言五运，气言六气。如太角岁脾不胜，太征岁肺不胜，太宫岁肾不胜，太商岁肝不胜，太羽岁心不胜，此五运
也。六气者，如上文十年，寒水司天则心火不胜，太阴在泉则肾水不胜。诸太过者抑之，不胜者扶之，则气无
暴过而疾不生矣。后仿此。”）食岁谷以全其真，避虚邪以安其正，（“岁谷即上文玄 谷也，其得岁气最浓，
故能全真。虚邪者，从其冲后来为虚风，伤人者也。”）故岁宜苦以燥之温之。（“以上十年，皆寒水司天，
湿土在泉，湿宜燥之，寒宜温之。味必苦者，苦从火化，治寒以热也。”）适气同异，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。如太宫太商大羽岁运同寒湿者，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
调之耳。”）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。（按∶假者谓
有病本寒而外似热，病本热而外似寒者，即当反正治之常法，而用从治之法以治之。若不能从治而反用正治，
则病成矣。此用药贵乎从时，而不可执泥也。景岳以假为假借，以反常为病反乎常，义未确，详辨在篇末。）
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，中少角木运，（“丁为阴木，故属少角。”）下少阴火，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。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。”）风化三，（“中运不及，其数生也。”）热化七，（“在泉。”）所谓正化日也。
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。按∶新校正云∶“本论下文云∶‘不及而加同岁会。’此运少征为不及，下加少
阴，故云同岁会。”）
上阳明金，中少征火运，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。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，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，故治用咸而必温也。上下同前。”）
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，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、曰燥者，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，雨化五，热化七，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。”）
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，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。灾七宫。（“七，
西方兑宫也。金运不及，故灾及之。”）
燥化四，清化四，热化二，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，金运不足，故治宜苦和。
上下同前。”）
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，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。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，但丑未之年，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，或传写误耳。”）
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。灾一宫。（“一，
北方水宫也。水运不及，故灾及之。”）
清化九，寒化一，热化七，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。”按∶横，纵肆
也。金运司天，理宜独横，乃气属不及，不能制木，木乃敢与金相抗，而交横于气运之中，故曰风燥横运也。）
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，土浓湿聚之处。”）其谷丹白，（“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。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。惟不以本身正化所出，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。”）蛰虫乃见，流水不冰，（“君火在泉故也。”）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
而暴，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，三四气之际是也。”）
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，气肃而成。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。”）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，骨痿
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。（“皆火之化。”）故食岁谷以安其气，食
间谷以去其邪，（“岁谷正气所化，故可以安气；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，故又宜清之也。”）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。反之者，
乱天地之经，扰阴阳之
纪也。（按∶上反之，谓反正治之常法，以治假病，反之合乎道者也。下反之，谓应反治而反正治，反之为扰
乱者也。与太阳之政同义。）
论述五运，气指六气。例如太角之年脾土不胜，太征之年肺金不胜，太宫之年肾水不胜，太商之年肝木不胜，太羽之年心火不胜，这就是五运的情况。六气的情况，如上文所述十年间，寒水司天则心火不胜，太阴在泉则肾水不胜。对于诸太过之气加以抑制，对不胜之气予以扶持，那么气就不会暴烈过度而疾病不会发生了。后文仿照此例。”食用岁谷以保全真气，避开虚邪以安定正气。（“岁谷即上文所说的玄谷，它得岁气最浓，所以能保全真气。虚邪，是从冲后方向来的虚风，会伤害人。”）因此岁气适宜用苦味药来燥湿温阳。（“以上十年，都是寒水司天，湿土在泉，湿气适宜用燥法治疗，寒气适宜用温法治疗。味道必须用苦味的，因为苦从火化，治寒要用热药。”）根据气运的同异，适当控制用量，与寒湿同化的用燥热之法，与寒湿不同的用燥湿之法。（“适，是斟酌适宜的意思。气，指司天在泉之气。同异，指运与气结合时有相同或不同之处。多少制之，是根据其同异的程度来制定治疗方案。例如太宫、太商、大羽之年，岁运与寒湿相同，则应当使用燥热所化生的药物，因为燥可以治湿，热可以治寒。如果是太征、太角之年，岁运与寒湿不同，则或者顺从气之寒湿而用燥热之化，或者顺从运之风热而用寒湿之化，应当各自根据其同异的多少来制定方案。”）所以与寒湿相同的多用，与寒湿不同的少用。（“气运相同则其气盛，不用多量不足以制约；不同则其气微，应当少量用以调和罢了。”）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，饮食调理也应当遵循同样的法则。（“远，是避开的意思。说使用寒药的人，应当避开岁气中的寒气；使用凉药的人，应当避开岁气中的凉气。温热药也是如此。凡是饮食居处的适宜原则，都遵循同样的法则，并且要考察岁气。”）如果有假象则违背常法，违背常法就会生病，这就叫做时。（按：假象是指病本为寒而外表似热，病本为热而外表似寒的情况，此时应当违背正治的常法，而采用从治的方法来治疗。如果不能从治反而用正治，则疾病就会形成。这说明用药贵在顺应时令，而不可固执拘泥。张景岳将假解释为假借，将反常解释为病反乎常，含义不准确，详细辨析在篇末。）皇帝说：好！阳明之政怎么样？岐伯说：这是卯酉之纪。
丁卯年（岁会）、丁酉年：
上为阳明金，中为少角木运，（“丁为阴木，所以属于少角。”）下为少阴火，同正商。（“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，所谓委和之纪，上商与正商相同。”）
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，其余少运的胜复也都相同。后文仿照此例。”）清化、热化的胜复相同，这叫做邪气化日。（“丁年少角木运不及，所以有燥金来胜的清化，有清化则有火子来复的热化，然而这些都不是本年正化。所以说邪化日。同者，指两年相同。凡是阴年不及，所以有胜复邪化，而阳年则不说胜气。后文仿照此例。”）灾在三宫。（“灾，是伤害的意思。三宫，是东方震宫，木的正位。木运不及，所以本方受灾。阳年太过，则不说灾宫。凡说灾宫，都以五正宫生数为例，所以说三不说八。后文仿照此例。”）
燥化九，（“司天。”）风化三，（“中运不及，其数为生数。”）热化七，（“在泉。”）这叫做正化日。
其治法上部用苦小温，中部用辛和，下部用咸寒，这叫做药食适宜。（“上部苦小温，苦属火，用来治金。中部辛和，辛属金，用来调和少角。下部咸寒，用水治火。玄珠云：上部苦热。”）
少角（初正） 太征 少宫 太商 少羽（终）
癸卯、癸酉年（俱同岁会。按：新校正云：“本论下文云：‘不及而加同岁会。’此运少征为不及，下加少阴，所以说同岁会。”）
上为阳明金，中为少征火运，下为少阴火，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、雨化的胜复相同，这叫做邪气化日。灾在九宫。（“九，是南方离宫。火运不及而胜复由此产生，所以灾害波及于此。”）
燥化九，热化二，（“运与在泉相同。”）这叫做正化日。
其治法上部用苦小温，中部用咸温，下部用咸寒，这叫做药食适宜。（“中少征火，所以治疗用咸而必温。上下同前。”）
少征 太宫 少商 太羽（终） 太角（初）
己卯、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，中为少宫土运，下为少阴火。
其运表现为雨、风、凉，（“雨，是少宫之气。风，是胜气。凉，是复气。”）风化、清化的胜复相同，这是邪气化度。（“义同前。凡上下文曰凉、曰清、曰燥者，都是金气之化。后文仿照此例。”）灾在五宫。（“五，是中宫。土运不及，所以灾害波及于此。”）
清化九，雨化五，热化七，这是正化度。
其治法上部用苦小温，中部用甘和，下部用咸寒，药食适宜。（“中部甘和，治疗土运不足。”）
少宫 太商 少羽（终） 少角（初） 太征
乙卯年（天符）、乙酉年（岁会） （太乙天符）
上为阳明金，中为少商金运，下为少阴火，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、寒化的胜复相同，这是邪气化度。灾在七宫。（“七，是西方兑宫。金运不及，所以灾害波及于此。”）
燥化四，清化四，热化二，这是正化度。
其治法上部用苦小温，中部用苦和，下部用咸寒，药食适宜。（“中部苦和，苦从火化，所以制约金，金运不足，所以治疗宜苦和。上下同前。”）
少商 太羽（终） 太角（初） 少征 太宫
辛卯、辛酉年：
上为阳明金，中为少羽水运，下为少阴火，辛卯年少宫同。（“辛为水运不及，土得乘之，所以与少宫相同。五运不及之年，凡三十年内，除去丁巳、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。其中癸巳、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，同岁会也，火气有助，所以不说同少羽；丑未二年，湿土在上，土能制水，所以也不说同少羽；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，所以不说同少角；乙丑、乙未二年，金不及也，应当说少商与少征同，但丑未之年，寒水在泉，水能制火，所以不说同少征；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，所以不说同少宫。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，则气不特别旺盛。本节只言辛卯，不言辛酉，或许是传写错误。”）
其运表现为寒、雨、风，（“寒，是运气。雨，是胜气。风，是复气。”）雨化、风化的胜复相同，这是邪气化度。灾在一宫。（“一，是北方水宫。水运不及，所以灾害波及于此。”）
清化九，寒化一，热化七，这是正化度。
其治法上部用苦小温，中部用苦和，下部用咸寒，药食适宜。（“中部苦和，用火温中。上下同前。”）
少羽（终） 少角（初） 太征 少宫 太商
凡是这些阳明司天的政令，气化营运滞后于天时。（“这是总结阳明司天六气之化。凡是卯酉十年，岁气不足，所以气化营运滞后，详细意义见前太阳之政。”）天气急迫，地气明朗，（“燥金司天故急，君火在泉故明。”）阳气独专其令，炎暑盛行，万物干燥坚硬，淳风治理，风燥横行运转，流于气交，（“凡是阳明司天之年，金气不足，火必乘之，所以阳气独专其令，炎暑盛行。木也无畏惧，所以淳风治理。金木之气并行，则风燥横于岁运，流于气交之际。”按：横，是纵肆的意思。金运司天，理应独自横行，乃气属不及，不能制木，木才敢与金相抗，而交横于气运之中，所以说风燥横运也。）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，都是火土合气于气交。雨府，是土浓湿聚之处。”）其谷丹白，（“白应司天，丹应在泉，是正气所化。即岁谷。”）间谷命太者，（“间谷，是间气所化之谷。命，是天赋予。太，是气之有余。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。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，这是以上下来讲。后凡巳亥丑未年，皆察在泉左右之气以求间谷，其义仿照此。然而本篇凡不及之岁则言间谷，而太过之岁则无，似乎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，这是以岁气来讲。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。惟不以本身正化所出，故皆可谓之间谷，但当因气求之则善矣。后文仿照此。”）其耗白甲品羽，（“耗，是伤。白与甲，是金所化。品羽，是火虫品类。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，或者是这个意思。然而又惟厥阴司天，亦曰其耗文角品羽，其余都没有，不详其义。”）金火合德，上应太白荧惑，（“上金下火，所以说合德，而二星当明。”）其政切，其令暴，（“金火之气。”）蛰虫出现，流水不冰，（“君火在泉的缘故。”）百姓病咳，咽喉阻塞，寒热，发作振栗，癃闭，（“都是金火燥热之病，”）清气先至而强劲，毛虫乃死，（“司天金气在先，木受其克，所以毛虫死。”）热气后至而暴烈，介虫乃殃，（“在泉火气居后，金受其制，所以介虫遭殃。”）其发作暴烈，胜复之作，扰乱而大乱，清热之气，持于气交。（“天气地气，金火相持，所以胜复互作，阴阳扰乱。气交者，是三四气之际。”）
初之气，地气迁移，阴始凝，气始肃，水乃冰，寒雨化。（“初气太阴用事，时寒气湿，所以阴凝。燥金司天，所以气肃。水冰者，气肃而成。寒雨者，湿土所化。”）其病中热胀，面目浮肿，嗜睡，鼻塞流涕及鼻出血，打喷嚏呵欠呕吐，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，所以有此诸病。”）二之气，阳气布散，百姓舒畅，万物生长繁荣。（“相火用事于春分之后，所以其气应如此。”）疫厉大至，百姓容易暴死。（“主君火，客相火，二火交炽，臣位于君，所以疫厉大至，百姓容易暴死。”）三之气，天政布散，凉气施行，燥热交合，燥极而泽。（“天政布，是司天燥金用事，所以凉气施行。然而主气相火当令，所以燥热交合。至三气之末以交四气，则主太阴，客太阳，所以燥极而泽了”）百姓病寒热。（“以阳盛之时，行金凉之气，所以百姓病寒热。”）四之气，寒雨降。（“太阳用事于湿土王时，所以寒雨降。”）病突发仆倒振栗，谵妄少气，咽喉干渴引饮，以及心痛，痈肿疮疡，疟寒之疾，骨痿血便。（“四气之后，在泉君火所主，而太阳寒水临之，水火相犯，所以为暴仆振栗及心痛等病，都是心肾二经。”）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，所以春令反行，草乃生荣。”）百姓气和。终之气，阳气布散，气候反温，蛰虫出现，流水不冰。（“少阴君火用事；所以其气候如此”。）百姓安康平和，其病温。（“都是火之化。”）所以食用岁谷以安其气，食用间谷以去其邪，（“岁谷是正气所化，所以可以安气；间谷，是间气所生，所以可以去邪。去邪者，有补偏救弊之义，谓实者可用以泻，虚者可用以补。意义见前。”）岁气适宜用咸、苦、辛味，发汗、清热、发散，（“咸从水化，治在泉之君火。苦从火化，治司天之燥金。用辛者，辛从金化，本年火盛金衰，同司天之气，以求其平。然而燥金司天，则岁半之前，气过于敛，所以宜发汗发散。君火在泉，则岁半之后，气过于热，所以又宜清热。”）安其运气，不让受邪，折其郁气，资其化源。（“安者，是顺其运气而安之。本年燥金司天则木郁，君火在泉则金郁，详细意义见前。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。所以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，当刺足厥阴之出，足少阳之所入。王氏注曰：化源，谓六月迎而取之。新校正云：按金王七月，故迎于六月，泻金气。这都是折其郁气，资取化源的意义。”）根据寒热轻重，调整用量多少，（“本年上清下热，其气不同，所以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，指上文十年，运与天地各有所同。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，所以说同热者多天化，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，则当多用在下少阴温热之化以治之，所以说同清者多地化，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，饮食适宜同法。有假象则反之，这是其道。反之者，是扰乱天地之经，干扰阴阳之纪。（按：上反之，指反正治之常法，以治假病，反之合乎道。下反之，指应反治而反正治，反之为扰乱。与太阳之政同义。）
Discusses the Five Movements (Wu Yun), while Qi refers to the Six Qi (Liu Qi). For example, in a Tai Jue year, Spleen Earth is overcome; in a Tai Zheng year, Lung Metal is overcome; in a Tai Gong year, Kidney Water is overcome; in a Tai Shang year, Liver Wood is overcome; in a Tai Yu year, Heart Fire is overcome. This constitutes the Five Movements. Regarding the Six Qi, as mentioned in the preceding text for the ten-year cycle: when Cold Water governs from above (Si Tian), Heart Fire is overcome; when Tai Yin governs from below (Zai Quan), Kidney Water is overcome. Excesses among these Qi should be suppressed, and deficiencies should be supported, so that Qi will not become violently excessive and diseases will not arise. The following cases follow this pattern. Consume the grains of the annual cycle (Sui Gu) to preserve one's true Qi (Zhen Qi), and avoid empty evils (Xu Xie) to stabilize righteous Qi (Zheng Qi). ("Sui Gu" refers to the "Xuan Gu" mentioned earlier; it possesses the strongest influence of the annual Qi, thus preserving True Qi. "Xu Xie" refers to the empty wind coming from the opposite direction, which harms humans.) Therefore, for the year, it is appropriate to use Bitter flavors to dry dampness and warm yang. ("For the aforementioned ten years, Cold Water governs from above and Wet Earth governs from below. Dampness should be treated with drying methods, and cold with warming methods. The flavor must be Bitter because Bitter transforms into Fire; treating cold requires hot medicines.") Adjust according to the similarities and differences of the Qi, controlling the dosage appropriately. If similar to Cold-Damp, use Drying-Heat transformations; if different from Cold-Damp, use Drying-Wet transformations. ("Shi" means to consider what is appropriate. "Qi" refers to the Si Tian and Zai Quan Qi. "Tong Yi" refers to whether the Movement and Qi coincide or differ. "Duo Shao Zhi Zhi" means formulating treatment based on the degree of similarity or difference. For instance, in Tai Gong, Tai Shang, and Da Yu years where the annual movement coincides with Cold-Damp, one should use substances transformed by Drying-Heat, as Drying treats Dampness and Heat treats Cold. However, in Tai Zheng and Tai Jue years where the movement differs from Cold-Damp, one might either follow the Cold-Damp of the Qi and use Drying-Heat transformations, or follow the Wind-Heat of the movement and use Cold-Damp transformations, depending on the degree of coincidence." Thus, use more when there is coincidence, and less when there is difference. ("When Qi and Movement coincide, the Qi is strong, requiring a larger dose to control it; when they differ, the Qi is weak, requiring a smaller dose for regulation.") When using Cold medicines, avoid periods of Cold Qi; when using Cool medicines, avoid periods of Cool Qi; when using Warm medicines, avoid periods of Warm Qi; when using Hot medicines, avoid periods of Hot Qi. Dietary choices should follow the same principles. ("Yuan" means to avoid. One using Cold medicine should avoid the Cold of the annual Qi; one using Cool medicine should avoid the Cool of the annual Qi. The same applies to Warm and Hot medicines. All dietary and lifestyle appropriateness follows this rule, observing the annual Qi.) If there are false appearances, contrary measures should be taken; failing to do so leads to disease, which is called "Time". (Note: "False" refers to conditions where the root is Cold but appears Hot externally, or the root is Hot but appears Cold externally. In such cases, one should deviate from the standard direct treatment method and employ indirect treatment (Cong Zhi). If indirect treatment is not used and direct treatment is applied instead, the disease becomes entrenched. This highlights the importance of adapting medication to the season rather than being rigid. Zhang Jingyue interpreted "false" as borrowing and "contrary" as disease deviating from normality, which is inaccurate; detailed refutation is at the end of the chapter.) The Emperor said: Excellent! How is the administration of Yang Ming? Qibo replied: This is the Ji of Mao and You.
Ding Mao (Sui Hui) and Ding You years:
Upper: Yang Ming Metal; Middle: Shao Jue Wood Movement; ("Ding is Yin Wood, hence belongs to Shao Jue.") Lower: Shao Yin Fire; Coincides with Zheng Shang. ("In Ding years, Wood Movement is deficient, and the overacting Dry Metal of Si Tian prevails, causing Metal to assume Wood's transformation, effectively taking its governance. This is the 'Wei He' period, where Upper Shang is equivalent to Zheng Shang.")
The movements manifest as Wind, Clearing (Qing), and Heat. ("Wind is the Qi of the middle Shao Jue movement; Clearing is the Qi of the overcoming factor; Heat is the Qi of the retaliating factor. Other Shao movements follow this pattern of winning and retreating.") The Clearing and Heat transformations of winning and retreating are identical, referred to as the days of Evil Transformation (Xie Hua Ri). ("In Ding years, Shao Jue Wood Movement is deficient, so Dry Metal comes to overcome it with Clearing transformation. Following Clearing, Fire (the child of Wood) retaliates with Heat transformation. However, neither represents the correct transformation of the year. Hence, they are called Evil Transformation days. 'Identical' refers to the two years being the same. For all Yin years with deficiency, there are winning and retreating evil transformations, whereas Yang years do not mention winning Qi. Follow this pattern subsequently.") Disaster affects Palace Three. ("Disaster means injury. Palace Three is the Eastern Zhen Palace, the proper direction of Wood. Since Wood Movement is deficient, its own sector suffers disaster. For Yang years with excess, no disaster palace is mentioned. Whenever a disaster palace is cited, it follows the generating number of the five correct palaces; hence Three is mentioned, not Eight. Follow this pattern subsequently.")
Dry transformation: Nine. ("Si Tian") Wind transformation: Three. ("Middle movement is deficient, corresponding to the generating number.") Heat transformation: Seven. ("Zai Quan"). These are called the days of Correct Transformation (Zheng Hua Ri).
Its treatments: Upper uses slightly warm Bitter; Middle uses harmonious Pungent; Lower uses cold Salty. This indicates suitable medicines and foods. ("Upper slightly warm Bitter: Bitter belongs to Fire, used to treat Metal. Middle harmonious Pungent: Pungent belongs to Metal, used to harmonize Shao Jue. Lower cold Salty: Water is used to treat Fire. Xuan Zhu states: Upper uses hot Bitter.")
Shao Jue (Initial/Correct) -> Tai Zheng -> Shao Gong -> Tai Shang -> Shao Yu (Final)
Gui Mao and Gui You years (Both coincide with Sui Hui. Note: Xin Zheng Jiao states: 'The lower text says: 'Deficient and added, coinciding with Sui Hui.' Here, the movement Shao Zheng is deficient, and Shao Yin is added below, hence it is called coinciding with Sui Hui.')
Upper: Yang Ming Metal; Middle: Shao Zheng Fire Movement; Lower: Shao Yin Fire; Coincides with Zheng Shang. ("In Gui years, Fire Movement is deficient. Seeing Dry Metal above, Metal gains its governance. This is the 'Fu Ming' period, where Upper Shang is equivalent to Zheng Shang.")
The movements manifest as Heat, Cold, and Rain. ("Heat is Shao Zheng movement. Cold is the winning Qi. Rain is the retaliating Qi.") The Cold and Rain transformations of winning and retreating are identical, referred to as the days of Evil Transformation. Disaster affects Palace Nine. ("Nine is the Southern Li Palace. Fire Movement is deficient, leading to winning and retreating, thus disaster reaches it.")
Dry transformation: Nine; Heat transformation: Two. ("Movement and Zai Quan are the same."). These are called the days of Correct Transformation.
Its treatments: Upper uses slightly warm Bitter; Middle uses warm Salty; Lower uses cold Salty. This indicates suitable medicines and foods. ("Middle Shao Zheng Fire, therefore treatment uses Salty and must be warm. Upper and lower are the same as before.")
Shao Zheng -> Tai Gong -> Shao Shang -> Tai Yu (Final) -> Tai Jue (Initial)
Ji Mao and Ji You years: ("Examining these two years, although Metal and Earth Movements are compatible, the son occupying the father's position is逆 (reverse/inappropriate).")
Upper: Yang Ming Metal; Middle: Shao Gong Earth Movement; Lower: Shao Yin Fire.
The movements manifest as Rain, Wind, and Coolness. ("Rain is the Qi of Shao Gong. Wind is the winning Qi. Coolness is the retaliating Qi.") The Wind and Clearing transformations of winning and retreating are identical, constituting the degree of Evil Transformation. ("Meaning same as before. Whenever Cool, Clear, or Dry are mentioned in the context, they all refer to the transformation of Metal Qi. Follow this pattern subsequently.") Disaster affects Palace Five. ("Five is the Central Palace. Earth Movement is deficient, thus disaster reaches it.")
Clear transformation: Nine; Rain transformation: Five; Heat transformation: Seven. This is the degree of Correct Transformation.
Its treatments: Upper uses slightly warm Bitter; Middle uses harmonious Sweet; Lower uses cold Salty. Medicines and foods are suitable. ("Middle harmonious Sweet treats Earth Movement deficiency.")
Shao Gong -> Tai Shang -> Shao Yu (Final) -> Shao Jue (Initial) -> Tai Zheng
Yi Mao (Tian Fu) and Yi You (Sui Hui) years (Tai Yi Tian Fu):
Upper: Yang Ming Metal; Middle: Shao Shang Metal Movement; Lower: Shao Yin Fire; Coincides with Zheng Shang. ("In Yi years, Metal Movement is insufficient, assisted by Yang Ming Si Tian. This is the 'Cong Ge' period, where Upper Shang is equivalent to Zheng Shang.")
The movements manifest as Coolness, Heat, and Cold. ("Coolness is the Qi of Shao Shang; Heat is the winning Qi; Cold is the retaliating Qi.") The Heat and Cold transformations of winning and retreating are identical, constituting the degree of Evil Transformation. Disaster affects Palace Seven. ("Seven is the Western Dui Palace. Metal Movement is insufficient, thus disaster reaches it.")
Dry transformation: Four; Clear transformation: Four; Heat transformation: Two. This is the degree of Correct Transformation.
Its treatments: Upper uses slightly warm Bitter; Middle uses harmonious Bitter; Lower uses cold Salty. Medicines and foods are suitable. ("Middle harmonious Bitter: Bitter transforms into Fire, thereby controlling Metal. Since Metal Movement is insufficient, treatment should use harmonious Bitter. Upper and lower are the same as before.")
Shao Shang -> Tai Yu (Final) -> Tai Jue (Initial) -> Shao Zheng -> Tai Gong
Xin Mao and Xin You years:
Upper: Yang Ming Metal; Middle: Shao Yu Water Movement; Lower: Shao Yin Fire. Xin Mao year coincides with Shao Gong. ("Xin indicates Water Movement is deficient, allowing Earth to exploit it, hence it coincides with Shao Gong. Among the thirty years of deficient Five Movements, excluding those coinciding with Zheng Jue, Zheng Shang, and Zheng Gong listed, twelve years remain deficient. Among them, four years (Gui Si, Gui Hai, Gui Chou, Gui Wei) have deficient Fire, which should coincide with Shao Yu, but in Si-Hai years, Shao Yin is Zai Quan (coinciding with Sui Hui), giving Fire assistance, so it does not say coinciding with Shao Yu; in Chou-Wei years, Wet Earth is above, controlling Water, so it does not say coinciding with Shao Yu; in Ji-Mao/Ji-You years, Earth is deficient, which should coincide with Shao Jue, but Dry Metal is above in Mao-You, controlling Wood, so it does not say coinciding with Shao Jue; in Yi-Chou/Yi-Wei years, Metal is deficient, which should coincide with Shao Zheng, but Cold Water is Zai Quan, controlling Fire, so it does not say coinciding with Shao Zheng; in Xin-Si/Xin-Hai/Xin-Mao/Xin-You years, Water is deficient, which should coincide with Shao Gong, but in Si-Hai years, Wind Wood is Si Tian, controlling Earth, so it does not say coinciding with Shao Gong. Of these twelve years, excluding the ten mentioned above, only Xin-Mao and Xin-You coincide with Shao Gong, hence stated here alone. However, only Shao Gong is mentioned, not Zheng Gong, because without Si Tian authority, the Qi is not particularly dominant. This section mentions only Xin-Mao, omitting Xin-You, possibly due to transcription error.")
The movements manifest as Cold, Rain, and Wind. ("Cold is the movement Qi. Rain is the winning Qi. Wind is the retaliating Qi.") The Rain and Wind transformations of winning and retreating are identical, constituting the degree of Evil Transformation. Disaster affects Palace One. ("One is the Northern Water Palace. Water Movement is deficient, thus disaster reaches it.")
Clear transformation: Nine; Cold transformation: One; Heat transformation: Seven. This is the degree of Correct Transformation.
Its treatments: Upper uses slightly warm Bitter; Middle uses harmonious Bitter; Lower uses cold Salty. Medicines and foods are suitable. ("Middle harmonious Bitter warms the middle with Fire. Upper and lower are the same as before.")
Shao Yu (Final) -> Shao Jue (Initial) -> Tai Zheng -> Shao Gong -> Tai Shang
Regarding all administrations where Yang Ming governs from above, the Qi transformation and movement operation lag behind the natural timing. ("This summarizes the Qi transformation of the Six Qi where Yang Ming governs from above. For the ten years of Mao and You, the annual Qi is insufficient, so Qi transformation lags behind; see details under the administration of Tai Yang.") The Heaven Qi is urgent, the Earth Qi is bright. ("Dry Metal governs from above, hence urgent; Jun Fire governs from below, hence bright.") Yang exclusively exercises its command, intense heat prevails, objects become dry and hard, pure winds govern, wind and dryness move horizontally, flowing into the Qi intersection. ("In years where Yang Ming governs from above, Metal Qi is insufficient, so Fire exploits it, causing Yang to exclusively exercise its command and intense 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." Note: "Heng" means unrestrained. Although Metal governing from above should act unrestrainedly alone, due to insufficiency, it cannot control Wood, so Wood dares to resist Metal, intertwining within the Qi movement, hence "wind and dryness move horizontally".) There is much Yang and little Yin, clouds gather at the Rain Mansion, wet transformation spreads, extreme dryness turns to moisture. ("Much Yang little Yin indicates Fire Qi prevailing. Clouds gathering at the Rain Mansion and wet transformation spreading indicate Dry Qi reaching extremity and transforming into rain/dew, all resulting from Fire and Earth combining Qi at the intersection. Rain Mansion is where Earth concentrates dampness.") Its grains are red and white. ("White corresponds to Si Tian, Red to Zai Quan, transformed by righteous Qi. i.e., Sui Gu.") Intermittent grains are named after the Excessive ones. ("Intermittent grains are grains transformed by intermittent Qi. 'Ming' means endowed by Heaven. 'Tai' means excess of Qi. Besides the correct transformation Sui Grains, the transformations of the four left and right intermittent sectors are intermittent grains. But 'Tai' receives dense intermittent Qi, so its transformation is uniquely abundant, becoming intermittent grain; 'Shao' receives thin Qi, thus producing nothing. There are two explanations for the meaning of Tai/Shao intermittent grains. Generally, if Si Tian is Tai, Zai Quan is Shao; if Si Tian is Shao, Zai Quan is Tai. For Mao-You years, Yang Ming (Shao) is above; Shao Yin (Tai) is below. Naming the 'Tai' one means naming the grain according to the Zai Quan intermittent Qi. Left is Tai Yin (Yellow), Right is Jue Yin (Green/Cyan); thus Green and Yellow are the intermittent grains of this year, discussed vertically. For subsequent Si-Hai and Chou-Wei years, observe the left/right Qi of Zai Quan to find intermittent grains, following this logic. However, this text mentions intermittent grains only for deficient years, not excess years, suggesting that the overcoming-controlling Qi might also be considered intermittent grains. E.g., in Mao-You, Metal is deficient, Fire wins, Wood strengthens, grains are Red/Green; in Si-Hai, Wood is deficient, Metal wins, Earth strengthens, grains are White/Yellow; in Chou-Wei, Earth is deficient, Wood wins, Water strengthens, grains are Green/Black; all follow the meaning of naming 'Tai'. Thus, for years where Jun Fire, Xiang Fire, or Cold Water govern from above, if correct transformation is sufficient, there are no other 'Tai'-named intermittent grains, discussing from the perspective of annual Qi. In short, annual seasons vary; whatever has excess Qi is 'Tai', receiving abundance, leading to thick/thin distinctions in grain formation. Since they do not come from their own correct transformation, they can all be called intermittent grains, but one should seek them through Qi analysis. Follow this pattern subsequently.") Their consumption damages white-shelled creatures and feathered species. ("Hao means damage. White and Armor (Jia) are transformed by Metal. Pin Yu refers to fire-insect categories. In Mao-You years, Metal is deficient and Fire wins, so white-shelled creatures are damaged; Fire wins and Water retaliates, so feathered creatures are also damaged, or this is the meaning. However, only when Jue Yin governs from above does it say 'consumption damages patterned-horned and feathered species'; others do not, the meaning is unclear.") Metal and Fire combine their virtue, corresponding above to Venus (Tai Bai) and Mars (Ying Huo). ("Metal above, Fire below, hence combined virtue, and these two stars shine brightly.") Their administration is sharp, their commands violent. ("Metal and Fire Qi.") Hibernating insects appear, flowing water does not freeze. ("Due to Jun Fire governing from below.") People suffer from cough, throat obstruction, alternating cold and fever, sudden attacks with chills, strangury. ("All are diseases of Metal-Fire dryness-heat.") Clear Qi arrives first and is vigorous, hair-covered animals die. ("Si Tian Metal Qi arrives first, Wood is controlled by it, hence hair-covered animals die.") Heat arrives later and is violent, shell-covered animals suffer disaster. ("Zai Quan Fire Qi arrives later, Metal is controlled by it, hence shell-covered animals suffer.") Their outbreaks are violent; the making of winning and retreating causes disturbance and great chaos. Clearing-Heat Qi persists at the Qi intersection. ("Heaven and Earth Qi, Metal and Fire contend, hence winning and retreating alternate, disturbing Yin and Yang. Qi intersection refers to the juncture of the third and fourth Qi.")
First Qi: Earth Qi migrates, Yin begins to condense, Qi becomes solemn, water freezes, cold rain transforms. ("First Qi, Tai Yin is in charge; time brings cold Qi and dampness, hence Yin condenses. Dry Metal governs from above, hence Qi is solemn. Water freezing is caused by solemn Qi. Cold rain is transformed by Wet Earth.") Diseases include internal heat and distension, swollen face and eyes, somnolence, nasal congestion and epistaxis, sneezing, yawning, vomiting, yellow-red urine, severe cases of strangury. ("Main Qi is Wind, Guest Qi is Damp. Wind is Yang, Damp is Yin. Wind-Damp pathology injures Spleen and Kidney, causing these diseases.") Second Qi: Yang Qi spreads, people feel comfortable, objects grow and flourish. ("Xiang Fire is in charge after Spring Equinox, hence Qi responds thus.") Epidemics arrive greatly, people prone to sudden death. ("Main Jun Fire, Guest Xiang Fire; two Fires blaze intensely, minister located under sovereign, hence epidemics arrive greatly, people prone to sudden death.") Third Qi: Heaven's administration spreads, coolness acts, dryness and heat intersect, extreme dryness turns to moisture. ("Heaven's administration spreads means Si Tian Dry Metal is in charge, hence coolness acts. However, Main Qi Xiang Fire is in command, hence dryness and heat intersect. At the end of Third Qi transitioning to Fourth Qi, Main is Tai Yin, Guest is Tai Yang, hence extreme dryness turns to moisture.") People suffer from alternating cold and fever. ("During peak Yang, Metal-cool Qi acts, hence people suffer alternating cold and fever.") Fourth Qi: Cold rain descends. ("Tai Yang is in charge during Wet Earth's dominance, hence cold rain descends.") Diseases include sudden collapse, chills, delirium, shortness of breath, dry throat with thirst, heart pain, carbuncles, sores, ulcers, malaria-cold, bone atrophy, bloody stools. ("After Fourth Qi, Zai Quan Jun Fire dominates, but Tai Yang Cold Water approaches. Water and Fire clash, causing sudden collapse, chills, heart pain, etc., all involving Heart and Kidney meridians.") Fifth Qi: Spring command acts in reverse, grass grows and flourishes. ("Jue Yin Wind Wood is in charge, warmed by Zai Quan Jun Fire, hence Spring command reverses, grass grows and flourishes.") People's Qi is harmonious. Final Qi: Yang Qi spreads, climate is unexpectedly warm, hibernating insects appear, flowing water does not freeze. ("Shao Yin Jun Fire is in charge; hence climate is thus.") People are healthy and peaceful, their disease is Warmth. ("All are transformations of Fire.") Therefore, consume Sui Gu to stabilize Qi, consume Jian Gu (intermittent grains) to eliminate evil. ("Sui Gu is transformed by righteous Qi, thus stabilizing Qi; Jian Gu is generated by intermittent Qi, thus eliminating evil. Eliminating evil implies correcting imbalance; excess can be purged, deficiency can be tonified. Meaning seen previously.") For the year, use Salty, Bitter, and Pungent flavors; induce sweating, clear heat, and disperse. ("Salty transforms into Water, treating Zai Quan Jun Fire. Bitter transforms into Fire, treating Si Tian Dry Metal. Using Pungent: Pungent transforms into Metal. In this year, Fire is abundant and Metal is weak, aligning with Si Tian Qi to seek balance. However, with Dry Metal governing from above, Qi is overly收敛 (contracting) in the first half of the year, hence sweating and dispersing are indicated. With Jun Fire governing from below, Qi is overly hot in the second half, hence clearing heat is indicated.") Stabilize the Movement Qi, prevent evil invasion, break stagnant Qi, nourish the source of transformation. ("Stabilize means to soothe the Movement Qi. With Dry Metal governing from above, Wood stagnates; with Jun Fire governing from below, Metal stagnates; see details previously. Also, Supplementary Text on Ben Bing states: In Mao-You years, Tai Yang ascends, obstructed by Tian Rui, winning Qi prevents advance. Tai Yin descends, obstructed by Di Cang, winning Qi prevents entry. Thus, Ci Fa Lun states: When Water desires to ascend 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 Exit point of Foot Jueyin and the Ru-Enter point of Foot Shaoyang. Wang Shi notes: Source of transformation refers to welcoming and extracting in the sixth month. Xin Zheng Jiao notes: Metal dominates in the seventh month, hence welcome in the sixth month to drain Metal Qi. These all illustrate breaking stagnant Qi and sourcing the transformation.") According to the severity of cold and heat, adjust the dosage. ("This year, upper is Clear, lower is Hot, Qi differs; thus, if Cold predominates, use more Heat to warm; if Heat predominates, use more Cold to clear.") Those coinciding with Heat use more Heaven transformation; those coinciding with Clear use more Earth transformation. ("Coincide refers to the aforementioned ten years, where Movement and Heaven/Earth have specific coincidences. If Movement coincides with Zai Quan Shao Yin Heat, use more Si Tian Yang Ming Clearing-Cooling transformation to treat, hence 'coinciding with Heat uses more Heaven transformation', e.g., previous Shao Jue and Shao Zheng years where Wood and Fire both transform into Heat. If Movement coincides with Si Tian Yang Ming Clear, use more Zai Quan Shao Yin Warming-Heat transformation to treat, hence 'coinciding with Clear uses more Earth transformation', e.g., previous Shao Gong, Shao Shang, and Shao Yu years where Earth, Metal, and Water all transform into Cold.") Use Cool avoiding Cool, use Hot avoiding Hot, use Cold avoiding Cold, use Warm avoiding Warm; dietary choices follow the same method. If there are false appearances, reverse the approach; this is the Way. Reversing [incorrectly] disrupts the classics of Heaven and Earth and disturbs the records of Yin and Yang. (Note: The first 'reverse' refers to using direct treatment methods contrary to appearance to treat false diseases, which aligns with the Way. The second 'reverse' refers to applying direct treatment when indirect treatment is required, which causes disturbance. Same meaning as the administration of Tai Yang.)