夫天地阴阳，与人之无异，天地乃得长久，惟人不然者，所谓人事不合天机，失其至道
则故也。夫天地之道者，犹权衡也，高者抑之，下者举之，强者制之，弱者益之，胜者复
之，有者用之，德化政令，无不报之，致使气运无有终始，故能长久而无已矣。人之道者，
不然也，高者不抑或更举之，下者不举或更抑之，强者不制或更益之，弱者不补反更损之，
真伪不辨，邪正不分，虚实不察，损益不明，虚者误损，实者误益，终无所悟，迷于六
欲七情之邪。种种盗扰天真之气，数犯其禁，累冒贼邪，致使腑脏偏倾，气乱而病，不已
则气绝而死，不能尽其天寿也。大抵内真则外假不能为害，内正则外邪不能有伤，故有达士
密符天机，预防祸患，勿使受邪而生其疾，乃得身安而满其天寿矣。或持功积行而圆成，
亦得与天同长久矣。且夫世人多因内邪而外盗，耗竭真气，以致危亡而已。先圣恤之，故
得传修真保命，备患愈疾之道。然养生之要，内功外行，衣饮药食，诸所动止，应其时候，
各有益否。宜者为之，禁者避之，盛者制之，衰者益之，使气血和平，精神清利，内无邪僻，外
没冤嫉，安得有祸患夭亡而至于己矣。
夫岁主药食之宜者，上下征火宜以咸寒，上下宫苦热，下宫中征下甘温，上宫中角征
上苦温，下宫中宫下苦温，下宫中商羽下甘热，上商苦小温，下商苦小温，下商中宫下酸
热，下商中商中征羽下酸温，上羽宜苦温，下羽宜苦热，上羽中宫商羽上甘热，下羽中宫商
征下甘温，上下角宜辛凉。
木运之岁，是谓中角，上商角中辛和，上宫中辛温，上征中酸凉，上火羽中酸和。火运
之岁，是谓中征，上征中甘寒，上角中咸和，上宫商中咸温，上火羽中甘和。土运之岁，
是谓中宫，上羽中苦温，上宫商角中甘和，上火中咸和，上征中苦热。金运之岁，是谓
中商，上征火羽中辛温，上商中苦和，上宫角中酸和。水运之岁，是谓中羽，上火羽中酸
和，上宫商角中苦和，上征中咸热。
凡此五味四气者，所谓岁主药食之宜也。上谓司天，前三气也，下谓司地，后三气也，
中谓司运，通主岁也。或上下火者，谓寅申少阳相火司天地之岁也。然药食之宜者，必明
岁中运气同异多少，而以治之也。然同异者，寒湿燥同，阴也，风热火同，阳也。否者，
异也。又，燥湿者，小异也。将其岁运参合，取其同异。同天化者多，地化以治之，同
地化者多，天化以治之，同少同多，加减治之，有毒无毒，谷肉果药法服之。无使太过，
而生其害。适其气运，先取化源，而以刺之。郁者取而折之，衰者资而益之，强者抑而
制之，弱者扶而补之，以平为期。无使盛衰，而生其病矣。
然取其化源者，是谓先于五常气位未主之前，适其运气胜复之甚兆已彰，方可取其化
源，而用针补泻也。则如风木将胜，苍埃乃见，林木乃有声，东风数举，雨湿不行，岁
星明大，镇星光芒，彰其兆也，则于年前十二月
先取其化源，用针泻其木而补其土矣。二火将胜，远视天涯，光辉赤气，草乃萎，南风
频至，荧惑明，太白光芒，其兆已彰，于三月先取化源，泻其二火，补其金矣。土湿将胜，
黄埃四起，溽蒸乃作，浓云数布，燥物皆濡，辰星光，镇星朗然，有此之兆，于五月先取
化源，泻土补其水矣。燥金将胜，西风数举，地气先燥，濡物皆干，土生白卤，山彰
白气，林起青烟，肃杀乃作，柔叶先凋，太白明大，岁星微是，彰其兆也，于六月先取
化源，泻金补于木矣。寒水将胜，太虚深玄，阳光不治，寒气乃至，蛰虫早藏，辰星明，
荧惑失色，胜兆已彰，于九月先取化源，泻水补其二火矣。
凡言化源者，所谓六化之源也。肝木之源，名曰中封，在足内踝前一寸，仰足而取之。
君火（真心）。之源，名曰通里，在手腕后一寸。相火（心包络。）之源，名曰内关，在掌后，
去腕二寸，两筋间陷中。脾土之源，名曰公孙，在足大指本节之后一寸。肺金之源，名曰
列缺，去腕后上侧半寸。肾水之源，名曰涌泉，在足内踝骨上动脉中为太溪，次下一寸是也。
凡取化源者，其气欲旺之前，迎而取之，泻其盛气，无使行胜，而生其疾，补衰之源，
勿令受邪，而生其疾。谨候其时，各无志乱，以手持针内之，至于经脉之分，无问息数，
不可久留，于欲得气之前后，呼而徐徐引至其门，呼
尽乃出，勿按其穴，大气皆出，是谓泻之法也。其补者，必先以左手指循按其穴，令气
舒缓宣散，推 其皮，弹而怒之，使脉气 满，忽而下之，置针有准， 按穴皮，令当应针
之处，则令神气内守。候呼尽而内针，无令气忤，无问息数，静以久留，使气布。吸则转针，
以得气，故气至慎守，勿令改变，而生其咎。候吸引针，急按其穴，气不得出，各在其处，
推阖其门，令神气存，大气留止，是谓补法也。
天地间的阴阳变化，与人体并无二致。天地之所以能够长久存在，是因为人往往不能像天地那样顺应自然，所谓人事不合天机，违背了至高的道理，这就是原因所在。天地的运行规律，就像秤杆和秤砣一样，高的地方就压低它，低的地方就抬高它，强的地方就制约它，弱的地方就补益它，胜的一方会再次受到平衡，有的事物会被利用，道德教化与政令施行，无不有相应的反馈，使得气运循环往复、没有终始，因此能够长久存在而不停止。人的养生之道却不是这样，高的不但不压低反而更高，低的不但不抬高反而更低，强的不但不制约反而更增强，弱的不但不补益反而更损害，真假不分辨，邪正不区分，虚实不考察，损益不清楚，虚证误用泻法导致更虚，实证误用补法导致更实，最终始终不觉悟，沉迷于六欲七情的邪气之中。种种行为盗扰天真之气，屡次触犯禁忌，多次遭受贼邪侵害，致使脏腑偏倾，气机紊乱而生病，如果不治愈则气绝而死，不能享尽天然寿命。大体上，内部真气纯正则外部虚假不能为害，内部正气端正则外部邪气不能伤害，所以通达之士严守天机秘密，预防祸患，不使身体受邪而生疾病，从而得以身体安康并享尽天年。或者通过积累功德品行而圆满成就，也能与天地同长久。况且世人大多因为内部产生邪气而导致外部邪气入侵，耗竭真气，以致危及生命。先圣怜悯世人，所以传承了修真保命、防备灾患、治愈疾病的道理。然而养生的关键，在于内功修养与外在行为，穿衣饮食用药进食，各种动静举止，都应适应时令季节，各自有益处或弊端。适宜的就去实行，禁忌的就避开，旺盛的加以制约，衰弱的给予补益，使气血平和，精神清爽流利，内部没有邪僻，外部没有冤仇嫉妒，怎么会有祸患夭折降临到自己身上呢？
每年主导药食适宜之道的原则是：岁支为子午（少阴君火司天）宜用咸寒，岁支为卯酉（阳明燥金司天）宜用苦热，岁支为丑未（太阴湿土司天）宜用甘温，岁支为寅申（少阳相火司天）宜用苦温，岁支为巳亥（厥阴风木司天）宜用苦温，岁支为辰戌（太阳寒水司天）宜用甘热，岁支为巳亥（厥阴风木在泉）宜用小温，岁支为辰戌（太阳寒水在泉）宜用小温，岁支为丑未（太阴湿土在泉）宜用酸热，岁支为辰戌（太阳寒水在泉）兼厥阴风木宜用酸温，岁支为卯酉（阳明燥金在泉）宜用苦温，岁支为辰戌（太阳寒水在泉）宜用苦热，岁支为巳亥（厥阴风木在泉）兼太阴湿土阳明燥金太阳寒水宜用甘热，岁支为辰戌（太阳寒水在泉）兼太阴湿土厥阴风木宜用甘温，岁支为寅申（少阳相火在泉）宜用辛凉。
木运之年，称为中角，上见商金之气宜用辛平，上见太阴湿土之气宜用辛温，上见少阳相火之气宜用酸凉，上见少阴君火之气宜用酸平。火运之年，称为中征，上见征火之气宜用甘寒，上见角木之气宜用咸平，上见太阴湿土之气宜用咸温，上见少阴君火之气宜用甘平。土运之年，称为中宫，上见羽水之气宜用苦温，上见太阴湿土之气宜用甘平，上见少阴君火之气宜用咸平，上见少阳相火之气宜用苦热。金运之年，称为中商，上见征火之气宜用辛温，上见商金之气宜用苦平，上见角木之气宜用酸平。水运之年，称为中羽，上见少阴君火之气宜用酸平，上见太阴湿土之气宜用苦平，上见少阳相火之气宜用咸热。
以上五味四气的运用，就是所谓每年主导的药食适宜原则。“上”指司天之气，即前三个节气段；“下”指在泉之气，即后三个节气段；“中”指中运之气，统管全年。如果上下都是火气，是指寅申年，少阳相火司天且在泉的年份。然而药食的适宜，必须明确岁中运气相同或不同、多或少，然后进行治疗。所谓同异，寒湿燥相同，属于阴；风热火相同，属于阳。否则就是异。另外，燥与湿是小异。结合当年的岁运，取其同异之处。如果同于天化（司天）的多，就用地化（在泉）的方法治疗；如果同于地化的多，就用天化的方法治疗；同多同少，进行加减治疗，有毒无毒的药材，按照谷物、肉类、果实、药物的法则服用。不要使其太过，而产生危害。适应其气运，先取化源，然后用针刺。郁结的取而折损它，衰弱的资助补益它，强盛的抑制制约它，虚弱的扶持补益它，以平衡为准则。不要让盛衰失衡，而产生疾病。
所谓取化源，是指在五常之气位尚未主事之前，观察到运气胜复的征兆已经明显，才可以取化源，使用针刺补泻。例如风气木气将要胜复时，天空出现苍色尘埃，林木发出声音，东风频繁吹起，雨湿不行，岁星明亮巨大，镇星光芒闪烁，彰显其征兆，则在年前十二月先取化源，用针泻木气而补土气。二火（少阴君火、少阳相火）将要胜复时，远望天边，光辉赤气，草木枯萎，南风频至，荧惑星明亮，太白星光芒闪烁，其征兆已显，在三月先取化源，泻二火之气，补金气。土湿将要胜复时，黄色尘埃四起，湿热蒸腾，浓云多次布散，干燥物体都湿润，辰星光亮，镇星明朗，有此征兆，在五月先取化源，泻土气补水气。燥金将要胜复时，西风频繁吹起，地气先燥，湿润物体都干枯，土壤生出白色盐卤，山峦显现白气，树林升起青烟，肃杀之气发作，柔嫩叶子先凋落，太白星明亮巨大，岁星微暗，彰显其征兆，在六月先取化源，泻金气补木气。寒水将要胜复时，天空深邃玄黑，阳光不照，寒气到来，冬眠昆虫早藏，辰星明亮，荧惑星失色，胜复征兆已显，在九月先取化源，泻水气补二火气。
凡是说化源的，就是指六气化生之源。肝木之源，名叫中封穴，在足内踝前一寸，仰卧足部取穴。君火（真心）之源，名叫通里穴，在手腕后一寸。相火（心包络）之源，名叫内关穴，在掌后，距离腕横纹二寸，两筋之间的凹陷中。脾土之源，名叫公孙穴，在足大趾本节之后一寸。肺金之源，名叫列缺穴，距离腕后上侧半寸。肾水之源，名叫涌泉穴，在足内踝骨上方的动脉中即为太溪穴，再下一寸即是涌泉穴。
凡是要取化源的，在其气欲旺盛之前，迎而取之，泻其盛气，不让其行胜，而产生疾病，补其衰弱的源头，不让其受邪，而产生疾病。谨慎等候时机，各不要志意混乱，用手持针进入，到达经脉的分界处，不问呼吸次数，不可久留，在想要得气的前后，呼气时徐徐将针引至其门，呼尽乃出，不按压穴位，大气皆出，这是泻法。补法，必须先以左手手指循按穴位，使气舒缓宣散，推皮，弹击使脉气充盈，忽然下针，置针有准，按压穴位皮肤，令当应针之处，则令神气内守。候呼气尽而进针，不让气逆乱，不问呼吸次数，安静地久留，使气布散。吸气时转针，以得气，故气至谨慎守护，不让其改变，而产生过错。候吸气时出针，急按穴位，气不得出，各在其处，推阖其门户，令神气存留，大气留止，这是补法。
The Yin and Yang of Heaven and Earth are no different from those of humans. Heaven and Earth can endure for a long time, whereas humans often fail to do so because human affairs do not align with the secrets of Nature (Tianji), leading to a loss of the supreme Dao. The way of Heaven and Earth is like a balance scale: what is high is suppressed, what is low is lifted, what is strong is controlled, what is weak is supplemented, what prevails is balanced, and what exists is utilized. Moral transformations and political decrees all receive corresponding responses, causing Qi dynamics to cycle endlessly without beginning or end, thus enabling longevity and continuity. However, the way of humans is different: what is high is not suppressed but raised further; what is low is not lifted but depressed further; what is strong is not controlled but enhanced further; what is weak is not supplemented but damaged further. Truth and falsehood are not distinguished, orthodoxy and heterodoxy are not separated, deficiency and excess are not examined, and supplementation and reduction are unclear. Deficient conditions are mistakenly reduced, excessive conditions are mistakenly supplemented, and ultimately, there is no awakening, leading to confusion amidst the pathogenic factors of the Six Desires and Seven Emotions. Various actions steal and disturb the innate Qi, repeatedly violating taboos and exposing oneself to harmful pathogens, resulting in organ imbalance, chaotic Qi, and disease. If untreated, Qi exhaustion leads to death, preventing one from fulfilling their natural lifespan. Generally, if internal purity is maintained, external falsity cannot cause harm; if internal righteousness is upheld, external pathogens cannot injure. Therefore, enlightened individuals secretly guard the secrets of Nature, prevent disasters, avoid pathogenic invasion, and thereby achieve physical peace and complete their natural lifespan. By accumulating merit and practicing virtue, one may also achieve perfection and longevity comparable to Heaven and Earth. Most people, however, suffer from internal pathogens attracting external invaders, depleting true Qi, leading to danger and death. The Sages, out of compassion, transmitted the ways of cultivating truth, preserving life, preventing illness, and curing disease. The essence of health preservation lies in internal cultivation and external conduct, clothing, diet, medicine, and food, as well as all movements and rest, which should correspond to the seasons, each having benefits or drawbacks. One should practice what is suitable, avoid what is prohibited, control what is excessive, and supplement what is deficient, ensuring harmonious Qi and Blood, clear and agile Spirit, absence of internal deviance, and lack of external resentment, thus avoiding disaster and premature death.
The principles governing the suitability of medicines and foods for each year are as follows: For years governed by Zi-Wu (Shaoyin Junhuo ruling the Upper Heaven), Xianhan (Salty-Cold) is suitable; for Maoyou (Yangming Zaojin ruling the Upper Heaven), Ku Re (Bitter-Hot) is suitable; for Chou-Wei (Taiyin Shitu ruling the Upper Heaven), Gan Wen (Sweet-Warm) is suitable; for Yin-Shen (Shaoyang Xianghuo ruling the Upper Heaven), Ku Wen (Bitter-Warm) is suitable; for Si-Hai (Jueyin Fengmu ruling the Upper Heaven), Ku Wen (Bitter-Warm) is suitable; for Chen-Xu (Taiyang Hanshui ruling the Upper Heaven), Gan Re (Sweet-Hot) is suitable; for Si-Hai (Jueyin Fengmu ruling the Lower Earth), Xiao Wen (Minor Warm) is suitable; for Chen-Xu (Taiyang Hanshui ruling the Lower Earth), Xiao Wen (Minor Warm) is suitable; for Chou-Wei (Taiyin Shitu ruling the Lower Earth), Suan Re (Sour-Hot) is suitable; for Chen-Xu (Taiyang Hanshui ruling the Lower Earth) combined with Jueyin Fengmu, Suan Wen (Sour-Warm) is suitable; for Maoyou (Yangming Zaojin ruling the Lower Earth), Ku Wen (Bitter-Warm) is suitable; for Chen-Xu (Taiyang Hanshui ruling the Lower Earth), Ku Re (Bitter-Hot) is suitable; for Si-Hai (Jueyin Fengmu ruling the Lower Earth) combined with Taiyin Shitu, Yangming Zaojin, and Taiyang Hanshui, Gan Re (Sweet-Hot) is suitable; for Chen-Xu (Taiyang Hanshui ruling the Lower Earth) combined with Taiyin Shitu and Jueyin Fengmu, Gan Wen (Sweet-Warm) is suitable; for Yin-Shen (Shaoyang Xianghuo ruling the Lower Earth), Xin Liang (Acrid-Cool) is suitable.
In years of Wood Movement, termed Zhong Jiao, if Shang Metal Qi appears above, Xin Ping (Acrid-Balanced) is used; if Taiyin Shitu Qi appears above, Xin Wen (Acrid-Warm) is used; if Shaoyang Xianghuo Qi appears above, Suan Liang (Sour-Cool) is used; if Shaoyin Junhuo Qi appears above, Suan He (Sour-Balanced) is used. In years of Fire Movement, termed Zhong Zheng, if Zheng Fire Qi appears above, Gan Han (Sweet-Cold) is used; if Jiao Wood Qi appears above, Xian He (Salty-Balanced) is used; if Taiyin Shitu Qi appears above, Xian Wen (Salty-Warm) is used; if Shaoyin Junhuo Qi appears above, Gan He (Sweet-Balanced) is used. In years of Earth Movement, termed Zhong Gong, if Yu Water Qi appears above, Ku Wen (Bitter-Warm) is used; if Taiyin Shitu Qi appears above, Gan He (Sweet-Balanced) is used; if Shaoyin Junhuo Qi appears above, Xian He (Salty-Balanced) is used; if Shaoyang Xianghuo Qi appears above, Ku Re (Bitter-Hot) is used. In years of Metal Movement, termed Zhong Shang, if Zheng Fire Qi appears above, Xin Wen (Acrid-Warm) is used; if Shang Metal Qi appears above, Ku He (Bitter-Balanced) is used; if Jiao Wood Qi appears above, Suan He (Sour-Balanced) is used. In years of Water Movement, termed Zhong Yu, if Shaoyin Junhuo Qi appears above, Suan He (Sour-Balanced) is used; if Taiyin Shitu Qi appears above, Ku He (Bitter-Balanced) is used; if Shaoyang Xianghuo Qi appears above, Xian Re (Salty-Hot) is used.
These applications of the Five Flavors and Four Qi constitute the principle of yearly suitable medicines and foods. "Upper" refers to the Qi ruling the Upper Heaven (first three periods); "Lower" refers to the Qi ruling the Lower Earth (last three periods); "Middle" refers to the Central Movement Qi governing the whole year. If both Upper and Lower are Fire, it refers to Yin-Shen years where Shaoyang Xianghuo rules both Upper Heaven and Lower Earth. However, the suitability of medicines and foods requires understanding whether the Central Movement Qi is similar or different, and more or less, to guide treatment. Similarities include Cold, Dampness, and Dryness (Yin); Wind, Heat, and Fire (Yang). Differences are otherwise. Dryness and Dampness represent minor differences. Integrating the yearly movement, one selects based on similarities and differences. If similarity to Heaven's transformation is greater, treat using Earth's transformation; if similarity to Earth's transformation is greater, treat using Heaven's transformation. Adjust based on the degree of similarity, using toxic or non-toxic herbs according to the methods for grains, meats, fruits, and medicines. Avoid excess to prevent harm. Adapt to the Qi dynamics, first extracting the Source of Transformation, then applying acupuncture. For stagnation, extract and reduce; for deficiency, support and supplement; for excess, suppress and control; for weakness,扶 (support) and tonify. Aim for balance. Do not allow imbalance of excess and deficiency to generate disease.
Extracting the Source of Transformation means acting before the Five Regular Qi positions take dominance, when the signs of Qi dynamic overcompensation and counter-reaction are already evident. Then, one extracts the Source of Transformation and applies needle tonification and sedation. For example, when Wind-Wood is about to prevail, blueish dust appears in the sky, trees make sounds, east winds blow frequently, rain and dampness fail to arrive, Jupiter (Suixing) shines brightly, and Saturn (Zhenxing) glitters, indicating the sign. In the twelfth month of the previous year, extract the Source of Transformation, sedate Wood Qi, and tonify Earth Qi via acupuncture. When the Two Fires (Shaoyin Junhuo and Shaoyang Xianghuo) are about to prevail, red light shines at the horizon, grass withers, south winds come frequently, Mars (Yinghuo) shines, and Venus (Taibai) glitters, indicating the sign. In the third month, extract the Source of Transformation, sedate the Two Fires, and tonify Metal Qi. When Earth-Dampness is about to prevail, yellow dust rises everywhere, humid heat develops, thick clouds gather, dry objects become moist, Chen Star shines, and Saturn is bright, indicating the sign. In the fifth month, extract the Source of Transformation, sedate Earth Qi, and tonify Water Qi. When Dry-Metal is about to prevail, west winds blow frequently, earth qi becomes dry first, moist objects dry up, white salt forms on soil, mountains show white aura, forests emit green smoke, killing energy arises, tender leaves wither first, Venus shines brightly, and Jupiter dims, indicating the sign. In the sixth month, extract the Source of Transformation, sedate Metal Qi, and tonify Wood Qi. When Cold-Water is about to prevail, the sky becomes deep dark, sunlight fails to penetrate, cold air arrives, hibernating insects hide early, Mercury (Chenxing) shines, and Mars loses color, indicating the sign. In the ninth month, extract the Source of Transformation, sedate Water Qi, and tonify the Two Fires.
What is called the Source of Transformation refers to the sources of the Six Transformations. The source of Liver Wood is Zhongfeng (LR4), located one cun anterior to the medial malleolus, taken with the foot supinated. The source of Monarch Fire (Heart True Fire) is Tongli (HT5), located one cun proximal to the wrist crease. The source of Minister Fire (Pericardium) is Neiguan (PC6), located two cun proximal to the wrist crease between the two tendons. The source of Spleen Earth is Gongsun (SP4), located one cun posterior to the base of the great toe. The source of Lung Metal is Lieque (LU7), located half a cun superior and lateral to the wrist crease. The source of Kidney Water is Yongquan (KI1), located in the depression of the arterial pulse above the medial malleolus, which is Taixi (KI3), and one cun inferior to that is Yongquan (KI1).
When extracting the Source of Transformation, act before the Qi desires to flourish, meet it and extract it, sedate its excessive Qi to prevent it from prevailing and causing disease, and tonify its deficient source to prevent pathogenic invasion and disease. Carefully await the timing, keeping the mind calm. Hold the needle and insert it until the meridian boundary. Regardless of respiration count, do not retain it too long. Before and after obtaining Deqi, during exhalation, slowly guide the needle to its gate, and withdraw upon completion of exhalation. Do not press the acupoint; let the large Qi exit. This is the sedation method. For tonification, first use the left hand to rub and press the acupoint, soothing and dispersing the Qi, push the skin, flick it to make the vessel full, then suddenly insert the needle with precision. Press the skin at the acupoint so the needle enters exactly where needed, allowing the Spirit and Qi to remain internal. Insert the needle upon completion of exhalation, avoiding Qi rebellion. Regardless of respiration count, retain it quietly for a long time to distribute the Qi. During inhalation, rotate the needle to obtain Deqi. Once Qi arrives, guard it carefully, do not change it, to avoid adverse effects. Withdraw the needle during inhalation, immediately press the acupoint so Qi does not escape, remaining in place. Push and close the gate, allowing Spirit and Qi to remain, and large Qi to stay. This is the tonification method.