，现在各家多宗奉它，但实际上未必如此。为什么呢？如少阴司天，是子午年，固然可以用子午来分正对。但是少阴司天则阳明在泉，阳明主事时气属卯酉，又怎能用子午之气来说明在泉的正对呢？况且凡是司天有余，则在泉必不足；司天不足，则在泉必有余，气本来不同。如果以司天从对化的成数，来说明在泉也是成数；以司天从正化的生数，来说明在泉也是生数，那么就是上有余下也有余，上不足下也不足，这是没有探求上下不同的意义啊。所以以司天言正对是可以的，以在泉言正对就不合道理了。而且《内经》各篇并没有正对的说法，只有本篇后文说：“太过者其数成，不及者其数生。”这只是想通过生成之数，来说明气化的微甚罢了。所以说生数不言成数，说成数不言生数，其中都有深意存在，不可以强行区分。然而想要明白各年生成之义的，应当将上、中、下三气结合起来观察，以察其盛衰之象，这样才能得到本经的原意。但正化对化的义理也不可不知，现一并附图说在《图翼》二卷，以备高明者参考校正。）
凡是这些厥阴风木司天的政令，气化运行落后于天时（后天）。（这是对巳亥年厥阴司天六气之化的总结。后天之义见前文。）所有同正岁的年份，气化运行与天时同步（同天）。（所谓诸同正岁，是指其气纯正，其生长化收藏都与天气相合，所以说营运同天。这里虽然以上文丁巳、丁亥、己巳、己亥、乙巳、乙亥六气为例，但六十年的气运，无不都是这样。）天气扰动，地气安定（风木司天，所以天气扰动。相火在泉，土得温养，所以地气安定）。风气生于高远，炎热随之而来，云趋向雨府，湿气得以施行。（木气在上，所以风气生于高远。火气在下，所以炎热随之。上气得温，所以云雨作，湿气行。）风火同德，上应岁星（木星）、荧惑（火星）。（木火同气，所以这两颗星明亮。）其政令扰乱，其号令迅速（风政扰乱，火令迅速）。其对应的谷物为苍色（青色，应司天）和丹色（红色，应在泉）。间谷提到太者（详见前文阳明之政）。其耗损为文角、品羽（前文阳明之政曰：其耗白甲品羽。义理不详）。风燥火热，胜复交替发作，冬眠的虫类出来活动，流水不结冰。（风甚则燥胜，燥胜则热复，所以胜复交替发作像这样。）热病流行于下部，风病流行于上部，风燥胜复的表现形见于中部。（上下之气，持衡于气交之处。）
初之气，寒气开始肃杀，杀气方才到来（燥金主事）。民众患病表现为右下方寒冷（金位在西，金旺则伤肝，所以右下方寒冷）。
二之气，寒气不去，花雪水冰，杀气施行政令，霜降下，名草上部焦枯，寒雨多次来到，阳气回复化育（太阳寒水主事，所以气候如此。然而以寒水之客加临君火之主，其气必然相应，所以阳气回复化育）。民众患病表现为中部发热（客寒外加，火应则热在中部）。
三之气，天政布散，风气按时兴起（厥阴风木司天主事）。民众患病表现为流泪、耳鸣、抖动、眩晕（风木之气见证）。
四之气，湿热闷热相互搏结，争于左上方（以君火之客加临太阴之主，四气为天之左间，所以湿热争于左上方）。民众患病表现为黄疸并伴有肉浮肿（这是湿热造成的疾病。肿，指肌肉浮肿，与足背的跗不同。瘅音丹，又读上声）。
五之气，燥湿更替占胜，沉阴之气布散，寒气及身，风雨乃行（客主为湿土，主气为燥金，燥湿更替占胜，气候如此）。
终之气，畏火（少阳相火）司令，阳气大发，冬眠虫类出来活动，流水不结冰，地气大发，草木生长，人感到舒适（少阳相火在泉，所以气候如此）。其病为温厉（此时寒气与热气交替，所以病为温疫）。
必须折服其郁结之气，资助其化源（本年厥阴司天则土气郁结，少阳在泉则金气郁结，郁气、化源之义见前。又如《本病篇》说：巳亥之年，君火升天，被天蓬所窒抑，胜气不前。阳明降地，被地彤所窒抑，胜气不入。所以《刺法论》中说火欲升而被天蓬窒抑，当刺心包络的荥穴。金欲降而被地彤窒抑，当刺心包络之所出，手少阳之所入。王冰说：化源，指四月，迎而取之。这些都是折郁气、取化源的意义）。赞助其运气，不让邪气占胜（补其不足，以抑制有余）。岁气适宜用辛味调上部，用咸味调下部，畏惧火气，不要妄加侵犯（辛从金化，以调上部之风木。咸从水化，以调下部之相火。然而相火的虚实，尤其难以辨别，所以说畏惧火气，不要妄加侵犯，以表明应当谨慎）。使用温药避开温时，使用热药避开热时，使用凉药避开凉时，使用寒药避开寒时，饮食适宜也遵循同样的法则，如果有假象则反常，这是治疗的道。违反这些就会生病（详细义理见前太阳阳明之政）。凡是这些定期之纪，胜复正化都有常数，不可不考察。所以懂得要领的，一句话就能结束；不懂要领的，流散无穷，说的就是这个道理。皇帝说：好。（“知其要者”四句，在本经凡出现三次：《至真要大论》中，讲的是阴阳南北政，详见本类前五；《九针十二原篇》中，讲的是井荥五输，详见经络类十四；这里讲的是六十年之纪。本节原来单独列在后，现在随前五运气行主岁之纪，所以一并归类于此。）
Upper Jueyin Wind-Wood governs the Heaven (Si Tian), Middle Shaogong Earth Movement is deficient, Lower Shaoyang Ministerial Fire governs the Earth (Zai Quan). The qi transformation manifests as equivalent to Zhengjiao (a year of pure Wood qi). (In this year, Earth Movement is deficient; Wind-Wood, governing the Heaven, prevails, so Wood qi assumes the transformation of Earth. This is referred to as the "Jianjian" (Lowly Monitor) phase, where Shangjiao is equivalent to Zhengjiao.) Its climate presents as Rain, Wind, and Clearness (Cool). Rain represents the normal movement qi, Wind represents the prevailing qi, and Clearness (Cool) represents the retaliatory qi. (When Wind transformation and Clearness transformation occur as prevailing and retaliatory forces simultaneously, it is called Xiehua Ri, days of pathogenic climate transformation.) Disaster strikes the Wu Palace (Wu refers to the Central Palace, associated with Earth. Since Earth Movement is deficient, disaster affects it). Wind transformation number is three (governing the Heaven), Dampness transformation number is five (central movement), Fire transformation number is seven (governing the Earth). These are the numbers of Zhenghua Ri (days of normal climate transformation). Medicinal and dietary suitability: Upper part uses Pungent-Cool, Middle part uses Sweet-Mild, Lower part uses Salty-Cold. This is the principle of medicinal and dietary suitability. (Since the central movement Shaogong Earth qi is deficient, Sweet-Mild is suitable. The principles for upper and lower parts are the same as before.)
Shaoshang (Deficient Metal) Tais Shang (Excessive Metal) Shaoyu (Deficient Water, End Qi) Shao Jiao (Deficient Wood, Initial Qi) Tai Zheng (Excessive Fire)
Yi Si Year, Yi Hai Year
Upper Jueyin Wind-Wood governs the Heaven, Middle Shaoshang Metal Movement is deficient, Lower Shaoyang Ministerial Fire governs the Earth. The qi transformation manifests as equivalent to Zhengjiao. (In this year, Metal Movement is deficient, and Jueyin Wind-Wood governs the Heaven. Wood controls Metal, so Metal cannot restrain Wood. Thus, Wood obtains its governance, referred to as the "Congge" (Following Reform) phase, where Shangjiao is equivalent to Zhengjiao.) Its climate presents as Cool, Heat, and Cold. Cool represents the normal movement qi, Heat represents the prevailing qi, and Cold represents the retaliatory qi. (Heat transformation and Cold transformation occurring as prevailing and retaliatory forces simultaneously constitute Xiehua Ri.) Disaster strikes the Qi Palace (Qi refers to the Dui Palace, associated with Metal. Since Metal Movement is deficient, disaster affects it). Wind transformation number is eight (governing the Heaven), Clearness transformation number is four (central movement), Fire transformation number is two (governing the Earth). These are the degrees of Zhenghua. Medicinal and dietary suitability: Upper part uses Pungent-Cool, Middle part uses Sour-Mild, Lower part uses Salty-Cold. Medicinal and dietary suitability applies. (Since the central movement Shaoshang Metal qi is deficient, Sour-Mild is suitable to treat Metal. The principles for upper and lower parts are the same as before. The rationale for using Sour to treat Metal is seen in the discussion of Shaoyin governance in Ren Zi and Ren Wu years.)
Shaoshang (Deficient Metal) Tai Yu (Excessive Water, End Qi) Tai Jiao (Excessive Wood, Initial Qi) Shao Zheng (Deficient Fire) Tai Gong (Excessive Earth)
Xin Si Year, Xin Hai Year
Upper Jueyin Wind-Wood governs the Heaven, Middle Shaoyu Water Movement is deficient, Lower Shaoyang Ministerial Fire governs the Earth. Its climate presents as Cold, Rain, and Wind. Cold represents the normal movement qi, Rain represents the prevailing qi, and Wind represents the retaliatory qi. (Rain transformation and Wind transformation occurring as prevailing and retaliatory forces simultaneously constitute Xiehua Du.) Disaster strikes the Yi Palace (Yi refers to the Kan Palace, associated with Water. Since Water Movement is deficient, disaster affects it). Wind transformation number is three (governing the Heaven), Cold transformation number is one (central movement), Fire transformation number is seven (governing the Earth). These are the degrees of Zhenghua. Medicinal and dietary suitability: Upper part uses Pungent-Cool, Middle part uses Bitter-Mild, Lower part uses Salty-Cold. Medicinal and dietary suitability applies. (Middle part uses Bitter-Mild because Bitter transforms from Fire, used to warm the deficiency of Shaoyu Water. The principles for upper and lower parts are the same as before.)
Shaoyu (Deficient Water, End Qi) Shao Jiao (Deficient Wood, Initial Qi) Tai Zheng (Excessive Fire) Shao Gong (Deficient Earth) Tai Shang (Excessive Metal)
(Note by the author: In the aforementioned sixty-year cycle of qi transformation numbers, some refer to Sheng numbers (generating numbers), and others to Cheng numbers (completing numbers). The *Xin Zheng Xiao* commentary states: Upon detailed examination, Duihua (Opposite Transformation) takes the Cheng number from the mark, while Zhenghua (Direct Transformation) takes the Sheng number from the root. For example, in Jia Zi year, the Heaven-governing Heat transformation is seven, and the Earth-governing Dryness transformation is nine, both derived from Duihua. In Jia Wu year, the Heaven-governing Heat transformation is two, and the Earth-governing Dryness transformation is four, both derived from Zhenghua. The direct opposition between Heaven-governing and Earth-governing over sixty years follows this logic. This seems reasonable, and many later schools follow it, but it is not necessarily correct. Why? For instance, when Shaoyin governs the Heaven, it corresponds to Zi and Wu years, which can indeed be divided into direct oppositions based on Zi and Wu. However, when Shaoyin governs the Heaven, Yangming governs the Earth. When Yangming is in charge, the qi belongs to Mao and You. How can one use Zi and Wu qi to describe the direct opposition of the Earth-governing qi? Furthermore, whenever the Heaven-governing qi is excessive, the Earth-governing qi must be deficient; when the Heaven-governing qi is deficient, the Earth-governing qi must be excessive. The qi nature is inherently different. If one assumes that because Heaven-governing uses Cheng numbers from Duihua, Earth-governing also uses Cheng numbers, and because Heaven-governing uses Sheng numbers from Zhenghua, Earth-governing also uses Sheng numbers, then both upper and lower would be excessive or both deficient. This fails to grasp the meaning of the difference between upper and lower. Therefore, speaking of direct opposition regarding Heaven-governing is acceptable, but doing so for Earth-governing is inconsistent. Moreover, no chapter in the *Neijing* mentions "direct opposition." Only the latter part of this chapter states: "Excessive years use Cheng numbers, deficient years use Sheng numbers." This merely intends to use generating and completing numbers to clarify the subtleties of qi transformation. Thus, when mentioning Sheng, Cheng is not mentioned, and vice versa, each having profound meaning. It should not be forcibly distinguished. However, to understand the meaning of Sheng and Cheng for each year, one should observe the Upper, Middle, and Lower Qi together to examine their prosperity and decline, thereby grasping the original intent of the classic. Nevertheless, the meaning of Zhenghua and Duihua should not be ignored. I have included diagrams and explanations in Volume 2 of *Tu Yi* for scholars to reference and correct.)
For all these periods where Jueyin Wind-Wood governs the Heaven, the qi operation lags behind the heavenly timing (Hou Tian). (This summarizes the six-stage qi transformation of Jueyin governing the Heaven in Si and Hai years. The meaning of Hou Tian is seen earlier.) For all years equivalent to Zheng Sui (Correct Years), the qi operation aligns with the heavenly timing (Tong Tian). (Years equivalent to Zheng Sui have correct qi, and their growth, development, transformation, and storage harmonize with heavenly qi, hence "operation aligns with Heaven." Although this discusses the six qi of Ding Si, Ding Hai, Ji Si, Ji Hai, Yi Si, and Yi Hai years previously, the qi of the sixty-year cycle is invariably like this.) Heavenly qi disturbs, Earthly qi stabilizes. (Wind-Wood governs the Heaven, so Heavenly qi is disturbed. Ministerial Fire governs the Earth, warming and nourishing the Earth, so Earthly qi is stable). Wind generates at high distances, Heat follows it. Clouds tend toward the Rain Treasury, and Dampness transformation proceeds. (Wood is above, so Wind generates at high distances. Fire is below, so Heat follows. The upper qi becomes warm, causing clouds and rain, allowing Dampness to function). Wind and Fire share the same virtue, corresponding to Suixing (Jupiter) and Huingshuo (Mars) in the heavens. (Wood and Fire share the same qi, so these two stars shine brightly). Their governance is turbulent, their commands are swift. (Wind governance is turbulent, Fire commands are swift). The corresponding grains are Cang (Green/Blue, corresponding to Heaven-governing) and Dan (Red, corresponding to Earth-governing). Intermittent grains mention "Tai" (see details in previous Yangming governance). The损耗 (loss/damage) affects Wen Jiao and Pin Yu. (Previous Yangming governance stated: "Its loss is Bai Jia and Pin Yu." The rationale is unclear). Wind, Dryness, and Fire-Heat alternate in prevailing and retaliatory phases. Hibernating insects appear, and flowing water does not freeze. (Strong Wind leads to Dryness prevailing; Dryness prevailing leads to Heat retaliating, thus alternating as described). Heat diseases prevail in the lower part, Wind diseases prevail in the upper part, and the manifestations of Wind-Dryness prevailing and retaliating appear in the middle. (The upper and lower qi maintain balance at the Qi intersection).
First Qi: Cold begins to肃杀 (purge and kill), and Killing Qi arrives. (Dryness Metal is in charge). People suffer from cold in the lower right. (Metal position is West; when Metal is prosperous, it injures Liver, hence cold in the lower right).
Second Qi: Cold does not depart; flowers, snow, and ice form. Killing Qi exerts its transformation; frost descends; name grasses scorch at the top. Cold rains arrive frequently. Yang Qi resumes transformation. (Taiyang Cold Water is in charge, hence such climate. However, with Cold Water as a guest superimposed on Junfire as the host, the qi must respond, so Yang Qi resumes transformation). People suffer from heat in the middle. (External cold from the guest, Fire responds with heat in the middle).
Third Qi: Heavenly governance is distributed; Wind rises on time. (Jueyin Wind-Wood governs the Heaven). People suffer from tearing, tinnitus, tremors, and dizziness. (Manifestations of Wind-Wood qi).
Fourth Qi: Muggy summer heat and dampness contend with each other, fighting in the upper left. (With Junfire as a guest superimposed on Taiyin as the host, the fourth Qi is the Left Interstice of Heaven, hence dampness and heat contend in the upper left). People suffer from jaundice and edema. (This is disease caused by dampness and heat. Edema here refers to flesh swelling, different from the dorsum of the foot. Dan sounds like 'dan', also read as rising tone).
Fifth Qi: Dryness and Dampness alternate in dominance; deep Yin qi spreads; Cold air reaches the body; wind and rain occur. (Guest is Wet Earth, Host is Dry Metal; Dryness and Dampness alternate in dominance, resulting in such weather).
Sixth Qi (Final Qi): Wei Huo (Feared Fire/Ministerial Fire) issues commands; Yang Qi greatly transforms. Hibernating insects appear, flowing water does not freeze, Earthly Qi erupts, grasses grow, people feel comfortable. (Shaoyang Ministerial Fire governs the Earth, hence such weather). Diseases are Warm Epidemics. (Alternating cold and hot qi leads to warm epidemics).
One must break the stagnant Qi and nourish the Source of Transformation. (In this year, Jueyin governs the Heaven, causing Earth stagnation; Shaoyang governs the Earth, causing Metal stagnation. Meanings of Stagnant Qi and Source of Transformation are seen earlier. Also, *Ben Bing Pian* states: In Si-Hai years, Junfire ascends to Heaven but is blocked by Tianpeng, preventing advance. Yangming descends to Earth but is blocked by Ditong, preventing entry. Thus, *Cifa Lun* says if Fire desires to ascend but is blocked by Tianpeng, prick the Ying-Spring point of the Pericardium. If Metal desires to descend but is blocked by Ditong, prick the exit of the Pericardium and the entry of Hand Shaoyang. Wang Bing said: Source of Transformation refers to the fourth month; intercept and take it. These are all meanings of breaking stagnant Qi and taking the Source of Transformation). Assist the Luck Qi, do not allow Pathogenic Qi to prevail. (Supplement deficiency to suppress excess). The year's treatment should adjust the Upper with Pungent, and the Lower with Salty. Fear the Qi of Fire; do not rashly invade it. (Pungent transforms from Metal to adjust Upper Wind-Wood. Salty transforms from Water to adjust Lower Ministerial Fire. However, the deficiency and excess of Ministerial Fire are particularly difficult to distinguish, hence "Fear the Qi of Fire; do not rashly invade it," emphasizing caution). When using Warm remedies, avoid Warm times; when using Hot remedies, avoid Hot times; when using Cool remedies, avoid Cool times; when using Cold remedies, avoid Cold times. Dietary suitability follows the same method. If there is a false appearance, act contrary to the norm. This is the Dao. Acting contrary to this causes disease. (Detailed meaning seen in previous Yangming/Sun governance). For all these regular cycles, prevailing, retaliatory, direct, and opposite transformations have constant numbers and must not be overlooked. Therefore, those who know the essence conclude with one word; those who do not know the essence scatter infinitely. This is what is meant. The Emperor said: Excellent. (The phrase "Those who know the essence..." appears three times in this classic: in *Zhizhen Yao Da Lun*, discussing Yin-Yang North-South Politics, see Class 5; in *Jiu Zhen Shi Er Yuan Pian*, discussing Jing-Rong Five Shu points, see Meridian Class 14; here it discusses the sixty-year cycle. This section was originally listed separately at the end, but now follows the previous five luck cycles governing the year, so it is classified here together.)