（元者，大也。六元者，谓风火燥湿寒热六者，为天地之大道。五运六气之义，本篇论之独详，故曰正纪也。）
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？（气同谓
之从，气异谓之逆，胜制为不相得，相生为相得，司天地之气，更淫胜复，各有主治法则，欲令平调气性，
不违忤天地之气，以致和平也。）
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。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？岐伯曰∶先立其年，以明其气，（按∶如甲子年则为君火，而其运气属火之类是也。）金木水火土，运
行之数，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。
（按∶岐伯详次六十年运气，古本前后分列两篇∶前篇始太阳辰戌，终厥阴巳亥，虽以六气为名，然每气十年，
仍是六十年之数；后篇始于甲子甲午，终于癸巳癸亥，虽以定纪为名，然篇中所言，仍是运化气味。合而观之，
前详后略，大同小异；分而阅之，则殊乱人心目矣。赖景岳张公并而为一，省览甚便，故如其所次以录，间有
未尽处，窃附按语于后焉。）帝曰∶五运气行，主岁之纪，其有常数乎？岐伯曰∶臣请次之。（按∶此即后篇
帝问序首也。）
帝曰∶太阳之政奈何？岐伯曰∶辰戌之纪也。（按∶辰戌为寒水，居六气之末，而帝问反以寒水为先者，
盖天之生物，水居其先，所谓天一生水是也。又太阳主表，邪之中人，必由表入，所以六经之邪，以巨阳为始
是也。）
壬辰 壬戌岁
上太阳水，（按∶张景岳曰∶“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。壬化阳木，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。”）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。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。壬木属太过，故其数八。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。后仿此。”按∶司天在泉中运
及变化治味等，景岳注之详矣，乃角征宫商羽者五音也，言岁运而及五音者，何也？盖天以四时布气而宣化，
地生五行赋物而全角，然有形则有气，有气则有音，是音者所以发四时五行之气者也，气之所至，音即着焉，
故即音可以验气，此五运迭迁，而以五音为纪也。然必太少相间者，又何也？天地之气，老则衰，幼则稚，太
少者老幼之殊称，盖衰稚则气偏而不能生物，故惟相间则相生，太不至于衰而少不至于
稚，为能变化而无穷也。）
戊辰 戊戌岁
上太阳水，中太征火运，（“戊为阳火，故曰太征。”）下太阴土，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，（“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。后仿此。”）
其化上苦温，中甘和，下甘温，所谓药食宜也。（“上下之治俱同前，惟中运太征与前异，故宜治以甘和也。
后仿此。”）
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。
后仿此。”）
甲辰 甲戌岁（俱岁会又同天符。按∶新校正云∶“天元纪大论云∶承岁为岁直。又六微旨大论云∶木运
临卯，火运临午，土运临四季，金运临酉，水运临子，所谓岁会，气之平也。王冰云∶岁直亦曰岁会。此甲为
太宫，辰戌为四季，故曰岁会。又曰同天符者，本论下文云∶太过而加同天符。是此岁，一为岁会，又为同天
符也。”）
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，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。”）
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 ，（“此金之正化。”）其变肃杀凋零，（“金气肃杀，万物凋零，火气承金，即阳
杀之象。”）其病燥，背瞀胸满。（“金太过，故病燥。”按∶金太盛则肺自病，故背闷瞀而胸胀满也。）
寒化一，（“一者水之生数，然太过者其数成，似亦当云六也。”）清化九，雨化五，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。”）
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，其化凝惨凛冽，（“水运之正化。五常政大论作其德凝惨寒 。”）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，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。”）
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，待时王而至也。”）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。”按∶涯为水际，而雨至于涯，是
言满也。）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。”）
民病寒湿发，肌肉萎，足萎不收，濡泻血溢。（“血溢者，火郁之病。余皆寒湿使然。”）
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。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，则阳气绝而死矣。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，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，故万物能长能化能成，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。”按∶原本此下
有故岁宜苦以燥之温之九字，新校正云∶详此当在避虚邪以安其正之下。今改从之。）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。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。’亦一义也。但资取之辨，似于太过当曰
取，不及当曰资。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，皆互文耳，但总不外乎化源者即必求其本之义。”）抑其运气，扶其不胜，无使过暴而生其疾，（“运
（“元”意为宏大。“六元”指风、火、燥、湿、寒、热这六种气，它们是天地运行的根本大道。关于五运六气的理论，本篇论述得最为详尽，所以称为“正纪”。）
黄帝问道：六气的正常化育与异常变化，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。但是五运的化育，有时顺从天气，有时违背天气，有时顺从天气却违背地气，有时顺从地气却违背天气，有时运气相得，有时运气不相得，我对此还不能完全明白。我想要通晓天道的纲纪，遵循地气的规律，调和五运，调理六化，使天地之气和谐共处，不互相侵犯伦序；让天地升降有序，不失其适宜；五运宣行通畅，不违背其政令。如何调配五味？如何顺应或逆对气候变化？（气性相同称为“从”，气性不同称为“逆”，胜气克制为“不相得”，相生关系为“相得”。主管司天和在泉之气的变化，各有主治法则，希望能使气性平和调匀，不违逆天地之气，从而达到和平的状态。）
岐伯叩头拜了两拜回答说：问得真高明啊！这是天地的纲纪，变化的源头，如果不是圣明的君主，谁能穷尽其中的至理呢？我虽然不聪明，请陈述其中的道理，使其永远流传，长久不变。黄帝说：希望先生推演并排列次序，按照类别顺序，划分部位和主事，辨别宗脉和职守，显示气数，阐明正化，可以讲给我听吗？岐伯说：先确立年份，以明确其气。（按：例如甲子年，则为君火，而其运气属火之类。）金、木、水、火、土五运运行的数理，寒、暑、燥、湿、风、火临御的化育，那么天道就可以看清，民众的气机就可以调和，阴阳的舒展收缩，近在眼前而没有疑惑，这些可以用数理计算的，请让我接着讲。（按：岐伯详细排列六十年的运气，古本前后分为两篇：前篇始于太阳辰戌年，终于厥阴巳亥年，虽然以六气为名，但每气十年，仍是六十年的总数；后篇始于甲子甲午年，终于癸巳癸亥年，虽然以定纪为名，但篇中所说的，仍是运化的气味。合起来看，前详后略，大同小异；分开阅读，则容易使人眼花缭乱。幸亏张景岳先生将其合并为一，查阅非常方便，所以按照他的次序记录下来，间或有未尽之处，我在后面附上按语。）黄帝说：五运运行，主管一年的纲纪，有固定的常数吗？岐伯说：请让我排列讲述。（按：这就是后篇黄帝问话序言的开头。）
黄帝说：太阳之政是怎样的？岐伯说：是辰年和戌年的纲纪。（按：辰戌为寒水，位居六气之末，而黄帝提问反而以寒水为先，大概是因为上天生成万物，水居首位，所谓“天一生水”就是这样。另外太阳主表，邪气侵入人体，必然由表入里，所以六经的邪气，以巨阳为首。）
壬辰年、壬戌年
上见太阳寒水司天，（按：张景岳说：“辰戌年，太阳寒水司天，‘司’就是主持的意思，主持施行天的命令，其位置在上。后文仿照此例。”）
中见太角木运，（“壬年是岁运。壬化为阳木，所以属于太角。‘运’就是运动的意思，主持气交的变化，其位置在中。后文仿照此例。”）
下见太阴湿土在泉。（“本年湿土在泉。‘在泉’就是主持地的化育，气行于地中，其位置在下。后文仿照此例。”）
其运表现为风，其化育表现为鸣响、繁盛、萌发、破裂，（“风是木的化育。鸣，是风木的声音。紊，是繁盛的样子。启拆，是萌芽发出而地脉开启。这里单说壬年风运的正化。后文仿照此例。”）其变异表现为震动、拉折、摧败、拔起，（“振，是撼动。拉，是支离破碎。摧，是败折。拔，是连根拔起。壬为阳木，风运太过，则金气来承制，所以有此变异。‘拉’音同‘腊’。”）其病症表现为眩晕、动摇、目闭。（“眼球转动叫眩，头摇动叫掉，眼睛睁不开叫瞑，木运太过，所以有此病。‘掉’音同‘提料切’。”）
寒化数为六，（“六是水的成数，太过者其数为成，这里说的是太阳司天。后文仿照此例。新校正说：‘壬辰年寒化六，壬戌年寒化一。’意思是对于化之年从标取成数，正化之年从本取生数。这种说法似乎不太妥当，我的按语在后面厥阴之政部分。”）风化数为八，（“八是木的成数，这里说的是中运。壬木属太过，所以其数为八。后文仿照此例。”）雨化数为五，（“五是土的生数，这里说的是在泉。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。（“这是总结上文三句，说本年上、中、下三气正化的度数。正化，就是正气所化育的度数。度就是日，日就是度，指气令发挥作用的时候。后文仿照此例。”）
其治疗宜用上味苦温，中味酸和，下味甘温，这是药食适宜的法则。（“其化，是说气化致病治疗的适宜方法。本年寒水在上，所以宜用苦温；太角在中，所以宜用酸和；湿土在下，所以宜用甘温，这就是所谓的药食适宜。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顺序，都是依次相生的。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。客运则随年干的化育，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。后文仿照此例。”按：司天、在泉、中运及变化治味等，张景岳注解得很详细了，那为什么提到角、徵、宫、商、羽这五音呢？谈论岁运而涉及五音，为什么呢？大概天以四时布散气而宣发化育，地生五行赋予万物而完备角音，然而有形就有气，有气就有音，音是用来发越四时五行之气的，气所到达的地方，音就显现出来，所以通过音可以验证气，这就是五运更替，而以五音来记录的原因。然而为什么必须是太、少相间呢？天地之气，老则衰，幼则稚，太、少是老幼的不同称呼，大概衰稚则气偏而不能生物，所以只有相间才能相生，太不至于衰而少不至于稚，这样才能变化无穷。）
戊辰年、戊戌年
上见太阳寒水司天，中见太徵火运，（“戊为阳火，所以说太徵。”）下见太阴湿土在泉，同正徵。（“本年火运太过，得到司天寒水的制约，则火得其平，所以说同正徵，也就是赫曦之纪，上羽与正徵相同的情况。后文仿照此例。”）
其运表现为热，其化育表现为温暖、暑热、郁蒸、闷热，（“这是戊年火运的正化。《五常政大论》中‘燠’作‘热’。”）其变异表现为炎热猛烈、沸腾，（“沸腾，是水气熏蒸的样子。戊为火运太过，则寒水来承制，所以有此变异。”）其病症表现为热郁。（“火运太过，所以有此病。”）
寒化数为六，（“意义同前。”）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，（“意义同前。”）这就是正化的日子。（“日就是度。后文仿照此例。”）
其治疗宜用上味苦温，中味甘和，下味甘温，这就是药食适宜的法则。（“上下之治都同前文，唯独中运太徵与前文不同，所以宜用甘和来治疗。后文仿照此例。”）
太徵 少宫 太商 少羽（终） 少角（初）（“初、终，是记录主运。戊为阳火，所以起于太徵，记录客运。后文仿照此例。”）
甲辰年、甲戌年（都是岁会，又同天符。按：新校正说：“《天元纪大论》说：承岁为岁直。又《六微旨大论》说：木运临卯，火运临午，土运临四季，金运临酉，水运临子，这叫岁会，气之平也。王冰说：岁直也叫岁会。这里甲为太宫，辰戌为四季，所以叫岁会。又说同天符，本论下文说：太过而加同天符。这一年，既是岁会，又是同天符。”）
上见太阳寒水司天，中见太宫土运，（“甲为阳土，所以属太宫。”）下见太阴湿土在泉。
其运表现为阴埃，其化育表现为柔润、重泽，（“埃，是尘土。柔润重泽，都是中运湿土的正化。《五常政大论》中‘泽’作‘淖’。”）其变异表现为震惊、飘骤，（“土运太过，则风木来承制，所以有此变异。”）其病症表现为湿，下肢沉重。（“这是土湿的病。”）
寒化数为六，湿化数为五，（“中运与在泉气同，所以只说湿化五而止。”）这就是正化的日子。
其治疗宜用上味苦热，中味苦温，下味苦温，药食适宜。（“中味苦温，是治疗湿土。”）
太宫 少商 太羽（终） 太角（初） 少徵（“本年土运太过，所以起于太宫。然而生太宫的是少徵，生少徵的是太角，所以土运以太角为初。后文仿照此例。”）
庚辰年、庚戌年
上见太阳寒水司天，中见太商金运，（“庚为阳金，所以属太商。”）下见太阴湿土在泉。
其运表现为凉，其化育表现为雾露萧瑟，（“这是金的正化。”）其变异表现为肃杀、凋零，（“金气肃杀，万物凋零，火气承金，就是阳杀的景象。”）其病症表现为燥，背部闷瞀、胸满。（“金太过，所以病燥。”按：金太盛则肺自病，所以背闷瞀而胸胀满。）
寒化数为一，（“一是水的生数，然而太过者其数为成，似乎也应当说是六。”）清化数为九，雨化数为五，这是正化的度数。
其治疗宜用上味苦热，中味辛温，下味甘热，药食适宜。（“中味辛温，辛从金化，太商宜温。”）
太商 少羽（终） 少角（初） 太徵 少宫
丙辰年、丙戌年（都是天符）
上见太阳寒水司天，中见太羽水运，（“丙为阳水，所以属太羽。”）下见太阴湿土在泉。
其运表现为寒，其化育表现为凝惨、凛冽，（“水运的正化。《五常政大论》作‘其德凝惨寒’。”）其变异表现为冰雪霜雹，（“水太过者，土气来承制，所以有此变异。冰雹，是土的象征。”）其病症表现为大寒，留滞于溪谷。（“溪谷，是筋骨肢节的交会处，水运太过，寒甚气凝，所以有此病。”）
寒化数为六，（“司天与中运同。”）雨化数为五，这是正化的度数。
其治疗宜用上味苦热，中味咸温，下味甘热，药食适宜。（“中味咸温，咸从水化，太羽宜温。”）
太羽（终） 太角（初） 少徵 太宫 少商
凡是这些太阳司天之政，气化营运先天时而至。（“以下总结辰戌年太阳司天六气之化。凡是子、寅、辰、午、申、戌六个阳年都为太过，丑、亥、酉、未、巳、卯六个阴年都为不及。太过之气常常先于天时到达，所以其生长化收藏的气化营运都早；不及之气常常后于天时到达，所以其气化营运都迟。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，阳气不令行，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，而二星应当先后明亮。”）其谷物为玄色和黑黍，（“玄对应司天，黍对在泉，是本年正气所化。”）其政令肃杀，其命令缓慢，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，令徐是阴的性质。寒盛则火郁，郁极必发，等待时令旺盛而至。”）少阳居中治理，时雨才止。（“少阳居中治理，是三之气的主气。以相火当令之时，而寒水之客胜其主，所以时雨才止。涯，是水边。”按：涯是水边，而雨至于涯，是说满了。）雨散至极，回归太阴，云朝北极，湿化乃布，（“岁半之后，地气主事。自三之气止极雨散之后，进入四之气，则在泉用事，而太阴居之，所以又说朝北极，湿化布散。”）泽流万物，寒敷于上，雷动于下，（“泽流万物，是土的德行。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。”）民众患病寒湿发作，肌肉萎缩，足痿不收，濡泻血溢。（“血溢，是火郁的病。其余都是寒湿所致。”）
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，所以说地气迁。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。”）民众乃患瘟疫，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，所以有此诸病。肌腠疮疡，是斑疹之类。”）二之气，大凉反至，民众乃悲惨，草乃遇寒，火气遂抑。（“燥金用事，所以大凉至而火气抑。”）民众患病气郁中满，寒乃始。（“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。寒水用事，所以寒气行，雨乃降。”）民众患病寒，反热中，痈疽注下，心热瞀闷，不治者死。（“民众患病寒，反为热中等证，就是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，心气上从的意义。大概寒水侮阳，则火无不应，若不及时治疗，则阳气绝而死。按六气司天都没有不治者死的说法，唯独这个太阳寒水这样说，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。”）民众患病大热少气，肌肉萎缩，足痿，注下赤白。（“厥阴木气，值大暑之时，木能生火，所以民众患病大热。以客胜主，脾土受伤，所以为少气肉萎等证。萎，同痿。”）五之气，阳复化，草乃长乃化乃成，民众乃舒。（“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，所以万物能长能化能成，民众也舒而无病。”）终之气，地气正，湿令行，阴凝太虚，埃昏郊野，民众乃惨凄，寒风以至，反者孕乃死。（“太阴湿土在泉，地气正也，所以湿令行，阴凝太虚，埃昏郊野。民情喜阳恶阴，所以惨凄。以湿令而寒风至，风能胜湿，所以说反。反者孕乃死，之所以这样，因为人是倮虫，从土化也，风木非时相加，所以土化者当不育。”按：原本此处下有“故岁宜苦以燥之温之”九个字，新校正说：详细考察这应当在“避虚邪以安其正”之下。现在改从它。）必须折损其郁气，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，都是用来折其郁气的方法。化源就是化生之源，如本年火失其养则当资木，金失其养则当资土，都是从母气资养之，则被制者可以无伤，这也是化源的意思。新校正说：‘详细考察水将胜也，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。’也是一种意义。但资取的辨析，似乎对于太过应当说‘取’，不及应当说‘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，都是互文罢了，总之不外乎化源者即必求其本的意义。”）抑制其运气，扶助其不胜，不要使其过暴而生其疾，（“运
(Note: The source text ends abruptly at "运", so the English translation follows suit.)
(Note: Yuan means great. Liu Yuan refers to the six factors of Wind, Fire, Dryness, Dampness, Cold, and Heat, which are the great Dao of Heaven and Earth. The meaning of Wu Yun (Five Movements) and Liu Qi (Six Qi) is discussed in detail in this chapter, hence it is called Zheng Ji (Correct Chronicle).)
The Yellow Emperor asked: I know about the six transformations and six changes, the excessive treatments of Sheng (Overcoming) and Fu (Rebounding), and the sequence of Sweet, Bitter, Pungent, Salty, Sour, and Acrid flavors. However, regarding the transformation of Wu Yun, sometimes it follows Tian Qi (Heavenly Qi), sometimes it opposes Tian Qi, sometimes it follows Tian Qi but opposes Di Qi (Earthly Qi), sometimes it follows Di Qi but opposes Tian Qi; sometimes they are harmonious (Xiang De), sometimes they are not. I am unable to clarify these matters. I wish to understand the chronicle of Heaven, follow the principles of Earth, harmonize the Yun, regulate the Hua, so that Heaven and Earth possess virtue together, without infringing upon each other's order; allowing Heaven and Earth to ascend and descend without losing their appropriateness, and Wu Yun to propagate without deviating from its administration. How should one regulate the correct flavors? How should one respond to compliance or opposition? (Qi being the same is called Cong [Compliance]; Qi being different is called Ni [Opposition]. Sheng controlling Zhi is Xiang Bu De [Not Harmonious]; Sheng generating is Xiang De [Harmonious]. The Qi governing Si Tian [Heavenly Command] and Zai Quan [Earthly Command], alternating in excessive Sheng and Fu, each has its own treatment principles. One desires to balance the nature of Qi, not violating the Qi of Heaven and Earth, thereby achieving peace.)
Qi Bo bowed twice and replied: What a profound question! This is the guideline of Heaven and Earth, the source of changes. Who but a Sage Emperor could exhaust its ultimate principles? Although I am not intelligent, please allow me to expound on this way, so that it will not perish and remains unchanged for a long time. The Emperor said: I wish for you to deduce and arrange them in order, following their categories, dividing their regions and masters, distinguishing their origins and duties, revealing their Qi numbers, and clarifying their Zheng Hua (Correct Transformations). May I hear them? Qi Bo said: First establish the year to clarify its Qi. (Commentary: For example, in the Jia Zi year, it is Jun Huo [Ministerial Fire], and its Yun Qi belongs to Fire, etc.) The numerical progression of Metal, Wood, Water, Fire, and Earth; the transformations of Cold, Heat, Dryness, Dampness, Wind, and Fire that govern and oversee—then the Dao of Heaven can be seen, and the Qi of the people can be regulated. Yin and Yang expand and contract; it is near and free from confusion. Those that can be counted by numbers, please let me speak of them. (Commentary: Qi Bo details the sixty-year Yun Qi cycle. Ancient editions split this into two chapters: the first starts with Tai Yang Chen-Xu years and ends with Jue Yin Si-Hai years. Although named after the Six Qi, each Qi covers ten years, totaling sixty years. The second starts with Jia Zi/Jia Wu years and ends with Gui Si/Gui Hai years. Although named as fixed chronicles, it still discusses Yun transformations and flavors. Viewing them together, the first is detailed and the second brief, largely similar with minor differences; viewing them separately causes confusion. Fortunately, Master Zhang Jingyue merged them into one, making review very convenient. Thus, I have recorded them according to his order, adding comments where necessary.) The Emperor said: As Wu Yun moves, governing the year's chronicle, does it have constant numbers? Qi Bo said: Please allow me to arrange them. (Commentary: This is the beginning of the Emperor's inquiry sequence in the latter chapter.)
The Emperor said: What is the administration of Tai Yang? Qi Bo said: It is the chronicle of Chen and Xu years. (Commentary: Chen and Xu correspond to Cold Water, located at the end of the Six Qi. Why does the Emperor ask about Cold Water first? Because Heaven generates all things, and Water is primary, as stated in 'Heaven generates One with Water.' Also, Tai Yang governs the exterior; pathogens enter humans from the exterior. Therefore, among the Six Meridians, Tai Yang (Giant Yang) is the starting point.)
In Ren Chen and Ren Xu Years:
Upper: Tai Yang Water governs Heaven (Si Tian). (Commentary: Zhang Jingyue says: "In Chen and Xu years, Tai Yang Cold Water governs Heaven. 'Si' means to preside. Presiding over the Heavenly Decree, its position is upper. Subsequent texts follow this pattern.")
Middle: Tai Jiao Wood Movement (Yun). (Commentary: "Ren is the annual Yun. Ren transforms into Yang Wood, thus belonging to Tai Jiao. 'Yun' means movement, presiding over the transformation of Qi intersection, its position is middle. Subsequent texts follow this pattern.")
Lower: Tai Yin Earth governs Earth (Zai Quan). (Commentary: "This year, Wet Earth governs Earth. 'Zai Quan' means presiding over Earth's transformation, Qi moves within the earth, its position is lower. Subsequent texts follow this pattern.")
Its Yun manifests as Wind; its transformation manifests as sound, flourishing, sprouting, and splitting open. (Commentary: "Wind is the transformation of Wood. Sound is the voice of Wind-Wood. Fen (Wen) means flourishing. Qi Chai means sprouting and earth veins opening. This speaks solely of the correct transformation of Ren year's Wind Yun. Subsequent texts follow this pattern.") Its variation manifests as shaking, tearing, breaking, and uprooting. (Commentary: "Shaking means agitation. Tearing means fragmentation. Breaking means ruin. Uprooting means pulling out roots. Ren is Yang Wood; if Wind Yun is excessive, Metal command succeeds it, hence this variation. 'La' sounds like 'La'.") Its diseases manifest as dizziness, tremors, and closed eyes. (Commentary: "Eye rotation is dizziness; head shaking is tremor; inability to open eyes is closing. Wood Yun excessive, hence these diseases. 'Diao' is pronounced 'Ti Liao Qie'.")
Cold transformation number is six. (Commentary: "Six is the completed number of Water. Excessive numbers are completed. This refers to Tai Yang governing Heaven. Subsequent texts follow this pattern. New Correction states: 'Ren Chen Cold transformation is six, Ren Xu Cold transformation is one.' Meaning: Opposite transformation takes the standard completed number; Correct transformation generates from the primal number. This interpretation seems incorrect; see my commentary under Jue Yin's administration later.") Wind transformation number is eight. (Commentary: "Eight is the completed number of Wood. This refers to Central Yun. Ren Wood belongs to Excess, hence its number is eight. Subsequent texts follow this pattern.") Rain transformation number is five. (Commentary: "Five is the primal number of Earth. This refers to Zai Quan. Earth usually uses the primal number, hence its number is five. Subsequent texts follow this pattern.") These are the degrees of Correct Transformation. (Commentary: "This summarizes the previous three sentences, stating the degree of Correct Transformation for the Upper, Middle, and Lower Qi of this year. Correct Transformation is what the Correct Qi transforms. Degree refers to days/time, indicating when the Qi decree functions. Subsequent texts follow this pattern.")
Its treatment requires Upper: Bitter Warm; Middle: Sour Harmonizing; Lower: Sweet Warm. This is appropriate for medicine and food. (Commentary: "Its treatment refers to the appropriateness for treating illnesses caused by Qi transformation. This year Cold Water is Upper, hence Bitter Warm is suitable; Tai Jiao is Middle, hence Sour Harmonizing is suitable; Wet Earth is Lower, hence Sweet Warm is suitable. This is what is meant by appropriate medicine and food. Subsequent texts follow this pattern. *Xuan Zhu* says: Upper Sweet Warm, Lower Acid Flat.")
Tai Jiao (Initial/Central) - Shao Zhi - Tai Gong - Shao Shang - Tai Yu (Final). (Commentary: "This is the sequence of Main and Guest Five Yun for this year, all generated sequentially. Each year's four-season Main Yun, in Spring belongs to Wood, must start with Jiao and end with Yu. Hence 'Initial' is noted under Jiao, and 'Final' under Yu. This records the Main Yun. Guest Yun follows the transformation of the Year Stem. For example, Ren year Yang Wood starts with Tai Jiao; Ding year Yin Wood starts with Shao Jiao; Wu year Yang Fire starts with Tai Zhi; Gui year Yin Fire starts with Shao Zhi. They differ by year, proceeding in order to govern, thus recording Guest Yun. However, only in Ding and Ren Wood Yun years do both Main and Guest start with Jiao. Hence 'Central' is added under Jiao, meaning obtaining the correctness of the four seasons. Subsequent texts follow this pattern." Note: Zhang Jingyue's notes on Si Tian, Zai Quan, Zhong Yun, variations, and treatments are detailed. Why mention the five tones Jiao, Zhi, Gong, Shang, Yu when discussing Year Yun? Heaven distributes Qi through four seasons to proclaim transformation; Earth generates Five Elements endowing objects with completeness of Jiao. Yet form implies Qi, and Qi implies Tone. Tone is used to emit the Qi of four seasons and Five Elements. Where Qi arrives, Tone appears. Thus, one can verify Qi through Tone. This is why the succession of Five Yun is recorded by Five Tones. But why must Tai and Shao alternate? Heaven and Earth Qi decline when old and are immature when young. Tai and Shao are distinct terms for old and young. Decline and immaturity imply biased Qi unable to generate life. Thus, only alternation allows generation. Tai does not decline, Shao does not become immature, enabling infinite change.)
In Wu Chen and Wu Xu Years:
Upper: Tai Yang Water governs Heaven. Middle: Tai Zhi Fire Yun. (Commentary: "Wu is Yang Fire, hence called Tai Zhi.") Lower: Tai Yin Earth governs Earth. Same as Zheng Zhi. (Commentary: "This year Fire Yun is excessive. Controlled by Si Tian Cold Water, Fire achieves balance, hence called Same as Zheng Zhi. This is the He Xi Chronicle, where Upper Yu is same as Zheng Zhi. Subsequent texts follow this pattern.")
Its Yun manifests as Heat; its transformation manifests as warmth, summer heat, oppression, and mugginess. (Commentary: "This is the correct transformation of Wu year Fire Yun. *Wu Chang Zheng Da Lun* writes 'Yu' as 'Re'.") Its variation manifests as fierce flames and boiling. (Commentary: "Boiling is the steaming of Water Qi. Wu is Fire Yun excessive, hence Cold Water succeeds it, causing this variation.") Its disease manifests as Heat Stagnation. (Commentary: "Fire Yun excessive, hence this disease.")
Cold transformation number is six. (Commentary: "Meaning same as before.") Heat transformation number is seven. (Commentary: "Seven is the completed number of Fire. Wu Fire is excessive, hence its number is completed. Subsequent texts follow this pattern.") Damp transformation number is five. (Commentary: "Meaning same as before.") This is called the day of Correct Transformation. (Commentary: "Day is Degree. Subsequent texts follow this pattern.")
Its treatment requires Upper: Bitter Warm; Middle: Sweet Harmonizing; Lower: Sweet Warm. This is called appropriate medicine and food. (Commentary: "Treatments for Upper and Lower are same as before. Only Middle Yun Tai Zhi differs from before, hence treat with Sweet Harmonizing. Subsequent texts follow this pattern.")
Tai Zhi - Shao Gong - Tai Shang - Shao Yu (Final) - Shao Jiao (Initial). (Commentary: "Initial and Final record Main Yun. Wu is Yang Fire, hence starts with Tai Zhi, recording Guest Yun. Subsequent texts follow this pattern.")
In Jia Chen and Jia Xu Years (Both Sui Hui and Tong Tian Fu). Commentary: New Correction states: "*Tian Yuan Ji Da Lun* says: Cheng Sui is Sui Zhi. *Liu Wei Zhi Da Lun* says: Wood Yun faces Mao, Fire Yun faces Wu, Earth Yun faces Four Seasons, Metal Yun faces You, Water Yun faces Zi. This is called Sui Hui, Qi of Balance. Wang Bing says: Sui Zhi is also called Sui Hui. Here Jia is Tai Gong, Chen and Xu are Four Seasons, hence called Sui Hui. Also called Tong Tian Fu, the lower text of this chapter says: Excessive plus adds Tong Tian Fu. This year is both Sui Hui and Tong Tian Fu."
Upper: Tai Yang Water governs Heaven. Middle: Tai Gong Earth Yun. (Commentary: "Jia is Yang Earth, hence belongs to Tai Gong.") Lower: Tai Yin Earth governs Earth.
Its Yun manifests as Yin Ai (Dark Dust); its transformation manifests as soft, moist, heavy, and wet. (Commentary: "Ai is dust. Soft, moist, heavy, wet are all correct transformations of Central Yun Wet Earth. *Wu Chang Zheng Da Lun* writes 'Ze' as 'Nao'.") Its variation manifests as shock, drifting, and sudden storms. (Commentary: "Earth Yun excessive, hence Wind Wood succeeds it, causing this variation.") Its disease manifests as Dampness, heaviness in the lower body. (Commentary: "This is a disease of Earth Dampness.")
Cold transformation number is six; Damp transformation number is five. (Commentary: "Central Yun and Zai Quan share the same Qi, hence only Damp transformation five is stated.") This is called the day of Correct Transformation.
Its treatment requires Upper: Bitter Hot; Middle: Bitter Warm; Lower: Bitter Warm. Medicine and food are appropriate. (Commentary: "Middle Bitter Warm treats Wet Earth.")
Tai Gong - Shao Shang - Tai Yu (Final) - Tai Jiao (Initial) - Shao Zhi. (Commentary: "This year Earth Yun is excessive, hence starts with Tai Gong. However, generating Tai Gong is Shao Zhi, generating Shao Zhi is Tai Jiao, hence Earth Yun starts with Tai Jiao. Subsequent texts follow this pattern.")
In Geng Chen and Geng Xu Years:
Upper: Tai Yang Water governs Heaven. Middle: Tai Shang Metal Yun. (Commentary: "Geng is Yang Metal, hence belongs to Tai Shang.") Lower: Tai Yin Earth governs Earth.
Its Yun manifests as Coolness; its transformation manifests as fog, dew, and desolation. (Commentary: "This is the correct transformation of Metal.") Its variation manifests as solemn killing and withering. (Commentary: "Metal Qi is solemn and killing, all things wither. Fire Qi succeeds Metal, representing the image of Yang Killing.") Its disease manifests as Dryness, back oppression/dizziness, and chest fullness. (Commentary: "Metal excessive, hence disease of Dryness." Note: When Metal is too strong, Lung self-diseases, hence back oppression/dizziness and chest distension/fullness.)
Cold transformation number is one. (Commentary: "One is the primal number of Water. However, excessive numbers are completed, seemingly it should also say six.") Clear transformation number is nine; Rain transformation number is five. These are the degrees of Correct Transformation.
Its treatment requires Upper: Bitter Hot; Middle: Pungent Warm; Lower: Sweet Hot. Medicine and food are appropriate. (Commentary: "Middle Pungent Warm: Pungent transforms from Metal, Tai Shang should be warm.")
Tai Shang - Shao Yu (Final) - Shao Jiao (Initial) - Tai Zhi - Shao Gong
In Bing Chen and Bing Xu Years (Both Tian Fu):
Upper: Tai Yang Water governs Heaven. Middle: Tai Yu Water Yun. (Commentary: "Bing is Yang Water, hence belongs to Tai Yu.") Lower: Tai Yin Earth governs Earth.
Its Yun manifests as Cold; its transformation manifests as congealing, grim, and biting cold. (Commentary: "Correct transformation of Water Yun. *Wu Chang Zheng Da Lun* writes 'its virtue congeals, grim, cold'.") Its variation manifests as ice, snow, frost, and hail. (Commentary: "Water excessive, Earth Qi succeeds it, hence this variation. Ice and hail are images of Earth.") Its disease manifests as Great Cold, lingering in stream valleys. (Commentary: "Stream valleys are the convergence of sinews, bones, limbs, and joints. Water Yun excessive, Cold severe, Qi congealed, hence this disease.")
Cold transformation number is six. (Commentary: "Si Tian and Zhong Yun are the same.") Rain transformation number is five. These are the degrees of Correct Transformation.
Its treatment requires Upper: Bitter Hot; Middle: Salty Warm; Lower: Sweet Hot. Medicine and food are appropriate. (Commentary: "Middle Salty Warm: Salty transforms from Water, Tai Yu should be warm.")
Tai Yu (Final) - Tai Jiao (Initial) - Shao Zhi - Tai Gong - Shao Shang
All these administrations of Tai Yang governing Heaven, Qi transformation and Yun operation arrive prior to the season. (Commentary: "This below summarizes the six Qi transformations of Tai Yang governing Heaven in Chen and Xu years. All six Yang years (Zi, Yin, Chen, Wu, Shen, Xu) are Excessive; all six Yin years (Chou, Hai, You, Wei, Si, Mao) are Deficient. Excessive Qi often arrives before the seasonal time, so its growth, transformation, and storage Qi operations are early; Deficient Qi often arrives after the seasonal time, so its Qi operations are late. As *Qi Jiao Bian Da Lun* says: Excessive is prior to Heaven, Deficient is posterior to Heaven. The later text of this chapter says: Yun Excessive means arrival is early, Yun Deficient means arrival is late. All share this meaning. Subsequent texts follow this pattern.") Heaven's Qi is solemn, Earth's Qi is quiet. Cold descends to the Great Void. Yang Qi does not command. Water and Earth combine in virtue. Above corresponds to Chen Xing (Venus) and Zhen Xing (Saturn). (Commentary: "Tai Yang Cold Water governs Heaven, hence Tai Yin Wet Earth governs Earth. Thus Heaven's Qi is solemn, Earth's Qi is quiet. Water and Earth combine in virtue, and the two stars shine successively.") Its grains are Black and Millet. (Commentary: "Black corresponds to Si Tian, Millet corresponds to Zai Quan, transformed by this year's Correct Qi.") Its administration is solemn, its decree is slow. Cold administration rises greatly. Marshes lack solar flames. Then Fire Qi erupts waiting for the time. (Commentary: "Solemn administration is the Qi of Cold. Slow decree is the nature of Yin. Cold excess leads to Fire stagnation. Stagnation extreme must erupt, waiting for the prosperous time to arrive." Shao Yang governs centrally. Seasonal rains then cease. (Commentary: "Shao Yang governs centrally, referring to the Third Qi's Main Qi. At the time Xiang Huo is prosperous, but the Guest Cold Water overcomes the Main, hence seasonal rains cease. Ya means water's edge." Note: Ya is water's edge. Rains reaching Ya means fullness.) Rain scatters at the extreme, returning to Tai Yin. Clouds face the North Pole. Damp transformation spreads. (Commentary: "After mid-year, Earth Qi governs. After the Third Qi reaches the extreme and rain scatters, entering the Fourth Qi, Zai Quan functions, and Tai Yin resides there. Hence again clouds face North Pole, Damp transformation spreads.") Marshes flow to all things. Cold spreads above. Thunder moves below. (Commentary: "Marshes flowing to all things is the virtue of Earth. Thunder moving below is Fire erupting from stagnation.") Cold and Damp Qi hold at the Qi intersection. (Commentary: "Upper Cold, Lower Damp, holding at the Qi intersection.") People suffer diseases of Cold-Damp eruption, muscle atrophy, foot atrophy and inability to gather, loose diarrhea, and blood overflow. (Commentary: "Blood overflow is a disease of Fire stagnation. The rest are caused by Cold and Damp.")
First Qi: Earth Qi migrates. Qi becomes greatly warm. Grasses flourish early. (Commentary: "This year's First Qi, Shao Yang functions. Last year's Zai Quan Qi migrates here, hence Earth Qi migrates. Subsequent texts follow this pattern. However, last year's Final Qi was Jun Huo. This year's First Qi is Xiang Huo. Intersection of two Fires, hence Qi becomes greatly warm, grasses flourish early.") People suffer epidemics. Warm diseases arise. Body heat, headache, vomiting, skin and interstices sores. (Commentary: "Guest Qi Xiang Huo, Main Qi Feng Mu. Wind and Fire clash, hence these diseases. Skin and interstices sores belong to macules and rashes.") Second Qi: Great coolness returns contrary to expectation. People become miserable. Grasses encounter cold. Fire Qi is suppressed. (Commentary: "Dry Metal functions, hence Great Coolness arrives and Fire Qi is suppressed.") People suffer Qi stagnation and abdominal fullness. Cold begins. (Commentary: "Clear Cold stagnates in the middle, Yang Qi does not move.") Third Qi: Heaven's administration spreads. Cold Qi moves. Rain descends. (Commentary: "Third Qi is Si Tian. Cold Water functions, hence Cold Qi moves, Rain descends.") People suffer Cold, reverse Heat in the middle, abscesses, dysentery, Heart Heat, dizziness, and oppression. Untreated cases die. (Commentary: "People suffer Cold, yet develop Heat in the middle. This is the principle of injury by Cold leading to Heat disease. It is also the meaning in *Wu Chang Zheng Da Lun*: Tai Yang governs Heaven, Cold Qi descends, Heart Qi ascends in response. Cold Water insults Yang, so Fire responds accordingly. If untreated, Yang Qi perishes and death occurs. Note: None of the Six Qi governing Heaven mention 'untreated cases die', except this Tai Yang Cold Water. This shows that humans rely on Yang Qi as the root of life, which cannot be ignored.") Fourth Qi: Wind and Damp contend. Wind transforms into Rain. Growth, transformation, and completion occur. (Commentary: "Jue Yin Guest Qi functions, added to Tai Yin Main Qi. Hence Wind and Damp contend, Wind transforms into Rain. Wood receives Earth's transformation, hence growth, transformation, and completion occur.") People suffer Great Heat and Shortness of Qi. Muscle atrophy, foot atrophy, dysentery with red and white discharge. (Commentary: "Jue Yin Wood Qi, during Great Heat. Wood generates Fire, hence people suffer Great Heat. Guest overcomes Main, Spleen Earth is injured, hence Shortness of Qi and muscle atrophy. Wei is synonymous with Wei Paralysis.") Fifth Qi: Yang re-transforms. Grasses grow, transform, and complete. People feel comfortable. (Commentary: "Fifth Qi, Shao Yin Jun Huo functions. After mid-year, Earth Qi governs. With Tai Yin Zai Quan receiving Jun Huo's transformation, all things can grow, transform, and complete. People are comfortable and disease-free.") Final Qi: Earth Qi is correct. Damp decree functions. Yin condenses in the Great Void. Dust dims the suburbs. People become miserable and cold. Cold Wind arrives. Contrary conditions cause pregnancy failure. (Commentary: "Tai Yin Wet Earth governs Earth, Earth Qi is correct, hence Damp decree functions. Yin condenses in the Great Void, dust dims the suburbs. Human sentiment likes Yang and dislikes Yin, hence misery. With Damp decree and Cold Wind arriving, Wind can overcome Damp, hence called Contrary. Contrary conditions cause pregnancy failure. The reason is humans are Naked Creatures, transforming from Earth. Wind Wood added out of season, hence Earth-transforming entities cannot survive." Note: The original text below has nine characters: "Therefore, for this year, use Bitter to dry and warm." New Correction states: Carefully examining this should be under "Avoid Empty Evil to Stabilize Correct Qi." Now revised to follow this.) One must break its stagnant Qi, first nourish its Source of Transformation. (Commentary: "Breaking stagnant Qi is draining excess; Nourishing Source of Transformation is supplementing deficiency. As above, Cold Water governing Heaven causes Fire Qi stagnation, Wet Earth governing Earth causes Water Qi stagnation. Thus, one must remove the Qi causing stagnation, so the stagnant relaxes. As *Bu Yi Ben Bing Pian* says: In Chen-Xu years, Wood Qi rises, meeting Main Tian Zhu, victory prevents advance. Shao Yang descends to Earth, meeting Main Bi Di Xuan, victory prevents entry. Thus *Ci Fa Lun* says: If Wood desires to rise but Tian Zhu obstructs, prick the Jing-Well of Foot Jue Yin. If Fire desires to descend but Di Xuan obstructs, prick the Jing-River of Foot Shao Yin, and the He-Sea of Foot Tai Yang, etc. These are all methods to break 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 controlled party suffers no harm. This is also the meaning of Source of Transformation. New Correction states: 'Carefully examining Water about to win, first in September welcome and take its Source of Transformation, first drain Kidney Source. Since Water prospers in October, first in September welcome and take it. Draining Water supplements Fire.' This is another meaning. But regarding the distinction between Nourish and Take, it seems for Excessive one should say 'Take', for Deficient one should say 'Nourish'. However, in this chapter's Six Qi governing Heaven, Tai Yang, Tai Yang, and Jue Yin all say 'Nourish its Source of Transformation'; Shao Yang, Tai Yin, and Shao Yin all say 'First Take Source of Transformation'. Whether saying Nourish or Take, they are interchangeable literary devices. Ultimately, it does not exceed the meaning that Source of Transformation requires seeking the Root.") Suppress its Yun Qi, support its non-conquering, do not let it become overly violent and generate disease. (Commentary: "Yun